11
Sep

MOOC BUDDHA1x | 1.11 The Super Education in Scientific Wisdom | Buddha & Dharma: Individual Vehicle


(calming ringing) – Now, Dharma as reality
in it’s highest meaning, beyond even the meaning of teaching, is the reality taught. What is it? In the relative world, all things are beginning-less and interdependent. Even death is not the end of everything for an individual being. The subtle energy of consciousness is never destroyed, just
like material energy. It is material energy, actually. I shouldn’t say just like,
it is material energy, it’s just super subtle. Relative reality is everything and no one person or thing is really real or truly possesses the massive facticity, in Peter Burgers great
term, it appears to have. There is a relative world picture, though no relative
world picture’s absolute is absolute reality. Only a conceptually
appropriate description, in a certain context, in which there are the six realms of beings, the divine realms including the subtle material and the
immaterial divine states. There are no absolute gods or states. Even in the dualistic vehicle of the Theravada Buddhists
and the Mahayana Buddhists. There is an awareness of the
power of mental emanations, manomaya kaya what they call, included as quite a high
fruit of the homeless life. The dualistic idea of
Nirvana as an absolute, apart from the world, gets it wrong according to
non-dualist Mahayana thought. If Nirvana, and it’s a very
simple reasoning really, if Nirvana were an absolute reality, apart from relative realities, it’s apartness would relativize it. It’s as simple as that. There would be a
boundary, a doorway to it, you would leave one to go into the other. It then becomes a relative space. It’s no longer the absolute. A common type of ordinary person tends to think of Nirvana
as absolutely other only at the begging of their path. And this belief or this
imagination that they have, is never confirmed even in
Theravada Buddhism by the Buddha. But, he only allows them
to think it temporarily, to try to change their
experience of relative suffering. Because such a person cannot imagine they are so sensitive to
the suffering of life, that they cannot imagine
that this pains and anxiety and anguish and so forth,
could actually be bliss, if you understood what
was really going on. This is unimaginable
to the ordinary person. So they are automatically will think “Oh Nirvana must be some
completely other state.” And then aim for that other state. Now in general, this is
a tendency among mystics where they think somehow one is with God even in monotheistic situations. It’s some kind of leaving the universe because God creates it but
he’s somehow apart from it. And so these are projecting of the idea of an absolute, apart from the relative, that is never the less
relevant to the relative. Is a common human error
projected from the feeling that the core of our own being is some sort of an absolute identity. You know, identity, a true sameness, a true unchanging essence
that is within us. So since we feel that
but we can’t find it, we then project it into
all sorts of things. Since we actually can’t get away from our interconnectedness with everything, we imagine that there
is some way to do so. Hence the seemingly dualistic
Samsara Nirvana approach of Individual Vehicle
Buddhism, as I like to call it. I never call it Lesser Vehicle ’cause it’s a foundational and important
to the Universal Vehicle. But, I call it Individual
Vehicle Buddhism. It’s only an interpretable meaning in Buddhist Thermenuda’s teaching. The fruit to delusion of
being an absolute self apart from relative things, such as pain, naturally causes the
deluded person to project and seek a state of
absolute separation as a way of trying to withdraw from the
entanglement in relativity. And this, actually, is
something that materialists, philosophers, and
scientists are very pleased. They feel this confirms their materialism. The idea that there is no escape and there’s no absolute
god controlling them and there’s no absolute soul inside that god will put in an absolute hell. But, although fortunately,
because they haven’t gone psychologically into
their own inner sense of absolute self of
themself, their self center, they, because they have not done that, they tend to make
nothingness into an absolute. And they feel that’s where I go when I die and that’s how I am
disconnected, actually, from all this relativity. So they still maintain in their mind, an image of some sort
of absolute thing apart. And even psychotically,
therefore, those of us educated, as we all are, in schools where scientists tell us as if they had discovered it, that the real reality of
everything is nothing. That we’re kind of are nothing. And therefore people in the
situation of great pain, like the people on top of
the World Trade Center, who didn’t want to burn to death. They made a choice of jumping,
thinking they would die by slapping into the pavement
or by suffocating in the fall. As a quicker, easier way
to go into the nothing, going into the anesthetic
universe of nothing and escape from the pain. And that means that you go around thinking that at the root, you
are nothing, right now. And that, of course, is very depressing on a subliminal level. And, of course, utterly
irrational as well. So liberation from this
knowledge about an absolute self, is not extinction of the relative self. It frees the relative self from the prison of it’s habitually and
instinctually assumed absoluteness. Concentration and wisdom
insight, in combination, is the key to becoming aware. Nirvana is not blanking out,
like near unconsciousness, as evidenced in the poly discourse of the Theravada tradition, called Fruits of the
Homeless Life in translation, that’s Sutta. Where the highest goal
of the ascetic life, or the seeker’s life according
to Buddha, talking to a king, is reaching a place of
beholding a crystal clear pond. Reality becomes like a
crystal clear pond to you, high in the mountains, where you can see every single little pebble and plant at the bottom of the pond. So that’s a hint, right
there that Nirvana, which he’s describing there, is not some sort of disconnection from all relative consciousness. It’s a complete clarity of consciousness. And being aware of all the
different changes and things in a completely new and pleasant way.

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