Thanks for the advice, Dan. No, I wasn't familiar with the term, although I'm familiar with the idea. A close friend of mine put it this way: "What do I care about your kensho if you're still an asshole?" Yes, an important danger. For me, it means that the path isn't complete, no matter how many certificates one has, or kenshos, or solitary retreats in the middle of the mountain.Dan74 wrote: ↑Sun Aug 19, 2018 3:05 pmPablo, when you say 'it's not Zen', it rings of Spiritual Bypassing for me, are you familiar with the term? One of the teachers I've had the privilege to know and study under, having completed numerous long-term arduous retreats under some of the best teachers of our time, after coming back and living a life far away from the Dharma Centre, the Monastery and fellow practitioners, a secular environment that places no value on the Dharma, a life of bills and dodgy builders, of whacky demanding students and having to making ends meet, found that the amazing insights about the nature of mind did not always equip one 100% with dealing with this ordinary hurly-burly. And those doubts and loneliness can still surge up and threaten to overwhelm one. You may be past all that, or you may be just riding the wave of an ecstatic experience, supported by a myriad things you take for granted. I don't know. But beware.
And no, I'm in no way past that at all That's why I still sound like a douchebag sometimes So beware indeed I do. Thanks again.
Maybe you're right (and, by extension, Anders in his previous post), I don't know. I still think most of the Lion's Roar article is bull, thoughDan74 wrote: ↑Mon Aug 20, 2018 11:53 amSuppose I suffer from fatigue and mood swings. I've worked hard to overcome them, therapy, yoga, Buddhist practice, diet, etc, all to very limited results (as far as fatigue and mood swings go). A routine brain scan after many years of going on like this shows a small benign tumour which after a course of drug therapy is shrunk. My fatigue and mood swings are gone. I have much more energy and a more positive attitude to my Buddhist practice and make serious progress.
I wager that few would object to the course of action in this scenario. And yet what is fundamentally different to the psychedelic one? One may well suffer from a psychological obstruction, something that will in the future be observable in the subtleties of brain architecture, perhaps, that psychedelics are able to help loosen. Is that not conceivable?