Joan Halifax: Compassion and the true meaning of empathy

296,275 views ・ 2011-09-02

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00:15
I want to address the issue of compassion.
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Compassion has many faces.
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Some of them are fierce; some of them are wrathful;
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some of them are tender; some of them are wise.
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A line that the Dalai Lama once said,
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he said, "Love and compassion are necessities.
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They are not luxuries.
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Without them,
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humanity cannot survive."
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And I would suggest,
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it is not only humanity that won't survive,
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but it is all species on the planet,
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as we've heard today.
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It is the big cats,
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and it's the plankton.
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Two weeks ago, I was in Bangalore in India.
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I was so privileged
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to be able to teach in a hospice
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on the outskirts of Bangalore.
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And early in the morning,
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I went into the ward.
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In that hospice,
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there were 31 men and women
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who were actively dying.
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And I walked up to the bedside
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of an old woman
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who was breathing very rapidly, fragile,
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obviously in the latter phase
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of active dying.
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01:26
I looked into her face.
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I looked into the face
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of her son sitting next to her,
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and his face was just riven
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with grief and confusion.
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And I remembered
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a line from the Mahabharata,
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the great Indian epic:
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"What is the most wondrous thing in the world, Yudhisthira?"
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And Yudhisthira replied,
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"The most wondrous thing in the world
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is that all around us
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people can be dying
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and we don't realize
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it can happen to us."
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I looked up.
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Tending those 31 dying people
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were young women
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from villages around Bangalore.
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I looked into the face of one of these women,
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and I saw in her face
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the strength that arises
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when natural compassion is really present.
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I watched her hands
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as she bathed an old man.
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My gaze went to another young woman
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as she wiped the face
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of another dying person.
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And it reminded me
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of something that I had just been present for.
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Every year or so,
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I have the privilege of taking clinicians
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into the Himalayas and the Tibetan Plateau.
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And we run clinics
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in these very remote regions
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where there's no medical care whatsoever.
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And on the first day at Simikot in Humla,
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far west of Nepal,
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the most impoverished region of Nepal,
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an old man came in
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clutching a bundle of rags.
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And he walked in, and somebody said something to him,
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we realized he was deaf,
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and we looked into the rags,
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and there was this pair of eyes.
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The rags were unwrapped
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from a little girl
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whose body was massively burned.
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Again,
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the eyes and hands
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of Avalokiteshvara.
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It was the young women, the health aids,
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who cleaned the wounds of this baby
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and dressed the wounds.
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I know those hands and eyes;
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they touched me as well.
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They touched me at that time.
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They have touched me throughout my 68 years.
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They touched me when I was four
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and I lost my eyesight
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and was partially paralyzed.
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And my family brought in
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a woman whose mother had been a slave
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to take care of me.
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And that woman
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did not have sentimental compassion.
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She had phenomenal strength.
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And it was really her strength, I believe,
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that became the kind of mudra and imprimatur
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that has been a guiding light in my life.
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So we can ask:
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What is compassion comprised of?
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And there are various facets.
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And there's referential and non-referential compassion.
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But first, compassion is comprised
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of that capacity
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to see clearly
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into the nature of suffering.
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It is that ability
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to really stand strong
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and to recognize also
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that I'm not separate from this suffering.
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But that is not enough,
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because compassion,
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which activates the motor cortex,
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means that we aspire,
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we actually aspire to transform suffering.
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And if we're so blessed,
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we engage in activities
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that transform suffering.
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But compassion has another component,
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and that component is really essential.
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That component
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is that we cannot be attached to outcome.
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Now I worked with dying people
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for over 40 years.
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I had the privilege of working on death row
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in a maximum security [prison] for six years.
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And I realized so clearly
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in bringing my own life experience,
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from working with dying people
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and training caregivers,
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that any attachment to outcome
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would distort deeply
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my own capacity to be fully present
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to the whole catastrophe.
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And when I worked in the prison system,
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it was so clear to me, this:
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that many of us
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in this room,
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and almost all of the men that I worked with on death row,
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the seeds of their own compassion had never been watered.
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That compassion is actually
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an inherent human quality.
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It is there within every human being.
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But the conditions
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for compassion to be activated,
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to be aroused,
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are particular conditions.
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I had that condition, to a certain extent,
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from my own childhood illness.
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Eve Ensler, whom you'll hear later,
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has had that condition activated
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amazingly in her
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through the various waters of suffering
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that she has been through.
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And what is fascinating
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is that compassion has enemies,
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and those enemies are things like pity,
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moral outrage,
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fear.
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And you know, we have a society, a world,
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that is paralyzed by fear.
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And in that paralysis, of course,
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our capacity for compassion
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is also paralyzed.
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The very word terror
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is global.
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The very feeling of terror is global.
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So our work, in a certain way,
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is to address this imago,
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this kind of archetype
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that has pervaded the psyche
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of our entire globe.
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Now we know from neuroscience
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that compassion has
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some very extraordinary qualities.
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For example:
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A person who is cultivating compassion,
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when they are in the presence of suffering,
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they feel that suffering a lot more
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than many other people do.
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However,
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they return to baseline a lot sooner.
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This is called resilience.
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Many of us think that compassion drains us,
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but I promise you
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it is something that truly enlivens us.
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Another thing about compassion
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is that it really enhances what's called neural integration.
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It hooks up all parts of the brain.
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Another, which has been discovered
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by various researchers
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at Emory and at Davis and so on,
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is that compassion enhances our immune system.
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08:34
Hey,
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we live in a very noxious world.
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(Laughter)
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Most of us are shrinking
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in the face of psycho-social and physical poisons,
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of the toxins of our world.
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But compassion, the generation of compassion,
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actually mobilizes
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our immunity.
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08:56
You know, if compassion is so good for us,
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I have a question.
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09:03
Why don't we train our children
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in compassion?
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(Applause)
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If compassion is so good for us,
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why don't we train our health care providers in compassion
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so that they can do what they're supposed to do,
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which is to really transform suffering?
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And if compassion is so good for us,
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why don't we vote on compassion?
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Why don't we vote for people in our government
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based on compassion,
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so that we can have
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a more caring world?
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09:44
In Buddhism,
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we say, "it takes a strong back and a soft front."
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It takes tremendous strength of the back
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to uphold yourself in the midst of conditions.
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And that is the mental quality of equanimity.
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But it also takes a soft front --
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the capacity to really be open to the world as it is,
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to have an undefended heart.
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And the archetype of this in Buddhism
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is Avalokiteshvara, Kuan-Yin.
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It's a female archetype:
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she who perceives
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the cries of suffering in the world.
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She stands with 10,000 arms,
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and in every hand,
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there is an instrument of liberation,
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and in the palm of every hand, there are eyes,
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and these are the eyes of wisdom.
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I say that, for thousands of years,
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women have lived,
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exemplified, met in intimacy,
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the archetype of Avalokitesvara,
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of Kuan-Yin,
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she who perceives
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the cries of suffering in the world.
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Women have manifested for thousands of years
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the strength arising from compassion
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in an unfiltered, unmediated way
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in perceiving suffering
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as it is.
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They have infused societies with kindness,
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and we have really felt that
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as woman after woman
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has stood on this stage
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in the past day and a half.
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And they have actualized compassion
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through direct action.
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Jody Williams called it:
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It's good to meditate.
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I'm sorry, you've got to do a little bit of that, Jody.
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Step back, give your mother a break, okay.
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(Laughter)
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But the other side of the equation
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is you've got to come out of your cave.
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You have to come into the world
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like Asanga did,
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who was looking to realize Maitreya Buddha
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after 12 years sitting in the cave.
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He said, "I'm out of here."
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He's going down the path.
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He sees something in the path.
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He looks, it's a dog, he drops to his knees.
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He sees that the dog has this big wound on its leg.
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The wound is just filled with maggots.
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He puts out his tongue
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in order to remove the maggots,
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so as not to harm them.
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And at that moment,
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the dog transformed
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into the Buddha of love and kindness.
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I believe
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that women and girls today
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have to partner in a powerful way with men --
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with their fathers,
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with their sons, with their brothers,
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with the plumbers, the road builders,
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the caregivers, the doctors, the lawyers,
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with our president,
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and with all beings.
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The women in this room
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are lotuses in a sea of fire.
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May we actualize that capacity
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for women everywhere.
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Thank you.
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13:00
(Applause)
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