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Lions Roar : May 2011
SHAMBHALA SUN MAy 2011 18 presents a sudden attack as the result of a well-trained army. The ability of the warriors to jump into the situation comes from not living in the deception of past or future. They are immediately in the present. since they are comfortable in the present and be- cause their virtue is up-to-date, they have left nothing exposed; there is nothing to fear. knowing themselves and understanding the situation enables them to leap. in our own case, lack of abruptness indicates ambivalence to- ward ourselves and our environment. We feel cautious and over- analytical. We would like to lead life with a thirty-second delay. rather than addressing deception at the root, we would rather not live fully. Our hesitancy is an attempt to cover our exposed areas. We cannot truly be brave. The inability to show up in our life at the moment of truth is a mockery of our own supposedly spiritual principles. it is all too easy to become entangled in mockery’s trap, where we read without doing, write without living, speak without invok- ing, or meditate without realizing. To stay in this trap is danger- ous for the warrior, for it creates a husk of detachment. Because this husk is invisible, we are unable to see our own deception. as for why we are often unable to leap, it is a matter of be- ing attached to our habits, and at the same time, frightened of egolessness. habit is synonymous with ego. We do not want any- thing to penetrate us. We see situations that are immediate or uncomfortable as threatening; they are threatening our habit. We are afraid of taking that leap. egolessness indicates freedom and space. Leaping into that space is the shambhala principle of true spirituality entering into our entire life. abruptness is the moment we show the depth of our charac- ter as well as our training. it shows that we have established the reasons we want to live and manifest according to the princi- ples of awakenment. We have worked through habitual patterns and laziness. With abruptness—that moment when we switch our allegiance from habitual pattern to awake mind—we move forward. We shed our cowardice, traversing from indecision and fear into genuineness and lucidity. if there are any threads of deception, they are quickly exposed. We have left the land of make-believe and entered the moment of actually embodying warriorship principles. in this dark age, what we think is good for us is bad for us, and what we think is bad for us is good for us. as they say in golf, “if it feels wrong it’s probably right.” We do not know what is good for us, and this confusion perpetuates samsara, the setting sun. in fact, a sudden burst of bravery is the only way to break the confused In this dark age, what we think is good for us is bad for us, and what we think is bad for us is good for us. As they say in golf, “If it feels wrong it’s probably right.” magnetic polarity between good and bad. Like pulling two magnets apart, when we do it slowly we can feel the intensity of the magnetic pull, but if we do it suddenly, we break the karmic attraction. Leaping gives us perspective. at that moment, we see what we should avoid. We may encounter turbulence when we leap, which is simply the last gasp of the ego still trying to reject what is good for us. Our outrageousness in leaping does not come from insecurity, wildness, or in- sanity. This kind of leap is a form of con- fidence, a confluence of wisdom mixed with bravery. it has a quality of enlight- ened calculation and chutzpa, awakened audacity. The Tibetan word is photsö, “accurate assessment.” We have, through enlightened assessment, calculated how to go beyond the magnetic pull of the setting sun. We know deep inside that we can do it—and that we must do it. in a nutshell, this moment of leap means not abandoning our life. con- stantly we must be engaging. The abil- ity to be abrupt indicates having a true sense of ourselves. We are not afraid to put ourselves on the line. since we are not cowardly, we are not intimidated by un- foreseen events. Trusting our training and our motivation toward virtue gives us a constant springboard from which to leap. We no longer camouflage ourselves intel- lectually in spiritual paraphernalia. There is nothing to hide. in the meditative discipline, this prin- ciple of abruptness is the notion of going directly to the nature of one’s mind. if one does not suddenly arise, one will inevitably get lost transitioning from the conceptual mind of cowardice to the wisdom mind of bravery. The reason we leap is that the wisdom mind is inherent and intrinsic. in shambhala it is known as “basic goodness.” at any moment in our day we can take that leap of abruptness, the second type of bravery. The more we practice jumping over fear, the more natural and relaxing it will feel to be present. We will discover that opportunities for bravery are hap- pening continuously. Through the power of the immediate moment, the world is always beckoning us to be brave. ♦