this is the book by mistake
Correct views have the ability to lead us to liberation, while incorrect views increase the delusions of our mind by fanning the flames of anger and increasing our sense of superiority and pride. That is why we need a proper orientation or correct view when we embark on the path.
Correct view is in fact our spiritual vehicle, the transport we use to journey from the bondage of samsara to the liberation of nirvana. Conversely, incorrect views have the potential to lead us off course and, like a poorly constructed raft, will cast us adrift and deposit us on the shores of misery. There is no separation between the vehicle that transports us to our spiritual destination and the views that we hold in our minds.
We have to think about views and viewpoints quite carefully. Buddhism states that our normal views inhibit us and chain us to the limited condition of samsara, whereas the correct view can lead us to our ultimate spiritual destination. We should not conclude from this—although modern Western Buddhists often do—that meditation is all about getting rid of views or that all views will hinder us from attaining our spiritual goal. This assumption is based on the legitimate premise that Buddhist teachings emphatically identify the need to develop a non-conceptual wisdom mind in order to attain liberation and enlightenment. However, many people mistakenly think that this implies that we do not need to believe in anything and that all forms of conceptuality must be dispensed with right from the beginning. It is only incorrect views that we need to overcome. The correct and noble view is to be cultivated with great diligence.
Right view - the first of the eighfold noble path
In the Buddha's early discourses on the Four Noble Truths, the Noble Eightfold Path begins with the cultivation of the correct view. For example, even if we have no intention of becoming a Buddhist, a desire to practice meditation indicates that we already think of our lives as incomplete and are seeking ultimate fulfillment in something "spiritual." This kind of thinking actually requires a lot of conceptual categories, schemas, and preexisting beliefs. This is why it is not possible to simply jettison the things we believe in. We may not be conscious of their machinations but they are there, which is why it is difficult to jettison the things that we believe in.
Our meditative experiences may be independent of our particular viewpoints, but we need those viewpoints to guide us toward an appropriate understanding of those experiences. Without a conceptual framework, meditative experiences would be totally incomprehensible. What we experience in meditation has to be properly interpreted, and its significance--or lack thereof--has to be understood. This interpretive act requires appropriate conceptual categories and the correct use of those categories.
That is not to say conceptual categories will render our meditative experiences fully comprehensible or that they will produce the liberated state. It is rather that we would not be able to make any sense of our experiences without them. While we are often told that meditation is ab'~[i~ emptying the mind, that it is the discursive, agitated thoughts of our mind that keeps us trapped in false appearances, meditative experiences in fact are impossible without the use of conceptual formulations.
It is therefore extremely important to try to understand medithtive
experiences by consulting the historical literature that describes
them. We should endeavor to know which sorts of mind states
are conducive to meditative experiences and which are detrimental.
We would also gain insight into the type of meditative experiences
we should regard as confirmation of spiritual progress and
providing of reassurance and, conversely, the sort to regard
as signs of having gone astray, or as pure indulgence in egotistical