Or on another level it may cause a misunderstanding like, "I am rich because I have this or that" or "I am a teacher or whatever because I have a diploma or whatever. So seeking refuge by strongly identifying with a particular religion,  philosophy, political party or viewpoint, for example, would be psychological materialism. From this the conventional usage of spiritual materialism arises, by identifying oneself as Buddhist or some other label, or by collecting initiations and spiritual accomplishments, one further constructs a solidified view of ego. An example would be using meditation practices to create a peaceful state of mind, or using drugs or alcohol to remain in a numbed out or a euphoric state.
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Shelves: religion-mysticism-theology , orientalism We do not consider how we are going to vomit; we just vomit. As a teenager in Tibet, Trungpa fled the Chinese in an escape that involved swimming across a river under gunfire, climbing the Himalayas, and running so short of food that he had to eat his leather belt and bag.
Eventually he emigrated to the United States, where he founded several schools, and pioneered a secular interpretation of We do not consider how we are going to vomit; we just vomit. Eventually he emigrated to the United States, where he founded several schools, and pioneered a secular interpretation of Buddhism, Shambhala Training. You may be surprised to learn that Trungpa, far from being an ascetic monk, also had notorious penchants for bedding his female students and for going on drunken debauches.
In Buddhist thought, this sense of self is illusory; the self is a process, not a thing. This attempt takes many forms. We modify our environment, manipulating the material world and bringing it under our control, in order to create a perfectly comfortable world that never challenges or disappoints us.
We create intellectual systems—positivism, nationalism, Buddhism—that rationalize and explain the world, that define our place in the world and dictate to us rules of action. We also attempt to analyze ourselves: we use literature, psychology, drugs, prayer, and meditation to achieve a sense of self-consciousness, an awareness of who we are.
This project of solidification can even use spiritual techniques in its own benefit. The goal of meditation is the dissolution of the ego and the absence of struggle. And yet many who embark on the spiritual path see meditation as a battle with the ego, an attempt to break certain habits, to overcome certain mentalities, to free themselves from illusions.
This egoless state is the attainment of buddhahood. It is no use to try to overcome your own negative qualities—to strive to be good, kind, caring, loving. It is no use to accumulate vast amounts of religious knowledge; nor is it beneficial to accumulate religious titles or honorifics. True spirituality is not a battle, not a quality, not an ultimate analysis, and it is not an accomplishment. All of those things belong to a person, whereas enlightenment contains no sense of me and not-me.
This is my best attempt to summarize the core message of this book. Indeed, such criticism seems totally antithetical to the ethos of this book. If all analysis is vain, what makes his any different? In this, you might say that the system is esoteric: true knowledge is the purview of only the truly enlightened. True knowledge, in other words, is not transmissible through speech, but is the result of privileged state which only a few achieve.
Bodhisattvas become authorities through their enlightened states, beings who must be listened to because of their special, higher perspectives.
Could we have science, technology, literature, or love without a sense of self? Trungpa describes the ego as a monkey creating various worlds—creating for itself its own heaven and hell, a world of animal desire and human intellect—and moving through these self-created worlds in a vain search for perfect happiness, only to have each of its own worlds collapse in turn.
All reservations notwithstanding, I still thought that this book was an enlightening read. And as a technique, its end is an experience—or perhaps, better yet, an attitude—and the theory that goes along with meditation does not constitute its substance; rather, theory is just a pedagogical tool to help guide less experienced practitioners.
It is in this light, I think, that these lectures should be read.
Cutting Through Spiritual Materialism
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