Awakening the Buddha Within _ Eight Steps to Enlightenment - Lama Surya Das [180]
As Dharma students, let’s not forget that Truth itself—Reality-Dharma—is our teacher. If and when we find it well-embodied in anyone, let’s not overlook the opportunity to learn. In fact, we can learn from just about anyone. Chuang Tsu said that we can learn as much from the fools as the wise. From the fools we learn what not to do; from the wise we learn what to do and how to be.
Traditionally there are various kinds of teachers: the guru, the elder, the instructor, the spiritual friend. In the West, other kinds are emerging as well, like the coach, the mentor, the workshop leader, and the facilitator, who often acts as a role model for us instead of as an all-powerful, all-knowing guru. Devotional practice has its value, and I myself have benefited from a devotional relationship to my Tibetan gurus, but what Western students often need today is simply someone to midwife their spiritual transformation, rather than to make them into disciples and followers. We don’t have to subscribe to a teacher forever. With the practice itself as our teacher, we spiritual seekers can retain our autonomy and responsibility and discover for ourselves a path of infinite possibility.
EXAMINING YOUR OWN MOTIVATIONS
I also think it’s reasonable for us to spend a certain amount of time in self-examination, checking out our own motivations and impulses. Some questions to keep in mind:
1. Are we genuinely trying to follow the Buddha’s example of the Middle Way—balancing wisdom with compassion as we walk the spiritual path?
2. Are we in any way overindulging a fascination with extraordinary experiences and special, spiritual states of mind? In this way, are we running the risk of becoming an experience junkie or bliss addict?
3. Do we sometimes fall prey to bouts of superficiality, dilettantism, diluted Dharma Lite, instant-coffee mind—seeking instant enlightenment without sacrifice, training, sincere efforts, or relinquishing anything?
4. When we choose a teacher or a group, are we unconsciously trying to fit in by reproducing the situation in our family of origin? Are we acting like the child, trying to be the favorite daughter or son? Are we trying to manipulate ourselves into some kind of special relationship?
5. Is there any unhealthy way in which we are using spiritual practice to withdraw from the world? Are we engaged in excessive quietism, avoidance, hiding out, self-denial, and self-suppression?
6. Are we stunting personal growth and a genuinely significant life in an attempt to attain exalted spiritual states? Again, let’s never forget that the Dharma is about clear vision—and a love of life in all its infinite forms.
7. Are we sometimes overly motivated by ambition to rise in the religious hierarchy—instead of truly trying to loosen the grip of ego and its selfish dominion?
8. Are we guilty of the Shangri-La Syndrome: naively idealizing foreign cultures as magically perfect and far superior to ours in every way? (No, the grass is not greener on the other side of the fence, and enlightenment is not shinier on the other side of the world.)
9. Are we using too much head at the expense of heart? Are we merely thinking about and studying Buddhism rather than fully feeling, experiencing, integrating, and assimilating the soulful healing message of Dharma?
10. Are we ourselves sometimes given to spiritual pride, hypocrisy, and arrogance? Are we truly softening up our hardened, recalcitrant nature, or just paying lip service while reinforcing our own ego needs?
EXPECT TO HAVE QUESTIONS
As students of truth, we shouldn’t be afraid to question any-thing—from the teachers to the teachings. The Dharma isn’t fragile; it can withstand scrutiny. I am very grateful to my teachers. They were very kind to me, like second parents. And I have a lot of faith in both my teachers and the teachings. However, I asked them a lot