Thank you for bringing to attention this problem with entering the gate of dharma that often plague the western mind. I sometimes refer this obstacle to a form of idealism, but romanticism may be a more correct word for it since it refers back to previous philosophical schools of thoughts in the west. Perhaps its roots can be found in the western idea of a “clockwork” nature of reality that arose during the Renaissance period in Europe? Although the later schools of philosophy and psychology in the west became increasingly more subtle and refined they seem to still lack the ability to transcend all notions of idealism and embrace the teachings on emptiness in its fullest understanding. I see this is also plaguing western practitioners of Vedic (Hindu) spiritual practice as I see among my fellow Buddhist students in the west. It is as if we still bring in unresolved issues with a culturally adopted notion of a omnipotent god even though we have abandoned it on a more superficial and conceptual level? That becomes an even more “muddled” issue for those that have adopted a philosophical view of Athman and Brahma that often melts together with our previous upbringing in a Christian society. This should not be a problem for a Buddhist practitioner if we study and practice in accordance with the traditional teachings of both Shravakayana and Mahayana, especially if we embrace the Prajnaparamita teachings on true nature of reality in its complete form. The key is to develop full confidence in the practice itself and abandon the idea that philosophical views alone is enough to reach whatever we try to reach. The emphasis on actual practice and transformation of the mind put forward by the Buddha is a clear indication that the resolve can only be found within the mind itself. Whatever a western student may believe, the basic human mind is no different wherever we’re born in this world. The same basic principles applies regardless. Likewise, the same principle practices presented by the Buddha have the same transformative effects regardless of where we’re born. Cultural baggage is an obstacle that we all have to face and the traditional Buddhist teachings clearly knows how to deal with those. Basically, there are no mental obstacles that cannot be remedied since they are all conditioned and impermanent by nature. Thank you for bringing attention to this topic since it has become a major obstacle (unknowingly) to so many Buddhist practitioners that are truly seeking transcendence and liberation. We will be able to work with this issue the same way we have learned to work with all other obstacles of the mind if we acknowledge its temporary existence and understand its conditioned and impermanent nature. If we decide to ignore it or shuffle it under the rug our path of practice will be riddled with much more struggles and our liberation will be postponed until we decide to address this issue. The reason is simple, liberation arise in synchronicity with the arising of primordial wisdom. Wisdom only is the liberating factor. No mental fabrication can be the source for liberation. Not even the most subtle form of meditative absorption will be enough to bring about liberation if it doesn’t give rise to the primordial wisdom within. Which is completely unfabricated and non-conceptual by nature. Primordial wisdom never arise in a mind of speculation. It emerges only when we have finally abandoned all hopes for a salvation through fabrication. Namo Buddha 🙏🙏🙏
Thank you for bringing to attention this problem with entering the gate of dharma that often plague the western mind. I sometimes refer this obstacle to a form of idealism, but romanticism may be a more correct word for it since it refers back to previous philosophical schools of thoughts in the west. Perhaps its roots can be found in the western idea of a “clockwork” nature of reality that arose during the Renaissance period in Europe? Although the later schools of philosophy and psychology in the west became increasingly more subtle and refined they seem to still lack the ability to transcend all notions of idealism and embrace the teachings on emptiness in its fullest understanding. I see this is also plaguing western practitioners of Vedic (Hindu) spiritual practice as I see among my fellow Buddhist students in the west. It is as if we still bring in unresolved issues with a culturally adopted notion of a omnipotent god even though we have abandoned it on a more superficial and conceptual level? That becomes an even more “muddled” issue for those that have adopted a philosophical view of Athman and Brahma that often melts together with our previous upbringing in a Christian society.
This should not be a problem for a Buddhist practitioner if we study and practice in accordance with the traditional teachings of both Shravakayana and Mahayana, especially if we embrace the Prajnaparamita teachings on true nature of reality in its complete form. The key is to develop full confidence in the practice itself and abandon the idea that philosophical views alone is enough to reach whatever we try to reach. The emphasis on actual practice and transformation of the mind put forward by the Buddha is a clear indication that the resolve can only be found within the mind itself. Whatever a western student may believe, the basic human mind is no different wherever we’re born in this world. The same basic principles applies regardless. Likewise, the same principle practices presented by the Buddha have the same transformative effects regardless of where we’re born. Cultural baggage is an obstacle that we all have to face and the traditional Buddhist teachings clearly knows how to deal with those. Basically, there are no mental obstacles that cannot be remedied since they are all conditioned and impermanent by nature.
Thank you for bringing attention to this topic since it has become a major obstacle (unknowingly) to so many Buddhist practitioners that are truly seeking transcendence and liberation. We will be able to work with this issue the same way we have learned to work with all other obstacles of the mind if we acknowledge its temporary existence and understand its conditioned and impermanent nature. If we decide to ignore it or shuffle it under the rug our path of practice will be riddled with much more struggles and our liberation will be postponed until we decide to address this issue. The reason is simple, liberation arise in synchronicity with the arising of primordial wisdom. Wisdom only is the liberating factor. No mental fabrication can be the source for liberation. Not even the most subtle form of meditative absorption will be enough to bring about liberation if it doesn’t give rise to the primordial wisdom within. Which is completely unfabricated and non-conceptual by nature. Primordial wisdom never arise in a mind of speculation. It emerges only when we have finally abandoned all hopes for a salvation through fabrication. Namo Buddha 🙏🙏🙏
Hi 😊
1st
Interdependence is a Buddhist science.