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Saturday, August 29, 2009

You are a Multidimensional Being

Before you were born in the human realm, you were alive. I’m going to say the dissatisfaction built up to a point where that being, who is the actual you, sent you as an emanation – I’m going to use terminology that we use in Tibetan religious work, but I don’t mean it in the Tibetan Buddhist manner. I am saying it emanated force and you became alive.

A multidimensional being is one who is aware simultaneously of that level of reality of where you actually exist, as well as being in the human body. This means not only aware but understanding that you are a human being as well as existing on another level of reality, without confusion.

The reason why you cannot do it effortlessly yet is due to inner permissions and the points of perception that you have not received in western society. On the other hand, within Tibetan society, there are many points of perception regarding multidimensional being. We call something a pure land, deity paradises of the self-existent ever-eternal mandala of certain high deities. These pure places are also part of multidimensional reality without being the personal individual being you experience as being you.

However, the place you currently exist in is not that pure. You are in a place that is a state of spontaneous and cultivated fascination. This is a realm or in a dimension of active fascination that is also called a desire realm.

In addition to the environment, perhaps you are also in a state of fascination with yourself. By talking to yourself inside, you remain too involved in your human side, which is a gathering device in a more advanced clarity being.

The data gathering device that you are of the real you inside is being pushed to perform certain kinds of activities that give the actual being meaning and pleasure or movement or a feeling of being alive. The activities that you perform have something to do with the qualities of who you are, isn't that so?

Unlike the American constitution, not all beings are created equal. We believe that human beings should be treated equally, however, all beings are not created equal because they are using strategies on themselves of many different patterns. The main problem lies in that humans are almost exclusively unaware that they have an actual living being interior. It seems to be interior to you, but since it is on another level of reality, you cannot say that it is at your core. If I tell you it is inside you then you might think that there is a seed inside you and that is not the truth.

It exists on another level of reality. This means you cannot see it with your ordinary senses. You are experiencing it continuously; however, compelled by human design you look outside. Due to the activity of the interior pushing out, you are the way station of the interior. Human activities are for the most part, on the outside, as well as outer mental translation of these events occurring right now regarding how things actually exist.

This is the actual multidimensional nature of ordinary beings. It produced you. You did not produce it. It does not belong to you. You belong to it. The being that exists on this other level of reality is energy, but it is not pure energy. It is energy in various kinds of configurations. Due to beneficent or harmful activities performed, this being is either moving smoothly, carefully and beautifully, or sometimes even stopped. It can be and is often harmed and in rare cases, even killed. Therefore, it is not an eternal being.

Wednesday, August 26, 2009

Making the Buddha Modern Enough!

Contemporary creativity is to be congratulated for gathering spirituality into new forms that people can relate to. It is also somewhat disconcerting to traditional practitioners who relate to the ancient forms of the Buddhas found in temples. It brings up the possibility of discussion from both sides. ~DGR ~~~

‎"Den Buddha modern genug machen!
Man kann der zeitgenössischen Kreativität dazu gratulieren, dass sie Spiritualität in neue Formen gebracht hat, die die Menschen nachvollziehen können. Für traditionell Übende, die sich den alten Formen der Buddhas in Tempeln verbunden fühlen, kann dies auch etwas beunruhigend sein. Für beide Seiten ergibt sich daraus die Möglichkeit für eine Diskussion." DGR

Tuesday, August 25, 2009

Buying Happiness

If we could choose between stopping suffering or being happy, upon first reflection we would probably say, “If I can only chose one, I would want to be happy.” However, grasping at happiness rather than the elimination or destruction of the causes of suffering is connected to the ordinary view. If we really want to be happy, then it follows that we would want to completely eliminate all forms of suffering, isn’t that so? Happiness depends upon how close to perfect we can achieve to absolute removal of every single source of suffering.

Some years ago, I had a gentleman come to see me who said, “I’m ok having a certain amount of suffering. I’m ok with that, and I accept it.”

“Oh, that’s very interesting. Why would you accept suffering?”

“Because my suffering pays for my happiness. What I have suffered and am able to endure is the payment I make for happiness. So far, it’s working out really good because I’ve gotten a bit more happiness than suffering.” He was firmly convinced there is an amount of suffering you need, like the obverse and reverse of a coin, and unless you accept suffering, you are not going to get happiness.

Like a pot with a crack, this is a crackpot theory and does not hold water! If it were true, it would eventually logically follow that no one could ever be liberated! If you became really, really happy and achieved high levels of happiness, you would have to accommodate a tremendous amount of suffering as payment. In that way, no one could ever actually be truly happy, because lurking behind all happiness would be the unseen demand of equal quality and quantity of suffering of equilibrium.

At the end of a long discussion, he finally said, “In the balance I’ve achieved between suffering and happiness, I feel like I’m doing quite ok. I’m not interested in anything that will set me free from that.” He had made quite a lot of money that he spent on his boat, other sports and entertainments, had a current girlfriend, and he was ok with all of that.

I replied, “I hope the balance remains weighted toward your happiness as you get older and not shift,” in which case he might not be able to tolerate the price of suffering for a small amount of happiness. Buying happiness and buying suffering at the same time means you are selling your happiness to buy suffering.

Meditators in any of the Tibetan traditions use a blessed series of visualizations and prayers to effect change. Every practice wishes for happiness. However, the happiness requested in this important line of the meditation sadhana is profoundly different than ordinary happiness connected with suffering/happiness dynamic. This profound happiness that we seek uncovers a new form of happiness that is untouched by greed and a cultivated endurance of pain of the dog eat dog strategy.

To the great delight of those discovering this for the first time, arises a new attitude. There is a state of happiness unconnected with buying and selling of magical favors to some unseen godlike accountant that controls the good stuff. Achieving complete cessation of suffering, when suffering is completely stilled, a natural happiness arises. Do you still hold a buying and selling deep attitude that affects your ability to progress?

For someone who meditates regularly on arising compassion, perhaps brain chemistry changes after a while. In the soup of relaxed hormones, luxurious new thoughts arise, as fear of not getting enough subside. This could lead to conclusions that all others are also seeking happiness. Following logically is a feeling of commonality between us and all other living beings. It is not easy to find common ground in a diverse society, isn’t that so? The common ground is our desire and their desire to be happy. The principle is valid even thought one may decide that stealing and killing would make them happy, and another would find that to become completely enlightened, forever free of suffering would make them happy.

It is reasonable to maintain good relationships with all living beings as we progress in the path toward enlightenment. That means, as we find virtue and high thinking to be more expressive and creative, we do not push away living beings but seek commonality. Eventually, at the time of the full flowering of compassion at enlightenment, we retain a careful connection with others rather than rest in false superiority.