Of the three steps to overcoming our delusions taught in the mind-training teachings of Buddhism, the first is recognizing or identifying them. And that means not just intellectually but in our own minds. We identify them but we don’t identify WITH them — the difference is crucial. (The next two steps are overcoming them by applying their opponents and uprooting them completely with the wisdom that realizes emptiness.)
Monsters in the cellar
It is far better not to repress those bits of our mind that we don’t like. These delusions and the bad karmic appearances they spawn are not intrinsic to our mind but, while we fail to accept that they are there, they continue to lurk in our mental cellar. Even when they don’t jump out and terrify us, they still haunt us. They cause us unease and painful feelings without our even knowing why we are feeling this way. Do you ever find life a bit spooky, or is that just me? I think life is a bit spooky when we are living under the influence of unacknowledged mental monsters. We sort of know they’re all there, which is why we try to keep that cellar door firmly shut and bolted.
We have various strategies to avoid them, as mentioned here, but they’re not really working. You’ve seen horror movies, maybe — you know what people do to try and pretend there are no monsters in the cellar. They blame the creepy neighbors, distract themselves, and/or get blind drunk. Or they try to leave the house, but of course that never goes well (we cannot leave our minds.)
Whatever they do, the terror still creeps up the stairs and through the cracks in the doors and windows; and it always seems to maintain the element of surprise. They know that, so they are never truly comfortable; they live in fear.
Our refusal to own our delusions pushes them into the cellar, where they exert enormous unseen influence over what we do in life. We need instead to have the confidence and authenticity to bring these inner demons of the delusions out into the open, invite them to show their faces in the light of our pure, indestructible potential, so we can (1) see that there is nothing to be scared of, they are not so intolerable, and we are far bigger and stronger than them; and (2) be prepared to learn from them to see what is really happening in our mind. Check out this article for more on how to do this.
Moving beyond
We cannot completely and whole-heartedly accept who we are or where we’re at if there are aspects of our mind that we are too afraid (or alternatively too self-satisfied) to explore. And if we cannot accept who we are, we cannot change who we are. If we want to improve, we need to take ownership and responsibility for our delusions, taking a good honest look at them rather than denying them or rejecting them outright.
Once we acknowledge instead of avoiding one of these dark traits or habit patterns, it will cease to have the same control over us. We will also see more clearly that we are not our delusions, that they come and go like clouds in a clear sky, like weather.
For example, we cannot move beyond our habitual dislike for others — that, “I don’t really like people very much, at least till I get to know them, and even then…” mind — until we realize we possess this mind of self-protective aversion, which is projecting unlikeability onto the mess of humanity (probably starting with ourselves). At the same time, we need to see that we are not the aversion, that our real nature is connectivity and affection.
One of the most valuable things I did during my longish retreat a few years ago was look at my delusions head on in this way, not papering them over with unapplied generalities of Dharma, not shoving them under the carpet, not pretending they were not 
there. I came to discover that when I had a strong delusion, my subsequent meditation session was even stronger as a result, such that I actively came to enjoy my delusions in a funny kind of way, certainly they lost a lot of their power to scare me or influence me. They became more objects of curiosity, of challenge. I’m not saying I have anywhere near mastered this yet, of course; it is a life-long practice and our delusions have many levels. (We always have to be on the look out for complacency and self-satisfaction too, which can rear their lazy heads when our mind is feeling comfortable.) But I do have total confidence in the possibility of genuinely accepting all our delusions, however shadowy, and letting them go with the help of applied Dharma.
More coming later! Meanwhile, please share your comments below on how you deal with the monsters in your cellar.
is way, they can no longer suck us down like quicksand.
obscured. We tend to identify with our anger or worry or attachment as if it is everything, as if it is what is actually going on, as if it’s reality. “I’m angry and that person is horrific” or “I NEED her, she’s so cool, I’ll die without her!” – we are all wrapped up in it at the moment, but we can learn to recognize that the thoughts of anger or attachment are arising within spectacular boundless clarity. We can observe them and know they are not actually me. They are temporary fleeting clouds, but I am identified with clarity and peace. I don’t need to freak out here.
Or by that Botox! Or by that fake brand name!” But, unfortunately, we are being fooled by everything else. And because of that we suffer. If we didn’t suffer, we wouldn’t need to examine the nature of reality because we would be fine. But the fact is that all our delusions and all our contaminated karma come from grasping at something that is not there. We are grasping at a reality behind the appearance of things, when there is none to be found.
Luckily, these deluded projections have no power from their own side to stick because they are not the truth. They are momentary and extrinsic, like clouds in the sky – they can never become part of the pure, spacious, sky-like mind itself. Our own mind has always been naturally pure and brimming with every blissful potential for happiness and liberation, it is pure now, and it will always be pure. What we call delusions are superficial clouds arising from temporary causes and conditions that can be removed. They are fantasy. Once we start to relate on a daily basis to our Buddha nature, everything becomes easier and more joyful, and we find there is in fact no room in our space-like, empty mind for heaviness or mawkishness.
Recent Comments