Mastering the Core Teachings of Buddha - An Unusually Hardcore Dharma Book

The practical reason for including Part II at all is that what often happens between trying to apply the basics of technical meditation discussed in Part I and the successful entry into real meditation territory discussed in Part III is that we run into the mainstream culture of Western Buddhism and the communities that develop around it. We need support, friends who are into what we are into, good teachers and places to practice. We wish to be in the company of fellow adventurers rather than lone wanderers in strange lands. Unfortunately, much of what we find is not particularly conducive to adventure and deep exploration at all.

Thus, as one small dissenting voice against the tide, I have included Part II to help those who want to go much deeper than most of those around them and avoid the numerous cultural sidetracks and

disempowering voices that will keep them from their goals. It is as much a laundry list of my pet peeves as it is anything else, but I am happy to own my neuroses and make them overt. While I may be fooling myself, I think this section, while a bit harsh and probably disrespectful, is likely to be helpful to someone who also wishes to go against the grain and become an actual meditation master.

The real dangers that come from using a cutting tone are that it will alienate both readers for whom such a tone is simply not helpful and those who could really benefit from such a tone but do not want to admit this. Worse, it may cause others to agree too strongly, thinking,

Introduction to Parts II & III

“Oh, yes, even though that Daniel fellow sometimes writes like a raving lunatic, he and I are really on the same side. We know what is going on.

Those over there are the ones who really need to hear this.”

We all need to hear the points made in this book, myself included, though not necessarily in the style presented here. The ideals and standards presented in this book are very high so that they will be able to be applied universally. Further, the numerous traps and pitfalls presented in this book are also so common that all of us need to be wary, reflecting regularly and honestly on how we have fallen into them once more.

There are quite a number of very readable, helpful and friendly dharma books out there, e.g. Jack Kornfield’s encyclopedic masterwork, A Path with Heart, many of which are loaded with brilliant statements that should basically shock and confound the reader, hitting at the very core of their sense of identity with the deadly accuracy of a Master of Zen Archery. However, as they have been written in a style that is so completely accessible, these statements have nearly the opposite effect, creating a mushy comfort in the reader with statements that should have stopped them in their proverbial tracks and provoked deep inquiry.

I have grown tired of people routinely quoting profound dharma statements from such works as if this represents their understanding when they have no idea what they mean. They seem to derive some false comfort from being able to parrot the masters. While I can understand the appeal of behaving in such ways, as I have done so myself on numerous occasions, I will do my best to keep the second two parts of this book from contributing to this phenomena. Thus, I have intentionally written some sections of Parts II and III in a style that is designed to sound combative and abrasive. Also, I must admit that it was fun to write that way.

It should be noted that if you got through Part I (which I tried to make very “accessible”) without being stunned at the staggering profundity of the statements made on nearly every page, then you either have no need to read this book or you fell into the trap I just mentioned above. I think that most spiritual practitioners could and should become very much more comfortable admitting what they don’t know and 89

Introduction to Parts II & III

seeking clarification. The times when I myself have failed to do so have been much to my detriment.

In these next two parts, I will often mention very specific high states and attainments for the purpose of attempting in some small way to refocus Buddhism on those things that go far beyond philosophy, psychology, and dogmatic religion. It is full enlightenment that finally makes the difference and was, according to the Buddha himself, the whole reason for all of this. Unfortunately, even fairly rational adults can suddenly lose the ability to stay in touch with ordinary reality when such language is used, and I will do my best to try to counteract this and bring things back down to Earth whenever possible.