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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Thus ego tries to examine and imitate the practice of meditation and the meditative way of life. Many people are drawn to the esthetics of Eastern traditions it is beautiful and exotic and because they feel glamorous integrating parts of that in their lives it does make one sound special and worldly, doesn’t it? spifitual
Cutting Through Spiritual Materialism – Wikipedia
Trungpa’s writing materialisj thinking are a breath of fresh air in an often too-serious field. This book shows a cutting to a state of mind that allows you to flow like water through space and time rather materalism violently tringpa and splashing against the current as many of us currently are.
Or is cytting trying to know more than other people, trying to learn more about the significance of life? There are numerous sidetracks which lead to a distorted, ego-centered version of spirituality ; we can deceive ourselves into thinking we are de- veloping spiritually when instead we are strengthening our egocentricity through spiritual techniques.
Religious fanatics, on the other hand, are always trying to live up to some model of how it all is supposed to be. While reading Cutting Through Spiritual MaterialismI found myself grappling with my objectivity over and over. Im- possible, there is no room for depression.
Couldn’t put it down. Ego is very profes- sional, overwhelmingly efficient in its way. For those in the audience who were experimenting with rejecting society in order to pursue an idealistic, transcendental path, his teachings shed new light on working with themselves in the context of their own country, fami- ly, and culture.
You can’t do it by yourself. If I had read this book a year ago I would have had a hard time understanding it. Openness became a separate thing, and then we began to play games. Could we have science, technology, literature, or love without a sense of self? It is not creative because your faith and yourself have never made thgough connection, any com- munication. And because America is so fertile, seeking spiri- tuality, it is possible for America to inspire charlatans.
Compassion in this sense is not feeling sorry for someone. Or a person might have gone to the East and had this sort of experience and then come back to the West.
It is a real experience. What method or tool are we to use?
Cutting Through Spiritual Materialism
Hav- ing experienced the meeting of the two minds, we have estab- lished real communication with our spiritual friend. At that mo- ment there is no world; your whole being is that scene of that movie. You have to give up the watcher of the watcher of the watcher.
Ego, however, is only partially successful in shielding us from pain. If you die, you die for him. This book feels to me like the warning leaflet that comes with a new medication: Indeed, he makes some wonderful points about flexibility and extracting wisdom and whatever is to be learned from any situation or person, regardless of how one may be disposed to categorize or objectify said people or situations.
So in the next few talks we will emphasize relating to a personal teacher. That was one thing the book was explicit about. He clearly elucidates the topics of developement of the ego, the six realms of existence an important aspect of the Buddhist understanding of realitythe Four Noble Truths, and the concept of emptiness.
Then we appear in our new suit of armor with such an ingratiating face, but our spiritual friend does not wear any armor at all; he is a naked person. We must surrender our hopes and expectations, as well as our fears, and march directly into disappointment, work with disappointment, go into it, and make it our way of life, which is a very hard thing to do.
Moments of personal agreement and recognition punctuated an often disjointed, hazy, and unsatisfying set of talks. External aid cannot help. First you surrendered to your spiritual friend.
Being fully what you are in yourself becomes guidance, but not in the sense of vanguard, because you do not have a guide to follow. If we had the experience continuously it would seem quite ordinary, and it is this ordinariness that we cannot ac- cept. But I think that attempting to prove that you are good indicates materizlism of some kind.
Drugs, yoga, prayer, meditation, trances, various psy- chotherapies — all can be used in this way. Nevertheless, he spent several years working and teach- ing until, to his surprise, he began to realize that his writings would have been useless to him, even had he been able to save them.
This kind of refuge-taking is similar to the response of the little child who says, “If you beat me, I’ll tell my mommy,” thinking that his mother is a great, archetypically powerful person. Labeling phenomena creates a feeling of a solid definite world of “things.
He valued the experience highly and then communicated it to the ordinary and familiar world of his homeland, to his enemies and friends, parents and relatives, to all those people and attachments which he now feels he has transcended and overcome. How can I make it into a simple room with one beautiful object? You are excited and you dream of all the different chotyam that you are going to buy: Trungpa Rinpoche also teaches on explicitly Vajrayana topics, including surrender, the importance of the Lama-student relationship, and initiation or trugnpa.
But on second thought, maybe it is. In order to have the experi- ence now, one would have to give up the evaluation of how wonderful the flash was, because it is this memory which keeps it distant. You might find this kind of treatment a bit too violent and painful, but then you begin to realize how much real communication spirituual being in touch with life — costs.
The ego is relentless in tricking us into it’s games and putting too much emphasis into practice is simply another form of ego.
If anything more than this is laid onto our psychology, then it becomes a very heavy, thick mask, a suit of armor. There is a saying in the Tibetan scriptures: 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.
There was a quality of freshness, exuberance, excitement, and youth, as well as naivete. Are you able to talk spiritusl him thoroughly and properly?