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The ground for compassion is practicing sensitivity toward ourselves, giving rise to the power to transform resentment into forgiveness, hatred into friendliness, and fear into love and respect for all beings. Compassion for ourselves allows us to extend warmth, sensitivity and openness to the sorrows around us in a sincere and genuine way, arising from wisdom that the heart has a fearless healing capacity to embrace, touch, and relate to all things, no matter how difficult.

Rather, this experience of sadness is unconditioned. It occurs because your heart is completely open, exposed. Does this product have an incorrect or missing image? Send us a new image. Is this product missing categories? Add more categories. Review This Product.

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When we use our mind to prove love not guilty in this way, then our heart will once again be free to love—from one person, to many people, and eventually to all sentient beings. A similar descent into jadedness can happen with children as they grow up. Young children who are brought up in good circumstances feel a lot of love for their parents, for the world, for their games and activities, and so on. They maintain this innocent openness until they get older and meet the complex reality of the world. Then the innocent phase comes to an end, and they are faced with a challenge. At this point, they need to develop wisdom to keep that warm feeling flowing in the heart.

The world is indeed full of harsh realities, but that is no justification for shutting down into our small, bitter self. On the contrary, the painful nature of samsara is the most important reason for us to find ways to keep our hearts continually warm with tsewa.

Tender Heart A Buddhist Response to Suffering

To reopen our heart after a deep hurt or a painful disillusionment can take a long time, even if we understand how necessary it is to do so. Even when we apply the effective methods of the dharma, such as those mentioned earlier, we may find that our thoughts still return to whatever self-destructive story we were telling ourselves.

Because we have given a lot of energy to perpetuating these stories, there will still be momentum for them to keep resurfacing and occasionally carry us away. We have to be patient with this process. In our mind, thoughts are continually arising and dissolving, arising and dissolving.

Buddha’s 3 Rules For Mending A Broken Heart

The thoughts that make up the story behind our injured heart are no different. But if we just give these thoughts space to arise and dissolve, they will eventually wear themselves out. The story will lose its feeling of reality and it will no longer be able to convince us. The key here is to focus on our tender heart and not pay so much attention to the story.

Discernment

If we do so, our tsewa eventually will overcome our confused and limited way of looking at things. We will have more confidence in tsewa and thus more confidence in ourselves. This confidence will be invaluable in carrying us forward along our spiritual journey. Although they may take a long time to let go of completely, the most painful forms of grudge or disappointment can be the easiest for us to make progress with. The acute pain they cause gives us a lot of incentive to work with them.

But in addition to these more blatant hurts, we can hold on to other forms of resentment that also block the flow of tsewa from our heart. One of the most common causes of resentment is when we feel our love and tenderness are not reciprocated. Gratitude, appreciation, and the willingness to reciprocate are signs of good character. Those who are strong in these qualities are well respected, and deservedly so. Also, mutual reciprocation gives people a greater sense of solidarity with each other. But none of this should make reciprocation a condition for our expressing tsewa.

Parents are able to love their young children, even before good character has formed. After all, babies do not reciprocate. We hope that our children will eventually become mature enough to know the value of gratitude and become worthy of our respect in this way. But until then, we never even think of making reciprocation a requirement. When it comes to expressing our tender heart, we should try to have the same openness and tolerance that parents have with small children.

This openness is based on appreciating tsewa as the source of all happiness, including our own. Are we doing it in response to some kind of pressure? If any of these become our primary motivation for expressing tsewa, then we may well overlook how joyful it is to have a tender heart.

Our love will be based on concepts, not on our deep, heartfelt connection to the source of everything positive in the world. We are full of love and warmth, we think, but not everyone deserves our tsewa. They lack this or that qualification. If we are not careful, our critical mind will come up with a long list of requirements. Then our tsewa, which has the potential to flow limitlessly, will be walled in by our biases. That is not intelligence; it is ignorance. When we let the natural expression of our tender heart be handcuffed to a set of qualifications, we are putting our small, confused self in charge.

We are forgetting that all beings are equally in need of tsewa because all beings—ourselves included—are constantly longing to be happy and free from suffering. We are also forgetting the equality of all beings when we allow prejudices to tighten our heart.


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We may block our tsewa because of religion, gender, nationality, cultural differences, political differences, race, species, and so on. These prejudices can be very subtle, manifesting as a slight contraction or a feeling of indifference.

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They may not stand out as anything worth noticing, much less remedying. But these subtle blockages hinder our tsewa, and thus hinder our own happiness and our path to enlightenment. We need to be wary of closing our heart not only with people we know or encounter, but even with those we have never met or seen in person. It seems natural to withhold tsewa from a corrupt politician or ruthless war criminal that we read about in the news.

But by doing so, we reverse our progress toward realizing the full capacity of our tender heart. The great Tibetan teacher Dromtonpa was once circumambulating a temple with a few of his disciples. Circumambulation is a traditional practice of showing respect to an object of veneration.

At the outer edge of the circumambulation path, a stray dog was lying on the ground. Instead of walking down the middle of the path, Dromtonpa purposely went around the dog so as to include it in the circle of veneration. However they may temporarily appear or behave, all sentient beings have the seed of enlightenment in their tender heart. Their innate tsewa may be thickly obscured, but it is still there. If we look at things from a wider perspective, we will know that there is something to venerate in everyone. Our biases can come up not only in giving tsewa, but in receiving it as well.

Why We Should Seek Happiness Even in Hard Times

Sometimes we only want to receive tenderness and support from special people, an exclusive group that is worthy of giving that to us. But we are not like flowers that can only blossom if they receive rays of light from the sun. That is too limited a view. We can blossom by receiving tsewa from anyone, from the highest to the lowest.