As incarnated beings we are bound to one or other of these complexes, either an inferiority complex or a superiority complex. And for the purposes of spiritual Self Evolution it is far better that we have a superiority complex, because an inferiority complex can cripple us for a whole life-time.
We think sometimes ”Who do i think am I to …etc”, or ”Who do you think you are…?”
Precisely. Who am I/ Who are you?
I am That. You are That.
The Christed One. The awakened Buddha. The Illumined Seeker.
Wholly awakened already.
Do we imagine that awakening only happens to others? Do we proceed along slavishly thinking that the other becomes a Buddha, but not ourselves?
Divine Pride is a concept in Tibetan Yoga. it is used in conjunction with visualisation of the deity or Yidam. It is not simply a question of for the duration of the practice that one subscribes to the notion that one is the deity. No. One takes that visualisation of Shambhala and the Buddha nature out into the ”real” world, and knows that the activities of one’s own ordinary life, the enjoyments and the discomforts, are all the activities of the embodied divinity.
To ensure this pride is not merely mundane pride which is a symptom of an inferiority complex, one cultivates the attitude of Boddhichitta, or compassion for all the other selves in the manifested world. One is the embodied divinity for the purposes of Service, for the purpose of ensuring the liberation of all beings from suffering, and not for the petty glorification of one’s own small self.
”When you see yourself as a deity, you should feel that you are the real emanation of the deity. Don’t think that you are just pretending; you should be convinced. Then, like the actor who remains in character even after the play is finished, you might surprise yourself to find that you have actually become the deity.
Such divine pride – the strong sense of actually being the deity – is crucial. With it, tantric transformation will come naturally and be very powerful. Those people who think that tantra is only involved with pretending to be a deity are completely mistaken.”
~ Lama Yeshe
Divine Pride recognises that we are all parts of the One spiritual essence. There is no division between those who ”can” and those who ”cannot”. The only limitations are the ones we put on ourselves, a crippling refusal to know our own infinite, blissful Light.
”Compassion is the very motivating force behind one’s spiritual practice as a whole. By carefully examining the range of suffering to which all sentient beings are vulnerable, one becomes moved by a powerful urge to protect everyone from fear and suffering. With one’s present, limited abilities, how can one do anything more than temporarily relieve the pains and sorrows of others, never truly protecting them from the underlying causes of misery? With faith in the power of the spiritual awakening of a buddha and in one’s own buddha nature, which enables one to realize that state of enlightenment, in which one’s deepest capacity for wisdom, love, and power is fully manifested, one brings forth the motivation of a bodhisattva: to achieve perfect spiritual awakening for the benefit of all beings. This is the spirit of awakening that lies at the core of the entire Mahayana tradition, including Vajrayana”.
The habitual propensities that structure our ordinary sense of personal identity and our environment can, however, be overcome through the ingenious practice of pure vision, by which-inspired by our own faith in or intuition of the all-pervasive buddha nature-we imagine all appearances to be expressions of the Buddha’s body, all sounds to be the Buddha’s speech, and all mental events to be the mind of the Buddha. This practice is coupled with the cultivation of divine pride, in which we identify our Vajrayana guru, ourselves, our spiritual friends, and all other beings as emanations of the Buddha, in this case, Kãlacakra. By so purifying our vision and identification of ourselves and others, the world increasingly arises to our experience as a pure manifestation of enlightened awareness, and our progress to spiritual awakening is enormously expedited.
Extracts from ~ http://www.wisdom-books.com/ProductExtract.asp?PID=14796
Similar thoughts in the Gnostic Christian tradition…
Partzuf is personifications of the Divine. Aspects of God..what we call deity. The anthropomorphism of the infinite Being. Jung called it ”Divine Archetype”. (For my own information.)
I will share with you that, although we share many different practices of union with Partzuf, remember the simple essence of union with Partzuf. It is this. Envision the Holy Partzuf of your heart’s desire appearing in the space before you radiant with glory – in body of glory, and commune with that Holy One, and see that Holy One smiling upon you and blessing you, and then envision that Holy One merging with you, and abide in oneness (at-one). If visualization is difficult, then feel the Living Presence of the Holy Partzuf with you, and do the same, and feel that Living Presence of the Holy Partzuf merge with you, and abide in oneness just the same. This is the essence of union with Partzuf, and it is simple and is accessible to one and all alike – we can teach this to little children and they will understand. Praise God!
There is divinity within everything, God is in everything and everything is in God – this is what souls experience and know when they awaken and are realized!
Faith and devotion, these are essential qualities of a soul stirring from its long slumber, and wisdom, understanding and knowledge, joined with love and compassion, these, along with other Divine Attributes, are qualities of a soul individuating and becoming a true human being – a spiritual human being. As souls awaken and are realized, more and more they are unique and individual embodiments of the Divine Attributes, of the Messiah and Shekinah; hence, emanations of the Living Presence of the Infinite One, Yahweh Elohim.
~ Tau Malachi
OM TAT SAT