Scientists studying memories have found that memories are a most creative affair, morphing over time and with each recalling, until they bear little resemblance to an actual event. Like everything else, memories are impermanent, making the very idea of them a bit self-oxymoronic.
Go for the highest goal, the real deal: full buddhahood in this lifetime. I’m not saying lower goals aren’t needed. The simplest meditation attainments help, of course. However, going for the highest goal opens more possibilities and yields more benefits you are probably not aware of.
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?
There is such a need for bigger hearts, vast minds, for more tolerance, kindness and attitudes that includes everyone. We have enough racism and so many other way to exclude each other. We all know how painful it is to be the left out, to be the excluded or even the suppressed minority. Sometimes for absolutely no reason.
When the self is seen to have no placement, no identity, and no enduring quality at all, the mind is sometimes elevated to Mind, and the error of a greater Self can occur. But if the self has no true reality, how can it be a place or thing from which, and in which thoughts, perceptions, and feelings occur?
When I hear that crows don’t have teeth, the world is flat, painted cows can be milked, energy equals mass multiplied by the speed of light squared, or nirvana is beyond extremes, I urge myself to have the discipline to examine and investigate what is being said, how those who’re saying it found their truth, and what their arguments and ways of thinking are.
The potential risk of the self-spirituality approach can be that nowadays the spiritual market is so rich that many seekers can get lost on the path, never reaching the genuine spiritual realization which could be marked with a bigger sense of inner freedom, a sense of inter-connectedness and compassion and a strong sense of personal integrity. Psychological immaturity involves many risks.
I’ve heard it said that when we see, we should just see, and not color what we see with hopes, dreams, aversions, fears, doubts or dichotomizations, and when we hear we should just hear. And by doing that, we free ourselves from our suffering because in those moments there is no self intervening in the process.
Conditions can never cause anything to happen because they are neither an agent nor have agency. Perhaps this surprises you. But think about all the things you thought were going to happen in your life that didn’t, and all the things that did that you never saw coming!
We are not only fed a multitude of reasons as to why we need to be fearful but because we believe that what we think we know and what we perceive with our senses is true and real we become entangled. The whole spiral of delusory perceptions spins around relentlessly due to the momentum of these inherently faulty beliefs.
An investigation of the true nature of reality.
Is it possible for our thoughts to know it?
Once we separated from our essential nature and created an observer in here, and an observed world out there, we inadvertently created a psychological abyss. Samsara or collective neurosis, is both a symptom of our disconnection from our primordial nature, as well as our confused to search to recover it in all the wrong places.
Are we really separate from each other? Let us examine this issue. In order to prove that two things are separate two steps will have to be followed. 1. To know and recognize the things in question. 2. To compare the outer and inner qualities of the gross body, its origin and dissolution, quantity, shape, functioning of various outer and inner parts.
If these perceptions and samsara do not exist, then there seem to be no need for practice. If the mind does not exist, then there seems to be no doer. If there is no master, then one does not know how to practice. Please clarify these and also give me the pointing-out instruction to the nature of mind. In response, Jetsün Milarepa sang this song.
We have the power to turn our mind to whatever we choose, whenever we choose. This kind of freedom is something that we normally take completely for granted and yet so very much depends upon it and upon the knowing of it.
Milarepa explains how to deal with thoughts during the meditation state, rather than obsessing with a state without thoughts to his student, Paldarbum, and sings this song of how to go beyond and progress.
Listen here, you fortunate yogis. At present we have achieved the perfect human body of freedoms and riches. We have met the precious teachings of the greater vehicle. We now have the independence to genuinely apply the sacred dharma, so do not squander your life on pointless things.
It was in the early ’90s I first heard of Gedun Chopel. I was immediately fascinated by him and tried to learn all I could about him, especially after I learned that he had spent time in Sri Lanka and actually translated the Dhammapada into Tibetan from Pali, and that his life ended so tragically after the Tibetan government had jailed him.
What is the difference between an enlightenment experience and enlightenment? When after intensive meditation, or unexpectedly, you experience a totally naked state of mind, how do you proceed? What is real progress and what is its main catalyst? You will find the answers to all these questions in the following teachings by Tulku Urgyen Rinpoche.
The shadow holds the wounded and broken parts of ourselves, the failed ideals, the fateful consequences of poor choices. It is the inferior, unprocessed, or undeveloped aspects of our personality that our social mask hides.