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Text of the address given at Blackpool Unitarian Church, Sunday 21st April 2002 Spiritual materialism is the topic that I have chosen to talk about today. If we cast our minds back to Rays first reading we can relate this subject to the ego twisting the spiritual teachings we take to suit its own purposes. This is a very subtle point for consideration. Jesus was saying that those who take in the teachings and don't act upon them - that is, those who say 'Lord, Lord', without doing 'the will of the father' or Dharma - have built their houses on sand. This is what he is saying when he gives the example of the person who says: 'Lord, Lord, have we not prophesied in thy name? ...and in thy name done many wonderful things?' This, after all is ego talking - and that is why the words are: 'depart from me, ye that work iniquity'. This is really wonderful, for Jesus is saying that it is not about being acknowledged for doing wonderful things: it is about what you are deep down inside, not what you are at the level of the ego. And of course, deep down we are the Dharma - or the form of god. We are all gathered here today as a result of our spiritual search or journey. I trust the genuine quality of these searches, but it is important that during these searches we constantly question its nature. Reflecting on the direction of our paths and the actions we take will ensure that we remain focused in the reality of our actions or deeds. Checking our reasoning for the actions we take in life should be a constant activity in our spiritual development. The reason for this is that our egos are capable of converting and distorting anything to its own use, even our spiritual activities. It will constantly attempt to acquire and adapt our spiritual lessons for its own benefit. The things that we learn are treated as a thing external to ourselves, a philosophy that we can try to imitate. Our ego doesn't really want us to identify with or to become our teachings. As Buddhists, we strive to cultivate renunciation of ego. Or maybe, we attempt to mimic a renunciation of ego! We can go through the motions, make the appropriate gestures but at our depth, the very core of our being, we may truly find it extremely difficult to sacrifice any part of our lives. By becoming skilful actors and playing mute to the real meaning of the teachings we can find comfort in pretending to follow our chosen path. So, how can I describe renunciation? It is a letting go of our deep-seated belief that we are separate from others. And that our actions or deeds bear no weight of reflection on others. Once we can realise that the image of 'me' or 'I' that we hold fixedly in our minds is in fact a fabrication; a picture built from our experiences, dreams and desires; then, we can begin to overcome the hold that our ego retains over us. To renounce the self is to realise that we are not separate from others. We may be individual in relation to this body form but not to everything of life in general. We need to realise that all of our experiences are relative to others; their help, assistance and kindness. Nothing that we can experience in this life can be disassociated from others. Our very existence is dependent on our parents; the clothes we wear and the food we eat, is dependent on the farmer, the processor, the distributor and the retailer. The money that we use is dependent on the kindness of our employers. You can follow this pattern with all of the utilities and comforts of our lives. We are not inherently independent. This 'I' that we strive to build and protect above all else, is not an independently existing entity. Our egos constantly strive for maintenance To lose this sense of self would cause a disassociation within our minds. Even within the depths of our spiritual journeys, with progression and development there is still a part of the mind that holds tightly to the image of a 'self'. Within our spiritual journeys, if we begin to feel any discrepancy or conflict between our actions and our teachings, the ego immediately tries to interpret the situation in such a way that the conflict will be negated or smoothed over. Our ego can become the interpreter and spiritual advisor; discussing and reasoning away our conflicting actions to suit its own perceptions. A rationalisation of the spiritual path and ones actions must be cut through for true spirituality to be realised and maintained. This is no easy task. Everything is perceived or seen through the filter of the egos philosophy and logic. It helps us to apply a precise order to life. We attempt to apply a 'self-justifying' answer to all our questions with a serious and solemn effort. What we have difficulty with is assessing the competency or integrity of this spiritual advisor - our ego. Our evaluations of what we should and should not do are associated with our practice, knowledge and level of development. This evaluation may cause us to put motives and reasoning together. We separate ourselves from the reality of what we truly are by applying our spiritual journey into categories; relating our purposes and reasoning to some ultimate personal aim. For a Buddhist, this aim would be a particular state of consciousness or ultimately nirvana. You may sit there and question why I speak of the problems of self-evaluation? As we need to assess ourselves whilst we walk the spiritual path of our choice. But the reasoning that we use to do this is not based totally on an altruistic motive for all beings, all people. It is based on a mental affirmation of an action that we have been taught to be 'correct'. All these complications take us away from the basic simplicity of what we truly are. We can use meditation or contemplation to help us experience and realise the extent of our 'egos'. It is very important to step aside from the egos desire for more. Whether that is a desire for recognition, a more transcendental knowledge, a religion, virtue, judgement or comfort. We have to learn to step aside from our ego and spiritual materialism. Our vast collections of knowledge and experience are just another part of the egos display; to reassure ourselves that we exist, safe and secure as 'spiritual people'. But what we are creating can be compared to a shop. Before we filled our shop with many things, the room was beautiful and everyone who came in appreciated its beauty, including ourselves. Then, we find a beautiful object and wish to display it in our beautiful room. But, we wouldn't be satisfied with this. Maybe, we would think that 'as this object makes my room so beautiful, if I get more, it would be even more beautiful'. So, we would begin to collect our beautiful things. Each time getting a beautiful object and taking it home. We could search the whole world over for beautiful items! Taking them home and storing them safely in our beautiful room. Eventually, as we keep bringing all these beautiful things into our room, our beautiful room would start to resemble a 'junk-shop'! The beauty of each item would not be able to radiate as so many other beautiful items surround them. The end result could be chaotic. We would soon begin to fail to identify and appreciate the individual beauty of each item. This is really quite important. To truly appreciate something, we have to be able to identify with it and forget 'ourselves'. Similarly, to when we watch a film on the television or at the cinema and become entranced. We can easily forget that we are the audience. At that precise moment in time there is no world, no separation. Our whole being is absorbed in the film. It is that kind of identification that I refer to. A complete involvement in one thing. Do we actually taste it, chew it and swallow it properly? Whether it is good food, fine wine, an object of beauty or a spiritual teaching? Or, do we regard it as merely part of our vast and growing collection? I place so much emphasis on these points, as I know that each and every one of us here has come not for some personnel gain, but because we genuinely want to learn and develop ourselves. But, if we regard knowledge as something to be collected, then we are on the wrong path. Our spiritual or religious development should not become a trophy collection within our lives. It should be a gradual absorption. Taking the essence of the teachings, relating them to our experiences and allowing the knowledge that we gain from this to alter our behaviours and patterns in a positive way, or to reaffirm our positive traits. The core of all this is rooted within our motivation, this is the primary concern. Before taking any action, we should check our motivation; at the beginning, in the middle and at the end of all our actions. Do we truly stop on a regular basis and consider this? The altruistic or kind actions that we take in our lives, do we react instinctively with our aid? Or, do we stop and consider our ability to assist or our willingness? Do we do it because we consider it to be a 'holy activity' or a good action? What is truly the driving force behind our actions? To help someone unselfishly? Or to ensure that we commit 'good deeds' or positive actions each day? Do we aim to satisfy our egos assessment of expectation of generous actions? Or any other of the myriad of reasons that we could hold. To stop, deliberate and decide whether we wish to participate in helping others, negates the full weight of our altruistic motives. Is the basis of our spiritual quest and development fixed upon the foundations of an internal image that we hold of ourselves as some wonderful practitioner? Do we aspire for an acceptable projection to the rest of the world or our spiritual communities? Or, do we aspire to develop for a vaster and deeper reasoning? Who is the primary consideration here? Is it God or Buddha? Is it your weekly teacher? Is it your own relative perception of your development? Or, is it an instinctive internal response to be of benefit to as many as possible? In a nutshell, how often do we look at our reasons for living a spiritual life? Does your ego hold some deep-seated desire for reward or recognition for your practice and your actions? Does your external appearance to your friends, family and acquaintances influence the steps you take? Does your fear of experience in the death process propel you forward to practice 'just in case'? The Buddha said that we should treat all knowledge and actions as we would raw gold. We should clean them clear of defilement, inspect them from all angles, then beat it and pound it into the form we wish. Then, when all avenues have been utilised, we can transform it into a suitable vessel. The Buddha also instructed us to question our motivation at all times. This will enable us to base all our actions, whether they are of body, speech or mind, in the truth and validity of each individual experience. In relation to our spiritual journey, our altruistic activities and our everyday activities; by checking and reasoning all the way along our path, then, we can be sure that what we are doing and how we are living are constructed on a true and realistic basis. That what we do, we do not for gain; whether that be fame, fortune or recognition. But, that we do it as an instinctive response, with a wish to be of benefit to as many beings as possible. Would you be prepared to experience an indeterminate length of time in hell to save another being from suffering that fate? Or, do you only aim to ensure that you experience the solace and comfort of heaven, as a just reward for all your 'hard work'? Each day, we should question ourselves; how can the needs of the individual outweigh the needs of the many? With time, patience and perseverance our actions can become intuitive and natural; without consideration to our capabilities, time or means. The key to altruistic development and spiritual materialism is constant reflection and meditation. Before each action we commit, whether it be in the form of words, thoughts or physical deeds, we should try to cultivate a motivational search. By constantly reflecting, we can be sure that our actions are good and pure, and for the benefit of the many. Not a mimic or lip-service to our chosen path. Then, we can be as sure as possible that our 'houses' are not built on sand and that our ego and self -interest are under control. By standing aside from our own needs and image, we can truly be of benefit to as many as possible in this life, with the best motivation possible. Debbie Durdu |