The Urban Dharma Newsletter... February 24, 2004


In This Issue: Buddhism and Emotions

1. What is Emotion? ...by Lama Gendyn Rinpoche
2. Mature Emotions ...Ajahn Vajiro
3. Buddhism and the Blues
...By Hara Estroff Marano
4. from 'Living Dharma'
...by Venerable Lama Yeshe Losal
5. from 'Taming the Tiger'
...by Dr Akong Tulku Rinpoche
6. Buddhism and Human Feelings
...Rev. Gregory Gibbs
7. Temple/Center/Website:
Vista Buddhist Temple
8. Book/CD/Movie: Healing Emotions
...by Daniel Goleman


1. What is Emotion? ...by Lama Gendyn Rinpoche


It is important to be clear about what we mean by the word emotion.

We use the word daily to describe something that can be readily identified, a definite feeling in the mind that is both a reaction and a driving force. In Buddhism however, emotion is much more than that. It is a mental state that starts the instant the mind functions in a dualistic mode, long before the normal person is conscious of it.

Emotion is the habitual clinging that makes us automatically categorize our experiences according to whether our ego finds them attractive (desire), unattractive (anger), or neutral (ignorance). The more clinging there is, the stronger our reactions will be, until we reach a point where they finally break into our conscious mind and manifest as the obvious feelings we usually call emotions.

The above reactions are termed the three poisons, to which are added those of considering our own experience as predominant (pride) and judging our own position in relation to the object perceived (jealousy), to give the five poisons. The word poison is used because these reactions poison our mind and prevent the appearance of its intrinsic wisdom.

2. Mature Emotions ...Ajahn Vajiro is the senior incumbent of Bodhinyanarama Monastery in New Zealand.


In the teachings of the Buddha there are mentioned the Brahma Viharas. These are usually translated as the divine, or heavenly abidings. This is from a literal translation:

"Brahma - God, and Vihara - Dwelling. They can be brought down from the heavens, to earth, by considering that as emotions they motivate and encourage the transcending of the limitations of basic human existence."

This 'transcending of limitation' is a definition of growing. For the seed of this idea I am grateful to a friend who pointed out that they can be considered the mature emotions. What follows are a few further reflections; not intended as a comprehensive analysis of the Brahma Viharas which may be found in a text-book on Buddhism.

Emotions, it seems clear to me, are motivating. I tend to think of them as those things that cause, or fuel, or drive us to, motion. They provide the fuel that drives the movement; the action, towards or away from some object or situation. We move and act through body, speech or mind and that movement is a response to the stimulation of the senses. It is in the responding that we can first notice the arising of emotions. Before the movement there is stimulation of the senses; this is the contact. A feeling follows, then perception; it is this which is mixed with, or linked to, the mature emotions. There is then in Pali no direct translation for the English word emotion. An emotion is a mixture of perception and sankhara - habit pattern; both of which may be consciously trained. Mature emotions are those emotions that are the response of, and fuel the movement of, the mature person.

Mature emotions are . . . those emotions that allow other people to mature.

Sometimes the goal of Buddhism can be described in terms that lead me to think that what is being sought is a cold emotionless passionless heart - no response, no feeling, no desires, no motivation. This conflicts with our image of the Buddha as someone with a strong motivation, a strong compassion to lead a life that would be of greatest benefit to all beings.

Mature emotions are also those emotions that allow other people to mature. So when a person acts or responds with mature emotion, other humans are helped in a way that allows them to transcend, to grow beyond their limitations. This appears abstract; and yet when we consider how parents can best allow their children to mature, it is through the expression of mature emotion.

The four 'maturing emotions', as explained here, may be realised, in practice, as being linked; only divided for the sake of convenient analysis and explanation. They are like different aspects of the same place, different ways of describing heaven. We describe the different aspects to help us to find a way of noticing them so we may express them, play with them, in our lives.

The metta - kindness - engendered in us encourages us to accept ourselves and others, and so to understand ourselves and others. Understanding implies wisdom. And this wisdom is that which allows us to find the way, to grow beyond, or let go of, that which limits and binds the heart. The kindness expressed to others allows them to accept themselves and others.

This is an emotional, gut or heart acceptance that allows the acts of body, speech and mind that are a response to that which is perceived as 'other' to be kind; not motivated by not-liking, not motivated by aversion or fear. The effect is unlimited. Metta is radiant and attractive, warming to those that are cold, cooling to those that are hot.

Karuna - Compassion - works. It works for us in allowing us to perceive the pain, anguish, affliction, agony, torment and distress of others clearly, through allowing it into our experience also. It is then something that has moved further out of the realm of the ignored or the unconscious into the realm of the included, the accepted, the conscious. Compassion is spacious, allowing the way things are to exist, to change, and to end. Particularly it allows pain to end. This means that it must be patient, not in any hurry to force pain to end or to try officiously to get rid of pain. It is the active side of wisdom and is the supreme purifier. The Buddha's compassion allowed him to realise that there is still something that can be done by a fully enlightened being. It was compassion that motivated him to teach "for the benefit of those with little dust in their eyes".

Mercy is a way to think of compassion, a word not often used and yet evocative of the quality of heart that is willing to bear the burdens of others; willing to always help to the best of its ability, listening out for the cries for help and acting. The 'cries' may not be loud. It can be as ordinary as helping to clean-up after an event or set up before the event. Whenever we notice that some assistance would be appreciated and are willing to act to give it, we practise karuna.

Mudita is usually translated as sympathetic joy. This has meant little to me. The suggestions in the words of sympathy, pathetic and joy suggest an omelette that has a strange flavour. 'Sympathy' and 'joy' seem to mix easily; it is the addition of 'pathetic' by alliteration that jars the palate. Appreciate, joy, enjoy, and bring joy to, are words that evoke from me the qualities of heart that are the opposite of envy and jealousy; the opposite of those qualities that wish to bring someone down to a lower level. is also a suffering that we can avoid; but it takes practice. It takes wise reflection, it takes effort and understanding.

Mudita implies full consciousness. We need to discriminate, to be conscious, to open to the possibility of appreciation. Particularly encouraged is consciousness of the good, the virtue and the wisdom of others. What mudita allows is the arising of an aspiration to do or to be likewise. Luang Por Sumedho has said that when we can appreciate the beauty of a rose in full bloom, we can be moved by mudita. The suggestion is to practise at all levels. Sometimes when looking at a rose we can be caught by so-called 'realism' and just see that the flower will fade; we can be a bit like Scrooge with "bah humbug", a sour response to any suggestion that beauty can be appreciated without falling into desire to possess or hold on to. The balance is provided when upekkha is present.

Upekkha: again first the usual translation - equanimity. I prefer serenity, with the implied suggestion of accepting limitation and rising above it. The phrase, "be serene in the oneness of things" has always struck me as a beautiful suggestion to my heart when there is frustration with the pace of life; the limitations of the universe; or the limitations of myself or others. There has to be a conscious acceptance of the limited way things are, to allow the heart to train to transcend that limitation.

On a mundane level, if I wish to train myself to touch type I have first to accept that right now there is not the ability to touch type; and only then can the effort be honestly made to learn to train the fingers and the eyes to work together in an automatic way. If I am unwilling to accept the fact that right now there is not the ability and yet I wish to touch type then I can pretend, but the only person I will be really fooling is myself. We do this on a grand scale when we would like to be mature and fulfilled people and we are unable to accept the limitations we find ourselves with. We can then pretend to be mature when we are in fact not really clear about our emotions or intentions and allow ourselves to be motivated by immature and damaging emotions. In the case of touch typing there is no real harm done; in the case of the person pretending to themselves and others that they are grown up, it is more dangerous both for themselves and others.

The four Brahma Viharas work together. Ajahn Buddhadasa talked in terms of upekkha overseeing the other three. In skilful and beautiful situations mudita is the mature motivation of the heart. If it is possible to alleviate a situation where there is pain or distress compassion maybe invoked. An unpleasant or ugly situation invokes metta. Acceptance, an aspect of metta, finds its echo in the acceptance of limitation implied in upekkha, which is why metta is such an important beginning.

For most of us and even in animals it is metta, as found in the acceptance of the mother of the child, that is the first emotion that allows us, and others, to grow and begin to mature. If there is no metta expressed to an offspring, particularly a human child, it will either die quickly or grow to be a very warped and immature individual. It is the primary motivation that allows the very young to mature. The young express it in the way they reach out and learn about the place in which they find themselves. Young children can pick up things without discrimination and, to the horror of the adults, place them in the mouth. There is in this action of the child a very crude level of acceptance and lack of discrimination operating as the child begins to reach out beyond itself.

Compassion allows us to recognise the changes and developments that are a part of the natural changes from baby, to child, to young person, to adult, to old person - and the pain of separation from the known, which is part of this process - and bear the changes sensitively.

Mudita allows us to enjoy life. The beauty and the wonder of this strange experience of being a sensitive separate life somehow mysteriously connected with it all. And when all the fear of the unknown has been allowed to fall away, the wonder of the unknowable can be appreciated and enjoyed.

What moves us through life, through the uncertainties and changes is what can bring some freedom for people. Our intentions move us through life, our intentions are the area of our greatest freedom. To use and train this freedom wisely is the challenge.

3. Buddhism and the Blues ...By Hara Estroff Marano -- Publication Date: Oct 30, 2003


Summary: Mediation techniques can help cure depression. Buddhist psychology offers more than a method of investigation. Its core techniques of meditation and awareness may have much to offer ordinary Westerners, whose material comforts have not wiped out rampant emotional distress.

To most people Buddhism is an ancient Asian religion, although a very special one. It has no god, it has no central creed or dogma and its primary goal is the expansion of consciousness, or awareness.

But to the Dalai Lama, it's a highly refined tradition, perfected over the course of 2,500 years, of analyzing and investigating the inner world of the mind in order to transform mental states and promote happiness. "Whether you are a believer or not in the faith," the Dalai Lama recently told a conference of Buddhists and scientists at the Massachusetts Institute of Technology, you can use its time-honored techniques to voluntarily control your emotional state.

Yes, the Dalai Lama is the spiritual leader of over 300 million Buddhists worldwide. Yes, he is the head of the Tibetan government in exile. But in the spirit of Buddhism the Dalai Lama has an inquiring mind and wishes to expand human knowledge to improve lives. At its core, Buddhism is a system of inquiry into the nature of what is.

He believes that psychology and neuroscience have gone about as far as they can go in understanding the mind and brain by measuring external reality. Now that inner reality--the nature of consciousness--is the pressing subject du jour, the sciences need to borrow from the knowledge base that Buddhism has long cultivated.

A comprehensive science of the mind requires a science of consciousness. Buddhism offers what MIT geneticist Eric Lander, Ph.D., called a "highly refined technology" of introspective practices that provide systematic access to subjective experience. Yet Buddhist psychology offers more than a method of investigation. Its core techniques of meditation and awareness may have much to offer ordinary Westerners, whose material comforts have not wiped out rampant emotional distress.

Over the past 15 years, starting with his own personal interest, the Dalai Lama has set up discussions with Western scientists in an effort to further knowledge about the emotions. The recent meeting, held at MIT, was actually the eleventh in a series of annual conversations sponsored by the Colorado-based Mind & Life Institute. But it was the first one that was open to other participants.

The Buddhist view of how the mind works is somewhat different from the traditional Western view. Western psychology pretty much holds to the belief that things like attention and emotion are fixed and immutable. Buddhism sees the components of the mind more as skills that can be trained. This view has increasing support from modern neuroscience, which is almost daily providing new evidence of the brain's capacity for change and growth.

Buddhism uses intelligence to control the emotions. Through meditative practices, awareness can be trained and focused on the contents of the mind to observe ongoing experience. Such techniques are of growing interest to Western psychologists, who increasingly see depression as a disorder of emotional mismanagement. In this view, attention is hijacked by negative events and then sets off a kind of chain reaction of negative feeling, thinking and behavior that has its own rapidity and inevitability.

Techniques of awareness permit the cultivation of self-control. They allow people to break the negative emotional chain reaction and head off the hopelessness and despair it leads to. By focusing attention, it is possible to monitor your environment, recognize a negative stimulus and act on it the instant it registers on awareness. While attention as traditional psychologists know it can be an exhausting mental activity, as Buddhists practice it it actually becomes a relaxing and effortless enterprise.

One way of meditation is to use breathing techniques in which you focus on the breathing and let any negative stimulus just go by--instead of bringing it into your working memory, where you are likely to sit and ruminate about it and thus amplify its negativity. It's a way of unlearning the self-defeating ways you somehow acquired of responding catastrophically to negative experiences.

Evidence increasingly suggests that meditation techniques are highly effective at helping people recover from a bout of depression and especially useful in preventing recurrences. Medication may be needed during the depths of an acute episode to jump-start brain systems, but at best "antidepressants are a halfway house," says Alan Wallace, Ph.D., head of the Santa Barbara Institute for the Study of Consciousness. But meditation retrains the mind to allow ongoing control over the content of thoughts and feelings.

Basic Meditation Exercise

1. Sit with an alert and relaxed body posture so that you feel relatively comfortable without moving. (You can sit either in a straight-back chair with your feet flat on the floor or on a thick, firm cushion three to six inches off the floor.)

2.Keep your back, neck and head vertically aligned, relax your shoulders and find a comfortable place for your hands (usually on your knees).

3. Bring your attention to your breathing. Observe the breath as it flows in and out. Give full attention to the feeling of the breath as it comes in and goes out. Whenever you find that your attention has moved elsewhere, just note it and let go and gently escort your attention back to the breath, back to the rising and falling of your own belly.

4. When you can maintain some continuity of attention on the breath, try expanding the field of your awareness "around" your belly to include a sense of your body as a whole.

5. Maintain this awareness of the body sitting and breathing, and, when the mind wanders, bring it back to sitting and breathing.

4. from 'Living Dharma' ...by Venerable Lama Yeshe Losal


When you have identified your major problem, whatever the poison, whatever the problem is that is bothering you terribly, you should then sit there, relax, and call up this emotion in your meditation. Whether it is anger, jealousy, pride, envy, whatever, summon it here. Then introduce yourself to this being which has somehow caused so much chaos in your life for so long, and investigate this feeling of yours. How big is it? Is it oblong? Round? Black? White? What colour, what shape is it?

Look at the essence of this emotion that makes you suffer so much. You always think that the emotion is genuinely happening, but if that were the case, it should have a shape, a colour, a size. If you are bothered by something, there must be something there for you to be bothered by! How can anything bother you when you find nothing? If it were a solid entity, really existing in some part of your body, you could just remove it with an operation and thus solve all your problems. However, emotions have no such characteristics.

This is the time to do a really proper investigation through meditation. Hopefully you will come to the very strong conclusion that there isn't anything to worry about, because there is nothing to be found. You then discover that you are responsible for creating emotions that do not really exist, and that you yourself transform them into solid realities.

That's why our emotional states are so difficult to handle. Somehow we are able to build this solid image out of an emotion, and it bothers us all the time. It takes away our peace and destroys whatever we're doing. If I were to tell you there is nothing to bother you, you would certainly reply, Oh, this Lama Yeshe is saying so, but my feelings really bother me. This is why I'm asking you to do this investigation here, now, in your own meditation. There is no other way. When you yourself come to the conclusion that there is actually nothing there to bother you, then youshould be relieved. It should comfort you to know that somehow you have been enslaved by feelings that do not really exist.

5. from 'Taming the Tiger' ...by Dr Akong Tulku Rinpoche


The mind is the root of all our experience, both of ourselves and of others. If we perceive the world in an unclear way, confusion and suffering will surely arise. It is like someone with defective vision seeing the world as being upside down, or a fearful person finding everything frightening. We may be largely unaware of our ignorance and wrong views, yet at present the mind can be compared to a wild tiger, rampaging through our daily lives. Motivated by desire, hatred and bewilderment this untamed mind blindly pursues what it wants and lashes out at all that stands in its way, with little or no understanding of the way things really are.

The wildness we have to deal with is not simply that of anger and rage; it is much more fundamental than that. The tendency to be driven by ignorance, hatred and delusion enslaves us, allowing confusion and negative emotions to predominate. Thus the mind becomes wild and uncontrollable and our freedom is effectively destroyed. Normally we are so blind that we are unaware of how wild our minds really are. When things go wrong we tend to blame other people and circumstances, rather than look inside ourselves for the causes of the suffering. But if we are ever to find true peace or happiness it is that wildness within which must be faced and dealt with. Only then can we learn to use our energy in a more positive and balanced way, so that we stop causing harm to ourselves and to others.

6. Buddhism and Human Feelings ...Rev. Gregory Gibbs


A Distorted View

There is a wide-spread impression amongst non-Buddhists that the Buddhist religion disregards human feeling. The notion of Buddhism as an aloof teaching that prizes detachment developed in Europe in the nineteenth century. This distorted view of Buddhism was largely propagated by British and German diletantes who had studied only the Theravadin approach as they found it in Thailand and Sri Lanka. This concept of Buddhism as preferring a dry and unfeeling way of living is built upon a misunderstanding of the objective of the Buddhist religion and a one-sided study of how monks and nuns address their emotional life. Let me look at these two areas briefly.

The Objective of Buddhist Living

The common (distorted) view of Buddhism which I am trying to correct presumes that the purpose of Buddhists is a detached life. But, Buddhist philosophy actually views detachment as an extreme as destructive as attachment. The historical Buddha, Sakyamuni, tried to guide us on a middle path between attachment to pleasures and possessions on the one hand and an ascetic detachment on the other. Both of these extremes are unworthy according to Sakyamuni Buddha.

The middle path is not a middle of the road existence. Rather it is living in the tension of being drawn toward various extremes. Walking such a middle path is not an end in itself. Buddhists do not cherish a life of moderation as such. Rather it is living moderately and navigating between the extremes which leads us toward our objective. The objective of Buddhist living is freedom and realization of the Truth.

Freedom is often conceived in a merely negative fashion -- freedom from... But, freedom is not conceived in merely negative terms by Mahayana and Vajrayana Buddhism. For us freedom means limitless potential. The Larger Vehicle of Buddhist teaching explains freedom as not being bound to some fixed forms of living, thinking and feeling, but ALSO not being bound to formlessness. True freedom is not detachment from forms of feeling, thinking and acting. Rather it is the limitless potential to flexibly take on new forms of being as situations and the needs they generate change.

Realization of the Truth is interdependent with true freedom. Jesus is reported to have said that, "the Truth will make you free." Buddhists would agree. However, we might tend to emphasize that FREEDOM WILL ALLOW YOU TO SEE THE TRUTH. Furthermore, realizing the truth will make us happy. Happy in an elegant and subtle way that goes beyond the happiness which we understand in contrast to pain, humiliation and sadness.

There is no way to adequately explain what such a realization of the truth is like in the language of the unenlightened. Yet, there is no other language and, as those who battle the AIDS virus remind us, SILENCE IS DEATH. Therefore, let me break the 'noble' silence of scholastic Buddhism and say that the realization of the Truth is discerning and non-substantial, luminous oneness of all persons, places and events. This realization is fulfilling in a way that is similar to and yet transcendent of the pleasures and rewards which come to us in our day to day affairs.

How Buddhists Address Their Emotions

The oldest Buddhist advice regarding emotions is that we might do well to deliberately cultivate positive emotions. The classic example of this is Metta meditation, the cultivation of kindly intentions towards all living beings. This procedure probably goes back to the historical Buddha, 2,500 years ago.

Once Buddhism had established an elite of educated monks and nuns the concern with suppressing disturbing emotions became a matter of some urgency. In particular, monks found it hard to meditate when they were still moved by sexual desires. The classic way of suppressing sexual desire was to go to a graveyard at night, dig up a corpse and watch it decay. The corpse would usually be buried again before day break and then dug up again the next night. After watching the progressive deterioration of a woman's corpse over aperiod of a few weeks a monk would typically find his sexual desires to have become dormant. This practice was only engaged in by monks.

With the Chan tradition in China (Zen) an approach of simply observing the feelings as they are developed. Without trying to suppress unwanted feelings or trying to cultivate positive emotions, simple attentiveness to feelings was and is practiced. The nearly universal experience which comes from this approach is that the feelings become gentler, softer, more flexible. This is considered an intermediate or advanced practice of Zen. Generally, it is taught only following a long period of concentrating daily on some particular object such as one's breathing. An almost identical sort of sitting and allowing thoughts and feelings to unfold, as they will, is practiced in Tibet and referred to as Dzog-chen meditation. The Tibetans consider this a very advanced practice and it is only taught to a person who has spent many years doing rigorous visualizations.

In the Jodo and Jodo Shinshu schools of Pure Land Buddhism the emotions are similarly allowed to develop naturally. Generally, unlike Zen and Dzog-chen, no special effort is applied to being mindful of the emotions. In Jodo Shinshu the natural, relaxed but devout holding of the Buddha's name in one's mind and heart is allowed to work its magic off-stage. Without any special effort to become gentler or more caring, but with a grateful appreciation for the Buddha's gift of his name, the surrounding emotional environment, internal and perhaps interpersonal as well, tends to become more wholesome.

7. Vista Buddhist Temple


As North San Diego County, CA’s center for the continued transmission of the Buddhist teachings, referred to as the Buddha-Dharma, we are dedicated to the religious and educational aspirations of Jodo Shinshu Buddhist families. All events, activities, and religious gatherings are open to aspiring Buddhists, and membership in the Temple is encouraged for continued attendance. We are one of 60 Jodo Shinshu Temples in the Buddhist Churches of America, each independently organized, but joined in the pursuit of the Buddha Dharma.


The commitment and dedication of pioneer Jodo Shinshu families in the North County made possible the beautiful Temple we currently enjoy. Beginning in 1929, about 25 pioneer families gathered for religious, language schooling, and cultural and social activities at each other’s homes. Seeing a need for expanded facilities, the current Cedar street property was purchased in 1937 by the Japanese-American community. Following World War II, the Cedar Road property served as temporary lodging for returning interned Japanese-American families. In 1978 the present Japanese Cultural Center was built with a portion serving as a place for Buddha-Dharma gatherings. Rev. Arthur Takemoto (1980-1994) became the first full-time resident minister. Rev. John Iwohara served as resident minister from 1996 to 1998. The current Temple was constructed and dedicated in 1987. We are a California, religious corporation and an IRS section 501 (c)(3) organization.


The air conditioned main hall is capable of seating 408 people, and an engawa (covered porch-walkway) allows for an overflow of 100 more for religious gatherings. A small library of English and Japanese material is located ot the rear of the main hall. A social hall including an audio system and stage, accommodating 250 is located downstairs, adjacent to a large kitchen. Four classrooms are located to the south side of the downstairs hall.

Jodo Shinshu

The Buddha-Dharma as taught by Sakyamuni Buddha (560-480BC) is said to encompass 84,000 different paths. Of these, the Vista Temple emphasizes the teachings as clarified by Shinran Shonin (1173-1262), known as Jodo Shinshu. Jodo Shinshu is part of the Mahayana tradition with aspirations for birth in Amida Buddha’s Land of Utmost Bliss through practice of the nembutsu or calling the name of the Buddha of Infinite Wisdom and Compassion. Although an understanding of the Buddha-Dharma can be fostered through written, audio, and video material, an awareness of the living expression of nembutsu comes from listening to the Dharma at the Temple.

Primary Activities

Weekly Buddha-Dharma gatherings are scheduled for Sundays at 9:30 AM, unless precluded because of major memorials or Temple events. Seven major Jodo Shinshu commemorative gatherings are scheduled throughout the year (consult the Temple Calendar for dates and times). Two major fund-raising / religious / cultural events are planned, one in the spring (the Hanamatsuri Bazaar, usually in April) and one in the summer (the O-Bon Bazaar, usually in July). A monthly newsletter announces activities and events. Buddha-Dharma articles are also published in the newsletter.

8. Healing Emotions ...by Daniel Goleman


Amazon.com - Become a fly on the wall at the Mind and Body Conference III, and eavesdrop on the world's leading Western physicians, psychologists, and meditation teachers as they discuss the mind-body connection with the Dalai Lama. East meets West in this important melding of contemporary research on the interrelationship between emotional states and physical well-being with the ancient Buddhist thinking on this obvious connection.

Amazon.com - Reviewer: Chinese Taoist from Detroit, Michigan United States ...In the summer of 1991 specialists in the fields of psychology, medicine, neuroscience, philosophy, immunology, meditation, and Buddhism gathered with the Dalai Lama to conduct the Third Mind Life Conference. The purpose of the Mind Life Conferences is to discuss bridges and interface with what can broadly be called the sciences of mind and life -biology, cognitive science, neuroscience, and psychology, as well as philosophy of mind. This third conference's purpose was to increase mutual understanding and facilitate the emergence of new insight to the relationship between health and emotional experience. This book, Healing Emotions, is the record of this meeting.

Daniel Goleman, scientific coordinator of the conference, cleanly edits and presents the content of the conference. He introduces each presentation with his summary of the content. Goleman then gives the actual presentation made by each of the speakers, and continues with the discussions that followed. The discussions cover ethics, virtues, emotions' impact on health, stress, behavioral medicine, self-esteem, medicine and compassion. In the presentations the speakers share their theories, tests, results, and case histories.

Amazon.com - Reviewer: A reader ...Dan Goleman has done it again. A highly readable book rooted in scientific research - just like his two books on Emotional Intelligence. Compared to other edited Mind and Life Conference books, this one describes the conversation in an extremely lively manner with explanations on Buddhist and scientific concepts presented as footnotes, and as a result making comprehension possible even with some abstract concepts unfamiliar to novice like me.

The enthusiasm shown by Dr. Goleman in the ability of mind over body can be found throughout the book (especially in the chapter presented by him where H.H. the Dalai Lama commented "You've just given me a lot of ammunition). This is probably due to his own knowledge and keen interest in the Eastern psychology and meditation.


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