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Mara in Buddhism, is the demonic celestial king who tempted Prince Siddhartha (Gautama Buddha) by trying to seduce him with the vision of beautiful women.
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I remember once seeing a crow hovering above a lump of fat on the ground. But the lump turned out to be a rock, hard and inedible; the crow flew away in disgust. Buddha and Mara are figurative ways of portraying a fundamental opposition within human natures. When Buddha-nature prevails, fixations ease and the world brightens, revealing itself as empty, contingent, and fluid. When Mara-nature dominates, fixations tighten, and the world appears opaque, necessary, static. Buddha-nature and Mara-nature are inseparable.
Like a valve that can either be opened or closed, this organism has the capacity to unfold Buddha or shut down Mara. My womblike nature suggests that I am not the necessary, static self I feel myself to be, but a contingent creature with an extraordinary but often untapped capacity for growth and change. My Mara-nature, however, is that side of me that compulsively resists such transformation, refuses to be touched and impregnated with any ideas other than its own certainties, and stubbornly clings to the illusion of being a frozen and isolated self.
While a perspective allows the possibility of pursuing a path into the unknown, a position ensures that you never stray from the territory you have already staked out. What was once a perspective can crystallize into a position. Convinced that you were moving ahead, you find that you have only traced another circle.
Your new book, Living with the Devil , seems to argue that the Buddha still experienced troubling thoughts and emotions after he attained nirvana. This is the only way I can explain passages in the early canon in which Mara keeps appearing before and challenging the Buddha after his enlightenment. That does not mean, however, that the Buddha was affected by these thoughts and emotions in the same way we are. His enlightenment enabled him to have a radically different relationship to these things, such that he was freed from their domination.
Only when he died, and entered parinirvana [the complete cessation of personality and sensory experience] was his freedom no longer restrained by residual karma. This suggests that as long as one is living in a body, in the sensory world, one is still tied in some way to the forces of greed, hatred, and delusion—even if one is a Buddha.
The Demon Mara
Otherwise, how do you make sense of the numerous passages in which Mara confronts the Buddha after the enlightenment? Buddha is said to have conquered Mara, but Mara keeps on reappearing. What can that mean? That Mara exists independently of the Buddha. Yes, which is precisely what I have difficulty with. Traditional Buddhists would argue that Mara is a god, a deva , who comes down to earth, has a little chat with the Buddha, then goes off again. Not only does it take us away from our direct experience of the world, but it also dehumanizes the Buddha. In being represented as perfect, the Buddha loses something of his humanity.
The origins of hatred, craving, and so on would seem to be found in our own evolution. Unless, of course, one adopts the supernaturalistic notion of a formless, ethereal mind that somehow inhabits and affects the body while being essentially different from it—a dualistic idea I find hard to comprehend. Published by Penguin Books. A paperback book. Erricker, Clive Buddhism. Part of the TeachYourself Books series.
Buddha Devil Worship
Hinnells, John R. Currently professor of theology at Liverpool Hope University. The Penguin Dictionary of Religions. Originally published References to this book simply state the title of the entry used. Ling, Trevor Buddhism and the Mythology of Evil. I was greatly intrigued by the above excerpt from an interview with the Dalai Lama a Tibetan Monk and Carl Sagan a famous physicist.
I spent years doing Vipassana meditation to study both the contents of my own mind and the nature of reality. During this time, I began to study Tibetan Buddhism extensively. Subsequently, became interested in Vajrayana , a branch of Buddhism with distinct occult elements. I delved into this world of sorcery and belief systems diametrically opposed to my own.
I became beguiled by pictures of wrathful Yidams and stories of powerful Ngakpas sorcerers. That interest in occultism eventually spread to the West, when I came across a friend in college who identified as a Satanist. He was shunned by many around him and he was proud of it.
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Initially I thought this was a little cliche, but as I got to know him I learned there was a method to his madness. Satan is not simply the harbinger of Evil and Destruction. He represents individualism, and opposition to dogmatic belief…For me, Satan is a symbol of opposition against the status quo. While interesting, satanic doctrine itself seemed to shun spirituality entirely. One day, I found myself reading some occult books by Michael W. Ford, a rather prolific occultist who wrote a number of treatises on black magick. I found something intriguing. After a quick Google search, I came across his book Wisdom of Eophoros , where he underlies a number of Luciferian tenants, some of which share many similarities with Buddhist thought.
It drew me in. In his book, Ford mentioned many traits that a Luciferians are said to possess, including Tolerance, Strength, Strategy, Self Reliance and Accountability. They also believed in pursuing passion in the arts and sciences and questioning all you found.
Instead, the Buddha refocuses the disciples attention toward the pragmatic. In the sutra, he provides the analogy of a man struck by a poisoned arrow. Because of this wound, the man is slowly bleeding out. The Buddha then recreates a scenario in which the passerby who were supposed to help the man begins to question how he was shot, why he was shot, and when he was shot with the arrow. Of course the Buddha sees this as ridiculous, as asking these questions just distracts from the emergency. Instead, they should turn their attention to the issue at hand, otherwise the man will die due to negligence.
In both Buddhist and Luciferian thought we are beings in a wretched condition. This is because of a lack of focus on what matters and ignorance of our true nature. In both ideologies self-improvement, the correct perception of reality, and transformation are the keys to a successful and happy life.