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One of Gods

One of the most grotesque aspects in the string of Buddhist religions in the West is the drastic aversion they show to the gods. It is a topic that makes them sick and uncomfortable. By maintaining all of them a christian substrate from which they are incapable of detaching themselves, no matter how much they disown him, they have the concept, absurd in all its manifestations, of the only god, cheapest, of Judeo King Josiah. So, everything that sounds like «god» is dispatched as if it were leprosy.

The same Pharisees who adhere to the texts literally, no matter how much they say that there is no need to do so, display all kinds of elucidations to explain how it is possible to be named as «devas» 1,861 times throughout them, 1,035 times to Brāhma and 884 to Māra, being something that, according to them, is «obviously a lie.»

They do not care that a good part of the role falls on some key characters in the life of the Buddha, such as Mahābrahmā or King Sakka, the first that is his inspiration and the second, notary of the main moments of the Blessed One. For these Buddistoids they are ancient folkloric expressions of when rain, fire or storms could not be explained.

They don’t care to degrade the teaching of the Buddha to the intellectual level of neo-Guinean shamanism, in order to get rid of anything that reminds them of their Yahweh.

They are of a ridiculous intellectual rigor; while they cling to a textual quotation, usually poorly translated, to establish as a faith dogma any disquisitive development based on it, they look for any part before an immensity of citations in the texts.

But this is not the worst.

The really serious thing is that they show us all that they are not familiar with any practice. I refuse to put the adjective «correct», because I do not consider «practice» any «occurrence» of a false teacher, no matter how much his memes flood Facebook. The practice is really important and it is not to refer me to the Kalama Sutta again.

The four main practices, the four, pass through the worlds of the devas and, although there are exceptions such as Sariputta, which showed itself as deafblind in these spheres, it is its main function.

The Jhānas connect us with the less subtle levels of the devas’ spheres, but, nevertheless, sometimes they do so with the most important characters.

Ayatanas are direct raids in different areas of the devas.

The Abhiññās allow us to interact with them and see them as they are and their fundamental role in Samsara.

And to reach the Cessation, all subtle worlds have had to be traveled.

There is no Samsara without Māra. Whoever denies Māra is denying reality itself out of sheer ignorance, that is, because he is possessed by Māra himself. He does not understand it because he does not see it and, what is worse, he does not even know how he looks.

When your level of practice begins to be homologated is when you realize that there are more gods than people and that they are everywhere, and that, to hear them perfectly, nothing better than the banks of a stream of crystalline waters or the seashore .

In a dark room, facing the wall under the constant threat of an individual with a stick, no.

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