Number 1 Idea of Emotional Intelligence Leadership Training

Number 1 Idea of Emotional Intelligence Leadership Training

if there's a bigger one. Source thanks to EU sig on Knowledge Management & EI: Book Excerpt- Destructive Emotions how to overcome them : a Dialogue with The Dala Lama narrated by Daniel Goleman

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DALAI LAMA Foreword to Destructive Emotions edited by Daniel Goleman

Much human suffering stems from destructive emotions, as hatred breeds violence or craving fuels addiction. One of our most basic responsibilities as caring people is to alleviate the human cost of such out of control emotions. In that mission, I feel that Buddhism and science both have much to contribute

Buddhism and science are not conflicting perspectives on the world, but rather differing approaches to the same end : seeking the truth. In Buddhist training, it is essential to investigate reality, and science offers its own ways to go about this investigation. While the purposes of science may differ from those of Buddhism, both ways of searching for the truth expand our knowledge and our understanding,

The dialogue between science and Buddhism is a two-way conversation. We Buddhists can make use of findings of science to clarify our understanding of the world we live in. But scientists may also be able to utilise some insights from Buddhism. There are many fields in which Buddhism can contribute to scientific understanding, and the Mind and Life dialogues have focused on several.

For instance, when it comes to workings o0f the mind, Buddhism has a centuries old inner science that has been of practical interest to researchers in the cognitive and neurosciences and in the study of emotions, offering significant contributions to their understanding.

On the other hand, I have often said that if science proves with facts that conflict with Buddhist understanding, ten Buddhism must change accordingly. If upon investigation we find that there is reason and proof for a point, then we should accept it. However, a clear distinction should be made between what is not found by science and what is found to be nonexistent by science. What science finds to be nonexistent, we should all accept as non-existent; but what science merely does not find is a completely different matter. An example is consciousness itself. Although sentient beings, including humans, have experienced consciousness for centuries, we still do not know what consciousness actually is: its complete nature and how it functions.

In modern society, science has become a primary force in human and planetary development. In this way, scientific and technological innovations have been responsible for great material progress. However, science does not have all the answers, any more than religion did in the past. The more we pursue material improvement, ignoring the contentment that comes from inner growth, the faster ethical values will disappear from our communities. Then we will experience unhappiness in the long run, for when there is no place for justice and humanity in people’s hearts, the weak are the first to suffer. And the resentments resulting from such inequity ultimately affect everyone adversely.

With the ever-growing impact of science on our lives, religion and spirituality have a greater role to play in reminding us of our humanity. What we must do is balance scientific and material progress with the sense of responsibility that comes of inner development. That is why I believe this dialogue between religion and science is important, for from it may come developments that can be of great human benefit to mankind.

When it comes to human problems presented by our destructive emotions, Buddhism has much to say to science. A central aim of Buddhist practice is to reduce the power of destructive emotions in our lives. With that aim in mind, Buddhism offers a wide range of theoretical insights and practical methods. We could find ways to make them available to everyone, whether or not they are interested in Buddhism itself.