The Heart Sutra, Compassion and Thought

The Heart Sutra is one of the most important pieces of Buddhist literature. In a relatively short space it conveys the critical idea that enlightenment requires that our skandhas be empty. The Buddha taught that an individual is made up of a combination of five skandhas---form, sensation, perception, mental formulations, and consciousness. In very simple terms, they may be seen collectively as representing our ego. Once the latter has been “destroyed,” enlightenment is possible and compassion may flourish.

Compassion is often seen as a sensation of concern about those in need, which it certainly is. But it is much more than that. In simple terms again, compassion is a comprehensive sense of appreciation of and concern for the well-being all people at all times. They do not have to be in need for this sense to exist. In fact, if that is the only time it is manifest, we are likely to misbehave. The reason is our normal responses to conflict, situations in which others disagree with us or appear to obstruct a goal we have. Conflict often brings out the worst in us as we attempt to force the universe, in the form of the human obstacle in front of us, to do as we wish. That usually means unpleasantness in the form of hostile emotions coupled with facts, pseudo-facts, misrepresentations, and outright lies. We will do anything to prevail in this contest, because we live in fear that what we want we may not get. Compassion is absent.

Back to the Sutra. Buddhist masters teach that as the ego becomes less and less a force (as its components move toward “destruction”), compassion increases. A person may not believe the Buddhist masters or stories about the challenging role of our egos. But it is clear that we cannot have much compassion when our ego is active, when the self is the main focus. Over the last 30 years or so we have seen considerable growth in narcissistic behavior---“this is all about me.” For many people, instead of the ego receding, it has actually grown to the point where their needs prevail over everything and everyone in all circumstances. Naturally, the more focus on me, the less on you. Morality, fairness, and appropriateness are irrelevant. Is it any wonder then that compassion has also diminished and incivility increased?

Now to thinking. In the grip of narcissism or fear of loss we act out automatically to protect our needs and goals, events to which we are often completely oblivious. We are emoting, but not thinking at all. Thinking asks that we attend to incoming information in a fair and objective manner, even (especially) if we do not like it---the essence of intellectual honesty. Selfcenteredness and fear cause us to act in harmful ways towards others, as our needs must prevail no matter what. I am not referring so much to big harm, but mainly to the “little” harms we do day to day when differing with others. Imagining that our view of the world (especially and most damagingly so in political aspects) is correct and the other person’s is wrong practically guarantees the disappearance of compassion and presence of harmful interactions. The need for certainty in our views is the kiss of death to compassion and to constructive thought.

Many people I know, fine folks all, imagine with great sincerity that they are compassionate in the broad sense that I am using it, and that they do in fact think clearly when under interpersonal stress. Sadly, their behavior, often dogmatic and rigid as the need for their views to prevail asserts itself, belies that. Political “discussions” are among the most damaging and useless events I can imagine. Embedded in their litany of belief, people can be very intolerant, often engaging, as I mentioned in the last post, in derogatory labeling of those whose political views differ from theirs. Even if they refrain from this particularly unfortunate brand of anti-compassionateness, they are so convinced of the rightness of their view that they cannot contain their negativity. It now finds its path a in constant and grinding refutation of the other’s views, and absolutely no self-examination of the weaknesses of their own. Their dogmatism goes unquestioned because they have told themselves a (at least partially) false story that they are open-minded, tolerant and compassionate. The story is inviolate because it rests on the ego’s own weakness. If the story is understood as false, the ego "collapses." Fear of that occurring keeps this sad system in place.

We cannot be compassionate until we have given up the need to be right or prevail, and when we have lost the fear that drives us to be certain, to protect and defend our views at all costs. When we can accept difference with equanimity, with no need to attack or defend, we move towards compassion. In my mind the Dalai Lama, to the very limited degree that I understand him, embodies compassion. Imagine a conversation in which I am talking to His Holiness, keeping in mind that he is the world-wide spiritual leader of those following Tibetan Buddhism.

Larry:  I really love all your books and writings and have gained a great deal from them.

DL:      Thank you.

Larry:  However, I think that all this stuff in Tibetan Buddhism is bunk.

DL:      You may be right.