I'm not praying to a diety in my morning prayers, I've not had to incorporate anything of the Bible for instance- but I have gained a lot of respect for the Bible and its followers. The practice of precepts from this point of view demands a rigorous honesty and a regular self-examination.
Why do we do this? What is God like? We have not always been 9 essays buddhism 12 steps recovery with understanding and support in the past. The practice of bowing, of offering incense, of working or walking with mindful attention is also a physical practice of the Third Step, as is meditation.
Obviously, such a transformation does not occur at once by a single act of will. If a monk had transgressed the guidelines, he would make confession of his fault, receive whatever corrective was considered necessary and the Sangha would be pronounced pure.
In a Buddhist understanding, reality is not so divided, but rather all of a piece. Speaking our Fifth Step to a sponsor can create a new context for self-examination and help us to exit the solitary confinement of internalized guilt and shame.
But we usually are not willing or able to face the full cost of our addiction. The eye cannot see itself. Or this power can be something as undefined but deeply felt as the process of our own recovery.
If we do not know, we are open to learning, open to experimenting and open to not characterizing our experiences as successes or failures. And yet, aided by the Steps, our sponsors, our friends in recovery, by meetings and our spiritual practice, we continue 7 We also cut off the idea that we can go back, that somehow we can make the old way of life work.
In many instances we shall find that though the harm done others has not been great, the emotional harm we have done ourselves has. In our active using, we narrow and narrow our vision of who we are, what we are and can become 14 The boundaries become claustrophobic.
While acknowledging that there is an acute sense of something missing in us, Buddhist teaching denies that this is actually so. One is choosing freedom from fixed ideas of who we are, and who we can become.
We are not accountable because we don t count.
These consequences can either be immediate and obvious [If I throw the glass against the wall, it will break. Our nevers have become not-yets; and our not-yets have become horrible realities. This is just as difficult as it sounds. Perhaps they will come again.
Those tactics can work for a while, can work somewhat, can be better than the alternatives. Faith, though, is an attitude of mind rather than a belief in a specific set of propositions. Once again, the answer lies in looking to the function rather than the definitions.
If we declare our intention to be of service, we must let go of how that service may present itself. The idea that we are either too good or too bad to mix on an equal basis with others has the function of separating us from the company of those we have come to see as threats. But we can begin by experimenting with our behavior.
So, my amends stayed somewhat limited, mostly to family members, and there are still plenty of things I regret from my drinking years that I've never been able to address in this way. Or we can tell ourselves I m too bad or far gone or undeserving or stupid or unworthy for AA.
We saw that it was not necessary to define too closely or too narrowly the nature of that higher or broader or deeper power or even to have too precise an idea of what sanity is. Really, the only doubts I had were a while later when I really started identifying with the AA's despite not having the "allergy".
If we could imagine them, they would be grounded in our disease. In Steps Six and Seven we declare our willingness to be changed by acknowledging our destructive characteristics and asking that they be removed.
Rather who we are begins to stretch beyond our customary definitions to include the other as well. In AA, all of our recovery work can be traced to the initial conversation between Bill W. Another possible understanding of the saving power can be something like what is sometimes called Buddha nature.
We want to break the prison barriers of our small self. Part of my imperfection is that plenty of times, I still cling to ego -- and I suffer for it. What is necessary is understanding the aim of the discipline rather than clinging to the rule as an absolute.
We will need to talk about our suffering, no matter the origin of it. It may suggest the avenging deity that many of us grew up with, ready to catch us in any transgression, more familiar with punishment than love and who expected no less than perfection from us.Sep 05, · Re: Problems with "9 Essays: Buddhism & The 12 Steps" Post by Viscid» Wed Sep 04, pm I'm not sure how important being technically accurate about Buddhist philosophy actually is when appealing to it in an attempt to recover from an addiction: your philosophy should be that which best supports your recovery.
Sep 23, · I felt threatened by my own failures, afraid of being wrong, of losing face. From a Buddhist viewpoint, this is about protecting the illusion of self, the constructed ego. 9 Essays Buddhism & The 12 Step Model of Recovery. 3 introduction These essays have grown from the Meditation and Recovery group which began meeting weekly at the San Francisco Zen Center in As we have studied the Steps and Buddhism together, sometimes from one perspective, sometimes from the other, our collective experience.
9 Essays. Buddhism & The 12 Step Model of Recovery int ro duc t ion These essays have grown from the Meditation and Recovery group which began meeting weekly at. Compatibility of Buddhism with the 12 Steps.
and make this message available to others in need of recovery. (Step 12) Twelve Steps and the Four Noble Truths. It is also possible to look upon the 12 steps as containing the four noble truths and eightfold path: * There is suffering. group. The criteria for leading are five years in a Twelve Step program and having taken Buddhist precepts.) The floor is then opened for discussion for another twenty or twenty-five minutes and we end with a final five minute meditation and offering of merit.
The meeting lasts for an hour and a half.Download