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Lions Roar : March 2006
mean that you are done with school altogether. You have to come back to class, you have to work with your teacher, you have to do more homework, precisely because you were successful. You have more work to do. .....:i .....:i E--< o ::r: V) NEXT IS THE EXPERIENCE of vip ashy ana, which is a sense of fundamental awareness. Such awareness acknowledges the bound- aries of non-awareness, the boundaries of wandering mind. You begin to realize the boundary and the contrast. Your awareness is taking place and your confusion, your mindlessness, is also taking place. You realize that, but you don't make a big deal about it. You accept the whole situation as part of the basic awareness. Not only are you aware of your breath, your posture, and your thought process, but you are fundamentally mindful and aware. There is a sense of totality. You are aware of the room; you are aware of the rug; you are aware of your meditation cushion; you are aware of what color hair you have; you are aware of what you did earlier that day. You are constantly aware of such things. Beyond that there is non- verbal, nonconceptual awareness that doesn't talk in terms of facts and fig- ures. You have a fundamental, somewhat abstract level of awareness and of being. There is a sense that "This is taking place. Something is happening right here." A sense of being-experience without words, without terms, without concepts, without visualization-takes place. It is unnameable. We can't call it "consciousness" exactly, because consciousness implies that you are evaluating or conscious of sensory inputs. We can't even really call it "awareness," which could be misunderstood. It's not simply awareness. It's a state of being. Being z o V) Q ::r: >-< ÇQ o E--< o ::r: p., Chögyam Trungpa lecturing on the Tibetan Buddhist Path at the first summer session of the Naropa Institute. SHAMBHALA SUN MARCH 2006 47