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To Zen Or Not To Zen

 
  

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Quantum
14:00 / 30.05.07
So, Zen. Tell me about it. I'll be back later with some links and fun facts, koans and stories, any old threads I can find etc. but for now tell me what you know.
 
 
grant
15:06 / 30.05.07
Started with a very entertaining fellow named Bodhidharma (enlightenment-law) who came from India into China, where he got named Poti Tamo, often shortened to "Damo" or "Tamo."

In China, Tamo's brand of Buddhism became known as Chan Buddhism, which is a phonetic translation of Dhyana Buddhism, which I was taught had to do with "breath," but can't find any evidence to back that up in a five-minute internet search.

The character for "chan" consists of the symbols for an omen and a shovel, which is a word that means "big" and "single" - the central tenet of this school is that it's possible to achieve divine consciousness in a single, big step. In Japanese, that step is called satori. (Oddly, the Chinese character for "chan" can also mean "abdicate," which may or may not be related to this school's renunciation of external stuff to concentrate on internal rewards.)

Tamo was around in the 500s and is credited with inventing kung fu (and sometimes Taoist martial arts like tai chi), although that's probably not strictly historically accurate.

Here's my favorite Tamo story.
Sent to spread true Buddhism throughout China, he gets an audience with the emperor, who is infatuated with Buddhism, but not entirely sure he gets it.

Instead of launching into long, complicated lessons on the meaning of the sutras, Tamo tells the emperor:
1. You have gained nothing by building Buddhist temples and having the sutras copied out.
2. The highest noble truth is nothing.

Then, when the emperor gets angry, he goes and sits in a cave, staring at a wall without speaking for nine years.
 
 
Ilhuicamina
15:55 / 30.05.07
My favourite Bodhidharma story is about how he ripped off his eyelids in frustration because he kept falling asleep during his nine-year wall-staring act, and how the first tea leaves grew where the eyelids fell. (This is usually interpreted as having to do with the stimulant properties of tea, which early Buddhist monks presumably found a useful aid to staying awake)

"Dhyana" is one of those words which is difficult to translate. I believe it is usually translated as "meditation" (grant -not sure about a connection 'breath'), except meditation of a deeper and more profound sort than common-or-garden meditation. It's complicated. Patanjali, for example, counts dhyana in between dharana and samadhi, both of which could be translated as "meditation". I suppose dharana more properly is "focus" or "concentration", while dhyana is more like "contemplation".

Entertainingly, the word has (in orthodox Theravada Buddhist usage) connotations of psychic abilities. This is probably, like most of orthodox Theravada Buddhism, claptrap. (I grew up orthodox Theravada Buddhist. It still rankles.)
 
 
petunia
16:20 / 30.05.07
This be a thread for tales and history of zen or for zen practice?

I'm a sannyassin under a living zen master, but am from a pretty non-orthodox lineage, so i'm not too up on my history.

I do know that samadhi is generally considered the final state of meditation. In India, one talks of somebody's samadhi as a tomb (e.g. "i went to meditate in Babajan's samhadhi"), as well as one's 'arrival'.

While one may have more than one satori, one has only one samadhi. A satori can be understood as an experience (i'm tempted to say 'flash', but that would give the impression of it only lasting a short time) of one's own state of enlightenment, an experience that is finite (the ego returns). In samadhi, the experience of one's enlightenment is absolute - the ego dies (thus the meditation/tomb link).

Traditonally, zen does not have a word for samadhi; in tales, it is generally told that "so-and-so realised their enlightenment". However, as far as i am aware, zen does acknowledge that satori is temporary and can be multiple. I think the concept of satori allows for different depths of experience, and perhaps it allows for a 'final satori' which would equate to the concept of samadhi.

I should really brush up on this stuff.
 
 
petunia
16:29 / 30.05.07
Oh, and to answer the title of this thread - Yes. Very much to zen! Do it! It's lovely!

It is a tradition which states simply that the way to reach enlightenment is through being aware. As somebody (i think it was Dogen) once said, the paradox of zen is that one is trying to attain enlightenment, while at the same time one is and always has been enlightened already.

The sole dogma in zen is that of meditation, with meditation here understood as simply being and being aware of that being.

It's very nice and well worth a try (or a not-try...) if you haven't already.
 
 
misterdomino.org
17:03 / 30.05.07
I'm curious to hear what anyone has to share about the more esoteric sects of Zen buddhism (Shingon I think it's called??). Admittedly, I know practically nothing about this sect, or even if it is related to Zen, or Vajrayana, or tantra. They seem to have their own set of mantras and yes, satori and the idea that enlightenment can be attained in this very life. Any suggestions or lessons on the teachings of the breathwork would be awesome too.
 
 
Quantum
17:10 / 30.05.07
This be a thread for tales and history of zen or for zen practice?

All and anything Zen I reckon. Helpful to include definitions of non-English words (satori etc.) for the novices and ignorant among us like me.

For example, Samsara (n. Hinduism & Buddhism, the eternal cycle of birth, suffering, death, and rebirth. From Sanskrit saṃsāraḥ, course of life, samsara : sam, together + sarati, it flows).
Apparently in one temple atop a mountain there are two toilets, one for men and one for women, labelled Sam and Sara, heehee.
 
 
grant
17:18 / 30.05.07
Q: HOW DO WE ESCAPE THESE TOILETS?

A: By sitting.
 
 
grant
17:26 / 30.05.07
As the prior Barbelith thread illustrates more than aptly, one of the characteristics of Zen is that it hopes to create the nihilistic experience of enlightenment as a kind of sudden shock, brought on the same way laughter is brought on by a riddle, or pain is brought on by the intersection of stout wooden staff and supplicant's skull.

Other schools use elaborate philosophical arguments or vivid (even garish) visualizations of non-material states (...you are in a field of blue light, and ahead of you are three white tigers, stripping the flesh off the arms of a beautiful, wrathful woman...) (not an actual tantric visualization, as far as I'm aware, but not too far off some of 'em), but Zen uses short little wiseass comments to hopefully disrupt your sensory apparatus enough to glimpse the nature of the universe.

The comparison of samsara to toilets is particularly apt to some Buddhist writings.
 
 
Quantum
17:51 / 30.05.07
My favourite rave event was called 'Escape from Samsara' and their logo was a heart, an equal sign and a key.
 
 
EvskiG
17:56 / 30.05.07
One day a man of the people said to the Zen master Ikkyu: "Master, will you please write for me some maxims of the highest wisdom?"

Ikkyu immediately took his brush and wrote the word "Attention."

"Is that all?" asked the man. "Will you not add something more?"

Ikkyu then wrote twice running: "Attention. Attention."

"Well," remarked the man rather irritably, "I really don't see much depth or subtlety in what you have just written."

Then Ikkyu wrote the same word three times running:
"Attention. Attention. Attention."

Half angered, the man declared: "What does that word attention mean anyway?"

And Ikkyu answered, gently: "Attention means attention."
 
 
This Sunday
19:01 / 30.05.07
I know I'm very surface about zen, because really it supports my wit and impetus model for good things of all types, yet clearly it operates on whole other levels for other folks. What interests me is that I could, ostensibly, say the same for many practices or schools, but with zen buddhism, well, zen's not displeased with my model the way, say, the Mormons might be.
 
 
Ilhuicamina
19:29 / 30.05.07
Zen uses short little wiseass comments to hopefully disrupt your sensory apparatus enough to glimpse the nature of the universe.

Buddhisms in general (especially the Mahayana variants, I think) make use what they call upaya, which literally translates as "tricks", or "cunning methods" of teaching. I like this Zen approach, which is essentially "that which was made with words, with words can be unmade." Sooner or later, one of those wiseass comments, raps on the head, etc., is going to stick. It doesn't matter which one; only one of them needs to hit your mind at the right angle. This is, I think, one of the things that appeals most about it, especially from a Western perspective, making it seem so much more accessible and "easier" (Instant satori! Just add koan) than the slow drudgery of, say, Theravada, which holds out just one path to enlightenment and promises a long rocky road before you get within even shouting distance. (And makes no mention of the "everybody is already enlightened; there is nothing left to do but become aware of it" school of thought, which was developed after the Theravada school had ossified.)
 
 
Ilhuicamina
19:31 / 30.05.07
grant: I was looking for the prior thread you mentioned, but the search seems to be not working? If you have it, a link would be much appreciated.
 
 
Stigma Enigma
19:33 / 30.05.07
I came across an old Alan Watts audio tape in the library a few weeks back while researching to apply Zen Buddhism to Ralph Ellison's Invisible Man. Its called "The Void" in Zen: Alan Watts traces the Oriental route to spiritual freedom. The tape was so old (but didn't have a date...) that the audio was throbbing in and out and doubling his voice so it echoed after everything he said. But, it was worth the effort.

He talks a lot about satori on there, as a "transformation of feeling" or "consciousness of life". When I looked into it more it seems everyone has their own variation what "satori" means, which makes sense to me since the experience is so private and personal.

Carl Jung writes in his foreword to D.T. Suzuki’s Introduction to Zen Buddhism that “the world of consciousness is inevitably a world of restrictions, of walls blocking the way”, and Watts refers to satori as being "free from blockage". Its piercing the veils of maya where reality is chopped up and compartmentalized...in Watts' words "what you see outside you is part of you, and you realize your personal divinity because you and the world are one." After my first satori I didn't know how to handle it and quite overwhelmed and ended up in the psychiatric ward of the hospital, and the medical world didn't offer much explanation for the spiritual side of what I was experiencing.

Well, this might sound cheesy or cliche, but Watts uses the metaphor of going "straight ahead with the stream of life, becoming one with the stream and not swimming against it" and it fits pretty well.

What I like about Zen is that it promotes finding authority "within" instead of from some external force, be it a Father God or the state or the church, whatever the case may be. "Absolute faith in one's inner being", as Suzuki puts it, just appeals to me these days. It reminds me of Kant's "enlightenment" as "mankind's exit from his self-incurred immaturity", throwing out the old thought structures and starting a new life based on trust in oneself.

Chunks of the D.T. Suzuki Introduction to Zen Buddhism can be accessed on Amazon here.
My exposure to Zen is relatively recent and limited...I have that Robert Pirsig book Zen and the Art of Motorcycle Maintenance lying around and haven't gotten through it yet, I think this thread has inspired me to dust it off and open it up.
 
 
grant
19:49 / 30.05.07
grant: I was looking for the prior thread you mentioned,

Oh, sorry, I thought it was linked here (was in Stupid Magick Questions thread discussion that apparently inspired this one).

It's a Head Shop thread over yonder.
 
 
petunia
19:49 / 30.05.07
But it's worth bearing in mind that the image of 'instant enlightenment' is somewhat misleading.

We tend to get the good part of the story ("...and she saw the reflection of the moon in the water of her bucket and became enlightened"), but implicit in each of these tales is that the person involved has been meditating for years. While we get told of the apple dropping, there's the whole ripening process beforehand.

The idea is that a koan, a hit with the master's stick or a chance encounter with a reflection can provide that little unspoken push to leave the practitioner in a state of satori, but the practitioner must first make themselves ready for such a thing to happen. 'Zen is the art of waiting' (a paraphase of someone i can't remember).

There's a tale in a Suzuki (i think) book of a student of rinzai zen who has gone for a meeting with his master. Traditionally, a student will go to see the master at certain intervals to keep an update on hir progress, at the end of such a meeting, the teacher will ring a bell to signify the end of the meeting.

The student sits before the master and tells him the koan he has been meditating on. The master asks,'for how long have you been meditating on this koan?'
the student replies proudly,'three years, master'.
The master rings the bell.

All of which isn't to say that one could reach enlightenment on one's first meditation or approach of a 'jolt'. It's not necessary that one be practiced at all in meditation. However, it seems that one would need to be open and ready to drop one's self for such a thing to happen.

I do like that zen is very much a method of The Now. The traditions that speak only of enlightenment acheived through countless lifetimes of karma burning seem more geared to trapping rather than freeing practitioners. That This is the moment you can be enlightened (if you want to) is pretty special.

Does make me wonder why i've decided not to be so far, though :-)
 
 
Quantum
20:11 / 30.05.07
I should've called this zazen or not zazen
 
 
This Sunday
22:01 / 30.05.07
I don't think I could have resisted 'What's That Zen?' myself. We're all better off when I don't get to unleash bad puns.

But, if nobody minds me derailing the thread a tiny bit, I would like to know how zen or awareness of zen, if not signing on for zen, has effected people in general or in really specific examples, preferably with punchlines that can be turned into koans. Is it more an ambient search for enlightenment, just sitting looking at the walls, or active zazen samadhi and beyond? Me, I'm probably just sitting looking at the concentration thing in an exploratory sense, but in a directed sense where you know the end goal... maybe koans work for some and shinkantaza just sitting works for others.
 
 
Unconditional Love
22:25 / 30.05.07
Who is hearing?
Your physical being doesn’t hear,
Nor does the void.
Then what does?
Strive to find out.
Put aside your rational Intellect,
Give up all techniques.
Just get rid of the notion of self.
Bassui

What is this mind?
Who is hearing these sounds?
Do not mistake any state for
Self-realization, but continue
To ask yourself even more intensely,
What is it that hears?
Bassui

Shariputra,
Form does not differ from emptiness;
Emptiness does not differ from form.
Form itself is emptiness;
Emptiness itself is form.
So too are feeling, cognition, formation, and consciousness.

- Heart Sutra

I especially like the whole heart sutra, probably inspires alot of my everyday life magic.

I also use the idea of dependent origination alot, totally out of the buddhist context, it seems to short circuit a 'reality' based on the notion of conscious essences.
 
 
osymandus
12:20 / 31.05.07
This be a thread for tales and history of zen or for zen practice?


Theres a differnce ?
To prepare for a life, it must be lived . Even monks who sit stand or think of nothing , are still living.
Your preperation to begin , is to place one foot in front of the other . Your realization is to know where your steps are leading.
 
 
Quantum
13:41 / 31.05.07
Conscious of nothing
My steps lead me inevitably
To the Pub
 
 
grant
14:16 / 31.05.07
Haiku is strongly linked to zen experience.

It's more complicated than it at first appears.

Here's one translation of one by Basho:

Whore and monk, we sleep
under one roof together,
moon in a field of clover


And here are many translations of a more famous one.

Some of the ideas behind haiku in Japanese:
* Short (obviously) and mysteriously meaningful.
* Built around something like a dialectic: instead of logical propositions, though, these are two distinct images that resolve into a third line that underlines a sense of meaning. (Personally, I think this is related to what Barthes referred to as the "third meaning," but that's just me.)
* At least one of the images is from nature, and one word specifically has to do with seasonal symbolism (frogs are a symbol of spring, monkey masks a symbol of Lunar New Year, moons a symbol of the Autumn Moon, etc.).
* Ideally, the last word of the long line is a pun - it's the hinge that the poem turns on. (Or so I was taught.) In Japanese, there are a lot more puns than in English, because the language is syllabic (or, well, built out of multi-meaninged single syllable units like "ran" and "to").
* The two images (and not all haiku have two images, but the best do) are separated by a "cutting word," which kind of signals the space between them and the final summary (which isn't actually a summary).

Anyway, the best traditional practitioners of haiku have also been zen adherents. Using brief words to point to experiences of brilliant emptiness and significant meaninglessness.
 
 
Pyewacket The Elder
23:04 / 01.06.07
Yo not got anything much to engage with the discussion other than to say check out Bankei. My fave zen dude of all time.
 
 
grant
13:56 / 02.06.07
Give me your favorite Bankei story!
 
 
Pyewacket The Elder
17:08 / 02.06.07
Well I used have a book called 'Bankei Zen' which did a disappearing act some years ago so here's some two from the well known 'Zen Flesh, Zen Bones' by Paul Reps and one from the Tinterweb (apologies for the length of this post but I found it hard to choose just one):

Right and Wrong or Troll Zen

When Bankei held his seclusion-weeks of meditation, pupils from many parts of Japan came to attend. During one of these gatherings a pupil was caught stealing. The matter was reported to Bankei with the request that the culprit be expelled. Bankei ignored the case.

Later the pupil was caught in a similar act, and again Bankei disregarded the matter. This angered the other pupils, who drew up a petition asking for the dismissal of the thief, stating that otherwise they would leave in a body.

When Bankei had read the petition he called everyone before him. "You are wise brothers," he told them. "You know what is right and what is not right. You may go somewhere else to study if you wish, but this poor brother does not even know right from wrong. Who will teach him if I do not? I am going to keep him here even if all the rest of you leave."

A torrent of tears cleansed the face of the brother who had stolen. All desire to steal had vanished.

Obedience

The master Bankei's talks were attended not only by Zen students but by persons of all ranks and sects. He never quoted sutras nor indulged in scholastic dissertations. Instead, his words were spoken directly from his heart to the hearts of his listeners.

His large audience angered a priest of the Nichiren sect because the adherents had left to hear about Zen. The self-centered Nichiren priest came to the temple, determined to have a debate with Bankei.

"Hey, Zen teacher!" he called out. "Wait a minute. Whoever respects you will obey what you say, but a man like myself does not respect you. Can you make me obey you?"

"Come up beside me and I will show you," said Bankei.

Proudly the priest pushed his way through the crowd to the teacher.

Bankei smiled. "Come over to my left side."

The priest obeyed.

"No," said Bankei, "we may talk better if you are on the right side. Step over here."

The priest proudly stepped over to the right.

"You see," observed Bankei, "you are obeying me and I think you are a very gentle person. Now sit down and listen."


Temper
A Zen student came to Bankei and complained: "Master, I have an ungovernable temper. How can I cure it?"

"You have something very strange," replied Bankei. "Let me see what you have."

"Just now I cannot show it to you," replied the other.

"When can you show it to me?" asked Bankei.

"It arises unexpectedly," replied the student.

"Then," concluded Bankei, "it must not be your own true nature. If it were, you could show it to me at any time. When you were born you did not have it, and your parents did not give it to you. Think that over."


Bankei seems very much rooted in real life to me, giving talks to the local communities rather than living in the solitude of a Zen monastery.

Zen is not, IMHO, about esoteric wotsits and doowhickies but a quest to see things for what they really are and, for what it's worth, I assign the most profound 'spiritual' experience of my life to an 'encounter with zen'.
 
 
Lord Switch
08:35 / 04.06.07
I wonder:
Would you say that Zen, or any kind of buddhism for that matter can work whilst living within modern society, or would one need to become a monk to actually reach liberation?

The reason i am asking this is, having spoken to practitioners I find that there are many similarities between the eastern and western mystical traditions. In other words: they both seek freedom and enlightenment through overcoming the material. How is that possible whilst having a job and family? The ties are still there in that case aren't they?
Does Zen according to you provide a middle path? Is there a way to be a practitioner where the techniques can work in the day to day life?

The first thing that flashed into my mind, and I might be completely wrong as I am not a practitioner, I only know people who are, was that not secluding oneself whilst undertaking a magickal practice based on mysticism. such as Zen, shaolin, or even Carmelite, is the equivalent of "being a ritual magician" but then only doing a ritual once every so often.

Both seem to lead to people becoming infuriated with the tradition and 10 years later claiming" i did X\Y for ten years, it did do some stuff for me but I stopped in the end"

which is exactly what people say who used to to ritual magick but have now stopped, or who went to a monastery for a Zen course, then came home did the work for x years and then stopped. (various people I know)


Thoughts?
 
 
---
09:49 / 04.06.07
Maybe they didn't have the disposition to practise it at the level they did? Maybe they went a bit too far into it and didn't get into a natural and balanced way of juggling RL and the Zen/Magic, or they were still too attached to the outside world for the monastic lifestyle.

Does Zen according to you provide a middle path?

Yes, it has to. It's rooted in the teachings of the Buddha, even it differs from other schools in it's methods.
 
 
Mako is a hungry fish
00:50 / 05.06.07
Would you say that Zen, or any kind of buddhism for that matter can work whilst living within modern society, or would one need to become a monk to actually reach liberation?

I don't think it's necessary to be a monk unless you're attached to being a monk, though it does help in regards to living a life that doesn't have to deal with the distractions of modern life - there comes a point however where monk or not, the distractions of modern life just arn't that distracting. There are Zen stories of people who wern't monks and attained enlightenment, such as Chigoku Taiy who was a high-class prostitute. When she realized that hell didn't exist and that she was Buddha, all her customers left her feeling totally illuminated and became, shortly thereafter, fervent followers of the Way.

In other words: they both seek freedom and enlightenment through overcoming the material. How is that possible whilst having a job and family? The ties are still there in that case aren't they?

I think that the ties are always there no matter where you are, which isn't such a bad thing; from a Toaist perspective (which is pretty similar to Buddhist) they are illusions, but it's okay to appreciate them as being beautiful illusions. Living in a monastary, or even a mountainside, it's still possible to develop attachments to friends, sunrises, routines, etc. especially if you don't have much to begin with - ever seen how tenaciously a homeless person will cling to what little they have?

Both seem to lead to people becoming infuriated with the tradition and 10 years later claiming" i did X\Y for ten years, it did do some stuff for me but I stopped in the end"

There's another story in Zen (there's always another story in Zen) about a monk who went through that process, quit, and went off to a whore-house; during his stay, he gained enlightenment.
 
 
Eudaimonic.lvx
07:35 / 05.06.07
Relevent thought (not mine)...

One of the main attractions of Zen during the classical period of the shogunates was its double virtue in reforming monasticism and in its appeal to the ordinary person engaged in lay life. It did the former by simplifying monastic life and insisting on both hard labor and the practice of meditation . . . The movement appealed to the laity because it took seriously
and in a practical way the Mahayana dictum of the identity between the empirical world or samsara and the transcendental world or nirvana. It took the idea expressed in the Latin tag laborare est orare, “to work is to pray,” important for Western monasticism, in new directions, for it integrated
the meditative task and the skills of ordinary life. —The World’s Religions by Ninian Smart
 
 
Papess
11:54 / 05.06.07
There are Zen stories of people who wern't monks and attained enlightenment, such as Chigoku Taiy who was a high-class prostitute. When she realized that hell didn't exist and that she was Buddha, all her customers left her feeling totally illuminated and became, shortly thereafter, fervent followers of the Way.

There's another story in Zen (there's always another story in Zen) about a monk who went through that process, quit, and went off to a whore-house; during his stay, he gained enlightenment.


A little off topic, but I have to say that these stories about prostitution and enlightenment really make me shake my head. It is another topic, but for all the stories of prostitutes who have enlighten their clients, I wonder why prostitution isn't even given the slightest recognition as sacred in Buddhist doctrine, or any other. In fact, it is despised and discouraged.
 
 
illmatic
12:29 / 05.06.07
Would you say that Zen, or any kind of buddhism for that matter can work whilst living within modern society, or would one need to become a monk to actually reach liberation?

You might find David Smith's short account of his spiritual practice interesting. For a start, it's actually based on his experience, rather than internet speculation. The phrase "liberation" is like "magic", one of those weird terms that means everything and nothing.

He's a lay buddhist, and I believe a gardener in Regents Park, though he achievd his breakthrough in monastic conditions in Sri Lanka.
 
 
grant
14:46 / 05.06.07
Should I mention that in Buddhism (in the flavors I've been exposed to, at least) becoming a monk is not necessarily a lifelong vocation?

I have a friend who was supposed to become a monk for a year because it's what his family did, and I had a teacher who spent some time living as monk before he got his Ph.D. (as far as I remember).

It's a little different than the Western idea of permanently forsaking worldly things.

Someone with more experience, please tell more.
 
 
Hieronymus
14:47 / 05.06.07
I'm thankful this thread is here as I've been needing a pit of prodding to get back on the path.
 
 
Mako is a hungry fish
15:20 / 05.06.07
I wonder why prostitution isn't even given the slightest recognition as sacred in Buddhist doctrine, or any other. In fact, it is despised and discouraged.

Well there has been religious prostitution in Greek and Hindu culture most prominently, and occasionally I am a whore and a holy one has been uttered, perhaps most noteably about Mary Magdalene.

Yet another Zen parable involving a prostitute

There is another little story. It comes from the Bhagavatam, a great scripture. There lived in a town a holy man who had many devotees. They all came to attend his Satsang in the morning and listen to his discourses in the evening. And during the day people came to have interviews with him, to ask questions, to get doubts removed, to get guidance.

Across the street there was a prostitute living, a dancing girl, a public woman. She was in that state because her mother had practised that profession and her grandmother had practised that profession and she knew of no other way of life. She had been born into that life. Sometimes when this big spiritual leader used to cross her in the street, he used to warn her. He used to come down on her and say, “You’ll go to hell; you’ll reap a very, very bad Karma, you are living a life degrading, beware!”. And so this poor lady started feeling a great sense of remorse, a great sense of regret.

She began to pray to the Lord, “Oh God, what am I doing! What a bad life I am leading! And look at him, always speaking of God, discoursing of God and having the company of devotees!”. Thus she began to have deep sorrow in her heart. But she had no other alternative. Plying her profession, she felt great agony inside. The spiritual teacher, on the other hand, was so much obsessed with her. Seeing her clients coming in evening after evening, it began to obsess. He used to watch sometimes from his window. A stage came when he started counting how many people came, who all came—identifying them, making a mental note.

They say that when the time came for his departure, he went to hell and when she died, she was taken up. And then the narrator in the Bhagavatam ends by saying, “It is the condition of your interior that is the factor that weighs in the eyes of the Divine, the condition of your consciousness”. The consciousness of the prostitute started gradually getting focussed upon God, prayer, holy living and deep regret. And the holy man’s focus shifted from his spiritual life and activity to this woman’s doing. His outer life was one, but his inner life was another. Therefore the entire outcome of it was that he began to sow the seeds of darkness and bondage. This is a truth that we must recognise about our life here.
 
  

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