When Geshe Kelsang taught, all those in the room felt loved. This was because he was looking around the room in a genuine way wanting to see the people not blotting them out. When he saw the people his eyes sparkled he was so delighted. And you could hear the enthusiasm in his voice.
If we are not looking at the people and engaging with them they will not engage with us as well. How can we see a spiritual teacher as a supreme spiritual friend if they act like a stranger and there is no warmth?
There was also no sense that you have to convert to Buddhism or that you are being blotted out because you dont need love or you have not been doing pleasing things. All were loved without exception.
Wednesday, 27 July 2011
Preventing Degeneration of Holy Dharma
The degeneration of Buddhas teachings is inevitable. Buddha Maitreya will come because the Dharma has dissappeared. Our job is to make sure it does not degenerate on our watch!
We need to understand what is pure and what is degeneration. What are the signs of degeneration and do we keep silent when it is happening? The truth is that there will always be manifestations of wrathful behaviour whenever there is any trace of degeneration. The real question is, when we encounter people who are wrathful, shocking, challenging us, do we see them as emanations or a force of evil?
In the 1980s in this tradition, it was seen as normal to challenge each other in this way, and the teacher would often mock (and by doing so) warn clearly of the signs and dangers of degenerating the tradition. Using elaborate and comical theoretical scenarios and often posing themselves as the 'clown' who behaves in this degenerate manner. One example was mocking how we might use our status as a 'buddhist' to impress people, make friends, gain status and maybe even make money.
Now there is silence and no criticism is allowed. It is as if the 10 youthful wrathful attendants and many of Shugdens retinue have been gagged. When we do Kangso (extensive Shudgen prayers) we transform local guardians, ghosts, spirits - all those we fear and see as enemies or challengers - into Dharma Protectors who are emanations of Shugden. There is a reason for this! These beings CAN FUNCTION to protect and enhance the tradition. It all depends how we see them. If someone comes along like a crazy Drukpa Kunleg with a donkey saying can he join your monastery as he has a good voice and all you care about is music, we should be like those monks he spoke to. Thanking the crazy person for teaching then telling the story saying he is emanation of Shugden. Not he is an evil man. Of course you send them away, we cant have Buddhist centres filled with wildness and wierdness. But to say they are evil beings is totally wrong. To have a sadness that we are surrounded by enemies. Who decided they were enemies? We did! And so the protection for the tradition is reducing because we reject the teachings and warnings instead of being blessed and inspired by them.
To protect the teaching in the Gompa itself from degenerating is what will protect the rest. Any problem can be solved via a teacher. Therefore below I am going to post a summary on pure teachings based on the differences between Geshe Kelsangs style and western teachers style. Of course all comment is welcome and if my article is wrong and comments are made I will edit it. Its important to be accurate and correct
Geshe Kelsang teachings are always demonstrating the following Dharmas:
Unconditional love
Unassuming love
Faith in others
Unrestricting love
uncontrolling love
Unlecturing love
Unarrogant love
Humble love
Thoughful love
Intuitive love
Considerate love
Careful love
Unforcing love
Gentle love
Respectful love
Equality love
No favourites love
Focus on meaning of Dharma
Focus on future lives
We need to be aware that students copy their teacher and so we are creating a tradition of how western people teach. As Geshe Kelsangs teaching style becomes a memory and unseen by the next generation, these lineages could be lost as well as these demonstrations of love. Also the instructions given can change meaning if not taught with love. For example without seeing all in front as equal and precious we might give a teaching only for new people or only for experienced people. It is quite easy to reform a teaching so all people benefit from it and its powerful for all as indeed Geshe Kelsang did achieve every time he taught without exception.
Summary
-----------
I sincerely believe the ITTP (Teacher Training Programme) would benefit greatly from having videos of Geshe Kelsangs teaching style studied and discussed as part of the curriculum. Perhaps after 2 students give a talk on a topic, play a video where Geshela teaches that very topic, and then discuss the differences.
We need to understand what is pure and what is degeneration. What are the signs of degeneration and do we keep silent when it is happening? The truth is that there will always be manifestations of wrathful behaviour whenever there is any trace of degeneration. The real question is, when we encounter people who are wrathful, shocking, challenging us, do we see them as emanations or a force of evil?
In the 1980s in this tradition, it was seen as normal to challenge each other in this way, and the teacher would often mock (and by doing so) warn clearly of the signs and dangers of degenerating the tradition. Using elaborate and comical theoretical scenarios and often posing themselves as the 'clown' who behaves in this degenerate manner. One example was mocking how we might use our status as a 'buddhist' to impress people, make friends, gain status and maybe even make money.
Now there is silence and no criticism is allowed. It is as if the 10 youthful wrathful attendants and many of Shugdens retinue have been gagged. When we do Kangso (extensive Shudgen prayers) we transform local guardians, ghosts, spirits - all those we fear and see as enemies or challengers - into Dharma Protectors who are emanations of Shugden. There is a reason for this! These beings CAN FUNCTION to protect and enhance the tradition. It all depends how we see them. If someone comes along like a crazy Drukpa Kunleg with a donkey saying can he join your monastery as he has a good voice and all you care about is music, we should be like those monks he spoke to. Thanking the crazy person for teaching then telling the story saying he is emanation of Shugden. Not he is an evil man. Of course you send them away, we cant have Buddhist centres filled with wildness and wierdness. But to say they are evil beings is totally wrong. To have a sadness that we are surrounded by enemies. Who decided they were enemies? We did! And so the protection for the tradition is reducing because we reject the teachings and warnings instead of being blessed and inspired by them.
To protect the teaching in the Gompa itself from degenerating is what will protect the rest. Any problem can be solved via a teacher. Therefore below I am going to post a summary on pure teachings based on the differences between Geshe Kelsangs style and western teachers style. Of course all comment is welcome and if my article is wrong and comments are made I will edit it. Its important to be accurate and correct
Geshe Kelsang teachings are always demonstrating the following Dharmas:
Unconditional love
Unassuming love
Faith in others
Unrestricting love
uncontrolling love
Unlecturing love
Unarrogant love
Humble love
Thoughful love
Intuitive love
Considerate love
Careful love
Unforcing love
Gentle love
Respectful love
Equality love
No favourites love
Focus on meaning of Dharma
Focus on future lives
We need to be aware that students copy their teacher and so we are creating a tradition of how western people teach. As Geshe Kelsangs teaching style becomes a memory and unseen by the next generation, these lineages could be lost as well as these demonstrations of love. Also the instructions given can change meaning if not taught with love. For example without seeing all in front as equal and precious we might give a teaching only for new people or only for experienced people. It is quite easy to reform a teaching so all people benefit from it and its powerful for all as indeed Geshe Kelsang did achieve every time he taught without exception.
Summary
-----------
I sincerely believe the ITTP (Teacher Training Programme) would benefit greatly from having videos of Geshe Kelsangs teaching style studied and discussed as part of the curriculum. Perhaps after 2 students give a talk on a topic, play a video where Geshela teaches that very topic, and then discuss the differences.
Saturday, 2 October 2010
Worldy peoples view on religion and spirituality
This article concerning peoples dislike of religious and spiritual groups. Peoples viewpoint of religion is important and we need to study it and ask ourselves - does our group come across like this and if so can anything be done?
Normally we do not look at negative comments because we fear we will develop deluded doubts. We only read material that confirms what we believe. When we do read something that contradicts us we quickly conclude it is damaging our faith and stop.
We need to move forward from this weak position. It a position where we cannot listen to others. We have to leave a room when someone disagrees with us with this type of position. If we believe this position is correct, the following reasons disprove it:
1) In Tibet and India all all the great monasteries there was a great deal of open debate. People with many different viewpoints listened to each other and banged heads for hours or days at a time. The purpose of this was to deepen their understanding of reality and experience of logic/reasoning. Buddhists debated Hindus over Ishvara for example. We can see a summary in Meaningful to Behold.
2) Buddha defeated all the Maras. He did not run away from them. When he was under the Bodhi tree they tried every line of reasoning, but Buddha was so strong in logic that noone could destroy his faith. We need to follow this example and deepen our understanding of all topics. If we have true faith in Buddha we will not hold to the view that if we look at reality too closely we will see something that disproves Buddhas teachings and our bubble will be burst.
3) With clairvoyance we will see what everyone is thinking and we will hear everyones voice. If the sound of one voice we have to run away how are we going to strive for Buddhahood? We need to deal with this so the sound of others voices is teaching us Dharma. Every voice is explaining one thing, how samsara functions (the 12 dependant related links) or how nirvana functions. Therefore if we understand this we can see that everything confirms Buddhas teachings and deepens our faith. For example if we are surrounded by immoral people we see their karma and we also see our own superiority complex. Both teach Dharma.
So now we understand this we need to care for our kind mothers and try to look to see what is blocking them from religion so we can help them. We need to consider that they will have many valid points. Not everything people say is invalid. Its self cherishing that places us on the mountain of pride looking down at all other people, telling them to be quiet. Everything we know we have learned from others. Others led us to Buddhism by showing us love, patience, ettiquette, generosity. They gave us the taste for these things that made us seek more detailed instructions. The only reason others words dont sound like Dharma is because of our own spiritual weakness. Buddha hears Dharma teachings from every sound.
So by studying what has put people off religion we can ensure that we do not repeat these patterns. For example pushing people to convert. Therefore I recommend studying the following website.
Yahoo answers - all latest questions on hating religion
Yahoo answers - all the latest questions on problems with religion
Why do people insult religion- ballistics answer is very clearly expressing people views
What is the biggest problem with religion and spirituality?
Why do atheist have such a problem with religion?
Do atheists have a problem with religion in general or just God
Is religion the problem or is it the people in the religion?
What is spiritual abuse?
Why do spiritual people hate the word religion so much?
Normally we do not look at negative comments because we fear we will develop deluded doubts. We only read material that confirms what we believe. When we do read something that contradicts us we quickly conclude it is damaging our faith and stop.
We need to move forward from this weak position. It a position where we cannot listen to others. We have to leave a room when someone disagrees with us with this type of position. If we believe this position is correct, the following reasons disprove it:
1) In Tibet and India all all the great monasteries there was a great deal of open debate. People with many different viewpoints listened to each other and banged heads for hours or days at a time. The purpose of this was to deepen their understanding of reality and experience of logic/reasoning. Buddhists debated Hindus over Ishvara for example. We can see a summary in Meaningful to Behold.
2) Buddha defeated all the Maras. He did not run away from them. When he was under the Bodhi tree they tried every line of reasoning, but Buddha was so strong in logic that noone could destroy his faith. We need to follow this example and deepen our understanding of all topics. If we have true faith in Buddha we will not hold to the view that if we look at reality too closely we will see something that disproves Buddhas teachings and our bubble will be burst.
3) With clairvoyance we will see what everyone is thinking and we will hear everyones voice. If the sound of one voice we have to run away how are we going to strive for Buddhahood? We need to deal with this so the sound of others voices is teaching us Dharma. Every voice is explaining one thing, how samsara functions (the 12 dependant related links) or how nirvana functions. Therefore if we understand this we can see that everything confirms Buddhas teachings and deepens our faith. For example if we are surrounded by immoral people we see their karma and we also see our own superiority complex. Both teach Dharma.
So now we understand this we need to care for our kind mothers and try to look to see what is blocking them from religion so we can help them. We need to consider that they will have many valid points. Not everything people say is invalid. Its self cherishing that places us on the mountain of pride looking down at all other people, telling them to be quiet. Everything we know we have learned from others. Others led us to Buddhism by showing us love, patience, ettiquette, generosity. They gave us the taste for these things that made us seek more detailed instructions. The only reason others words dont sound like Dharma is because of our own spiritual weakness. Buddha hears Dharma teachings from every sound.
So by studying what has put people off religion we can ensure that we do not repeat these patterns. For example pushing people to convert. Therefore I recommend studying the following website.
Yahoo answers - all latest questions on hating religion
Yahoo answers - all the latest questions on problems with religion
Why do people insult religion- ballistics answer is very clearly expressing people views
What is the biggest problem with religion and spirituality?
Why do atheist have such a problem with religion?
Do atheists have a problem with religion in general or just God
Is religion the problem or is it the people in the religion?
What is spiritual abuse?
Why do spiritual people hate the word religion so much?
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.
Subscribe to:
Posts (Atom)