Part two

The point of real confidence is to eliminate fear – or rather, illuminate fear.
We become the “Eliminatti” (that’s for those of a conspiratorial bent 🙂 !)

There are two ways of looking at objective and subjective. Objective is seen as fact and subjective is seen as opinion. Or…objective is seen as fact, and subjective is seen as personal experience of the facts.

This coincides with learning the facts about the Dharma (objective), and the actual experience of the Dharma (subjective). As an example: all Tibetan lamas study and practise the same Dharma teachings. However, they each express or manifest those teachings in different ways. To illustrate: there are four brothers, all tulkus and sons of a highly realised lama. The students of two of these sons may participate in retreats together, but this doesn’t apply to students of the other two brothers. They can if they complete the basic introductory courses, but there is a different emphasis – a different feel – in the teachings of these two sets of brothers. I have had “the pointing out instruction” from both…and there is a difference.

The point I’d like to make is that we can learn facts – and argue about them, as many Buddhist do – but when it comes to genuine experience, there is nothing to argue about. It’s just a pure heart – and not merely the claim to have a pure heart, which takes us back to ‘this and that’, and the objective arena.

A further example: I watched a TV programme where three master chefs each trained a protege who then cooked a meal for their master chefs’ mentors. The dishes were cooked to ‘perfection’ according to the tradition of each master, showing objective understanding. When presented to the three mentors, they each in turn concluded that the food was either over cooked, under cooked or just right, showing subjective experience. No one was wrong!

When we experience subjectively, it is the empirical experience before comment. Then we may express this an an opinion – a personal view – or express experience through wisdom-radiance for the benefit of others.

Expressing subtle distinctions
may not please everyone.
Even petunias can’t do that

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