By Chogyam Trungpa
Freedom is mostly considered the facility to accomplish targets and fulfill wishes. yet what are the assets of those objectives and wishes? in the event that they come up from lack of knowledge, ordinary styles, and destructive feelings, is the liberty to pursue those targets real freedom—or is it only a myth?
In this booklet, Chögyam Trungpa explores the which means of freedom within the profound context of Tibetan Buddhism. He indicates how our attitudes, preconceptions, or even our religious practices can develop into chains that bind us to repetitive styles of frustration and depression. He additionally explains how meditation can convey into concentration the reasons of frustration, and the way those damaging forces can reduction us in advancing towards actual freedom.
Trungpa's exact skill to precise the essence of Buddhist teachings within the language and imagery of up to date American tradition makes this ebook the best assets of the Buddhist doctrine ever written.
This version additionally includes a foreword through Pema Chödrön, an in depth pupil of Chögyam Trungpa and the best-selling writer of When issues Fall Apart.
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Additional resources for The Myth of Freedom and the Way of Meditation
This is the absolute, ultimate achievement of bewilderment, the depths of ignorance—extremely powerful. It is a kind of spiritual atomic bomb, self-destructive in terms of compassion, in terms of communication, in terms of stepping out of the bondage of ego. The whole approach in the realm of the gods is stepping in and in and in, churning out more and more chains with which to bind oneself. The more we develop our practice, the more bondage we create. The scriptures cite the analogy of the silkworm which binds itself with its own silk thread until it finally suffocates itself.
It is only by acknowledging impermanence that there is the chance to die and the space to be reborn and the possibility of appreciating life as a creative process. There are two stages to understanding egolessness. In the first stage we perceive that ego does not exist as a solid entity, that it is impermanent, constantly changing, that it was our concepts that made it seem solid. So we conclude that ego does not exist. But we still have formulated a subtle concept of egolessness. There is still a watcher of the egolessness, a watcher to identify with it and maintain his existence.
We are fascinated with maintaining familiar surroundings, familiar desires and longings, so as not to give in to a spacious state of mind. We cling to our habitual patterns because confusion provides a tremendously familiar ground to sink into as well as a way of occupying ourselves. We are afraid to give up this security and entertainment, afraid to step into open space, into a meditative state of mind. The prospect of the awakened state is very irritating because we are uncertain how to handle it, so we prefer to run back to our prison rather than release ourselves from it.