WITHOUT EMOTION, THERE IS NO WAY TO PUT THINGS INTO EFFECT

In INSIGHTS by Sonia Gomes8 Comments

The word emotion comes from the Latin term emovere that means to shake, to move. This word derives from movi, also from Latin, which literally means: set in motion, to move. Therefore, emotion, first and foremost, signifies movement, or, energy in motion. Accordingly, we must not lose sight of the fact that, without emotion, nothing advances. In Western psychology, the term emotion is still under discussion: while in everyday language the concepts are understandable, in the scientific language there is confusion.

Since there is no specific term in Tibetan for translating the word emotion, we can now find books in which the Dalai Lama discusses with Western psychologists the use of the word. There are interesting discussions on the subject in the books Healing Emotions and Destructive Emotions, narrated by Daniel Goleman. In this last book, scientists and psychologists come to a functional definition: emotion is a mental state that has a strong sensitive component. But then again, Dalai Lama clarifies: “The fact that there is a specific term for defining emotion in Western thought, does not imply that a special emphasis was placed on understanding the nature of emotion. Perhaps, initially, the motivation to label something as emotion, has been to value reason in identifying something that is not rational.”

The Buddhist monk Matthieu Ricard, further clarifies in another quotation from the same book: “The English word emotion comes from the Latin root emovere—something that sets the mind in motion for both harmful and neutral or positive activities. In Buddhism, on the other hand, we would call emotion something that conditions the mind and makes it adopt a certain perspective or vision of things.”

When I started to be fond of Buddhism, one of my first questions to a teacher was about emotions. In my mistaken view, Buddhists were people who had subjugated all their conflicts, and so they lived continually in a state of equilibrium, which, for me, made them unshakable, but also somewhat insensitive. If I practiced Buddhism, would I become a person in total self-control, cold and without emotions? Would emotions prevent my spiritual development? If that were so, I thought it would be totally impossible to follow this path, for I recognize that I am a highly emotional person and vulnerable to the external influences of time, people, the environment and especially sounds. On the other hand, I have always known that it is precisely my sensitivity that makes my spiritual development possible. My teacher kindly replied, “There is nothing wrong with being emotional. Through Buddhism, you will learn to follow positive emotions and leave negative ones.”

Positive emotions give us a broader perspective of situations, that is, they give us clarity and confidence in our purposes: where we are and where we want to go. They bring us the sense of happiness, for the meaning of life becomes energetically present. Negative emotions leave us disbelieving and confused about our goals. When we lose the meaning of life, we feel deep sadness. Like faith and compassion, positive emotions are mental virtues: accumulated positive energy. They revitalize us, arouse determination and interest in gaining new knowledge and renewing our attitudes: a sincere desire to change for the better.

Once positive emotions make us available to the new, it will also make us flexible and open, interested in learning, feeling alive and awake. Therefore, positive emotions are healing. They provoke well-being and help us overcome negative emotions that, in turn, consume our vital energy, leaving us exhausted and depressed. “Essentially, destructive emotion—which is also called the obscuring or distressing mental factor—is something that prevents the mind from testing reality for what it is. In destructive emotion, there will always be a gap between what appears and what is. “For when our opinions are contaminated by a negative emotion, we have a distorted image of things and people, and we are prevented from balancing their positive and negative qualities.”

When we are moved by excessive attachment, aversion or resentment, for example, we become rigid. Tied to our fixed ideas, we become intolerant and without perspective. We are therefore not available to change: locked into our negative habits, we lose the ability to move toward new possibilities. Negative emotions inflame the ego and create exaggerations that end up triggering separations, jealousy, envy, low self-esteem, and physical illnesses. Positive emotions generate constructive mental states like self-love, good self-esteem, feelings of integrity, solidarity, generosity and compassion, and so make us empathic with wisdom: we are able to perceive ourselves and others at the same time and thus acting according to the real needs of the situation. The practice of Buddhist philosophy helps us to develop emotional intelligence: the “ability to create motivations for oneself and to persist in an objective despite the mishaps; to control impulses and to wait for the satisfaction of their desires; to keep in good state of mind and to prevent anxiety from interfering with the ability to reason; empathic and self-reliant.”

So, Buddhism helps us to develop self-awareness, that is, the ability to identify a feeling when it arises, and the ability to discern constructive emotions from destructive ones.

“Is anger part of you or something separate? You have to make a greater connection with the anger and yourself. Even just sitting with it is not enough. It could still be like a bad marriage where there is no relationship. Emotions are part of you, your limbs. If you don’t have energy or emotion, there is no movement, no way to put things into effect. You have to regard emotions as part of you.”
Chögyam Trungpa Rinpoche from the book The Sanity We Are Born With: A Buddhist Approach to Psychology.

Book quoted:
Healing Emotions: Conversations with the Dalai Lama on Mindfulness, Emotions, and Health, by Daniel Goleman.
Destructive Emotions: A Scientific Dialogue with the Dalai Lama, by Daniel Goleman.
The Sanity We Are Born With: A Buddhist Approach to Psychology, by Chogyam Trungpa.

About the Author

Sonia Gomes

Facebook Twitter

Sonia Gomes is a Marketing & Branding Communication consultant, a Wellness Business Owner, Ashtanga Yoga teacher, and a Vajrayana lover. She enjoys beauty and creativity in every thing that life has to offer… Traveling and studying are her main priorities. She is Portuguese but totally in love with Indian Culture … Her vision and aim is to help and contribute for women equality rights and opportunities and also volunteer in some humanitarian health projects. Other LEVEKUNST articles by the same author.

Photo by Arthur Daniliuk, Russia.

Share this Post

Comments

  1. We live in the “Post Truth” era. Tenzin, unfortunately this is common in these times. People mistake opinion for fact. This is due to a lack of study of the particular subject. It is very important to differentiate ones ideas from gacts and evidence. The main problem here is ego. People dont want there idead and opinions to be critiqued. If we are duscussing a particular subject we must be clear about what is fact and what is our idea. It is misleading and dangerous to do otherwise. Freedom of expression is important, as us th frer flow of ideas howeber we must not dude ourselves. We have to contextualise things. Truth is a good example.People believe there subjective view point to be the truth. This is the definition of new age spirituality. To really understand a subject takes rigorous study and humility. If we are interested in truth and freedom we have to aknowledge honestly what we dont know. Unfortunately magazines of this kind can become breeding ground for bro science and new age spirituality.
    Looking at what I have written and sent to Erik I can see the need for referencing and providing a factual basis for some statements. This will help those who are unfamiliar with the topics. It will also contextualise ideas and facts. None of my articles were planned, they were thoughts typed into a phone. They did not come from a preconceived idea or formula. In some cases seemingly random unrelated paragaphs were put together by the magazine editor’s.

    Im all for art and expression but at what cost?

  2. There is no way to be emotionless so long as one is conscious. Even plants and animals have emotions. Without emotion there is no way to relate with each other. It’s natural and ingrained in the psychosomatic system.

    Very good write up Sonia Gomes !

    1. Karma is also Samsara. Im sure the intention is good, but I find this article extremely misleading from the point of view of actual Buddha Dharma and misrepresentative of the Buddha’s teaching. Sounds more like a self-help, ‘new age’ take on the Buddha’s teaching, while taking higher yanas quotes out of proper context.

      1. Thank you so much for your comment Tenzin!
        Yes, thats a nice point of view , but thats why diversity of views its important. What dont fit to one person, may fit to another 🙂
        Send you my best wishes !

Leave a Comment