Rosseau wrote the following in Emile. "Any man whether he's
a king, or a noble, or a millionaire, is born naked and poor, and
when he dies, he must die naked and poor." This is certainly the
absolute truth. However we aren't naked during the entire time
from birth until death. We all wear some kind of clothes during
our lifetime. There are people who wear splendid and gorgeous
clothes like a queen's and people who must spend their whole
life wearing poor, tattered rags. Some people wear army uniforms;
others, prison clothes; and others, monk's robes.
Actually, these clothes aren't limited only to those made of
cloth, but of course, there are the clothes of class, status, fame,
and wealth. They're the clothes of nobles, company presidents,
congressmen, and millionaires. I say these are clothes because
there will always be a time when a man is stripped naked of things
like class, status, fame, and wealth. There are also clothes called
'beautiful woman' and 'genius.' No matter how beautiful a
woman is, there will finally come the time when she must change
clothes and wear the garb of an old woman. And the genius must
in the end change into the clothes called 'senility.' Likewise, there
are the clothes 'superiority complex,' 'inferiority complex,' 'happiness,' and 'unhappiness,' and further the ones called 'so-and-so
ism,' 'so-and-so race,' and 'so-and-so people.' Also people change
from one system of thought or ism to the next, and when it's
time to die, doesn't a man even take off his old clothes of racial
distinction and die as a completely naked 'I'?
Even though these are just clothes that we wear in the interval
between naked birth and naked death, almost all people are taken
in by only these clothes. They think that the entire problem of
living is out of all these clothes, which nice ones will they wear?
And isn't it true that they never once ask the questions: "What
is the self which is the reality of life?" "What is the naked self?"
In other words, what I previously described as a relationship
which is determined from the outside and balanced against other
people and things is the same as the 'clothes' I'm talking about
now. At any rate, while we are now certainly living out our 'I,'
we are not in fact living out the reality of the true self. We are
only concerned with the 'clothes' during the interval when we
are alive, or the self which is determined from the outside and
balanced against others. It seems we assume that this is all there
is in life.
As long as this is so, it is not at all strange that people should
find an emptiness in their lives. Whether they suffer from an inferiority
complex (Figure 2.) or burn with the spirit of competition
(Figure 3) or have a superiority complex (Figure 4)
it's only natural that they all feel the same hollowness in their
lives. "To rely on others is to be uneasy." A man can find no true
peace of mind until he lives out the reality of the life of the self,
until "The abode of the self is only the self."
Showing posts with label true-self. Show all posts
Showing posts with label true-self. Show all posts
Tuesday, July 11, 2017
Friday, February 19, 2016
Sunday, February 7, 2016
Self
Searching for Self
Dzigar Kongtrül Rinpoche offers advice for facing up to our egos.
Holding to an ordinary notion of self, or ego, is the source of all our pain and confusion. The irony is that when we look for this "self" that we're cherishing and protecting, we can't even find it. The self is shifty and ungraspable. When we say "I'm old," we're referring to our body as self. When we say "my body," the self becomes the owner of the body. When we say "I'm tired," the self is equated with physical or emotional feelings. The self is our perceptions when we say "I see," and our thoughts when we say "I think." When we can't find a self within or outside of these parts, we may then conclude that the self is that which is aware of all of these things—the knower or mind.
But when we look for the mind, we can't find any shape, or color, or form. This mind that we identify as the self, which we could call ego-mind, controls everything we do. Yet it can't actually be found—which is somewhat spooky, as if a ghost were managing our home. The house seems to be empty, but all the housework has been done. The bed has been made, our shoes have been polished, the tea has been poured, and the breakfast has been cooked.
The funny thing is that we never question this. We just assume that someone or something is there. But all this time, our life has been managed by a ghost, and it's time to put a stop to it. On one hand, ego-mind has served us—but it hasn't served us well. It has lured us into the suffering of samsara and enslaved us. When ego-mind says, "Get angry," we get angry; when it says, "Get attached," we act out our attachments. When we look into the "slavish" arrangement we have with our ego-mind, we can see how it pressures us, plays tricks on us, and causes us to do things that bring undesirable consequences.
The funny thing is that we never question this. We just assume that someone or something is there. But all this time, our life has been managed by a ghost, and it's time to put a stop to it. On one hand, ego-mind has served us—but it hasn't served us well. It has lured us into the suffering of samsara and enslaved us. When ego-mind says, "Get angry," we get angry; when it says, "Get attached," we act out our attachments. When we look into the "slavish" arrangement we have with our ego-mind, we can see how it pressures us, plays tricks on us, and causes us to do things that bring undesirable consequences.
If you want to stop being the slave of a ghost, you must demand that ego-mind show its face. No true ghost will show up when it hears this! You can practice this simple meditation throughout the day. Whenever you don't know what to do with yourself, challenge your ego-mind to show its face. When you're cooking your dinner or waiting for the bus, challenge your ego-mind to show its face. Do it especially when ego-mind overwhelms you, when you feel threatened, fearful, or enslaved by it. Just straighten your posture and challenge ego-mind. Don't be gullible, wiggly, or spineless. When you challenge ego-mind, be firm but gentle, penetrating but never aggressive. Just say to your ego-mind, "Show me your face!" When no mind shows up saying, "Here I am," ego-mind will begin to lose its hold on you and your struggles will lighten up. See if this isn't true. Of course, maybe your mind does have a face and your experience will be different. But if you don't find a mind with a face, you won't take your struggles so seriously, and all of your pain and suffering will lessen.
When we question ego-mind directly, it is exposed for what it is: the absence of everything we believe it to be. We can actually see through this seemingly solid ego-mind, or self. But what are we left with then? We are left with an open, intelligent awareness, unfettered by a self to cherish or protect. This is the primordial wisdom mind of all beings. Relaxing into this discovery is true meditation—and true meditation brings ultimate realization and freedom from suffering.
From It's Up to You © 2005 by Dzigar Kongtrül Rinpoche. Reprinted by arrangement with Shambhala Publications, Inc., www.shambhala.com.
When we question ego-mind directly, it is exposed for what it is: the absence of everything we believe it to be. We can actually see through this seemingly solid ego-mind, or self. But what are we left with then? We are left with an open, intelligent awareness, unfettered by a self to cherish or protect. This is the primordial wisdom mind of all beings. Relaxing into this discovery is true meditation—and true meditation brings ultimate realization and freedom from suffering.
From It's Up to You © 2005 by Dzigar Kongtrül Rinpoche. Reprinted by arrangement with Shambhala Publications, Inc., www.shambhala.com.
Image: 15 Buddhas, Atta Kim, 2004, chromogenic print, 74 x 92 inches. © Atta Kim
Monday, May 6, 2013
Norm Randolph "You Are Buddha"
This Reality of Awakeness or Buddha, which is clear and obvious, is
usually ignored or overlooked. It is ignored by getting caught up in the
belief in separation of self and other and the belief in a
dualistically structured Reality. Reality is ignored when we are caught
up in these beliefs and respond and act based on these beliefs. We are
profoundly taken in by these beliefs in many ways. We have many beliefs
or assumptions about ourselves, others, and the nature of Reality, and
we live our lives based on these beliefs. This is the ignorance by which
our Buddhahood is ignored.
We don’t try to get rid of beliefs. We don’t try to get rid of the ignoring or ignorance. We don’t try to get rid of the emotional responses, desires, and patterns of behavior based on this ignorance. Instead, we are just aware of them. Eventually these can be seen as empty, illusory manifestations of the True Self or Buddha—then they cease to be problems. Then they can be seen as helpful pointers—showing us how we are interpreting Reality, how we are responding to it, how we are getting stuck, and how we can be released. In this practice of Awakeness the ways in which the True Self is ignored can eventually be seen through, and they drop away by themselves.
Suzuki Roshi used to say, “Since you are Buddha, you must be Buddha. That is our practice.” In a lecture he gave at the monastery at Tassajara in July 1968 he said, “When it is hot you should be hot Buddha. When it is cold you should be cold Buddha.”
He went on to say that each individual, each thing, each event, each situation, each experience is Buddha. Each thought, each feeling, each emotion, each desire, each perception, each state of consciousness is Buddha. When you realize that you are Buddha and understand everything as an unfolding of the Truth, then whatever you experience is the actual teaching of Buddha, and whatever you do is the actual practice of Buddha.
Usually people practice for a long time believing that it is a separate ego self who is carrying out this practice. With continued practice, with help from a teacher, this belief can eventually be seen through. People usually begin practice with the belief that after a long time, they will eventually attain Enlightenment. But Supreme Enlightenment or Buddha is being directly experienced now. It is not a matter of practicing for a long time and eventually attaining Enlightenment.
Most people starting out in this practice believe that practice is a means to attain Enlightenment. They believe practice and Enlightenment have a dualistic, before-and-after, means-and-end relationship. But, with continued practice, this belief can eventually be seen through. It becomes clear that Enlightenment, Buddha, or Truth is what we are and that practice and Enlightenment are one.
Some questions might arise, such as, “Who practices?” “Who eventually sees?” “What is eventually seen?” and “How long is eventually?”
These are interesting questions, but don’t try to figure out or conceptually grasp particular answers. Whatever concepts or beliefs we have about Reality are just limited views. It is by holding to these beliefs and limited views about Reality that the actual Reality—Buddha—is overlooked.
We don’t try to get rid of beliefs. We don’t try to get rid of the ignoring or ignorance. We don’t try to get rid of the emotional responses, desires, and patterns of behavior based on this ignorance. Instead, we are just aware of them. Eventually these can be seen as empty, illusory manifestations of the True Self or Buddha—then they cease to be problems. Then they can be seen as helpful pointers—showing us how we are interpreting Reality, how we are responding to it, how we are getting stuck, and how we can be released. In this practice of Awakeness the ways in which the True Self is ignored can eventually be seen through, and they drop away by themselves.
Suzuki Roshi used to say, “Since you are Buddha, you must be Buddha. That is our practice.” In a lecture he gave at the monastery at Tassajara in July 1968 he said, “When it is hot you should be hot Buddha. When it is cold you should be cold Buddha.”
He went on to say that each individual, each thing, each event, each situation, each experience is Buddha. Each thought, each feeling, each emotion, each desire, each perception, each state of consciousness is Buddha. When you realize that you are Buddha and understand everything as an unfolding of the Truth, then whatever you experience is the actual teaching of Buddha, and whatever you do is the actual practice of Buddha.
Usually people practice for a long time believing that it is a separate ego self who is carrying out this practice. With continued practice, with help from a teacher, this belief can eventually be seen through. People usually begin practice with the belief that after a long time, they will eventually attain Enlightenment. But Supreme Enlightenment or Buddha is being directly experienced now. It is not a matter of practicing for a long time and eventually attaining Enlightenment.
Most people starting out in this practice believe that practice is a means to attain Enlightenment. They believe practice and Enlightenment have a dualistic, before-and-after, means-and-end relationship. But, with continued practice, this belief can eventually be seen through. It becomes clear that Enlightenment, Buddha, or Truth is what we are and that practice and Enlightenment are one.
Some questions might arise, such as, “Who practices?” “Who eventually sees?” “What is eventually seen?” and “How long is eventually?”
These are interesting questions, but don’t try to figure out or conceptually grasp particular answers. Whatever concepts or beliefs we have about Reality are just limited views. It is by holding to these beliefs and limited views about Reality that the actual Reality—Buddha—is overlooked.
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