Guest guest Posted August 4, 2002 Report Share Posted August 4, 2002 Phil Servedio: The most common Errors made by Westerners on the Spiritual Path. Intermediate Mistakes Clinging to a particular goal Westerners in particular, and western men even more so, have been trained from early on to set goals and achieve them. When one takes up spirituality this mindset is transferred into the spiritual dimension, and makes for a neurotic yogi, due to the self-defeating nature of goal orientation in spirituality. This only serves to harden and solidify the self-notion and a subject-object point of view. Spiritual hubris Though this can happen at any stage, arrogance really begins to manifest when one begins to think that they've got the answer, or is now on top of it, suffused with new energy, experience and insight. Hubris is often a compensatory mechanism for low spiritual self-esteem. Hubris for a beginner: arrogance due to clinging to a concept or an idea often picked up in a book or teaching. The speaks to the folly of knowledge based undertanding - one such example is if one reads that "It's all perfect from the start" as in the Dzogchen or Taoist tradition, and assumes that s/he has "got it", and starts preaching to friends. Hubris for the intermediate: arrogance due to the identification with experience and insight, trying to own wisdom as an ego*. Hubris for the advanced: arrogance due to the identification with a realization that is not complete, but is mistaken to be complete. Wanting to take whatever level of realization that has occurred and cash in in some way for the purposes of ego gratification, monetary gain, etc. Castenada's Don Juan said that one of the obstacle to a man ok knowledge is 'clarity'. Or identification with realization as referred to by "the stink of Zen". Confusing intellectual understanding that one is aware with wisdom The mere intellectual knowledge that 'awareness is aware of awareness' only cuts so deep, and clinging to that concept or insight is an obstruction to a real spiritual breakthrough. Knowledge is not the Witness nor is it Rigpa. Confusing attention with Non-dual Awareness This is a big one, based on a misunderstanding of what is expressed in many non-dual traditions. While non-dual awareness and ordinary awareness are not different, the functioning of both are worlds apart. Ordinary awareness is bound to the view and misunderstanding of a substantive subject viewing external reality, whereas the arrival of non-dual awareness signals the end of this misunderstanding, spontaneously and effortless abides in itself, as itself even in the midst of objective appearances. Confusing a quiet mind with Witness Consciousness or Rigpa This is the classic mistake of assuming shamatha alone will bring about realization and liberation without the radical insight of vipassana. People mistake the goal as being a quiet mind, whereas a mind free of discursive thoughts is only the context from which radical insight can occur within a gradual process. For sudden schools the notion of a quiet mind is bypassed. But nevertheless, goal orientation for a quiet mind is itself more generation of mind, it has to be let go of. Awareness has to become self-knowing and self-aware from the deepest point of being and unbound at source point (the causal body). The "I" must no longer exclusively be assumed to exist as a 'point' or to be locatable; self-imputation has to be uprooted. Believing wisdom is seated in knowledge Having gained some experiences and insight through engagement in the spiritual process, there still may lurk an underlying belief that innate wisdom is borne of acquiring knowledge. This is a result of the misunderstanding that wisdom is not inherent but must be sought. Relying upon external source is simply being a parrot of someone else's understanding. The pundit error. Believing realization is seated in experience Gaining experience over time, and noticing that those experiences are characterized by joy, bliss or love, one extrapolates that realization is some kind of supreme experience, not understanding that the whole imputation of a separate someone or entity having an experience has to be dismantled. Attachment to bliss, joy and ascendancy Life is full of such difficulties and suffering so much of the time, that it can't be helped that when experiences of bliss or joy occur, or other forms of relief from the karmic burden, people will spend enormous amounts of energy trying to get back to that experience from memory and if this is actually accomplished, to try to make it permanent. Insight into the nature of clinging has to be discovered to see that this attachment is solidifying elements of existence that have no fundamental substance. Another stategy regarding bliss is wanting to get out of here, not taking responsibility for being an adult in an adult world, and embodying the puer aeternus Peter Pan archetype that wants to use the spiritual to fly away from painful or ordinary life experience. This is another kind of throwback into wombness, or a great misunderstanding regarding spirituality: that somehow we must become child-like in all ways, a classic "pre-trans" fallacy as elucidated by Ken Wilber. Summarily this is just another form of avoidance and aversion. Mistaking analytical mind for non-dual awareness As one gains insight over time, there still may be an underlying assumption that one's capacity for analysis and deconstruction be either identical to or will lead to non-dual awareness. There is still an extant clinging to mental forms which must be transcended. Believing that practice will result in enlightenment in a linear cause and effect fashion When one discovers a teacher, teaching or tradition that seems to bear some fruit, one may throw him or herself into the associated practice hoping that it will eventually produce an enlightened happy self, sort of like a spiritual assembly line. This kind of "formula consciousness" is a kind of orientation that speaks of subtle avoidance. One may hope to get through the hard parts by doing spiritual techniques that will hopefully avoid having to look too closely at oneself or avoid any form of unpleasantness. The reliance upon a formula for realization is at the root a misunderstanding about the spiritual process and realization itself, and another form of subtle avoidance. Believing that practice cannot result in or, in fact, prevents realization This is a classic error that is also very popular. After reading about or understanding to some degree that realization cannot be caused, one jumps to the conclusion that any attempts at spiritual practice are utterly useless or harmful since realization is beyond cause and effect. This is a one-sided argument based upon a severe lack of understanding regarding spiritual process. While realization is not caused by any means, there is much practice needed for most people to lay a foundation in order for that realization to take fruit. As someone said, "realization is an accident, meditation makes you accident prone". This is also a "sudden school" point of view that people latch onto, thinking that they have understood something profound, all the while using their new found philosophy as means for the avoidance of vulnerability and commitment to spiritual growth, as well as avoiding the potential difficulties that may occur in the midst of a life of practice. Advanced Mistakes (When I get advanced I'll certainly add more!) Mistaking the void state for the nature of self, mind, existence Profound experiences may occur when, by the ripening of the fruit of the spritual process, or just by blind dumb luck. One of these kinds of experiences is when all objective phenomena disappears, and one lands in a void state, de-void of all content, gross or subtle. While this is wonderful, it is only a temporary state of an extreme, and one may confuse various void experiences for the nature of mind. There is at the very least a lack of resolution with objective phenomena which will still be an obstruction from abiding in the nature of all. I've got it: owning realization The nature of the spiritual process is that there are degrees and levels of realization, and it appears, in my opinion, that the difference of degree is a function of the level of karmic purification that an individual has undergone. The level or type of realization is often based upon the kinds of transmissions that a person has been subject to in his or her search. And the ego mechanism may not be totally purified when realization occurs; otherwise only Buddhas would be realizers, having undergone complete purification. So the process of identification, a function of ego may be intact, and forgetting the basic understanding that there is no partcular one whom can be realized, one may identify with the transformation that a realization engenders. This becomes yet another obstruction and will result in a loss of that realization. I've lost it When the "I've got it" sets in, in due time the opposite of that will occur, as everything in the phenomenal realm calls in its opposite. Even if some profound realization has occurred, if one is not rooted in a clear understanding and view, the unenlightened view that there is a substantive self that can take ownership will inevitably appear. Believing that disassocation of conscisousness from objects is full realization Part of the process of realization is to recognize the inherency of consciousness, and this may occur in stages. At one point, some may become adept at entering great empty spaces with no content or other seemingly profound experiences, and may assume that a profound realization has occured. Fixating upon the absolute to the exclusion of the relative When someone has undergone a breakthrough in consciousness and can naturally re-cognize the absolute nature of self and of all existence, a tendency can arise to attempt to identify solely with the absolute to the exclusion of the relative. But despite the most profound realization, someone has to pay the rent and pay the tax man. Relative reality cannot be so easily dismissed except perhaps by the most adept realizers. Assuming any perception, however subtle (even non-perceptions) are "it" The Nirvana ("Nibbana"** ) Sutra and The Shurangama Sutra of Gautama Buddha are, IMO, glorious and superb expositions of mistakes made by more advanced practitioners on the spiritual path regarding subtle perceptions and mistaking extremely profound experiences and realizations for full enlightenment. The Shurangama Sutra lists 50 ways in which such an error can be made. from: http://www.heartspace.org part I http://www.geocities.com/mi_nok/mistake.html ~ Karta at self_realization_dialogues ~ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 4, 2002 Report Share Posted August 4, 2002 Yes, uh hummmm, watch out! This guy reminds me of Republican scare tactics....all the while after the oil, the power! I'm sure he is serving someone though... Shawn on 8/3/02 5:55 PM, satkartar5 at mi_nok wrote: > Phil Servedio: The most common Errors made by Westerners on the Spiritual > Path. > > Intermediate Mistakes > > Clinging to a particular goal Westerners > in particular, and western men even more > so, have been trained from early on to > set goals and achieve them. When one takes > up spirituality this mindset is > transferred into the spiritual dimension, > and makes for a neurotic yogi, due to the > self-defeating nature of goal orientation > in spirituality. This only serves to harden and solidify the self-notion and a > subject-object point of view. Spiritual hubris Though this can happen at any > stage, > arrogance really begins to manifest when > one begins to think that they've got the > answer, or is now on top of it, suffused > with new energy, experience and insight. > > Hubris is often a compensatory mechanism > for low spiritual self-esteem. Hubris for > a beginner: arrogance due to clinging to > a concept or an idea often picked up in > a book or teaching. The speaks to the > folly of knowledge based undertanding - > one such example is if one reads that > "It's all perfect from the start" as in > the Dzogchen or Taoist tradition, and assumes that s/he has "got it", and > starts preaching to friends. > > Hubris for the intermediate: arrogance > due to the identification with experience > and insight, trying to own wisdom as an > ego*. Hubris for the advanced: arrogance > due to the identification with a > realization that is not complete, but is > mistaken to be complete. Wanting to take > whatever level of realization that has > occurred and cash in in some way for the > purposes of ego gratification, monetary gain, etc. Castenada's Don Juan said > that > one of the obstacle to a man ok knowledge > is 'clarity'. Or identification with realization as referred to by "the > stink of Zen". > > Confusing intellectual understanding that > one is aware with wisdom The mere intellectual knowledge that 'awareness is > aware of awareness' only cuts so deep, > and clinging to that concept or insight > is an obstruction to a real spiritual breakthrough. Knowledge is not the > Witness nor is it Rigpa. Confusing > attention with Non-dual Awareness This is > a big one, based on a misunderstanding > of what is expressed in many non-dual traditions. While non-dual awareness and > ordinary awareness are not different, > the functioning of both are worlds apart. > > Ordinary awareness is bound to the view > and misunderstanding of a substantive > subject viewing external reality, whereas > the arrival of non-dual awareness signals > the end of this misunderstanding, spontaneously and effortless abides in > itself, as itself even in the midst of objective appearances. Confusing a > quiet > mind with Witness Consciousness or Rigpa > > This is the classic mistake of assuming shamatha alone will bring about > realization and liberation without the radical insight of vipassana. > > People mistake the goal as being a quiet mind, whereas a mind free of > discursive thoughts is only the context from which radical insight can occur > within a > gradual process. For sudden schools the notion of a quiet mind is bypassed. > But nevertheless, goal orientation for a quiet > mind is itself more generation of mind, > it has to be let go of. Awareness has to > become self-knowing and self-aware from > the deepest point of being and unbound > at source point (the causal body). > > The "I" must no longer exclusively be > assumed to exist as a 'point' or to be locatable; self-imputation has to be > uprooted. Believing wisdom is seated in knowledge Having gained some > experiences > and insight through engagement in the spiritual process, there still may lurk > an underlying belief that innate wisdom > is borne of acquiring knowledge. This is > a result of the misunderstanding that > wisdom is not inherent but must be sought. > > Relying upon external source is simply > being a parrot of someone else's understanding. The pundit error. > > Believing realization is seated in > experience Gaining experience over time, > and noticing that those experiences are > characterized by joy, bliss or love, one > extrapolates that realization is some > kind of supreme experience, not > understanding that the whole imputation > of a separate someone or entity having an > experience has to be dismantled. > > Attachment to bliss, joy and ascendancy > Life is full of such difficulties and suffering so much of the time, that it > can't be helped that when experiences of > bliss or joy occur, or other forms of > relief from the karmic burden, people will > spend enormous amounts of energy trying > to get back to that experience from > memory and if this is actually > accomplished, to try to make it permanent. > > Insight into the nature of clinging has > to be discovered to see that this > attachment is solidifying elements of existence that have no fundamental > substance. Another stategy regarding bliss > is wanting to get out of here, not taking > responsibility for being an adult in an adult world, and embodying the puer > aeternus Peter Pan archetype that wants > to use the spiritual to fly away from > painful or ordinary life experience. > > > This is another kind of throwback into wombness, or a great misunderstanding > regarding spirituality: that somehow we > must become child-like in all ways, a > classic "pre-trans" fallacy as > elucidated by Ken Wilber. > > Summarily this is just another form of avoidance and aversion. Mistaking > analytical mind for non-dual awareness > As one gains insight over time, there > still may be an underlying assumption that > one's capacity for analysis and deconstruction be either identical to > or will lead to non-dual awareness. > > There is still an extant clinging to > mental forms which must be transcended. Believing that practice will result in > enlightenment in a linear cause and > effect fashion When one discovers a > teacher, teaching or tradition that seems > to bear some fruit, one may throw him or > herself into the associated practice > hoping that it will eventually produce an enlightened happy self, sort of like > a spiritual assembly line. This kind of "formula consciousness" is a kind of > orientation that speaks of subtle > avoidance. > > One may hope to get through the hard > parts by doing spiritual techniques that > will hopefully avoid having to look too closely at oneself or avoid any form > of unpleasantness. > > The reliance upon a formula for > realization is at the root a > misunderstanding about the spiritual > process and realization itself, and > another form of subtle avoidance. > > Believing that practice cannot result > in or, in fact, prevents realization > This is a classic error that is also very > popular. After reading about or understanding to some degree that > realization cannot be caused, one jumps > to the conclusion that any attempts at spiritual practice are utterly useless > or > harmful since realization is beyond > cause and effect. This is a one-sided argument based upon a severe lack of > understanding regarding spiritual process. > > While realization is not caused by any > means, there is much practice needed > for most people to lay a foundation in > order for that realization to take fruit. > > As someone said, "realization is an accident, meditation makes you accident > prone". This is also a "sudden school" > point of view that people latch onto, thinking that they have understood > something profound, all the while using > their new found philosophy as means for > the avoidance of vulnerability and commitment to spiritual growth, as well > as avoiding the potential difficulties > that may occur in the midst of a life of > practice. > > Advanced Mistakes (When I get advanced > I'll certainly add more!) Mistaking the > void state for the nature of self, mind, > existence Profound experiences may occur > when, by the ripening of the fruit of > the spritual process, or just by blind > dumb luck. One of these kinds of > experiences is when all objective > phenomena disappears, and one lands in > a void state, de-void of all content, > gross or subtle. While this is wonderful, > it is only a temporary state of an > extreme, and one may confuse various > void experiences for the nature of mind. > > There is at the very least a lack of resolution with objective phenomena which > will still be an obstruction from > abiding in the nature of all. I've got > it: owning realization The nature of > the spiritual process is that there are degrees and levels of realization, and > it appears, in my opinion, that the difference of degree is a function of > the level of karmic purification that > an individual has undergone. The level > or type of realization is often based > upon the kinds of transmissions that a > person has been subject to in his or her search. And the ego mechanism may not > be > totally purified when realization > occurs; otherwise only Buddhas would be realizers, having undergone complete > purification. > > So the process of identification, a > function of ego may be intact, and > forgetting the basic understanding that > there is no partcular one whom can be realized, one may identify with the > transformation that a realization > engenders. > > This becomes yet another obstruction > and will result in a loss of that realization. I've lost it When the > "I've got it" sets in, in due time the > opposite of that will occur, as > everything in the phenomenal realm calls > in its opposite. Even if some profound realization has occurred, if one is not > rooted in a clear understanding and > view, the unenlightened view that there > is a substantive self that can take ownership will inevitably appear. > > Believing that disassocation of conscisousness from objects is full > realization Part of the process of realization is to recognize the inherency > of consciousness, and this may occur in stages. At one point, some may become > adept at entering great empty spaces > with no content or other seemingly > profound experiences, and may assume > that a profound realization has occured. > > Fixating upon the absolute to the > exclusion of the relative When someone > has undergone a breakthrough in > consciousness and can naturally > re-cognize the absolute nature of self > and of all existence, a tendency can > arise to attempt to identify solely > with the absolute to the exclusion of > the relative. But despite the most > profound realization, someone has to pay > the rent and pay the tax man. > > Relative reality cannot be so easily dismissed except perhaps by the most > adept realizers. Assuming any perception, however subtle (even > non-perceptions) are > "it" The Nirvana ("Nibbana"** ) Sutra > and The Shurangama Sutra of Gautama > Buddha are, IMO, glorious and superb expositions of mistakes made by more > advanced practitioners on the spiritual > path regarding subtle perceptions and mistaking extremely profound experiences > and realizations for full enlightenment. > The Shurangama Sutra lists 50 ways in > which such an error can be made. > > from: http://www.heartspace.org part I > http://www.geocities.com/mi_nok/mistake.html > > ~ Karta at self_realization_dialogues ~ > > > > > Sponsor > > /join > > > > > > All paths go somewhere. No path goes nowhere. Paths, places, sights, > perceptions, and indeed all experiences arise from and exist in and subside > back into the Space of Awareness. Like waves rising are not different than the > ocean, all things arising from Awareness are of the nature of Awareness. > Awareness does not come and go but is always Present. It is Home. Home is > where the Heart Is. Jnanis know the Heart to be the Finality of Eternal Being. > A true devotee relishes in the Truth of Self-Knowledge, spontaneously arising > from within into It Self. Welcome all to a. > > > > Terms of Service > <> . Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 4, 2002 Report Share Posted August 4, 2002 The helpful information is hidden within the 'style'. I couldn't read this list, either, the first time I received it. Entirely negative! I stepped away... ....but came back and looked beneath the apparent focus. Treat reading it like reading Tarot cards and all will be right. For that matter, one could treat the reading of anything from anyone as the reading of Tarot cards... warmly, Nina , shawn <shawn@w...> wrote: > Yes, uh hummmm, watch out! This guy reminds me of Republican scare > tactics....all the while after the oil, the power! I'm sure he is > serving someone though... > > Shawn > > > > on 8/3/02 5:55 PM, satkartar5 at mi_nok wrote: > > > Phil Servedio: The most common Errors made by Westerners on the Spiritual > > Path. > > > > Intermediate Mistakes > > > > Clinging to a particular goal Westerners > > in particular, and western men even more > > so, have been trained from early on to > > set goals and achieve them. When one takes > > up spirituality this mindset is > > transferred into the spiritual dimension, > > and makes for a neurotic yogi, due to the > > self-defeating nature of goal orientation > > in spirituality. This only serves to harden and solidify the self- notion and a > > subject-object point of view. Spiritual hubris Though this can happen at any > > stage, > > arrogance really begins to manifest when > > one begins to think that they've got the > > answer, or is now on top of it, suffused > > with new energy, experience and insight. > > > > Hubris is often a compensatory mechanism > > for low spiritual self-esteem. Hubris for > > a beginner: arrogance due to clinging to > > a concept or an idea often picked up in > > a book or teaching. The speaks to the > > folly of knowledge based undertanding - > > one such example is if one reads that > > "It's all perfect from the start" as in > > the Dzogchen or Taoist tradition, and assumes that s/he has "got it", and > > starts preaching to friends. > > > > Hubris for the intermediate: arrogance > > due to the identification with experience > > and insight, trying to own wisdom as an > > ego*. Hubris for the advanced: arrogance > > due to the identification with a > > realization that is not complete, but is > > mistaken to be complete. Wanting to take > > whatever level of realization that has > > occurred and cash in in some way for the > > purposes of ego gratification, monetary gain, etc. Castenada's Don Juan said > > that > > one of the obstacle to a man ok knowledge > > is 'clarity'. Or identification with realization as referred to by "the > > stink of Zen". > > > > Confusing intellectual understanding that > > one is aware with wisdom The mere intellectual knowledge that 'awareness is > > aware of awareness' only cuts so deep, > > and clinging to that concept or insight > > is an obstruction to a real spiritual breakthrough. Knowledge is not the > > Witness nor is it Rigpa. Confusing > > attention with Non-dual Awareness This is > > a big one, based on a misunderstanding > > of what is expressed in many non-dual traditions. While non-dual awareness and > > ordinary awareness are not different, > > the functioning of both are worlds apart. > > > > Ordinary awareness is bound to the view > > and misunderstanding of a substantive > > subject viewing external reality, whereas > > the arrival of non-dual awareness signals > > the end of this misunderstanding, spontaneously and effortless abides in > > itself, as itself even in the midst of objective appearances. Confusing a > > quiet > > mind with Witness Consciousness or Rigpa > > > > This is the classic mistake of assuming shamatha alone will bring about > > realization and liberation without the radical insight of vipassana. > > > > People mistake the goal as being a quiet mind, whereas a mind free of > > discursive thoughts is only the context from which radical insight can occur > > within a > > gradual process. For sudden schools the notion of a quiet mind is bypassed. > > But nevertheless, goal orientation for a quiet > > mind is itself more generation of mind, > > it has to be let go of. Awareness has to > > become self-knowing and self-aware from > > the deepest point of being and unbound > > at source point (the causal body). > > > > The "I" must no longer exclusively be > > assumed to exist as a 'point' or to be locatable; self-imputation has to be > > uprooted. Believing wisdom is seated in knowledge Having gained some > > experiences > > and insight through engagement in the spiritual process, there still may lurk > > an underlying belief that innate wisdom > > is borne of acquiring knowledge. This is > > a result of the misunderstanding that > > wisdom is not inherent but must be sought. > > > > Relying upon external source is simply > > being a parrot of someone else's understanding. The pundit error. > > > > Believing realization is seated in > > experience Gaining experience over time, > > and noticing that those experiences are > > characterized by joy, bliss or love, one > > extrapolates that realization is some > > kind of supreme experience, not > > understanding that the whole imputation > > of a separate someone or entity having an > > experience has to be dismantled. > > > > Attachment to bliss, joy and ascendancy > > Life is full of such difficulties and suffering so much of the time, that it > > can't be helped that when experiences of > > bliss or joy occur, or other forms of > > relief from the karmic burden, people will > > spend enormous amounts of energy trying > > to get back to that experience from > > memory and if this is actually > > accomplished, to try to make it permanent. > > > > Insight into the nature of clinging has > > to be discovered to see that this > > attachment is solidifying elements of existence that have no fundamental > > substance. Another stategy regarding bliss > > is wanting to get out of here, not taking > > responsibility for being an adult in an adult world, and embodying the puer > > aeternus Peter Pan archetype that wants > > to use the spiritual to fly away from > > painful or ordinary life experience. > > > > > > This is another kind of throwback into wombness, or a great misunderstanding > > regarding spirituality: that somehow we > > must become child-like in all ways, a > > classic "pre-trans" fallacy as > > elucidated by Ken Wilber. > > > > Summarily this is just another form of avoidance and aversion. Mistaking > > analytical mind for non-dual awareness > > As one gains insight over time, there > > still may be an underlying assumption that > > one's capacity for analysis and deconstruction be either identical to > > or will lead to non-dual awareness. > > > > There is still an extant clinging to > > mental forms which must be transcended. Believing that practice will result in > > enlightenment in a linear cause and > > effect fashion When one discovers a > > teacher, teaching or tradition that seems > > to bear some fruit, one may throw him or > > herself into the associated practice > > hoping that it will eventually produce an enlightened happy self, sort of like > > a spiritual assembly line. This kind of "formula consciousness" is a kind of > > orientation that speaks of subtle > > avoidance. > > > > One may hope to get through the hard > > parts by doing spiritual techniques that > > will hopefully avoid having to look too closely at oneself or avoid any form > > of unpleasantness. > > > > The reliance upon a formula for > > realization is at the root a > > misunderstanding about the spiritual > > process and realization itself, and > > another form of subtle avoidance. > > > > Believing that practice cannot result > > in or, in fact, prevents realization > > This is a classic error that is also very > > popular. After reading about or understanding to some degree that > > realization cannot be caused, one jumps > > to the conclusion that any attempts at spiritual practice are utterly useless > > or > > harmful since realization is beyond > > cause and effect. This is a one-sided argument based upon a severe lack of > > understanding regarding spiritual process. > > > > While realization is not caused by any > > means, there is much practice needed > > for most people to lay a foundation in > > order for that realization to take fruit. > > > > As someone said, "realization is an accident, meditation makes you accident > > prone". This is also a "sudden school" > > point of view that people latch onto, thinking that they have understood > > something profound, all the while using > > their new found philosophy as means for > > the avoidance of vulnerability and commitment to spiritual growth, as well > > as avoiding the potential difficulties > > that may occur in the midst of a life of > > practice. > > > > Advanced Mistakes (When I get advanced > > I'll certainly add more!) Mistaking the > > void state for the nature of self, mind, > > existence Profound experiences may occur > > when, by the ripening of the fruit of > > the spritual process, or just by blind > > dumb luck. One of these kinds of > > experiences is when all objective > > phenomena disappears, and one lands in > > a void state, de-void of all content, > > gross or subtle. While this is wonderful, > > it is only a temporary state of an > > extreme, and one may confuse various > > void experiences for the nature of mind. > > > > There is at the very least a lack of resolution with objective phenomena which > > will still be an obstruction from > > abiding in the nature of all. I've got > > it: owning realization The nature of > > the spiritual process is that there are degrees and levels of realization, and > > it appears, in my opinion, that the difference of degree is a function of > > the level of karmic purification that > > an individual has undergone. The level > > or type of realization is often based > > upon the kinds of transmissions that a > > person has been subject to in his or her search. And the ego mechanism may not > > be > > totally purified when realization > > occurs; otherwise only Buddhas would be realizers, having undergone complete > > purification. > > > > So the process of identification, a > > function of ego may be intact, and > > forgetting the basic understanding that > > there is no partcular one whom can be realized, one may identify with the > > transformation that a realization > > engenders. > > > > This becomes yet another obstruction > > and will result in a loss of that realization. I've lost it When the > > "I've got it" sets in, in due time the > > opposite of that will occur, as > > everything in the phenomenal realm calls > > in its opposite. Even if some profound realization has occurred, if one is not > > rooted in a clear understanding and > > view, the unenlightened view that there > > is a substantive self that can take ownership will inevitably appear. > > > > Believing that disassocation of conscisousness from objects is full > > realization Part of the process of realization is to recognize the inherency > > of consciousness, and this may occur in stages. At one point, some may become > > adept at entering great empty spaces > > with no content or other seemingly > > profound experiences, and may assume > > that a profound realization has occured. > > > > Fixating upon the absolute to the > > exclusion of the relative When someone > > has undergone a breakthrough in > > consciousness and can naturally > > re-cognize the absolute nature of self > > and of all existence, a tendency can > > arise to attempt to identify solely > > with the absolute to the exclusion of > > the relative. But despite the most > > profound realization, someone has to pay > > the rent and pay the tax man. > > > > Relative reality cannot be so easily dismissed except perhaps by the most > > adept realizers. Assuming any perception, however subtle (even > > non-perceptions) are > > "it" The Nirvana ("Nibbana"** ) Sutra > > and The Shurangama Sutra of Gautama > > Buddha are, IMO, glorious and superb expositions of mistakes made by more > > advanced practitioners on the spiritual > > path regarding subtle perceptions and mistaking extremely profound experiences > > and realizations for full enlightenment. > > The Shurangama Sutra lists 50 ways in > > which such an error can be made. > > > > from: http://www.heartspace.org part I > > http://www.geocities.com/mi_nok/mistake.html > > > > ~ Karta at self_realization_dialogues ~ > > > > > > > > > > Sponsor > > > > /join > > > > > > > > > > > > All paths go somewhere. No path goes nowhere. Paths, places, sights, > > perceptions, and indeed all experiences arise from and exist in and subside > > back into the Space of Awareness. Like waves rising are not different than the > > ocean, all things arising from Awareness are of the nature of Awareness. > > Awareness does not come and go but is always Present. It is Home. Home is > > where the Heart Is. Jnanis know the Heart to be the Finality of Eternal Being. > > A true devotee relishes in the Truth of Self-Knowledge, spontaneously arising > > from within into It Self. Welcome all to a. > > > > > > > > Terms of Service > > <> . Quote Link to comment Share on other sites More sharing options...
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