Entries in illusion (47)
As a guiding principle, to progressively realize what is not absolutely True is of infinitely more value than speculating about what is. Many people think that it is the function of a spiritual teaching to provide answer's to life's biggest questions, but actually the opposite is true. The primary task of any good spiritual teaching is not to provide answer's to your questions, but to question your answers.
In our modern society we expect to have everything given to us in easy-to-consume bite-size portions, preferably very quickly so that we can get on with our hurried lives. But Truth will not conform itself to our frantic avoidance of Reality or our desire to have the whole of something for the very least investment of time and energy.
Summary of the Teaching
Question every thought.
Contemplate the source of Reality.
And keep your eyes open. You never know when something that seems entirely insignificant will split your whole world wide open into eternal delight.
"There may be bliss with awakening, because it is actually a by-product of awakening, but it is not awakening itself. As long as we are chasing the byproducts of awakening, we will miss the real thing. This is a problem, because many spiritual practices attempt to reproduce the by-products of awakening without giving rise to the awakening itself. We can learn certain meditative techniques...and certain positive experiences will be produced. The human consciousness is tremendously pliable, and by taking part in certain spiritual practices, techniques, and disciplines, you can indeed produce many of the by-products of awakening—states of bliss, openness, and so on. But what often happens is that you end up with only the byproducts of awakening, without the awakening itself.
It is important that we know what awakening is not, so that we no longer chase the by-products of awakening. We must give up the pursuit of positive emotional states through spiritual practice. The path of awakening is not about positive emotions. On the contrary, enlightenment may not be easy or positive at all. It is not easy to have our illusions crushed. It is not easy to let go of long-held perceptions. We may experience great resistance to seeing through even those illusions that cause us a great amount of pain."
~ Adyashanti, from The End of Your World
Read a longer excerpt at Tricycle...
Excerpt from The Tools: Transform Your Problems into Courage, Confidence, and Creativity by Phil Stutz and Barry Michels:
Everyone one of us has a fantasy of a "magical something"—a relationship, job, achievement, or possession—that will remove us from the treadmill that is real life...Phil [Stutz] calls this fantasy of living an effort-free, undemanding life "exoneration." Most people think of exoneration in terms of being cleared of a crime, but it has another meaning: to be excused from a task or obligation. Here, it refers to the ultimate obligation—to make an effort for the rest of your life.
Deep down, we all wish for a magical something that will exonerate us. It could be money, an award, a high-achieving child, looking cool in front of your friends, etc. Take a moment to identify what it is for you.
It doesn't matter what it is, it could be the smallest thing; just be honest with yourself. Then, try the following exercise:
Let yourself fantasize that you get the "magical something" and it does take the struggle out of your life. Let yourself feel that for a moment. Now, crush that fantasy: imagine it can never become reality. How does it feel knowing you can never escape life's endless struggles?
...Exoneration is impossible—for an individual or for a society. When, inevitably, this false hope for "easy street" is shattered, we're left demoralized. This is an inescapable law: exoneration always ends in demoralization.
There's a path that can lead us out of this mess. But we have an enemy that's dead set against us taking it. It attacks us every waking moment: when we turn on the TV, go on the Internet, or read a magazine; it gets to us even while we're driving, and especially when we enter the dark, inner sanctum of its power, the shopping mall.
The enemy is called "consumerism." It speaks to us through every advertisement, endorsement, logo, roadside billboard, etc. Its underlying message is always the same: there's something out there you must have. Helpless to resist, we feel compelled to acquire thing after thing. Yet we don't enjoy each new item for long; once we possess it, we shift our focus to the next thing.
Inevitably, consumerism insinuates itself into all of our activities, not just shopping. We consume life experiences the same way we consume iPods, jeans, and European cars. A given song, idea, or friend is new and different until it's not. Then we discard it and go on to the next thing. Consumerism has become our model for living. This is the tail wagging the dog...
This "treasure hunt" is a quest for the impossible, but rather than admitting that, we relentlessly search for the next magical something.
This misdirected search for magic surrounds you every day. Consumers might deny this, but it shows in their behavior. They pursue something—a new spouse, a new wardrobe, a new hobby—with tremendous expectation. The expectation is never met, and that just makes them search even harder...
But you're not really free until all hope for magic is crushed.
- Feeling Slightly Out of It Most of the Time
- "Phil Stutz and Barry Michels Teach the Tools,"The Leonard Lopate Show, June 4, 2012
- "The Tools Authors Barry Michels, Phil Stutz Tuning Up Hollywood Creativity," The Toronto Star, June 16, 2012
For the rainbow experience to happen we need sunshine, raindrops, and a spectator. It is not that the sun and the raindrops cease to exist if there is no one there to see them. . . But unless someone is present at a particular point no colored arch can appear. The rainbow is hence a process requiring various elements, one of which happens to be an instrument of sense perception. It doesn’t exist whole and separate in the world nor does it exist as an acquired image in the head separated from what is perceived (the view held by the “internalists” who account for the majority of neuroscientists); rather, consciousness is spread between sunlight, raindrops, and visual cortex, creating a unique, transitory new whole, the rainbow experience. Or again: the viewer doesn’t see the world; he is part of a world process.
Everything we see, hear, touch, taste, and smell, Riccardo Manzotti argues, involves the same creation of a physical unity—the moment of consciousness—sustained by processes within and without the head. The room, or part of a room, that you see now, including the screen on which you’re reading this blog, becomes, in combination with your faculties, a whole; this is consciousness. It happens in time, and it takes time (consciousness of visual phenomena seems to require at least 100 milliseconds to occur), and it changes constantly.
This minimal time lapse (some claim it is as much as 500 milliseconds) required for brain and world to generate consciousness allows Manzotti to deal with what would seem to be the obvious objection to the externalist theory. Do we not have consciousness when the eyes are shut and the mind lies in silence? And what about dreams? Isn’t the brain evidently sufficient to sustain consciousness without support from outside?
We do indeed have consciousness in these moments, Manzotti replies, but it is still spread out between mind and world. It may take only a fraction of a second for you to become conscious of the face appearing at your window, and then three more years before the same face surfaces in a dream, perhaps mingled with all kinds of other stimuli from elsewhere. But this doesn’t change the fact that consciousness is a coming together of brain and world: the physical process begun at the window is continuing in memory and dream. The congenitally blind, Manzotti points out, don’t dream colors because they have never encountered them. Consciousness is the mingling of mind process with the processes we call objects that are all in a state of flux, however fast or slow.