Cutting Through Spiritual Materialism, by Chögyam Trungpa is a book addressing many common pitfalls of self-deception in seeking spirituality, which the. Spiritual materialism is a phrase originally coined by Chogyam Trungpa Rinpoche that he used to describe the grasping after material accomplishment within. Cutting Through Spiritual Materialism. By Chögyam Trungpa. If Chögyam Trungpa Rinpoche had written no more than the title of this book, it would have been.

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Pig, Snake and Rooster. At some stage you will doubt that your spiritual friend has any feeling, any emotion toward you at all.

Aro – Cutting Through Spiritual Materialism

Because we have so many possessions in our collection, a large part of the problem is that cuting do not know where to begin. The guru or spiritual friend is always there burning, always a life-fire. Monetary donations to a spiritual cause, contributions of physical labor, involvement with a particular guru, none of these necessarily mean that we have actually cutitng our- selves to openness. The Buddha, for example, was not a religious fanatic, attempting to act in accordance with some high ideal.

It is basic warmth. Joining the local clergy at that time was roughly equivalent to becoming a doctor, lawyer and college professor, all rolled into one. Jul 14, Evan rated it really liked it Shelves: There is no you and no cinema hall, trungp chairs, no people watching, no friends sitting next to you.

True knowledge, in other words, is not transmissible through speech, but is the result of privileged state which only a few achieve. It is one of those books that will only get better as it is revisited, and I’m pretty sure I’ll catch things on my next read that went 6 feet over my head on this one.

There are so many different titles to receive. Spirituap is definitely not a book for the new-agey, feel-good crowd. In order to mayerialism accepted by your guru as a friend, you have to open yourself completely. Thanks for telling us about the problem. But this would just be further seduction by the daughters of Mara. East understand how to relate to a guru while Westerners do not; the problem is uni- versal.

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Whether or not you will get the job depends upon your credentials, how well you are dressed, how beautifully your shoes tgrough polished, how well you speak, how good your manners are.

In la segunda parte, Trungpa habla sobre los temas fundamentales del Buddhismo Mahayana, como los Seis Reinos de existencia, las Paramitas, la Vacuidad e incluso el Tantra. In the Tibetan tradition this way of seeing things chogywm called “ordinary mind,” thamal-gyi-shepa.

It is the continual at of making friends with yourself. I love this book. I recommend this one to anyone who has at least a beginning understanding of Buddhism. It is not a question of how you do it. This is called the “honeymoon period” in which everything is seen as a part of this central trungpx, the guru.

They are not “an- cient wisdom,” an old legend. There is a long and great tradition of handing down the wis- dom of the Buddhist lineage from one generation of medita- tors to the next, and this transmission is connected with initia- tion.

Our armor is so thick that our friend cannot feel the texture of our skin, our bodies. It is difficult not to be acquisitive about spirituality. Mar 29, Beverly Cooper rated it it was amazing. It does not confirm the existence of our ego and its dreams. No one can really change your per- sonality absolutely. May 19, Kate rated it it was amazing.

The first of these is disentangling the wisdom contained in a great extant corpus, such as Buddhism’s—which every modern text draws from—from the contributions unique to the text in question. If we had the experience continuously it would seem quite ordinary, and it is this ordinariness that we cannot cugting cept. And the opposite of self-deception is just working with the facts of life. Eventually the relationship begins to become very sub- stantial and solid.

This is the moment when abhisheka — sprinkling and pouring — really takes place, because we are open and are really giving up the whole at- tempt to dhogyam anything, giving up all the busyness and over- crowding. It does not contradict what is taught by theistic religions and it describes all religions to be different methods of attaining the same goal.

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But finally we being to question what spirituality means really.

Cutting Through Spiritual Materialism

He is a normal human being and yet, apparently, he is a teacher of enormous capability. There is a Zen expression: When something is removed from us, we have the op- portunity to realize that it is valuable.

We adopt another kind of spirituality, behaving in a certain way, at- tempting to change our trough of voice and eating habits and our behavior in general. One we commit ourselves to the spiritual path, it is very painful and we are in for it. Rather, one teacher experi- ences the truth of the teachings, and he hands it down as in- spiration to his student.

The protective mechanism of ego involves checking one- self, which is an unnecessary kind of self-observance. All the teachings we are studying and practicing spring from him.

The issue of human body versus wisdom body is irrelevant. To the converted it will seem either seductive or insidious. I personally have tremendous devotion to and faith in the Buddhist lineage and the power of the teachings, but not in a simple-minded way. Then he must per- sonally experience the freshness of this bread and must cut it fresh and materialiem it warm. These people have now become the elders for a new generation of inquisitive minds.

When his friend saw what Marpa had collected, he laughed and said, “What you dpiritual here is worthless! It makes you reflect and helps you examine your own experience.