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LEAD ARTICLE | EASTERN HORIZON 7

There are innumerable causes and values. It is better to cultivate a In Tibetan Buddhism, especially
conditions that may have led an sense of trust in our practice and the Mahamudra and Dzogchen
individual to do something wrong. trust that life will carry us forward. traditions, the four qualities of the
We don’t know. Most of the time it This kind of trust then support a heart are seen a little differently.
is unhappiness that led someone sense of confidence in ourselves The sequence begins with
to commit crimes or hurt others. that is grounded and connected to equanimity. In this understanding,
Most of the time, understanding and a larger perspective. It creates a we feel equanimous when we
rehabilitation works better than type of confidence that allows us to are able to rest in the quality of
condemnation and punishment. be generous and kind to others — awareness, in awake awareness.
including ourselves. Then we feel naturally a sense
You mentioned the importance of open-heartedness, tolerance,
of cultivating self-compassion In traditional Buddhist teaching, wisdom, and inner balance. When
when facing a problem. How there are four mental qualities we do our heart practices from this
do we ensure that it is not self- – loving kindness, compassion, perspective, equanimity helps us to
pity (Poor me, I shouldn’t feel joy, and equanimity. Are they treat all beings equally with respect
this bad!), being irresponsible practiced in sequence, one and love without preference. Then
(though I messed up, who cares!) after another, or are they all Loving-kindness and Compassion
or even self-esteem (as long as I interdependent? will flow naturally. In this way It is
succeed, I’m happy!)? also much easier to rejoice in the
In Theravada Buddhism, these four good fortune of others.
Self-compassion needs to be qualities of the heart are known as
differentiated from self-pity. Self- the four Brama Viharas. In Tibetan The other important difference
compassion comes from the attitude Buddhism, those qualities are called between the Theravada and the
described by Martin Buber as “I the Four Immeasurables. Tibetan/ Mahamudra tradition is
and Thou,” meaning the greeting of that in the Theravada tradition we
one whole person to another whole In Theravada Buddhism, the usually practice the heart practices
person. Pity describes one person sequence starts with Loving- from our sense of self, guided by
looking down on another person or Kindness, or friendliness. This the thinking mind, as if one would
themselves. is the easiest of the four Brama practice virtues. With practice we
Viharas to practice and the most develop a new habitual mindset.
Self-compassion describes a widely used. Compassion asks us to
respectful, “I-thou” relationship feel with another’s suffering, to be When we begin, as in the
towards ourselves. Such a present in a deeper way. Joy, often Mahamudra/ Dzogchen tradition,
relationship is healing and allows us called Sympathetic Joy, is quite a by developing awake awareness and
to thrive and grow. bit more challenging than it seems then learning to rest in this field,
at first. It can be really difficult we learn to transcend our usual
There is also a danger that self- to be truly happy for a friend or sense of self. Then there is much
compassion can be used as an family member who is better off or less grasping or pushing away in
excuse for wrongdoing. True self- happier than we are. To have this our relationship to others and to
compassion is always connected quality of sympathetic joy requires our world. By transcending our
to “not harming” and ethical us to be quite secure, generous, and sense of self, or at least making that
impeccability. confident in ourselves. Equanimity sense more porous and less self-
allows us to feel a sense of evenness preoccupied, it is much easier to
An over-focus on self-esteem can about our lives, and it should not live those four immeasurables in a
lack depth and meaning, allowing us be confused with aloofness or natural way. EH
to cater to superficial, materialistic detachment.