41 of 43 people found the following review helpful:
5.0 out of 5 stars
A clear and eloquent transmission of how the mind works, March 10, 1999
By A Customer
This review is from: Cutting Through Spiritual Materialism (Shambhala Dragon Editions) (Paperback)
Chogyam Trungpa, often referred to as one of the few oriental, Buddhist lamas who truly understood the Western mind, here transcends East and West by addressing simply and eloquently, the processes of the mind and ego. Trungpa illuminates how some of these processes can undermine an otherwise wholesome relationship to ourselves and our basic goodness (buddha nature) and our relationship with others. These processes can cause our suffering and the suffering of others and disrupt our efforts to be decent and skillful. The non-theistic text, transmitted by this extraordinarily gifted meditation master, is presented freely without prostelytizing and is offered clearly without judgment, blame, guilt, hope or fear. Cutting Through is an important stepping-stone towards developing self-awareness, fearlessness, friendship and loving kindness. A 'must-read' for any diver or warrior of heart and courage. Also recommended are Trungpa's: Shambhala, Path of the Warrior and/or Meditation in Action.
Help other customers find the most helpful reviews
Was this review helpful to you? Yes
No
43 of 47 people found the following review helpful:
5.0 out of 5 stars
It does what it says on the tin, May 1, 2002
This review is from: Cutting Through Spiritual Materialism (Shambhala Dragon Editions) (Paperback)
A no-nonsense, firm, but gentle warning note to those of us committed to the so-called path of self-development. Trungpa patiently brings into fresh air the dangerous and destructive method by which we typically approach the notion of spirituality: i.e. as something to be developed, learnt through discipline or otherwise achieved much as we seek to aquire the prizes in our everyday material life. Trungpa's message was ideally suited to that aspect of ourselves - the Eastern mind as much as the Western - which is constantly looking for something external through which we hope to secure our sense of self and make us happy. Exposing this tendency with great skill and clarity, he outlines a more open, direct and yet infinitely more challenging way to experience Mind beyond the self through correct meditation. Even amongst Buddhist literature this is wonderfully refreshing and at once destroys all hope of bettering oneself and yet points to a far brighter fact: that true liberation inevitably involves letting go of the self rather than working to improve it. The often rather painful process of spiritual awakening is made sense of in this book if we begin to see that our emotions and thoughts cloud our direct experience of reality. An apt message befitting an enlightened being who wore his suits 2 sizes too small as a constant reminder of the irritation and dissatisfaction of the samsaric world.
Help other customers find the most helpful reviews
Was this review helpful to you? Yes
No
34 of 37 people found the following review helpful:
3.0 out of 5 stars
it comes down to trust and integrity, March 25, 2010
"Spiritual materialism is the belief that a certain temporary state of mind is a refuge from suffering. " In other words, for a 'spiritual materialist', a state of mind can exist inherently on its own (i.e., "Ego") apart from the chains of cause and effect that cause suffering. Classical Nagarjuna & Mahayana. Yet this became one of the towering issues for Chogyam Trungpa's Naropa University community, a perfect concept to flog guilt-ridden Westerners with. It basically means "you are not doing it right". It means "your motives are not pure". It means you need a 'real' guru.
Unfortunately, the guru in question created a personality cult, parading about in expensive robes (brocade, silk, cashmere) in front of his impoverished hippie audiences while women bodyguards in black dresses and high heels, packing automatic weapons, served him saké. Trungpa, having vowed celibacy to his superiors, caroused with female students and nuns, eloped from England with an underage girl, tolerated abuse and exploitation of students by assorted inner circle henchmen while hobnobbing with beatnik superstars and ultimately drank himself into delirium, cirrhotic liver and death. One of his cardinal, and unforgivable, sins is promotion as a successor of Osel Tenzin (aka Thomas Rich) who knowingly passed HIV during unprotected sex to (hundreds?) of his students. Here is the excuse:
"... Rich first swore us to secrecy (family secrets again), and then said that Trungpa had requested him to be tested for HIV in the early 1980s and told him to keep quiet about the positive result. Tendzin had asked Trungpa what he should do if students wanted to have sex with him, and Trungpa's reply was that as long as he did his Vajrayana purification practices, it did not matter, because they would not get the disease." Hmmm... "if students wanted to have sex with him..."... Like Rajneesh, the two guys called this debauchery .... "tantra" :) ! Or crazy wisdom. I call it addiction and the epitome of spiritual materialism!
How good are Trungpa's words in SM? Does it matter who speaks? Do precepts matter? If a brilliant, highly accomplished tulku who trained at Oxford and at the famous Surmang (Sarmung?!) Kagyu monastery, someone who mastered the intricacies of philosophical-energetic exercises that constitute lojong ("mind training"), falls under the sway of the Ego, what chance do we have, you and me? How does spiritual practice unlock the fundamental goodness in us? Does inventing a new concept help or does it represent yet another way to throw sand into the eyes of unsuspecting Westerners?
I believe that 'spiritual materialism', while legitimate and innocuous as a concept in itself, was used as a tool, a not so subtle technique of mind control to instill fear and dependence into Trungpa's cult. This can, in fact, be considered the negative side of satipatthana ("mindfulness"). It is easy for a spiritual teacher entrusted with intimate personal details to take advantage of the disciple by slowly wrapping him/her into a net made of shame and guilt that only the teacher himself can unwrap. To tell the student that their attraction to spirituality is inauthentic and needs to be 'realigned'. I imagine that falling under sway of someone like that is like growing up in an abusive family - perpetuating a fundamental ignorance and lack of integrity which need to be exorcised eventually. The worrisome detail here is that the Tibetan hierarchy, like the Catholic church of today, refused to condemn the wayward tulku despite ample reports about goings-on at Naropa. Sadly, when it comes to spirituality we are on our own, depending on our own moral compass, gut feelings and integrity. I'd suspect that the more one strays from simple ethics-based practices towards the 'energetic' end of the spiritual spectrum, the more dangerous the territory. Anyways, at least one person seems to have escaped with her skin and inner compass intact - Pema Chodron, whom I respect deeply. She to this day refuses to discuss Trungpa's misdeeds which i guess is a credit to her... and him.
Psychologically speaking, Trungpa's behavior is easy to understand. We're talking about a young boy, taken away from his mother and family and raised in the highly misogynistic all-male environment of the monastery. Indoctrinated by the belief in the "power of divine incarnation". Tulkus are raised through cognitive dissonance: women are polluting, they are an obstacle to practice, at best women can serve others and at worst they are a nuisance - yet women are also transformed into dakinis, female aspects of being that men must associate with in order to reach enlightenment. Right there is the recipe for abuse, as explained so eloquently by June Campbell. As a semidivine Being, the tulku can do anything he wants. And Trungpa did.
This book is worth reading because it represents one of the milestones of Tibetan permeation of the Western spiritual landscape and may have interesting (hypothetical) connections to ideas discussed by Gurdjieff and Castaneda. It also points at a dead end, as "an attempt of an overgrown child to reconstruct for himself a kingdom according to whim" (Marin, 1995). There are/were other, true, beacons of light in the Tibetan community like Tarthang, Mingyur, Chagdud, Tenzin Wangyal and HH Tenzin Gyatso. It is the Who, not What, that matters.
Help other customers find the most helpful reviews
Was this review helpful to you? Yes
No
