In Why Buddhism is True the author looks at Buddhism through the lens of evolutionary psychology to show why our feelings are unreliable indicators of reality. Millions of years of evolution have ensured that we are in bodies with biological imperatives that can sometimes conflict with our wish for liberation. For this reason, the author says that Buddhism is a "rebellion" against our very biology, which is why it's truly revolutionary.
In trying to see reality clearly, in trying to see through what evolution compels us to think and feel, we come to rely on conceptual thinking and Jundo has skillfully recommended against this. We can't rely on a deluded mind to see through delusion - this is why we rely on the Triple Gem instead. It's not good for us to get too caught up in our concepts of One-ness or Emptiness or Buddhahood. We end up becoming preoccupied with things we've imagined and so we miss out on reality. The reality of Buddha isn't what we imagine Buddha to be; the reality of Emptiness isn't what we imagine Emptiness to be. Anything we can imagine, anything we can conceive of - it will all be marked by our own ignorance. It can be tricky, though, because at the same time we also have to trust in our own intelligence in order to navigate the teachings and do the practices.
I believe this is why we are encouraged to not hold onto things like the Precepts too rigidly or too loosely. Because they're conceptual we shouldn't hold onto them too rigidly since we'll make the mistake of clinging to something that is marked by our own ignorance. At the same time, we shouldn't hold onto them too loosely because then they can't benefit us. So it is that we try to be more "natural" with our approach.
Gassho
Sen
Sat|LAH
In trying to see reality clearly, in trying to see through what evolution compels us to think and feel, we come to rely on conceptual thinking and Jundo has skillfully recommended against this. We can't rely on a deluded mind to see through delusion - this is why we rely on the Triple Gem instead. It's not good for us to get too caught up in our concepts of One-ness or Emptiness or Buddhahood. We end up becoming preoccupied with things we've imagined and so we miss out on reality. The reality of Buddha isn't what we imagine Buddha to be; the reality of Emptiness isn't what we imagine Emptiness to be. Anything we can imagine, anything we can conceive of - it will all be marked by our own ignorance. It can be tricky, though, because at the same time we also have to trust in our own intelligence in order to navigate the teachings and do the practices.
I believe this is why we are encouraged to not hold onto things like the Precepts too rigidly or too loosely. Because they're conceptual we shouldn't hold onto them too rigidly since we'll make the mistake of clinging to something that is marked by our own ignorance. At the same time, we shouldn't hold onto them too loosely because then they can't benefit us. So it is that we try to be more "natural" with our approach.
Gassho
Sen
Sat|LAH
group think is a dangerous thing in our psychology; there is something in us with the mob mentality that allows us to ignore our personal responsibility; groups are members of individuals, and it is our personal responsibility to do whats right. that’s probably a sidetopic: I was just questioning this notion of oneness; i think you are right; interconnectedness is probably a better word for it
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