Friday, 24 September 2010
Taking and cherishing others opens us to abuse?
This is an obstacle to spiritual progress. The reason why it is written as an obstacle to the tradition is because we blame our external environment for this obstacle. No matter who we live with we will have problems with this deluded doubt. If we become unhappy with a non buddhist friend thinking they are taking advantage of our new good nature, this does not damage our faith in Buddhism. But if we develop the same problem whilst living in a spiritual community we may conclude that the sangha is at fault. If we believe that non Buddhists also will also do this though, is this not a sign in truth that it is not all the living beings in the world who need to change? We simply need to overcome this obstacle because until we do we wont be able to see cherishing others as plausible. Blaming the sangha simply damaging our chance to have spiritual friends because if the sangha were to vanish this problem would remain. This shows that the sangha is not the cause.
Is spiritual practice supposed to be always comfortable?
What do we achieve if we run away or reject all hardships? We need to check what an authentic spiritual path will entail. If we study and discuss interesting topics and spend some time in a caring community, enjoying having many people friendly towards us - this is comfortable. But it is not the spiritual path. We can enjoy these comforts for many years and maintain a spiritual identity for these benefits. We can provide good intelligent spiritual discussions saying correct answers and points and appear to be fully engaged.
However if we want to engage in spiritual practice from the heart, we will be at out own pace, challenging ourself. There are various topics one comes to terms with when one trains in Buddhas teachings with deep faith.
During authentic practice one gains convicion in the existance of the lower realms. We need to ask ourselves how comfortable will we be knowing that beings who we come to regard as our mothers are experiencing hell realms. We need to ask this in our heart. If we fully engage in these realizations will we not be subject to a great internal challenge?
If we say that inducing fear, throwing oneself at a teacher and becoming intensely devoted and faithful is bad religion, are we not invalidating the core of the Buddhas teaching? We would have to reject the lower realms, death meditation, refuge practice and even meditation on emptiness as this can invoke fear and desperate tugging of our teachers robes.
Other topics such as facing our fear of death are not a walk in the park. When we feel we are falling from a building in dreams we experience terror. This is our current experience when we face death. We have to change on a deep level to overcome this response. How can it be that completely reversing all our normal ways of thinking is going to be a problem free proccess? We are talking about the most radical transformation of ourselves possible.
Our normal response is to blame others when anything goes wrong. This is human nature and we all do it. So who are we going to blame when this mental transformation proccess does not go smoothly?
However if we want to engage in spiritual practice from the heart, we will be at out own pace, challenging ourself. There are various topics one comes to terms with when one trains in Buddhas teachings with deep faith.
During authentic practice one gains convicion in the existance of the lower realms. We need to ask ourselves how comfortable will we be knowing that beings who we come to regard as our mothers are experiencing hell realms. We need to ask this in our heart. If we fully engage in these realizations will we not be subject to a great internal challenge?
If we say that inducing fear, throwing oneself at a teacher and becoming intensely devoted and faithful is bad religion, are we not invalidating the core of the Buddhas teaching? We would have to reject the lower realms, death meditation, refuge practice and even meditation on emptiness as this can invoke fear and desperate tugging of our teachers robes.
Other topics such as facing our fear of death are not a walk in the park. When we feel we are falling from a building in dreams we experience terror. This is our current experience when we face death. We have to change on a deep level to overcome this response. How can it be that completely reversing all our normal ways of thinking is going to be a problem free proccess? We are talking about the most radical transformation of ourselves possible.
Our normal response is to blame others when anything goes wrong. This is human nature and we all do it. So who are we going to blame when this mental transformation proccess does not go smoothly?
Wednesday, 15 September 2010
Thinking that Buddhists lack motivation and are denying themselves
What does it mean to be overcoming the ego? Does it mean we lose our motivation? When we subdue a powerful motivating force and replace it with an intellectual new idea this new motivation is obviously going to be very unfamiliar and lacking in potency of our previous driving force. So necessarily we will at first appear less motivated and dynamic.
We can see that if someone asks a person to do something where there is a big reward for the ego, that person finds energy that they didnt even know they had! Even someone who has been slow and lifeless for years can surprise everyone by suddenly moving with incredible speed!
When there is no reward for the ego most people will refuse to do anything. If an act of altruism rewards the ego people feel more motivated. Always general program students straight away raise their concerns that without the primal force of the ego, they will become bored and unmotivated.
Therefore at the beginning when you meet Buddhist who is not following the desires of the ego but instead trying to think of others getting the reward, of course when you ask them to do something they might appear reluctant. This is a sign in reality that they are not relying upon their old way of thinking.
They cannot develop the motivation to help you:
- so that you will be their friend
- so that they can develop a sense of achievement or congratulate themselves
- so that they will develop a reputation in a social circle and impress people
- so that you will help them later on/owe them one/return the favour
- to get into your good books
These are ego motivations. The motivation they are trying to generate is in its early stages. It is a motivation for no personal reward or benefit. But it is not powerful because they are training in it. Therefore it is not a fault that they cannot muster the same level of enthusiasm for helping others that comes when seeking personal reward. They havent mastered no reward motivations. But it is a great quest and so we should respect that they are trying their best and allow them the liberty to strive for these things without judgement. Because if they do succeed eventually it will be a great achievement.
In summary it is incorrect to say that people are not sincere about cherishing others because they appear less fired up. The fire is usually delusion or ego. If the fire is tamed this is a sign of a genuine wish to change.
We can see that if someone asks a person to do something where there is a big reward for the ego, that person finds energy that they didnt even know they had! Even someone who has been slow and lifeless for years can surprise everyone by suddenly moving with incredible speed!
When there is no reward for the ego most people will refuse to do anything. If an act of altruism rewards the ego people feel more motivated. Always general program students straight away raise their concerns that without the primal force of the ego, they will become bored and unmotivated.
Therefore at the beginning when you meet Buddhist who is not following the desires of the ego but instead trying to think of others getting the reward, of course when you ask them to do something they might appear reluctant. This is a sign in reality that they are not relying upon their old way of thinking.
They cannot develop the motivation to help you:
- so that you will be their friend
- so that they can develop a sense of achievement or congratulate themselves
- so that they will develop a reputation in a social circle and impress people
- so that you will help them later on/owe them one/return the favour
- to get into your good books
These are ego motivations. The motivation they are trying to generate is in its early stages. It is a motivation for no personal reward or benefit. But it is not powerful because they are training in it. Therefore it is not a fault that they cannot muster the same level of enthusiasm for helping others that comes when seeking personal reward. They havent mastered no reward motivations. But it is a great quest and so we should respect that they are trying their best and allow them the liberty to strive for these things without judgement. Because if they do succeed eventually it will be a great achievement.
In summary it is incorrect to say that people are not sincere about cherishing others because they appear less fired up. The fire is usually delusion or ego. If the fire is tamed this is a sign of a genuine wish to change.
Doubts about Dharma Protector practice
These doubts arise when we think that we are to accept all the conditions that arise seeing them as divine signs. With this attitude we conclude that as soon as someone asks us to do something, because we prayed for Buddha to arrange our conditions, that this is a sign and we must do this job. We then say yes to everything, end up in all sorts of difficulty, and then blame our Dharma Protector saying 'Why did you make all this happen?'
A great illustration of the illogical this behaviour is can be seen by watching the movie The Yes Man starring Jim Carey
This is a classic example of the important challenges to understanding reality correctly presented in Buddhas teachings on ultimate view. We can study the example of the Chittamatrin school who believe that everything is mind only. We know that when analysing dreams we regard everything as 'signs' because we know that all the objects are soley creations of the mind. However when inside the dream we do not take a passive position because at that time we do not believe the objects to be created by mind nor as created by Buddha to teach us some specific lesson.
This is an intellectual view we develop when awake. There are many spiritual followers of different religions who do this. They regard everything from a person knocking on their door to the number that comes when a dice is throw as determined and created by their deity. This direction leads to throwing dough balls, dice, divinations etc and is not the path of our tradition. The seeking of magical signs is a craving for excitement and arises if we feel we need a boost to energise our spiritual practice. It leads to many incorrect understandings where we conclude that people exist to feed our spiritual life. We cannot develop a genuine love for others if we are still thinking that people are tools and need them to be magicians for our entertainment.
A great illustration of the illogical this behaviour is can be seen by watching the movie The Yes Man starring Jim Carey
This is a classic example of the important challenges to understanding reality correctly presented in Buddhas teachings on ultimate view. We can study the example of the Chittamatrin school who believe that everything is mind only. We know that when analysing dreams we regard everything as 'signs' because we know that all the objects are soley creations of the mind. However when inside the dream we do not take a passive position because at that time we do not believe the objects to be created by mind nor as created by Buddha to teach us some specific lesson.
This is an intellectual view we develop when awake. There are many spiritual followers of different religions who do this. They regard everything from a person knocking on their door to the number that comes when a dice is throw as determined and created by their deity. This direction leads to throwing dough balls, dice, divinations etc and is not the path of our tradition. The seeking of magical signs is a craving for excitement and arises if we feel we need a boost to energise our spiritual practice. It leads to many incorrect understandings where we conclude that people exist to feed our spiritual life. We cannot develop a genuine love for others if we are still thinking that people are tools and need them to be magicians for our entertainment.
Friday, 10 September 2010
Thinking that Buddhists are less moral/caring than non Buddhists
The story of the good samaritan illustrates this obstacle. At some point in our life we are metaphorically like a man fallen at the side of a road. Perhaps our car is broken down or we become seriously ill. At such times we look to see who walks by and who asks us if we are ok.
Then we begin deluded doubts towards the people who walked past seeing them as bad Buddhists. We then start thinking that Buddhists are less moral/caring than non Buddhists. What is the answer to this?
We need to ask ourselves - How many non Buddhists would walk by? And how many Buddhists would?
The fact is the ratio is much improved and it is unreasonable to not only expect everyone to be perfect but to demand that people who have been working very hard to take on these extra tasks. Buddhists are not perfect. But they are here and trying to improve. Why do we demand so much of them? Why are we so judgemental of them?
If we told a worldly person that they have to be perfect and serve our every need they would tell us we are an idiot, yet this is our attitude towards senior Buddhists and senior followers of other religions.
We say things such as -
You are training in compassion therefore sit and listen to my problems its your job!
You are training in patience so I will test your patience and will judge your level of attainment by your reaction!
You are training in equanimity so you must treat me as equal to your best friend!
You are training in forsaking worldly desires therefore you must give me everything for free!
You are training in love so why are you not making me feel welcome, smiling at me, talking to me and so forth!?
You are training in happiness so why do you not smile more!?
In this way as soon as someone tries to lead a spiritual life they become subject to a tirade of criticisms. We need to support people who are trying to improve not attack them. Even if they are not doing a very good job they are trying. Why is this not good enough? Why do they have to be perfect?
This is the human way. To attack anyone who stands as a representative of good saying - You are not doing it properly or correctly. We can see it throughout history. When this mind is fully developed it turns into imprisoning religious people and torturing them to 'break them down' or 'test their level of accomplishment'.
This is ultimately what happened in the story of Jesus. Because he claimed to be a moral person and people following him claimed he had miracle powers as well as being the son of God, those who sought to disprove all this took him and tried to put him in a position where he could only free himself by revealing his powers and if he did not reveal his powers those leaders sought to claim he had no powers. They also tried to break him so that he would forsake his faith. Why? Because if he gave up they can then say that the path/religion doesnt work and then in proving it justify their own choices of lifestyle.
We can see also the witchcraft trials, trying to force people to show magical powers by making it so only magic could prevent death. Through this showing that magic doesnt work and to attack those who do anything unusual. It is a way of enforcing conformity to ordinary lifestyles.
We can also read the story of Shariputra how he was cornered by a demon who told him he wished for him to cut off his hand. Why do we try to corner spiritual people and attempt to make them look foolish?
Then we begin deluded doubts towards the people who walked past seeing them as bad Buddhists. We then start thinking that Buddhists are less moral/caring than non Buddhists. What is the answer to this?
We need to ask ourselves - How many non Buddhists would walk by? And how many Buddhists would?
The fact is the ratio is much improved and it is unreasonable to not only expect everyone to be perfect but to demand that people who have been working very hard to take on these extra tasks. Buddhists are not perfect. But they are here and trying to improve. Why do we demand so much of them? Why are we so judgemental of them?
If we told a worldly person that they have to be perfect and serve our every need they would tell us we are an idiot, yet this is our attitude towards senior Buddhists and senior followers of other religions.
We say things such as -
You are training in compassion therefore sit and listen to my problems its your job!
You are training in patience so I will test your patience and will judge your level of attainment by your reaction!
You are training in equanimity so you must treat me as equal to your best friend!
You are training in forsaking worldly desires therefore you must give me everything for free!
You are training in love so why are you not making me feel welcome, smiling at me, talking to me and so forth!?
You are training in happiness so why do you not smile more!?
In this way as soon as someone tries to lead a spiritual life they become subject to a tirade of criticisms. We need to support people who are trying to improve not attack them. Even if they are not doing a very good job they are trying. Why is this not good enough? Why do they have to be perfect?
This is the human way. To attack anyone who stands as a representative of good saying - You are not doing it properly or correctly. We can see it throughout history. When this mind is fully developed it turns into imprisoning religious people and torturing them to 'break them down' or 'test their level of accomplishment'.
This is ultimately what happened in the story of Jesus. Because he claimed to be a moral person and people following him claimed he had miracle powers as well as being the son of God, those who sought to disprove all this took him and tried to put him in a position where he could only free himself by revealing his powers and if he did not reveal his powers those leaders sought to claim he had no powers. They also tried to break him so that he would forsake his faith. Why? Because if he gave up they can then say that the path/religion doesnt work and then in proving it justify their own choices of lifestyle.
We can see also the witchcraft trials, trying to force people to show magical powers by making it so only magic could prevent death. Through this showing that magic doesnt work and to attack those who do anything unusual. It is a way of enforcing conformity to ordinary lifestyles.
We can also read the story of Shariputra how he was cornered by a demon who told him he wished for him to cut off his hand. Why do we try to corner spiritual people and attempt to make them look foolish?
Wednesday, 8 September 2010
Pacifying Deluded Doubts
There are so many deluded doubts so all ideas are welcome
Thinking that Buddhism is a cult - here we analyse definition of religious abuse and traditional Buddhism
Thinking that Buddhists are less moral/caring than non Buddhists - here we can see the story of the good samaritian
Thinking studying one teacher is sectarian - here we look at traditional Buddhism to check
Thinking that our traditions can avoid human problems - Here we can see an amazing range of similar situations in the Catholic Church in this documentary about the Pope
Doubts about Dharma Protector practice - How our circumstances are not secret commands
Doubts about Guru Devotion practice
Thinking that Buddhists lack motivation and are denying themselves
Doubts about the focus on fundraising and work - thinking Modern Buddhism pressurises to give wealth and work.
Doubts observing the differences between senior Buddhists and new people
Thinking that Buddhism is a cult - here we analyse definition of religious abuse and traditional Buddhism
Thinking that Buddhists are less moral/caring than non Buddhists - here we can see the story of the good samaritian
Thinking studying one teacher is sectarian - here we look at traditional Buddhism to check
Thinking that our traditions can avoid human problems - Here we can see an amazing range of similar situations in the Catholic Church in this documentary about the Pope
Doubts about Dharma Protector practice - How our circumstances are not secret commands
Doubts about Guru Devotion practice
Thinking that Buddhists lack motivation and are denying themselves
Doubts about the focus on fundraising and work - thinking Modern Buddhism pressurises to give wealth and work.
Doubts observing the differences between senior Buddhists and new people
Monday, 6 September 2010
who can the worldly accept
could they accept Milarepa? What would happen to him in the modern world?
Many traditional Buddhist ways are no long acceptable? Therefore of course people are going to find many things unacceptable. People in our society are publically hounded and ridiculed. Noone is spared, look at what happened to Lady Diana. She spent near the end of her life touring minefields whilst being mocked and then killed. Anyone who is religious is detested before they even have a chance to introduce themselves let alone explain what their religion is.
Many traditional Buddhist ways are no long acceptable? Therefore of course people are going to find many things unacceptable. People in our society are publically hounded and ridiculed. Noone is spared, look at what happened to Lady Diana. She spent near the end of her life touring minefields whilst being mocked and then killed. Anyone who is religious is detested before they even have a chance to introduce themselves let alone explain what their religion is.
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