According to Buddhist psychology, most of our troubles are due to our passionate desire for and attachment to things that we misapprehend as enduring entities. As one brought up in the Mahayana Buddhist tradition, I feel that love and compassion are the moral fabric of world peace. This type of compassion is what we must strive to cultivate in ourselves, and we must develop it from a limited amount to the limitless. The rationale for compassion is that every one of us wants to avoid suffering and gain happiness. Whether one believes in religion or not, there is no one who does not appreciate love and compassion.
The development of a kind heart (a feeling of closeness for all human beings) does not involve the religiosity we normally associate with conventional religious practice. When we take into account a longer perspective, the fact that all wish to gain happiness and avoid suffering, and keep in mind our relative unimportance in relation to countless others, we can conclude that it is worthwhile to share our possessions with others. Another result of spiritual development, most useful in day-to-day life, is that it gives a calmness and presence of mind. Shakyamuni Buddha attained enlightenment and taught in India over two thousand years ago, yet his teaching remains refreshing and relevant today. The purpose of Buddhism is to serve and benefit all sentient beings, including human beings.
I am often asked whether the teachings and techniques of Buddhism continue to be relevant in the present day and age. Remember that the best relationship is one in which your love for each other exceeds your need for each other.
All major religious traditions carry basically the same message, that is love, compassion and forgiveness the important thing is they should be part of our daily lives.
Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent. The Meditation Society of Australia exists to help people learn to meditate without any other religious or other agendas.
The pursuit of the objects of our desire and attachment involves the use of aggression and competitiveness as supposedly efficacious instruments.

Undiscriminating, spontaneous, and unlimited compassion for all sentient beings is obviously not the usual love that one has for friends or family, which is alloyed with ignorance, desire, and attachment.
Right from the moment of our birth, we are under the care and kindness of our parents; later in life, when facing the sufferings of disease and old age, we are again dependent on the kindness of others.
It is not only for people who believe in religion, but is for everyone regardless of race, religion, or political affiliation.
But if our training in calming our minds, developing qualities like love, compassion, generosity and patience, is to be effective, we must put them into practice in day-to-day life. Directed and taught by Buddhist teacher and author, and IDP Founder, Ethan Nichtern, with Teacher Kate Johnson.
It is a course for those wonderful souls that have recognised that there is no greater skill, no greater human endeavour, than that of our own self-discovery. These mental processes easily translate into actions, breeding belligerence as an obvious effect.
When you have pity or compassion for a very poor person, you are showing sympathy because he or she is poor; your compassion is based on altruistic considerations.
The kind of love we should advocate is this wider love that you can have even for someone who has done harm to you: your enemy. Indeed, all beings are born with similar desires and should have an equal right to fulfill them. If at the beginning and end of our lives we depend upon others’ kindness, why then in the middle should we not act kindly towards others? It is for anyone who considers himself or herself, above all, a member of the human family and who sees things from this larger and longer perspective. Individual happiness ceases to be a conscious self-seeking effort; it becomes an automatic and far superior by-product of the whole process of loving and serving others. The Buddha recommended that in working to overcome suffering we should help others as much as we can. Being more concerned for the suffering of others instead of your own is truly to follow the spirit of all the great religions including Buddhism.
So long as we continue to experience the basic human sufferings resulting from impermanence, attachment and wrong view, there is no question of its relevance.

If you primarily want money or prestige from meditation than this is not the course for you.
Such processes have been going on in the human mind since time immemorial, but their execution has become more effective under modern conditions.
On the other hand, love towards your wife, your husband, your children, or a close friend is usually based on attachment.
If I compare myself with others, who are countless, I feel that others are more important because I am just one person whereas others are many.
This is a powerful feeling that we should develop and apply; instead, we often neglect it, particularly in our prime years when we experience a false sense of security. When, instead, we lose control over our minds through hatred, selfishness, jealousy, and anger, we lose our sense of judgement. He further advised that if we cannot actually be of help, we should at least be careful not to do anyone harm. Further, the Tibetan Buddhist tradition teaches us to view all sentient beings as our dear mothers and to show our gratitude by loving them all. If we have that we can face difficulties with calm and reason, while keeping our inner happiness.
For, according to Buddhist theory, we are born and reborn countless numbers of times, and it is conceivable that each being has been our parent at one time or another. Thus, the practice of compassion and wisdom is useful to all, especially to those responsible for running national affairs, in whose hands lie the power and opportunity to create the structure of world peace. The teachings of love, kindness and tolerance, the conduct of non-violence, and especially the Buddhist theory that all things are relative are a source of that inner peace. In this case your compassion will remain as a humane response to suffering as long as beings continue to suffer.

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