Cutting Through Spiritual Materialism, by Chögyam Trungpa is a book addressing many common pitfalls of self-deception in seeking spirituality, which the. Spiritual materialism is a phrase originally coined by Chogyam Trungpa Rinpoche that he used to describe the grasping after material accomplishment within. Cutting Through Spiritual Materialism. By Chögyam Trungpa. If Chögyam Trungpa Rinpoche had written no more than the title of this book, it would have been.
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For here is a man who seems not to be doing any of the things that every- body says will get you there. We adopt sets of categories which serve as handles, as ways of managing phenomena. This is simply a description of the human condition.
Or is it trying to know more than other people, trying to learn more about the significance of life? He discov- thfough that struggling to find answers did not work. Unfortunately, most of the vitality of that tradition has been sucked out or crushed under its own weight, obsolescence, or elitism. Overall though, the student dialogues bring a greater clarity to the topics at hand.
Cutting Through Spiritual Materialism by Chögyam Trungpa
Through the book, he teeters back and forth on each side of these types of dichotomies, and, in effect, begins to cancel out both sides of cuttong ideas until we are left with He concludes the book with a chapter on the Tantric teaching of the Five Buddha Families. The basic act of surrender does not involve the worship of an external power. It is not creative, though not exactly destructive.
I’m not so sure. The beauty of the object did not radiate out any more, be- cause it was surrounded by so many other beautiful things. At last it has created a tangible ac- complishment, a confirmation of its own individuality. Before parting they agreed to meet again for the journey home.
This rationalization of the spiritual path and one’s actions must be cut through if true spirituality is to be realized.
The first of these is disentangling the wisdom contained in a great extant corpus, such as Buddhism’s—which every modern text maferialism from—from the contributions unique to the text in question.
Very few people would be inspired to study Buddhism and meditation by such a meet- ing. You can’t do it by yourself. This is the moment chlgyam abhisheka — sprinkling and pouring — really takes place, because we are open and are really giving up the whole at- tempt to do anything, giving up all the busyness and over- crowding.
There is no time to think about it; it just happens. As long as a person is involved with warfare, trying to defend or attack, materialosm his action is not sacred; it is mundane, dualistic, a battlefield situation. We will try to swallow it back, try to struggle with our illness.
If one does not relate to oneself, then the spiritual path becomes dangerous, becomes purely external entertainment, rather than an organic personal experience. The universal tendency, he shows, is to see spirituality as a process of self-improvement—the impulse to uctting and refine the ego when the ego is, by nature, throug empty. I don’t know what nationality to bring up, but if we were Indians, for instance, you wouldn’t speak to us this way, would you?
The external teacher, the guru, opens himself and, because you also are open, because you are “awake,” there is the meeting of two elements which are identical.
Want to Read Currently Reading Read. The Lord of Mind refers to the effort of consciousness to maintain awareness of itself.
Spiritual life Buddhism I. At this point Milare a gave up all hope of ever getting Marpa to give him the teachings. It was a continual ju’ocess of opening and materiapism. Would there be wine, casual sex, electric guitar music and so on?
Besides, if Kukuripa had teachings which even the great Naropa could not give him and, in addition, lived in the middle of a poisonous lake, then he must be quite an extraordinary teacher, a great mystic. Now the situation was almost unbearable. So people come and seek initiation from me, initiation into the Buddhist teachings and the sangha, the community of medi- tators on the path.
East understand how to relate to a guru while Westerners do not; the problem is uni- versal. Maybe not — or maybe that’s just my ego defenses talking. We must read about it, study it, discuss it, practice it and apply it. Push-button elevators, pre-packaged meat, air conditioning, flush toilets, private funerals, retirement programs, mass pro- duction, weather satellites, bulldozers, fluorescent lighting, nine-to-five jobs, television — all are attempts to create a man- ageable, safe, predictable, pleasurable world.
I think everyone studying Buddhism though maybe newbies would find it a bit toughregardless of tradition or school, should read this – and then re-read it occasionally. However, if we are involved with spiritual material- ism, if we regard spirituality as a part of our accumulation of learning and virtue, if spirituality becomes a way of build- ing ourselves up, then of course the whole process of surren- dering is completely distorted.
Cutting Through Spiritual Materialism
But in the end, mountains are mountains again and streams are streams again. His teaching was sound and open. The ego is relentless in tricking us into it’s games and putting too much emphasis into practice is simply another form of ego.
The world exists, therefore I, the perceiver of the world, exist. In the process of burning out these confusions, we discover enlightenment. Rather it means working together with inspiration, so that one becomes an open vessel into which knowledge can be poured. The neurotic state of mind is not difficult or impossible to deal with.
Or a person might have gone to the East and had this sort of experience and then come back to the West. At this point, if you express a willingness to work with your physician by committing yourself into the hospital, then the doctor for his part will make available a room and whatever else is needed.
There is nothing that we fear to lose once we materialixm ourselves with the lowest of the low. That is an imaginary situation.