Advice Before Starting on the Dharma Path.
Buddhism teaches preventive measures to avoid hardships, when we have to deal with the challenges of everyday life. Buddhism looks at the root causes of these difficulties from delusions and unrealistic attitudes, which create emotional disturbances and impulsive behaviors. By meditating on meditating on delusional thoughts and actions, as well as on the inspiration of more compassionate, more active people, we can transform our minds, to improve quality of daily life.
France is the Preventionist
I was asked to talk about practicing the Dharma in my daily life. We need to know what is French. French is a Sanskrit word, literally "prevention." It is what we do to avoid trouble. To be interested in practicing the Dharma, we need to see that there are problems in life. This really requires a lot of courage. Many people do not consider themselves and their lives seriously. They work hard all day long and then because of fatigue, they distract themselves in the entertainment or the like in the evening. They do not really look inside to look at the problems in life. Even if they consider the matter, they really do not want to admit that this life is unsatisfactory, because it is so sad. We need to have the courage to truly test the quality of our lives,
Unreasonable Situation and Cause
Of course, there are many degrees of unsatisfactoriness. We can say, "Sometimes, my mood is not good, and sometimes things go well, but it does not matter. "If we're satisfied with this, that's fine. If we hope to make things a little more positive, this will motivate us to seek to realize that desire. To find ways to improve quality of life, we need to identify the source of our problems. Most people look for their source outside the problem. "I have trouble with you because of you! You do not behave the way I want. "I can blame the economic or political situation that has caused my difficulties. In a number of psychological schools, we can view psychological traumatic events in our childhood as the cause of our own problems. Taking someone else responsible for their misfortune is very easy. Blaming other people for the society or economic factor does not really lead to a solution. If we can become tolerant in this framework, this can be beneficial, but most people realize that if they act only then their psychological and unhappiness problems not soothing.
Buddhism says that while others, society, etc. contribute to our problem, these factors are not the deepest source of the problem. We need to look inside to find the deepest source, making it difficult. Finally, if we feel unhappy, it is our reaction to the situation. People react differently in the same context. Even if you just consider yourself, you will find that our daily responses to the difficulties are also different. If the source of the problem is just the outside, then we must always react the same way, but not so. There are many factors that affect how we react, for example, when we have a good work day, but these are just a shallow factor. They do not have enough depth to influence.
If we observe, we will begin to realize that our attitudes toward life, to ourselves and our circumstances, contribute so much to our emotions. For example, we do not always feel pity, as when we have a good day; But when there is no good day, the feeling of emptiness will come back. Our basic attitude towards life has a great influence on the way we experience life. If we consider the matter further, we will find that our attitude is based on ignorance.
Buddhism says that while others, society, etc. contribute to our problem, these factors are not the deepest source of the problem. We need to look inside to find the deepest source, making it difficult. Finally, if we feel unhappy, it is our reaction to the situation. People react differently in the same context. Even if you just consider yourself, you will find that our daily responses to the difficulties are also different. If the source of the problem is just the outside, then we must always react the same way, but not so. There are many factors that affect how we react, for example, when we have a good work day, but these are just a shallow factor. They do not have enough depth to influence.
If we observe, we will begin to realize that our attitudes toward life, to ourselves and our circumstances, contribute so much to our emotions. For example, we do not always feel pity, as when we have a good day; But when there is no good day, the feeling of emptiness will come back. Our basic attitude towards life has a great influence on the way we experience life. If we consider the matter further, we will find that our attitude is based on ignorance.
Ignorance is the root of all problems
If one learns of ignorance, one sees that one aspect of it is a misconception about causality. We do not know what to do or say, and what consequences will happen. We can be very confused about whether to choose a job, whether to get married, whether to have a baby or not, etc. If we marry someone, what would be the result? We do not know. The idea of the outcome of your choice is actually just imagination. We may think that if we have a deep relationship with someone, we will live happily ever after, like a fairy. If you feel uncomfortable in a situation, think that if you scream, it will help the situation better. I have a very wrong idea about how the other person reacts to his actions. I think if we scream and say our feelings, I will feel better and everything will be fine, but things will not be ok. I want to know what will happen. In despair, we go to see astrology or sow seeds Book of Changes , or I Ching . Why do you do that? Because I want to control what happens.
Buddhism says that the deeper level of ignorance is the error of how we and others survive, how the world exists. We are completely wrong about controlling things. I think I can completely control what happens to me. That's why I'm disappointed. I can not always control the situation. That's not realistic. The reality is very complex. There are many factors that determine what happens, not just our actions. This does not mean that we are totally out of control or dominated by external forces. We have a part in deciding what will happen, but we are not the only factor deciding what will happen.
Because of ignorance and insecurity, we often act in a negative way without even knowing that it is negative behavior. It is because of the influence of emotions, attitudes, impulses and impulses that come from the habit. We not only act negatively on others, but also on ourselves. In other words, we create more problems for ourselves. If you want to minimize the problem, or get out of trouble, or beyond to be able to help others solve their problem, you need to acknowledge the source of your limitations.
Buddhism says that the deeper level of ignorance is the error of how we and others survive, how the world exists. We are completely wrong about controlling things. I think I can completely control what happens to me. That's why I'm disappointed. I can not always control the situation. That's not realistic. The reality is very complex. There are many factors that determine what happens, not just our actions. This does not mean that we are totally out of control or dominated by external forces. We have a part in deciding what will happen, but we are not the only factor deciding what will happen.
Because of ignorance and insecurity, we often act in a negative way without even knowing that it is negative behavior. It is because of the influence of emotions, attitudes, impulses and impulses that come from the habit. We not only act negatively on others, but also on ourselves. In other words, we create more problems for ourselves. If you want to minimize the problem, or get out of trouble, or beyond to be able to help others solve their problem, you need to acknowledge the source of your limitations.
Out of ignorance
Suppose we can identify the source of our problem as ignorance. This is not too difficult. So many people say, "I'm really confused. I feel so confused. "What else? Before joining and paying for this course or course, one should seriously consider that we are truly convinced that we can get rid of ignorance. If I do not think this is possible, what should I do? If we only attend the retreat with the hope of escape from ignorance, the idea is not sustainable. That is the wishful thinking.
You may think you have freedom in some way. We may think that somebody will save us. It can be a sublime character, higher than me, like God, so that we have faith again. In other words, one can expect a spiritual teacher, a friend or someone else to help us out of ignorance. It is easy to depend on others and act immature in these situations. We are often so desperate, hoping to find someone who can save us, so that we can rely on others without a choice. We can choose a person who has not yet escaped from ignorance, or someone who, due to his own emotional and afflictive attitude, exploits our innocent faith. This is not the way to behave. We can not expect a spiritual teacher or any relationship that will help us to erase all ignorance. You have to eradicate your ignorance.
Being in a relationship with a spiritual teacher or partner can bring about favorable circumstances, only when it is a healthy relationship. If it's not healthy, the situation will get worse. It will lead to more confusion. At first, we can sink deep in the negative mood, assuming the teacher is perfect, the mate is perfect, but in the end, our innocence disappears. When we begin to see the other person's defects and realize that they can not save us from all our ignorance, we will suffer a mental collapse. I will feel cheated. My faith and faith have been deceived. That was a terrible feeling! It is very important to avoid this situation from the beginning. We need to practice the Dharma, that is the precaution. We need to understand what is possible and what is not possible. What can a spiritual teacher do and can not do? We will take preventive measures to avoid mental breakdown.
We need to develop a mentally absent mind. Understanding, the opposite of ignorance, will prevent, from ignorance. Our job in practicing Dharma is to meditate on our own attitudes, impulses, impulsive behaviors, impulses or dementia. This means being willing to look at things that are not really good in themselves, rather than denying them. When you realize what is causing you trouble, or what is a sign of trouble, you should apply the corrective measures to overcome them. All of this is based on study and meditation. We have to learn to identify emotions, afflictions and their origins.
You may think you have freedom in some way. We may think that somebody will save us. It can be a sublime character, higher than me, like God, so that we have faith again. In other words, one can expect a spiritual teacher, a friend or someone else to help us out of ignorance. It is easy to depend on others and act immature in these situations. We are often so desperate, hoping to find someone who can save us, so that we can rely on others without a choice. We can choose a person who has not yet escaped from ignorance, or someone who, due to his own emotional and afflictive attitude, exploits our innocent faith. This is not the way to behave. We can not expect a spiritual teacher or any relationship that will help us to erase all ignorance. You have to eradicate your ignorance.
Being in a relationship with a spiritual teacher or partner can bring about favorable circumstances, only when it is a healthy relationship. If it's not healthy, the situation will get worse. It will lead to more confusion. At first, we can sink deep in the negative mood, assuming the teacher is perfect, the mate is perfect, but in the end, our innocence disappears. When we begin to see the other person's defects and realize that they can not save us from all our ignorance, we will suffer a mental collapse. I will feel cheated. My faith and faith have been deceived. That was a terrible feeling! It is very important to avoid this situation from the beginning. We need to practice the Dharma, that is the precaution. We need to understand what is possible and what is not possible. What can a spiritual teacher do and can not do? We will take preventive measures to avoid mental breakdown.
We need to develop a mentally absent mind. Understanding, the opposite of ignorance, will prevent, from ignorance. Our job in practicing Dharma is to meditate on our own attitudes, impulses, impulsive behaviors, impulses or dementia. This means being willing to look at things that are not really good in themselves, rather than denying them. When you realize what is causing you trouble, or what is a sign of trouble, you should apply the corrective measures to overcome them. All of this is based on study and meditation. We have to learn to identify emotions, afflictions and their origins.
Meditation
Meditation means applying different antialiotic measures in a controlled context so that we get used to the way we apply them and then implement them in real life. For example, if we get angry at others when they do not act as we please, while meditating, we will think about the situation and try to look at them in different angles. The other person acts against us for various reasons. Just because they do not love us, they do not necessarily act with hatred. During meditation, I try to dissolve this attitude: "My friend does not love me anymore, because he does not call me."
If you can go through this situation with a more relaxed, understanding and patient mood, then if your friend does not call for a week, then do not be too sad. When we start to feel sad, we will remember that this friend is probably very busy and if we think that we are the most important person in their lives, it is very selfish. This will help to relieve sorrow.
If you can go through this situation with a more relaxed, understanding and patient mood, then if your friend does not call for a week, then do not be too sad. When we start to feel sad, we will remember that this friend is probably very busy and if we think that we are the most important person in their lives, it is very selfish. This will help to relieve sorrow.
France is a full time job
Practicing Dharma is not a hobby. That is not what we do as a sport or to relax. I will not go to the Buddhist center just to be a member of a certain group, or to have a social atmosphere. Maybe it would be good if we went there, but that was not our goal. Moreover, we do not go to the Buddhist center in the style of an addict seeking satisfaction - satisfying the inspiration of an attractive and interesting teacher, making us feel comfortable. If we do, we will soon get bored when we get home, and then we need another satisfaction. France is not a drug. The teacher is not opium. Practicing Dharma is a full time job. I'm talking about transforming my attitude toward everything in life. For example, If we are practicing the development of love for all sentient beings, we need to apply it in our family. Many people sit in the room to meditate on love, but they can not harmonize with their parents or mates. This is sad.
Avoid Strangers
We need to avoid extremes while trying to apply the Fa to real-world situations at home or work. One extreme is to blame completely on the other, while the other extreme is to vent all the sins on oneself. Els & ks Thiexie & Both sides contribute in that: others contribute in part; we too. We can try to make others change their behaviors and attitudes, but I'm sure that with our experience, we all know this is not easy - especially if we get involved by pretending to be ourselves. Currently itanes pels upxx or Flip Flure plug plugs, If only or Search if you say77xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx yêu nhanh già7777777777777777י7 Although we can admonish others if they accept and do not become aggressive when they hear my advice, the main job is still in themselves.
While working with ourselves, one must watch another pair of extremes: that is totally concerned with their emotions and not aware of them. The first extremity is the attitude of the ego. I only care about my feelings and tend to ignore the emotions of others. We tend to think that our emotions are more important than others. On the other hand, we may be completely unaware of our emotions, or completely unaware of anything, as if our emotions were paralyzed by anesthesia. Staying away from these extremes requires a skillful balance. This is not easy.
If we always observe ourselves, that creates a dual illusion - ourselves and what we are acting or feeling - so we are not really related to any person, or presence with no one Art really is about acting and connecting with others in a natural, genuine way, while a part of our mind is focused on our motives, etc. However, one should try to work This does not act in a disjointed way because it is not present to the other. I should also point out that when we consider our motives and emotions in the process of communicating with others, sometimes sharing with others is useful. Count up or Search Thrashwid Tux Thăm Thăm Thuan Throat () If only Speaking out too selfish. Often, other people do not pay attention to our emotions. If they want to know how we feel, then it is important to ourselves. When we realize that we start acting selfishly, we just stop without saying it.
Another pair of extremes is said to be completely bad or completely good. If you focus too hard on your problems, problems and sorrows, you may begin to feel that you are a bad person. This is very easy to degenerate into guilt. "I should practice the Fa. Otherwise, I would be a bad person. "Basically, this is a very crazy way of practicing.
We also need to avoid the extreme, that is too focused on the positive. "We are all perfect. Just see your Buddha nature. Everything is great. "This is very dangerous, because it implies that we do not need to let go of anything, we do not have to stop any negative things, because all we have to do is to see his Buddha nature. "I'm awesome. I'm perfect. I do not need to stop my negative behavior. "We need a balance. If you feel so low, remind yourself of your Buddha nature. If you feel a bit indifferent, focus on your negative side.
While working with ourselves, one must watch another pair of extremes: that is totally concerned with their emotions and not aware of them. The first extremity is the attitude of the ego. I only care about my feelings and tend to ignore the emotions of others. We tend to think that our emotions are more important than others. On the other hand, we may be completely unaware of our emotions, or completely unaware of anything, as if our emotions were paralyzed by anesthesia. Staying away from these extremes requires a skillful balance. This is not easy.
If we always observe ourselves, that creates a dual illusion - ourselves and what we are acting or feeling - so we are not really related to any person, or presence with no one Art really is about acting and connecting with others in a natural, genuine way, while a part of our mind is focused on our motives, etc. However, one should try to work This does not act in a disjointed way because it is not present to the other. I should also point out that when we consider our motives and emotions in the process of communicating with others, sometimes sharing with others is useful. Count up or Search Thrashwid Tux Thăm Thăm Thuan Throat () If only Speaking out too selfish. Often, other people do not pay attention to our emotions. If they want to know how we feel, then it is important to ourselves. When we realize that we start acting selfishly, we just stop without saying it.
Another pair of extremes is said to be completely bad or completely good. If you focus too hard on your problems, problems and sorrows, you may begin to feel that you are a bad person. This is very easy to degenerate into guilt. "I should practice the Fa. Otherwise, I would be a bad person. "Basically, this is a very crazy way of practicing.
We also need to avoid the extreme, that is too focused on the positive. "We are all perfect. Just see your Buddha nature. Everything is great. "This is very dangerous, because it implies that we do not need to let go of anything, we do not have to stop any negative things, because all we have to do is to see his Buddha nature. "I'm awesome. I'm perfect. I do not need to stop my negative behavior. "We need a balance. If you feel so low, remind yourself of your Buddha nature. If you feel a bit indifferent, focus on your negative side.
Receive Liability
Basically, for self-development and problem-solving, one has to take responsibility for oneself. Of course, we need support. It is not easy to do this yourself. We can receive help from our spiritual masters or nuns, who are like-minded, who are improving themselves and not blaming others for their problems. That is why in a relationship, it is important to have the same attitude, not to blame the other person for any possible problems. If both of you blame each other, it will not be done. If only one person improves themselves, the other just blame the other. If in a relationship the other person accuses me, while I am finding out what he has contributed to the problem, It does not mean that the two have to break up, but this case is more difficult. We must avoid being abused in this relationship. "I am suffering all these things. It's hard. "Things can be very stressful.
To Receive A Sensation
Sometimes, the form of support that one can receive from a spiritual teacher, from the Sangha or from his friends is called "the source of inspiration." The teachings of the Buddha place emphasis on receiving inspiration. The word Tibet is "jinlab" (byin -rlabs ), which is often translated as "blessing," which is an inappropriate translation. We need some kind of power to continue to practice.
Discipline is not an easy path. It deals with the bad things of life. We need a strong source of inspiration. If our source of inspiration is the magical narratives of miracles and the sorts of things that teachers tell themselves or other figures in the history of Buddhism, it is not a lasting source of inspiration. . They are certainly interesting, but we have to consider how they affect us. For many, they reinforce an imaginary world in which we desire the salvation of the miracle. I imagine that a great magician will help me with his magic power, or suddenly I can develop these miracles myself. I must be very careful about these mystical stories. They can inspire our beliefs, etc., And this can be helpful, but it is not a solid foundation of inspiration. We need a solid foundation.
A perfect example is the case of the Buddha. The Buddha did not try to "inspire" or impress others with mystical stories. He did not pretend to be a master by going around blessing everyone, or doing the same thing. The similarity that the Buddha used, is repeated in the entire Buddhist doctrine, is a Buddha-like sun. The sun does not try to warm people. Due to the natural nature of the sun, it automatically brings warmth to everyone. Although we can see the luminescence of a mysterious story, the head of a Buddha, or a red rope to wear around the neck, but they are not strong. The source of inspiration is the way a teacher demonstrates the spontaneous and natural qualities of a person, their personality, He expresses himself as a result of the practice of Dharma. This is the inspiration, not the action that people create for us to entertain. Although this may not be as interesting as the mystery story, it will give us a lasting inspiration.
As we progress in our practice, we can gain inspiration from our own progress, not from the miraculous powers, but from the slow change in our xinxing. Dhamma always emphasizes the rejoicing of good deeds. It is very important to remember that progress in cultivation is never a straight line. It does not just get better every day. One of the qualities of samsara is that our moods constantly change up and down, until we are completely free from samsara, and that is a progressive situation. We have to anticipate that there will be times when we feel happy, sometimes miserable. Sometimes, we can act positively, and in another, crazy habits dominate. Things will go up and down like that. Often miracles do not occur.
The teachings of avoiding the bowl emphasize not being complacent when things go well, and are not bored when they do not progress smoothly. Life is like that. We need to look at long-term effects, not transient effects. For example, if you have practiced for 5 years, compared to 5 years ago, we have a lot of progress. Although sometimes distracted, if you realize that you can handle the situation with reason and emotion in a more calm, wise way, this shows that you have made progress. This is the source of inspiration. It does not have dramatic substance, though I want it to be so and feel lonely for drama dramas. It is a solid source of inspiration.
Discipline is not an easy path. It deals with the bad things of life. We need a strong source of inspiration. If our source of inspiration is the magical narratives of miracles and the sorts of things that teachers tell themselves or other figures in the history of Buddhism, it is not a lasting source of inspiration. . They are certainly interesting, but we have to consider how they affect us. For many, they reinforce an imaginary world in which we desire the salvation of the miracle. I imagine that a great magician will help me with his magic power, or suddenly I can develop these miracles myself. I must be very careful about these mystical stories. They can inspire our beliefs, etc., And this can be helpful, but it is not a solid foundation of inspiration. We need a solid foundation.
A perfect example is the case of the Buddha. The Buddha did not try to "inspire" or impress others with mystical stories. He did not pretend to be a master by going around blessing everyone, or doing the same thing. The similarity that the Buddha used, is repeated in the entire Buddhist doctrine, is a Buddha-like sun. The sun does not try to warm people. Due to the natural nature of the sun, it automatically brings warmth to everyone. Although we can see the luminescence of a mysterious story, the head of a Buddha, or a red rope to wear around the neck, but they are not strong. The source of inspiration is the way a teacher demonstrates the spontaneous and natural qualities of a person, their personality, He expresses himself as a result of the practice of Dharma. This is the inspiration, not the action that people create for us to entertain. Although this may not be as interesting as the mystery story, it will give us a lasting inspiration.
As we progress in our practice, we can gain inspiration from our own progress, not from the miraculous powers, but from the slow change in our xinxing. Dhamma always emphasizes the rejoicing of good deeds. It is very important to remember that progress in cultivation is never a straight line. It does not just get better every day. One of the qualities of samsara is that our moods constantly change up and down, until we are completely free from samsara, and that is a progressive situation. We have to anticipate that there will be times when we feel happy, sometimes miserable. Sometimes, we can act positively, and in another, crazy habits dominate. Things will go up and down like that. Often miracles do not occur.
The teachings of avoiding the bowl emphasize not being complacent when things go well, and are not bored when they do not progress smoothly. Life is like that. We need to look at long-term effects, not transient effects. For example, if you have practiced for 5 years, compared to 5 years ago, we have a lot of progress. Although sometimes distracted, if you realize that you can handle the situation with reason and emotion in a more calm, wise way, this shows that you have made progress. This is the source of inspiration. It does not have dramatic substance, though I want it to be so and feel lonely for drama dramas. It is a solid source of inspiration.
Be realistic
We need to be quite practical and practical. When practicing purification as the Vajra Mantra, it is important not to think that the Vajra Master is purifying us. It is not an outsider, a great saint will save us and bless us with purification. It's not the same process. Vajra Slogan represents the pure nature of mind, which is not infiltrated by ignorance. Ignorance can be excluded. This is done by identifying the natural purity of the mind with effort, knowing that we can let go of guilt, negative potentials and so on. This allows the purification process work.
Furthermore, while practicing all these practices and trying to bring the Dharma into daily life, one needs to recognize and acknowledge the present level. It is essential not to boast or think that you should be at a higher level than the present.
Furthermore, while practicing all these practices and trying to bring the Dharma into daily life, one needs to recognize and acknowledge the present level. It is essential not to boast or think that you should be at a higher level than the present.
Access to the Dhamma from the Catholic Scene
Most of us here are from a Catholic background. When we approach Buddhism and begin to learn, we do not have to think that we have to give up Catholicism to follow Buddhism. However, it is important not to mix these two practices. We do not bow three times at the altar before settling in the church. Similarly, when practicing the Dharma, we do not visualize the Virgin Mary (Virgin Mary), who will contemplate the deities (yidam). We will practice each religion separately. When we go to church, we just go to church; When practicing Buddhism, we only meditate on Buddhism. There are many similarities, such as the emphasis on loving, helping others, etc. At the basic level, there is no contradiction. If we practice love, volunteering, helping others, We are good Catholics and Buddhists. However, in the end, we will have to make choices, but this is only necessary when we are ready to put all our effort into great spiritual progress. If you want to go up to the top of a building, you can not go on two stairs at a time. I think this is a very useful metaphor. If you only practice at the basic level, in the corridor is okay. I will not have to worry about this. We can benefit from both religions. I will not have to worry about this. We can benefit from both religions. I will not have to worry about this. We can benefit from both religions.
Avoid Faithful Placement
When applying the Dharma to life, one must be careful, avoiding renouncing his indigenous religion, seeing it as evil or inferior. It was a big mistake. Then one can become a fanatical Buddhist and anti-Catholic fanatics for example. People do the same for communism and democracy. A psychological mechanism that is viewed as improperly placed loyalty takes the place. This is a tendency to fidelity to our family, to our context, and so on, so we want to be faithful to Catholics, despite having abandoned it. If you are not loyal to your context and completely reject it as a bad thing, you will feel very bad. Because of this extreme discomfort, in the unconscious, we feel the need to seek and to be loyal to something in our context.
The tendency in the unconscious is to adhere to a less profitable aspect in its context. For example, we can give up Catholicism, but we carry a strong fear of hell when it comes to Buddhism. A friend of mine was a very devout Catholic, and then she followed Buddhism in a strong way, then crushed on the existential problem. "I have abandoned Catholicism, so it will fall into Catholic hell; But if I leave Buddhism and go back to Catholicism, I will fall into the hell of Buddhism! "Although this sounds humorous, it is a serious problem for her.
In the unconscious, we often carry certain views from Catholicism to Buddhism. The most common viewpoints are guilty of guilt, seeking miracles, and seeking somebody to save oneself. If we do not cultivate, we feel that we should practice, otherwise we will feel guilty. These views are of no use. We need to recognize this when thinking like that. We need to look at our context and recognize the positive aspects to be loyal to the positive, instead of negative. Instead of thinking, "I have inherited guilt and the search for miracles," I might have thought, "I have inherited love, charity and help for the unfortunate people of Catholic tradition. "
We can do the same for our family. We can deny them and adhere to their negative habits in the unconscious, instead of being loyal to the positive. For example, if we admit that we are very grateful for the Catholic scene we have, we can go our own way without conflicting with the past, nor letting emotions Negative continuous damage to spiritual progress.
It is important to try to understand the psychological value of this. If you think your past, including your family, your religion from birth, or anything, is negative, you will tend to have negative attitudes toward yourself. On the other hand, if we can admit positive things in our context and past, we tend to have a positive attitude about ourselves. That helps us become much stronger on the spiritual path.
The tendency in the unconscious is to adhere to a less profitable aspect in its context. For example, we can give up Catholicism, but we carry a strong fear of hell when it comes to Buddhism. A friend of mine was a very devout Catholic, and then she followed Buddhism in a strong way, then crushed on the existential problem. "I have abandoned Catholicism, so it will fall into Catholic hell; But if I leave Buddhism and go back to Catholicism, I will fall into the hell of Buddhism! "Although this sounds humorous, it is a serious problem for her.
In the unconscious, we often carry certain views from Catholicism to Buddhism. The most common viewpoints are guilty of guilt, seeking miracles, and seeking somebody to save oneself. If we do not cultivate, we feel that we should practice, otherwise we will feel guilty. These views are of no use. We need to recognize this when thinking like that. We need to look at our context and recognize the positive aspects to be loyal to the positive, instead of negative. Instead of thinking, "I have inherited guilt and the search for miracles," I might have thought, "I have inherited love, charity and help for the unfortunate people of Catholic tradition. "
We can do the same for our family. We can deny them and adhere to their negative habits in the unconscious, instead of being loyal to the positive. For example, if we admit that we are very grateful for the Catholic scene we have, we can go our own way without conflicting with the past, nor letting emotions Negative continuous damage to spiritual progress.
It is important to try to understand the psychological value of this. If you think your past, including your family, your religion from birth, or anything, is negative, you will tend to have negative attitudes toward yourself. On the other hand, if we can admit positive things in our context and past, we tend to have a positive attitude about ourselves. That helps us become much stronger on the spiritual path.
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We need to move slowly, step by step in our practice. Listening to very advanced teachings, attending the tantric empowerment, etc., even though great masters of the past have said, "When you listen to a doctrine, practice it immediately. "We need to consider whether the doctrine is too advanced for our level, or what we can do immediately. If it is a very high-level teaching, you need to be aware of the steps you need to prepare yourself when practicing it, and then follow those steps. In short, as my teacher, Geshe Ngawang Dhargyey, once taught, "If we practice illusion methods, we will have illusory results; If we practice the practical methods, we will reap real results. "END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.30/10/2017.
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