…Continued from Cutting Through Spiritual Materialism Part 1
Cutting Through Spiritual Materialism Part 2…
The process of transforming the material of mind from expressions of ego’s ambition in to expressions of basic sanity and enlightenment through the practice of meditation – this might be said to be the Spiritual Materialism
We have come here to learn about spirituality. I trust the genuine quality of this search but we must question its nature. The problem is that ego can convert anything to its own use, even spirituality. Ego is constantly attempting to acquire and apply the teachings of spirituality for its own benefit. The teachings are treated as an external thing, external to “me,” a philosophy which we try to imitate. We do not actually want to identify with or become the teachings. So if our teacher speaks of renunciation of ego, we attempt to mimic renunciation of ego. We go through the motions, make the appropriate gestures, but we really do not want to sacrifice any part of our way of life. We become skillful actors, and while playing deaf and dumb to the real meaning of the teachings, we find some comfort in pretending to follow the path. Whenever we begin to feel any discrepancy or conflict between our actions and the teachings, we immediately interpret the situation in such a way that the conflict is smoothed over. The interpreter is ego in the role of spiritual advisor.
The situation is like that of a country where church and state are separate. If the policy of the state is foreign to the teachings of the church, then the automatic reaction of the king is to go to the head of the church, his spiritual advisor, and ask his blessing. The head of the church then works out some justification and gives the policy his blessing under the pretense that the king is the protector of the faith. In an individual’s mind, it works out very neatly that way, ego being both king and head of the church. This rationalization of the spiritual path and one’s actions must be cut through if true spirituality is to be realized. However, such rationalizing is not easy to deal with because everything is seen through the filter of ego’s philosophy and logic, making all appear neat, precise and very logical.
We attempt to find a self-justifying answer for every question. In order to reassure ourselves, we work to fit into our intellectual scheme every aspect of our lives which might be confusing. And our effort is so serious and solemn, so straight-forward and sincere, that it is very difficult to be suspicious of it. We always trust the “integrity” of our spiritual advisor. It does not matter what we use to achieve self-justification: the wisdom of sacred books, diagrams or charts, mathematical calculations, esoteric formulae, fundamentalists religion, depth psychology, or any other mechanism. Whenever we begin to evaluate, deciding that we should or should not do this or that, then we have already associated our practice or our knowledge with categories, one pitted against the other, and that is spiritual materialism, the false spirituality of our spiritual advisor. Whenever we a have a dualistic notion such as, “I am doing this because I want to achieve a particular state of consciousness, a particular state of being,” the automatically we separate ourselves from the reality of what we are. If we ask ourselves, “What is wrong with evaluating, with taking sides?”, the answer is that, when we formulate a secondary judgment, “I should be doing this and should avoid doing that,” then we have achieved a level of complication which takes us a long way from the basic simplicity of what we are.
The simplicity of meditation means just experiencing the ape instinct of ego. If anything more than this is laid onto our psychology, then it becomes a very heavy, thick mask, a suit of armor. It is important to see that the main point of any spiritual practice is to step out of the bureaucracy of ego. This means stepping out of ego’s constant desire for a higher, more spiritual, more transcendental version of knowledge, religion, virtue, judgment, comfort or whatever it is that a particular ego is seeking.
One must step out of spiritual materialism. If we do not step out of spiritual materialism, if we in fact practice it, then we may eventually find ourselves possessed of a huge collection of spiritual paths. We may feel these spiritual collections to be very precious. We have studied so much. We may have studied Western philosophy or Oriental philosophy, practiced yoga or perhaps studied under dozens of great masters. We have achieved and we have learned. We believe that we have accumulated a hoard of knowledge. And yet, having gone through all this, there is still something to give up. It is extremely mysterious! How could this happen? Impossible! But unfortunately it is so. Our vast collections of knowledge and experience are just part of ego’s display, part of the grandiose quality of ego.
We display them to the world and, in so doing, reassure ourselves that we exist, safe and secure, as “spiritual” people. But we have simply created a shop, an antique shop. We could be specializing in oriental antiques or medieval Christian antiques or antiques from some other civilization or time, but we are, nonetheless, running a shop. Before we filled our shop with so many things the room was beautiful: whitewashed walls and a very simple floor with a bright lamp burning in the ceiling. There was one object of art in the middle of the room and it was beautiful. Everyone who came appreciated its beauty, including ourselves. But we were not satisfied and we thought, “Since this one object makes my room so beautiful, if I get more antiques, my room will be even more beautiful.” So we began to collect, and the end result was chaos. We searched the world over for beautiful objects – India, Japan, many different countries. And each time we found an antique, because we were dealing with only one object at a time, we saw it as beautiful and thought it would be beautiful in our shop. But when we brought the object home and put it there, it became just another addition to our junky collection. The beauty of the object did not radiate out any more, because it was surrounded by so many other beautiful things. It did not mean anything anymore. Instead of a room full of beautiful antiques we created a junk shop!
Proper shopping does not entail collecting a lot of information or beauty, but it involves fully appreciating each individual object. This is very important. If you really appreciate an object of beauty, then you completely identify with it and forget yourself. It is like seeing a very interesting, fascinating movie and forgetting that you are the audience. At that moment there is no world; your whole being is that scene of that movie. It is that kind of identification, complete involvement with one thing. Did we actually taste it and chew it and swallow it properly, that one object of beauty, that one spiritual teaching? Or did we merely regard it as a part of our vast and growing collection? I place so much emphasis on this point because I know that all of us have come to the teachings and practice of meditation not to make a lot of money, but because we genuinely want to learn, want to develop ourselves. But if we regard knowledge as an antique, as “ancient wisdom” to be collected, then we are on the wrong path. As far as the lineage of teachers is concerned, knowledge is not handed down like an antique. Rather, one teacher experiences the truth of the teachings, and he hands it down as inspiration to his student. That inspiration awakens the student, as his teacher was awakened before him. Then the student hands down the teachings to another student and so the process goes.
The teachings are always up to date. They are not “ancient wisdom,” an old legend. The teachings are not passed along as information, handed down as a grandfather tells traditional folk tales to his grandchildren. It does not work that way. It is real experience. There is a saying in the Tibetan scriptures: “Knowledge must be burned, hammered and beaten like pure gold. Then one can wear it as an ornament.” So when you receive spiritual instruction from the hands of another, you do not take it uncritically, but you burn it, you hammer it, you beat it, until the bright, dignified color of gold appears. Then you craft it into an ornament, whatever design you like, and you put it on. Therefore, dharma is applicable to every age, to every person; it has a living quality. It is not enough to imitate your master or guru; you are not trying to become a replica of your teacher. The teachings are an individual persona experience, right down to the present holder of the doctrine.
Perhaps many of my readers are familiar with the stories of Naropa and Tilopa and Marpa and Milarepa and Gampopa and the other teachers of the Kagy lineage. It was a living experience for them, and it is a living experience for the present holders of the lineage. Only the details of their life-situations are different. The teachings have the quality of warm, fresh baked bread; the bread is still warm and hot and fresh. Each baker must apply the general knowledge of how to make bread to his particular dough and oven. Then he must personally experience the freshness of this bread and must cut if fresh and eat it warm. He must make the teachings his own and then must practice them. It is a very living process. There is no deception in terms of collecting knowledge. We must work with our individual experiences. When we become confused, we cannot turn back to our collection of knowledge and try to find some confirmation or consolation: “The teacher and the whole teaching is on my side.” The spiritual path does not go that way. It is a lonely, individual path.
Q. Do you think spiritual materialism is a particularly American problem?
A. Whenever teachings come to a country from abroad, the problem of spiritual materialism is intensified. At the moment America is, without any doubt, fertile ground ready for the teachings. And because America is so fertile, seeking spirituality, it is possible for America to inspire charlatans. Charlatans would not choose to be charlatans unless they were inspired to do so. Otherwise, they would be bank robbers or bandits, inasmuch as they want to make money and become famous. Because America is looking so hard for spirituality, religion becomes any easy way to make money and acquire fame. So we see charlatans in the role of student, chela, as well as in the role of guru. I think America at this particular time is a very interesting ground.
Q. Have you accepted any spiritual master as a guru, any particular living spiritual master?
A. At present there is no one. I left my gurus and teachers behind in Tibet, physically, but the teachings stay with me and continue.
Q. So who are you following, more or less?
A. Situations are the voice of my guru, the presence of my guru.
Q. After Shakyamuni Buddha attained enlightenment, was there some trace of ego left in him so that he could carry on his teachings?
A. The teaching just happened. He did not have the desire to teach or not to teach. He spent seven weeks sitting under the shade of a tree and walking along the bank of a river. Then someone just happened along and he began to speak. One has no choice; you are there, an open person. Then the situation presents itself and teaching happens. That is what is called “Buddha activity.”
Q. It is difficult not to become acquisitive about spirituality. Is this desire for acquisitions something that is shed along the way?
A. You should let the first impulse die down. Your first impulse toward spirituality might put you into some particular spiritual scene; but if you work with that impulse, then the impulse gradually dies down and at some stage becomes tedious, monotonous. This is a useful message. You see, it is essential to relate to yourself, to your own experience, really. If one does not relate to oneself, then the spiritual path becomes dangerous, becomes purely external entertainment, rather than an organic personal experience.
Q. If you decide to seek your way out of ignorance, you can almost definitely assume that anything you do that feels good will be beneficial to the ego and actually blocking the path. Anything that seems right to you will be wrong, anything that doesn’t turn you upside-down will bury you. Is there any way out of this?
A. If you perform some act which is seemingly right, it does not mean that it is wrong, for the very reason that wrong and right are out of the picture altogether. You are not working on any side, neither the “good” side nor the “bad” side, but you are working with the totality of the whole, beyond “this” and “that.” I would say there is complete action. There is no partial act, but whatever we do in connection with good and bad seems to be a partial act.
Q. If you are feeling very confused and trying to work your way out of the confusion, it would seem that you are trying too hard. But if you do not try at all, then are we to understand that we are fooling ourselves?
A. Yes, but that does not mean that one has to live by the extremes of trying too hard or not trying at all. One has to work with a kind of “middle way,” a complete state of “being as you are. ” We could describe this with a lot of words, but one really has to do it. If you really start living the middle way, then you will see it, you will find it. You must allow yourself to trust yourself, to trust in your own intelligence. We are tremendous people, we have tremendous things in us. We simply have to let ourselves be. External aid cannot help. If you are not willing to let yourself grow, then you fall into the self-destructive process of confusion. It is self-destruction rather than destruction by someone else. That is why it is effective; because it is self-destruction.
Q. What is faith? Is it useful?
A. Faith could be simple-minded, trusting, blind faith, or it could be definite confidence which cannot be destroyed. Blind faith has no inspiration. It is very naive. It is not creative, though not exactly destructive. It is not creative because your faith and yourself have never made any connection, any communication. You just blindly accepted the whole belief, very naively. In the case of faith as confidence, there is a living reason to be confident. You do not expect that there will be a prefabricated solution mysteriously presented to you. You work with existing situations without fear, without any doubt about involving yourself. This approach is extremely creative and positive. If you have definite confidence, you are so sure of yourself that you do not have to check yourself. It is absolute confidence, real understanding of what is going on now, therefore you do not hesitate to follow other paths or deal in whatever way is necessary with each new situation.
Q. What guides you on the path?
A. Actually, there does not seem to be any particular guidance. In fact, if someone is guiding you, that is suspicious, because you are relying on something external. 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. You do not have to follow someone’s tail, but you sail along. In other words, the guide does not walk ahead of you, but walks with you.
Q. Could you say something more about the way in which meditation short-circuits the protective mechanisms of the ego?
A. The protective mechanism of ego involves checking oneself, which is an unnecessary kind of self-observance. Meditation is not based on meditating on a particular subject by checking oneself; but meditation is complete identification with whatever techniques you are employing. Therefore there will be no effort to secure oneself in the practice of meditation.
Q. I seem to be living in a spiritual junkyard. How can I make it into a simple room with one beautiful object?
A. In order to develop an appreciation of you collection you have to start with one item. One has to find a stepping stone, a source of inspiration. Perhaps you would not have to go through the rest of the items in your collection if you studied just one piece of material. That one piece of material could be a sign-post that you managed to confiscate in New York City, it could be as insignificant as that. But one must start with one thing, see its simplicity, the rugged quality of this piece of junk or this beautiful antique. If we could manage to start with just one thing, then that would be the equivalent of having one object in an empty room. I think it is a question of finding a stepping stone. Because we have so many possessions in our collection, a large part of the problem is that we do not know where to begin. One has to allow one’s instinct to determine which will be the first thing to pick up.
Q. Why do you think that people are so protective of their egos? Why is it so hard to let go of one’s ego?
A. People are afraid of emptiness of space, or the absence of company, the absence of a shadow. It could be a terrifying experience to have no one to relate to, nothing to relate with. The idea of it can be extremely frightening, though not the real experience. It is generally a fear of space, a fear that we will not be able to anchor ourselves to any solid ground, that we will lose our identity as a fixed and solid and definite thing. This could be very threatening.
At this point we may have come to the conclusion that we should drop the whole game of spiritual materialism; that is, we should give up trying to defend and improve ourselves. We may have glimpsed that our struggle is futile and may wish to surrender, to completely abandon our efforts to defend ourselves. But how many of us could actually do this? It is not as simple and easy as we might think. To what degree could we really let go and be open? At what point would we become defensive? In this lecture we will discuss surrendering, particularly in terms of the relationship between work on the neurotic state of mind and work with a personal guru or teacher. Surrendering to the “guru” could mean opening our minds to life-situations as well as to an individual teacher. However, if our life-style and inspiration is working toward an unfolding of the mind, then we will almost certainly find a personal guru as well. So in the next few talks we will emphasize relating to a personal teacher. One of the difficulties in surrendering to a guru is our preconceptions regarding him and our expectations of what will happen with him. We are preoccupied with ideas of what we would like to experience with our teacher: “I would like to see this; that would be the best way to see it; I would like to experience this particular situation, because it is in exact accordance with my expectation and fascination.” So we try to fit things into pigeonholes, try to fit the situation to our expectations, and we cannot surrender any part of our anticipation to all.
If we search for a guru or teacher, we expect him to be saintly, peaceful, quiet, a simple and wise man. When we find that he does not match our expectations, then we begin to be disappointed, we begin to doubt. In order to establish a real teacher-student relationship it is necessary for us to give up all our preconceptions regarding that relationship and the condition of opening and surrender. “Surrender” means opening oneself completely, trying to get beyond fascination and expectation. Surrender also means acknowledging the raw, rugged, clumsy and shocking qualities of one’s ego, acknowledging them and surrendering them as well. Generally, we find it very difficult to give out and surrender our raw and rugged qualities of ego. Although we may hate ourselves, at the same time we find our self-hatred a kind of occupation.
In spite of the fact that we may dislike what we are and find that self-condemnation painful, still we cannot give it up completely. If we begin to give up our self-criticism, then we may feel that we are losing our occupation, as though someone were taking away our job. We would have no further occupation if we were to surrender everything; there would be nothing to hold on to. Self-evaluation and self-criticism are, basically, neurotic tendencies which derive from our not having enough confidence in ourselves, “confidence” in the sense of seeing what we are, knowing what we are, knowing we can afford to open. We can afford to surrender that raw and rugged neurotic quality of self and step out of fascination, step out of preconceived ideas.
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. Disappointment is a good sign of basic intelligence. It cannot be compared to anything else: it is so sharp, precise, obvious and direct. If we can open, then we suddenly begin to see that our expectations are irrelevant compared with the reality of the situations we are facing. This automatically brings a feeling disappointment.
Disappointment is the best chariot to use on the path of the dharma. It does not confirm the existence of our ego and its dreams. However, if we are involved with spiritual materialism, if we regard spirituality as a part of our accumulation of learning and virtue, if spirituality becomes a way of building ourselves up, then of course the whole process of surrendering is completely distorted. If we regard spirituality as a way of making ourselves comfortable, then whenever we experience something unpleasant, a disappointment, we try to rationalize it: “Of course this must be an act of wisdom the part of the guru, because I know, I’m quite certain the guru doesn’t do harmful things. Guruji is a perfect being and whatever Guruji does is right. Whatever Guruji does is for me, because he is on my side. So I can afford to open. I can safely surrender. I know that I am treading on the right path.” Something is not quite right about such an attitude. It is, at best, simple-minded and naive. We are captivated by the awesome, inspiring, dignified and colorful aspect of “Guruji.” We dare not contemplate any other way. We develop the conviction that whatever we experience is part of our spiritual development. “I’ve made it, I have experienced it, I am a self-made person and I know everything, roughly, because I’ve read books and they confirm my beliefs, my rightness, my ideas. Everything coincides.”
We can hold back in still another way, not really surrendering because we feel that we are very genteel, sophisticated and dignified people. “Surely we can’t give ourselves to this dirty, ordinary street-scene of reality.” We have the feeling that every step of the path should be a lotus petal and we develop a logic that interprets whatever happens to us accordingly. If we fall, we create a soft landing which prevents sudden shock. Surrendering does not involve preparing for a soft landing; it means just landing on hard, ordinary ground, on rocky, wild countryside. Once we open ourselves, then we land on what is. Traditionally, surrendering is symbolized by such practices as prostration, which is the act of falling on the ground in a gesture of surrender. At the same time we open psychologically and surrender completely by identifying ourselves with the lowest of the low, acknowledging our raw and rugged quality.
There is nothing that we fear to lose once we identify ourselves with the lowest of the low. By doing so, we prepare ourselves to be an empty vessel, ready to receive the teachings. In the Buddhist tradition, there is this basic formula: “I take refuge in the Buddha, I take refuge in the dharma, I take refuge in the sangha.”
I take refuge in the Buddha as the example of surrender, the example of acknowledging negativity as part of our makeup and opening to it.
I take refuge in the dharma – dharma, the “law of existence,” life as it is. I am willing to open my eyes to the circumstances of life as they are. I am not willing to view them as spiritual or mystical, but I am willing to see the situations of life as they really are.
I take refuge in the sangha. “Sangha” means “community of people on the spiritual path,” “companions.” I am willing to share my experience of the whole environment of life with my fellow pilgrims, my fellow searchers, those who walk with me; but I am not willing to lean on them in order to gain support. I am only willing to walk along with them. There is a very dangerous tendency to lean on one another as we tread the path. If a group of people leans one upon the other, then if one should happen to fall down, everyone falls down. So we do not lean on anyone else. We just walk with each other, side by side, shoulder to shoulder, working with each other, going with each other.
This approach to surrendering, this idea of taking refuge is very profound. The wrong way to take refuge involves seeking shelter – worshipping mountains, sun gods, moon gods, deities of any kind simply because they would seem to be greater than we. 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. If he is attacked, his automatic recourse is to his mother, an invincible and all-knowing, all-powerful personality. The child believes his mother can protect him, in fact that she is the only person who can save him. Taking refuge in a mother or father-principle is truly self-defeating; the refuge-seeker has no real basic strength at all, no true inspiration. He is constantly busy assessing greater and smaller powers. If we are small, then someone greater can crush us. We seek refuge because we cannot afford to be small and without protection. We tend to be apologetic: “I am such a small thing, but I acknowledge your great quality. I would like to worship and join your greatness, so will you please protect me?”
Surrendering is not a question of being low and stupid, nor wanting to be elevated and profound. It has nothing to do with levels and evaluation. Instead, we surrender because we would like to communicate with the world “as it is.” We do not have to classify ourselves as learners or ignorant people. We know where we stand, therefore we make the gesture of surrendering, of opening , which means communication, link, direct communication with the object of our surrendering. We are not embarrassed about our rich collection of raw, rugged, beautiful and clean qualities. We present everything to the object of our surrendering. The basic act of surrender does not involve the worship of an external power. Rather it means working together with inspiration, so that one becomes an open vessel into which knowledge can be poured. Thus openness and surrendering are the necessary preparation for working with a spiritual friend. We acknowledge our fundamental richness rather than bemoan the imagine poverty of our being. We know we are worthy to receive the teachings, worthy of relating ourselves to wealth of the opportunities for learning. …
Authors Details: Book Excerpt: Cutting Through Spiritual Materialism by Chogyam Trungpa