Shambhala Glossary

These are a few of the key terms that you may come across in the classes and retreats that you engage in at the center.
AUTHENTIC PRESENCE: The basic idea of authentic presence is that, because you achieve some merit or virtue, therefore that virtue begins to be reflected in your being, your presence. So authentic presence is based on cause and effect.

ARROGANCE: “When you are fully gentle, without arrogance and without aggression, you see the brilliance of the universe.” “You develop a true perception of the universe. The basic obstacle to gentleness is arrogance.

AWAKENED HEART: “Awakened Heart comes from being willing to face your state of mind.” When you awaken your heart in this way you find, to your surprise, that your heart is empty. Through the practice of meditation and sitting still you find that your heart is empty; you are looking into outer space.” By simply letting yourself be, as you are, you develop genuine sympathy towards yourself. When you awaken your heart this way, you find, to your surprise, that your heart is empty.

BASIC GOODNESS “If we are willing to take an unbiased look, we will find that, in spite of all our problems and confusion, all our emotional and psychological ups and downs, there is something basically good about our existence as human beings. We have moments of basic non-aggression and freshness…it is worthwhile to take advantage of these moments…we have an actual connection to reality that can wake us up and make us feel basically, fundamentally good.”

BRAVERY: “The key to warriorship and the first principle of Shambhala vision is not being afraid of who you are. Ultimately that is the definition of bravery: not being afraid of yourself.”

CHEERFULNESS: “Relaxing with oneself and picking up on the possibilities of basic goodness.” “…you can pick up on the possibilities of Basic Goodness and cheer yourself up.”

COCOON: “an enclosed familiar world in which we can hide or go to sleep…shield ourselves from the vision of Great Eastern Sun.” “The way of cowardice is to embed ourselves in a cocoon…perpetuate habitual patterns. When we are constantly recreating our basic patterns of behavior and thought, we never have to leap into fresh air or onto fresh ground.”  “In cocoon there is no idea of light at all, until we experience some longing for openness … When we begin to examine that comfortable darkness-look at it, smell it, feel it-we find it is claustrophobic. So the first impulse draws us away form the darkness towards the light of the Great Eastern Sun” is a longing for ventilation. As soon as we begin to sense the possibility of fresh air, we realize that our arms and legs are being restricted. We want to stretch out and walk, dance even jump. We realize that there is an alternative to cocoon: we discover that we could be free from that trap. With that longing for fresh air, for a breeze of delight, we open our eyes, and we begin to look for an alternative environment for our cocoon. And to our surprise, we begin to see light, even though it may be hazy at first. The tearing of the cocoon begins at that point. …when we look back to the cocoon and see the suffering that takes place in the world of the coward, that inspires us to go forward in our journey of warriorship.”

COMPASSION: “Compassion for human beings is able to join heaven and earth…the ideals of human beings and the ground where human beings stand can be joined by the power of the master warrior.”

CONFIDENCE:  “shining out, rejoicing while remaining dignified”, “free from competition or one-upsmanship,” “possessing an unwavering state of mind that needs no reference point.”

COWARDICE: “The coward lives in constant terror of space. When the coward is alone in the forest and doesn’t hear a sound, he thinks there is a ghost lurking somewhere. In the silence he begins to bring up all kinds of monsters and demons in his mind. The Coward is afraid of darkness because he can’t hear anything. Cowardice is turning the unconditional into a situation of fear by inventing reference points, or conditions, of all kinds.”

DARING: “In order to overcome selfishness, it is necessary to be daring. …in order to overcome our hesitation about giving up our privacy, and in order to commit ourselves to others’ welfare, some kind of leap is necessary.” “In the practice of meditation, the way to be daring, the way to leap, is to disown your thoughts, to step beyond the hope and fear, the ups and downs of your thinking process. You can just be, just let yourself be, without holding on to the constant reference points that mind manufactures.”

DECORUM, WARRIOR’S: “The warrior’s decorum is this natural togetherness and calm, which comes from a feeling of being in harmony with yourself and with the environment. You don’t have to fit yourself into situations, but situations fit naturally.

DIGNITY: “The human potential for for intelligence and dignity is attuned to experiencing the brilliance of the bright blue sky, the freshness of green fields, and the beauty of the trees and mountains. We have an actual connection to reality that can wake us up and make us feel basically, fundamentally good. Shambhala vision is tuning in to our ability to wake ourselves up and recognize that goodness can happen to us. In fact, it is happening already.”

DISCIPLINE: “In the Shambhala tradition,…discipline is connected with how to become thoroughly gentle and genuine. It is associated with how to overcome selfishness and how to promote egolessness”The dralas are elements of reality-water of water, fire of fire, earth of earth-anything that connects you with the elemental quality of reality, anything that reminds you or the depth of perception. Dralas [are] in the rocks…trees…mountains… a snowflake or a clod of dirt. What ever is there…those are the dralas of reality. when you make that connection…you are meeting the dralas on the spot.  “The basic definition of Drala is ‘energy beyond aggression’.”

INVOKING DRALA: “If we are thoroughly trained in the disciplines of warriorship,then by invoking the drala principle, we can reawaken that intimate connection to reality.” … “When you invoke drala, you begin to experience basic goodness reflected everywhere-in yourself, in others, and in the entire world.” … you begin to view the universe as sacred world.”  “You see that you can actually organize your life in such a way that you magnetize magic, or drala, to manifest brilliance and elegance in your world. The way to do this is divided into three parts, which are called the three ways to invoke drala.”

  • External Drala: “Invoking magic in your physical environment; how you organize and care for your space is creating harmony in your environment in order to encourage awareness and attention to detail, promoting the discipline of warriorship.”
  • Internal Drala: “Invoking drala in your body.” “Basically, the experience of internal drala is that you feel oneness in your body-oneness in the sense that your head, your shoulders, your torso, your arms, your genitals your knees, your legs, and your toes hang together as one basically good human body. All of your sense perceptions work as one unit, as one basic goodness, one expression of basic health.” (pg 111)
  • Secret Drala: “Secret Drala is the product of invoking the external and internal drala principles. Because you have synchronized sacred environment and your body so beautifully, you provoke tremendous wakefulness and nowness in your state of mind.” Secret Drala is experiencing that very moment of your state of mind, which is the essence of nowness. You actually experience being able to connect yourself to the inconceivable vision and wisdom of the cosmic mirror on the spot. …you realize that this experience of nowness can join together the vastness of primordial wisdom with both the wisdom of past traditions and the realities of contemporary life. …you begin to see how the warrior’s world of sacredness can be created altogether.”
  • Ultimate Drala “the imperial rulers of Shambhala, who are called the Rigden Kings are the inhabitants of the cosmic mirror. They are the primordial manifestation of the wisdom of vast mind, the ultimate wisdom of drala. Therefore they are referred to as ultimate drala. Ultimate Drala has three characteristics [or qualities].”
  • [Three Qualities of Ultimate Drala]:
  • “First it is primordial,…going one step beyond before we ever think of anything at all.”
  • “The second quality is unchangingness. There are no second thoughts…
  • The third quality of ultimate drala is bravery.””…Once having made a connection to ultimate drala, it is possible for the primordial wisdom and vision of the Rigden Kings to be passed down to the level of human perception….the vastness of perception can be captured in simplicity, a single perception, on the spot. When we allow vastness to enter our perception, then it becomes drala; it becomes brilliant and luminous – magical. When we have this experience, then we are meeting what are called the inner dralas…empowered by the wisdom of the Cosmic Mirror, the Rigdens, to manifest brilliance and elegance in this phenomenal world. The inner dralas are divided in to the mother and father lineages.”[The Two Lineages of Inner Drala]
  • The “Mother lineage represents gentleness,
  • the Father lineage represents fearlessness… (pg 175) The third quality of inner drala is intelligence or discriminating awareness, which binds together gentleness and fearlessness. With discriminating awareness, gentleness is not ordinary gentleness, but it becomes the experience of sacred world. And fearlessness goes beyond bravado to manifest elegance and richness in a person’s life. So the basic sharpness of awareness binds gentleness and fearlessness to create the warrior’s world of vast but appreciative perception.” (pg 176)

“The best and only way to invoke Drala is by creating an atmosphere of bravery.” (pg 108) “By invoking the external and internal drala principles, you raise a wind of energy and delight in your life. You begin to feel natural power and upliftedness manifesting in your existence. Then, having raised your windhorse, you can accommodate whatever arises in your state of mind. There is no problem or hesitation of any kind. So the fruition of invoking secret drala is that having raised windhorse, you experience a state of mind that is free from subconscious gossip, free from hesitation and disbelief. You experience the very moment of your state of mind. It is fresh and youthful and virginal. That very moment is innocent and genuine. It does not contain doubt or disbelief at all. It is gullible, in the positive sense, and is completely fresh. Secret Drala is experiencing that very moment of your state of mind, which is the essence of nowness. You can actually experience being able to connect yourself to the inconceivable vision and wisdom of the cosmic mirror on the spot. At the same time, you realize that this experience of nowness can join together the vastness of primordial wisdom with both the wisdoms of past traditions and the realities of contemporary life. So in that way, you begin to see how the warrior’sworld of sacredness can be created altogether.” (pg 114-115) “Bravery means you are not giving in even to any potential doubt; in fact, there is no room for any doubts whatsoever in this realm. (see Bravery)EGOLESSNESS: “…training yourself to be a warrior is learning to rest in basic goodness, to rest in a state of complete simplicity…that state of being is called egolessness. Egolessness is very important to the Shambhala Teachings. It is impossible to be a warrior unless you have experienced egolessness. Without egolessness, your mind will be filled with yourself, your personal projects and schemes. Instead of concern for others, you become preoccupied with your own ‘egofullness,’ The colloquial expression of someone who is “full of himself” refers to this kind of arrogance and false pride.” (pg 70) [Egolessness is] “resting in basic goodness, resting in a complete state of simplicity”, the truth of non-reference point”…”The fruition of the warrior’s path is the experience to primordial goodness, or the complete, unconditioned nature of basic goodness. This experience is the some as the complete realization of egolessness, or the truth of non-reference point.”

NON-REFERENCE POINT: “The discovery of non-reference point, however, comes only from working with the reference points that exist in your life. By reference points here, we simply mean all of the conditions and situations that are part of your journey through life: washing your clothes, eating breakfast, lunch and dinner, paying bills. …you have reference points that are connected with how you express your emotions.” (pg 154) “The principles of warriorship are concerned…with learning to appreciate…those mundane reference points. But then, by relating with the ordinary conditions of your life you might make a shocking discovery…while doing any little ordinary thing, that reference point might bring an experience of non-reference point…When you put on your make up, you might discover that you are putting cosmetics on space. You are beautifying space, pure nothingness.” “The warrior, fundamentally, is someone who is not afraid of space.”(pg 155) “The setting sun world is afraid of space, afraid of the truth of non-reference point. In that world, people are afraid to be vulnerable. They are afraid to expose their flesh, bone, and marrow to the world outside. They are afraid to transcend the conditions or reference points they have set up for themselves. In the setting-sun world, people believe, absolutely, in their reference points…But what are they protecting themselves from? Space.” (pg 153-54)

EXERTION: “The sense of exertion is not speedy, aggressive or heavy handed; rather your are relaxed and energized. You are constantly inquisitive, but your awareness is also disciplined, so you accomplish every activity without difficulty, and you inspire those around you to do the same.” (pg 165)
FEAR: “Fear can take many forms.” “We are petrified of our death. We are afraid we can’t handle the demands of the world. We feel that our own lives are overwhelming and confronting the rest of the world is more overwhelming. Then there is the abrupt fear, or panic, that arises when new situations occur suddenly in our lives.” (pg 47) (see The Setting Sun Vision”)
FEARLESSNESS: “Acknowledging fear is not a cause for depression or discouragement. Because we possess such fear, we also are potentially entitled to experience fearlessness. True fearlessness is not the reduction of fear, it is going beyond fear” “…is being able to respond accurately to the phenomenal world altogether. In order to experience fearlessness, it is necessary to experience fear. (Fearlessness is) “going beyond fear, beginning when we examine our fear our anxiety, nervousness, concern and restlessness.” (pg 49) “fear evolves into fearlessness naturally, very simply, and quite straightforwardly.” (pg 50)FOUR DIGNITIES OF THE WARRIOR’S PATH: There is a developmental process for deepening and furthering authentic presence. …called the warrior’s path of the four dignities. (The) “developmental path of deepening and furthering authentic presence”… “This path is connected with how to incorporate more and more space into your world, so that ultimately you can achieve the realization of the universal monarch. As your world becomes more and more vast, obviously any notion of self-centered, egotistical existence becomes increasingly remote. So the path of Four Dignities is also connected with realizing egolessness. The four dignities are meek, perky, outrageous and inscrutable.” (pg 161) (see Dignity and warrior)

  • �the warrior is modest, his mind is never bloated by poisonous arrogance. �Modesty here means feeling true and genuine. �self-contained but � awareness shines out with tremendous inquisitiveness � You begin to see things as natural messages. The warrior’s awareness is always joined with discipline. Therefore you don’t miss anything; you see every detail. � clear[s] the ground in such a way that the universe begins to be come a part of you. “Tiger is basically experiencing a humble an gentle state of being.” (pg 163-164)
  • Meekness is the expression of unconscious confidence. The analogy of a Meekness is a Tiger in his prime, who moves slowly but heedfully through the jungle. Tiger expresses a combination of self-satisfaction and modesty .. with mindfulness. … he is relaxed. � there are no problems. His movements are like waves; he swims through the jungle. [Tiger is] the analogy for the warrior’s confidence. � is a natural state of awareness and mindfulness in the way he conducts his affairs.
  • � because there is no hesitation the warrior’s mind is vast. … uplifted and sees beyond the limits of the sky. � vastness comes from seeing the greatness of you own spot, your own particular place. .. ambition and a poverty stricken state of mentality are overcome. �. You actually are able to jump into that vast and powerful ocean of magic�

The fruition of meekness is that, because the warrior possesses extraordinary exertion, he is able to accomplish what purposes or objectives he is trying to fulfill. � not speedy, aggressive, or heavy-handed. .. but relax and energized. . the Warrior of the Meek has abandoned gain, victory, and fame. � meekness has vision and confidence. � a natural sense of fulfillment which does not beg from others.” (164)

  • � uplifted and joyful mind. � a continual state of delight not caused by anything. A joyful mind � perkiness is due to meekness.
  • � the warrior of Perky is never caught in the trap of doubt. Occurs when mind and body are synchronized. .. rests in a state of trust that comes from meekness. Never�enters..’the lower realms’:�living purely for the sake of survival., � animal instinct � or poverty mentality. � possesses all the goodness of the higher realms”: �being clear and precise� . � always aware and never confused as to what to accept and what to reject. � humble and uplifted, as well as fundamentally youthful.” (pg 165-167)

“Garuda .. a legendary Tibetan bird .. referred to as the king of birds � hatches full-grown from its egg and soars into outer space, expanding and stretching its wings, beyond limits. Likewise, having overcome hope and fear, the warrior of outrageous develops a sense of great freedom. �. And like the garuda kind the warrior of outrageous finds nothing to obstruct his vast mind. � [s/he] has no intention of measuring the space � abandoned those reference points for measuring your progress.� the analogy � is a good, self-existing sword-desire to sharpen it will make it dull. � outrageousness is accomplishment without a sense of accomplisher�warrior of outrageous has tremendous mercy for others�.providing whatever is needed.” (pg 167-168)[There is] “some feeling of predictability within the context of predictability � a settling down in your confidence: solid but relaxed � open and fearless � wakefulness and intelligence � self contained and confident�.sense of genuineness [without] deceiving yourself or others. Settled. State of wholesomeness. � Question and answer occur simultaneously and therefore inscrutability is continuous. � inscrutability responds with deadly accuracy [beyond] aggression� but [with] basic confidence. The expression of inscrutability is how [it] manifests itself in action. The main point is being somewhat non-committal, but seeing the project through to its end. � at the same time, you are very loyal to others, so that you always accomplish your project with sympathy for them.”

  • The Manifestation of Inscrutability: “is methodical and elegant. You don’t spell out the truth. You imply the truth. � Spelling out the truth: it loses its essence and becomes either “my” � or “your” truth; it becomes and end in itself. �[like] spending your capital when no one gets any profit. Implying the truth: it doesn’t become anyone’s property. When the dragon wants a rainstorm he causes thunder and lightning. � the imprint of the truth is more important than the truth itself. The truth doesn’t need a handle.”The Vision of Inscrutability: “is to create an orderly and powerful world full of gentle energy�.begin at the beginning .. look for the ignition�. Find a sympathetic environment .. not jumping to conclusions, � discover� positive and negative conditions. � find further starting points� Generating more sympathetic environments�you are not suffocated by the course of action you are taking. The warrior never becomes a slave of his own deed. � So The Action of Inscrutability: is to create an environment which contains fearlessness, warmth and genuineness.” The Experience of Inscrutability: “is … you find a state of true healthy mind. The Cultivation of Inscrutability is to learn to be. Everyone�possesses the potentiality to be confident. � enlightened confidence-not confidence in something, but just being confident. This confidence is unconditional. inscrutability comes form giving rather than taking. As you give, you find services available automatically-thus the warrior conquers the world.” (pg 168-171)
  • FREEDOM: “is letting yourself go so that you fully experience your existence as a human being…Letting go is completely conquering the idea that discipline is a punishment for a mistake of bad deed…” (pg 78)
  • FRIENDSHIP: “is being courageous and helpful to others.” (pg 135) GENTLENESS: “comes from experiencing the absence of doubt because mind and body are synchronized; state of remaining very soft and open and allowing tenderness to come into your heart.” (pg 51) “When you are fully gentle, without arrogance and without aggression, you see the brilliance of the universe.” (pg 119) “Being gentle and without arrogance is the Shambhala definition of a gentleman. (pg 116)”Gentleness is a consideration: A Shambhala gentlewoman or gentleman is a decent person, a genuine person. He or she is very gentle to himself and to others. The purpose of any protocol, or manners, or discipline that we are taught is to have concern for others.” … “The point of good behavior is to communicate our respect for others. … When someone enters a room, we should say hello, or stand up and greet them with a handshake. Those rituals are connected with how to have more consideration of others. The principles of warriorship are based on training ourselves and developing self-control as that we can extend ourselves to others. The disciplines are important in order to cultivate the absence of arrogance.”
  • THE GENUINE HEART OF SADNESS: “Through the practice of sitting still and following your breath as it goes out and dissolves, you are connecting with your heart. By simply letting yourself be as you are, you develop sympathy toward yourself.” (pg 42) “The sitting practice of meditation is the means to rediscover basic goodness, and beyond that, it is the means to awaken this genuine heart within yourself. When you sit upright but relaxed in the posture of meditation your heart is naked. When you awaken your heart in this way, you find, to your surprise, that your heart is empty. … Your entire being is exposed – to yourself, first of all but to others as well. … If you search for awakened heart, if you put your hand through your rib cage and feel for it, there is nothing there except for tenderness. You feel sore and soft, and if you open your eyes to the rest of the world, you feel tremendous sadness.” (pg 45) “The genuine heart of sadness comes from feeling that your nonexistent heart is full. You would like to spill you heart’s blood, give you heart to others. For the warrior, this experience of sad and tender heart is what gives birth to fearlessness. Conventionally, being fearless means that you are not afraid… Real fearlessness is the product of tenderness. It comes from letting the world tickle your heart, you raw and beautiful heart. You are willing to open up, without resistance or shyness, and face the world. You are willing to share your heart with others.”

ENLIGHTENED SOCIETY: “If we want to help the world, we have to make a personal journey.” “Shambhala vision is not trying to create a fantasy world where no one has to see blood of experience a nightmare. Shambhala vision is based on living on this earth that nurtures your existence. Even though you may be living in a city in the twentieth century, you can learn to experience the sacredness, the nowness, of reality. That is the basis for creating an Enlightened Society.” (But) “it is up to us to find the meaning of Enlightened Society.” (pg 97-98) (see Great Eastern Sun”) “Shambhala vision is not purely a philosophy. It is actually training yourself to be a warrior. It is learning to treat yourself better, so that you can help to build an enlightened society.” (pg 81)
Atlanta Shambhala Training
Atlanta GA Shambhala Training
tiger Meek The Warrior of the Meek: (Tibetan, “Tak”) (Represented by “Tiger”) Meek�means resting in a state of simplicity, being uncomplicated and, at the same time, approachable. Whether others are hostile or friendly, the warrior of meek extends a sense of kindness to himself and mercy to others. �you are never seduced by trivial situations. �your awareness allows you to refrain from activities that dim the vision of the Great Eastern Sun.
Three stages of Meekness:
Perky Warrior of Perky: (“Seng”) (Represented by) “Snow Lion is uplifted and youthful energy.” “Snow Lion is vibrant, energetic and also youthful. He roams the highlands where the atmosphere is clear and the air is fresh. .. surround[ed by] wild flowers, a few trees,�boulders and rocks. [It] has a sense of goodness and cheerfulness. .. unconditional cheerfulness, which comes from ongoing discipline.” Two stages of Perky: lion
garuda Outrageous The Warrior of Outrageous: (“Khyung”) (Represented by) “Garuda, is being daring and entering into situations without hope or fear.” “Possessing the strength and power of warriorship. � achievement of fearlessness, which means going completely beyond fear. In order to overcome fear it is also necessary to overcome hope. � has nothing to hope for, and [ergo] nothing to fear. � and therefore fearlessness is achieved.”
Inscrutable The Warrior of Inscrutable: (“Druk”) (Represented by) “Dragon, is the experience of fulfillment and un-contrived, spontaneous achievement.” � “is energetic, powerful and unwavering.” Two Categories of Inscrutable:

  1. The State of Inscrutability: [because] “fearlessness has been achieved, � you develop gentleness and sympathy, � non-committal, but with a sense of humor. �. Like the state of being a dragon who enjoys resting in the sky among the clouds and the wind. However, that state is not static. �dragon abides in the sky in the summer, and hibernates in the ground during the winter.”
GES Calligraphy
“Great Eastern Sun”
(by Chogyam Trungpa.)
GREAT EASTERN SUN: (Tibetan: “Sharchen Nyima”), “The vision of the Great Eastern Sun (is that) no human being is a lost cause.” (pg 59) “The Great Eastern Sun illuminates the way of discipline for the warrior.” (pg 63) “The great Eastern Sun provides the means to take advantage of your life in the fullest way.” (pg 64) “…is the expression of true human goodness, based not on arrogance and aggression, but on gentleness and openness. it is the way of the warrior.” (pg 108)”The Great Eastern Sun vision…is based on appreciating ourselves…and our world, so it is a very gentle approach.” (pg 57) “The way of the Great Eastern Sun is based on seeing that there is a natural source of radiance and brilliance in this world – which is the innate wakefulness of human beings.” (pg 97-98)

“Sacred World is connected with East, because there are always possibilities of vision in the world. East represents the dawn of wakefulness.” “…the sacred world is lighted by the sun, which is the principle of never-ending brilliance and radiance…[and] with seeing self-existing possibilities of virtue and richness in the world.” (pg 127) (see Sacred World.) If you in the sky, the sun is there. By looking at it, you don’t produce a new sun. … When you discover the sun in the sky, you begin to communicate with it. Your eyes begin to relate with the light of the sun. – See “Drala” principle.” (pg 106)
HABITUAL PATTERNS: (Tibetan, “tudro”, literally translated as “hunched – walking” is Tibetan for “animal”): “almost like reflexes: when we are shocked, we panic, and when we are attacked, we become defensive. On a more subtle level, we use habitual patterns to hide our own self-consciousness. Relying on habitual patterns leads to a lack of gentleness which in turn, leads to arrogance. Habitual patterns are an obstacle to invoking Dralas.” Overcoming Habitual Patterns:“The process of freeing yourself from arrogance and cutting of your habitual tendencies in order to help others in this world…” (pg 120)
HARMONY: “There is a natural order and harmony to this world, which we can discover. But we cannot just study that order, …or measure it… We have to feel it-in our bones, in our hearts, in our minds.” (128) “When there is harmony, then there is fundamental wealth. … you might be penniless, there is no problem. You are suddenly internally rich.” (148)

HEAD and SHOULDERS: “The expression of basic goodness is always connected with gentleness-not some feeble, lukewarm, milk and honey gentleness, but wholehearted perky gentleness, with good head and shoulders.” (See “Bowing”) “…within the world that we live in, there is room to relax and appreciate ourselves and our heaven and our earth. We can afford to love ourselves, and we can afford to raise our head and shoulders to see the bright shining sun in the sky.” (See “Cosmic Principle“. (pg132)

HUMBLENESS or HUMILITY of the master Warrior:”…the master warrior must be very humble, extremely humble. His humbleness comes from working with others, you realize the need to be patient, to give space and time to others to develop their own understanding of goodness and of warriorship. If you are frantic and try to push basic goodness onto others, then nothing happens except further chaos. Knowing that, you become extremely humble and patient with others.” (pg 178)

HUMOR “A genuine sense of humor is having a light touch: not beating reality into the ground but appreciating reality with a light touch. The basis of Shambhala Vision is rediscovering that perfect and real sense of humor, that light touch of appreciation…If you look at yourself, if you look at your mind, if you look at your activities, you can re-possess the humor that you have lost in the course of your life.” (pg 32) Life is a humorous situation, but it is not mocking us. We find that after all, we can handle our world: we can handle our universe properly and fully in an uplifted fashion.” (pg 33) Just as a solid oak tree is swayed by the wind, so a sense of humor makes a person playful. Because of this playfulness and humor, there is no room for depression.” (pg 169)

LETTING GO: “When live your life in accordance with basic goodness then you develop natural elegance. Your life can be spacious and relaxed, without having to be sloppy. You can actually let go of your depression and embarrassment about being a human being, and you can cheer up.” “The result of practicing the discipline of warriorship is that you learn to stop ambition and frivolity, and out of that, you develop a good sense of balance. Balance comes…from making friends with Heaven and Earth.” At that point, your discipline becomes delightful rather than being an ordeal or a great demand. … When discipline becomes natural, a part of you, it is very important to learn to let. For the warrior, letting go is connected with relaxing within discipline, in order to experience freedom. … Letting go is completely conquering the idea that you have committed, or might like to commit. You have to completely conquer the feeling that there is something fundamentally wrong with your human nature and that therefore you need discipline to correct your behavior.”

The Three Stages of Letting Go:

  • Discipline.
  • Truthfulness.
  • Being without Self-Deception.
Michelangelo's Hands

“In order to let go, you must first train yourself in the discipline of renunciation as well as the aspects of discipline. This is necessary so that you will not confuse letting go with aggression or arrogance. When you begin to enjoy the discipline of warriorship, when it begins to feel natural, even though it may still feel very imperfect, that is the time to let go. One of the important principles of letting go is living in the challenge. For the warrior, every moment is a challenge to be genuine, and each challenge is delightful. When you let go properly, you can relax and enjoy the challenge.” “…a further stage of letting go, which is telling the truth. … From the Shambhala point of view, honesty is the best policy. But, … You have nothing to be ashamed of! That is the basis for telling the truth. … then you begin to understand the importance of communicating openly with others. … Telling the truth is also connected with gentleness. A Shambhala person speaks gently: he or she doesn’t bark. And the final stage of letting go is being without deception…your self-deception, your own hesitation and self-doubt. Being without self-deception is actually a further extension of telling the truth: it is based on being truthful with yourself. When you have a sense of trust in in you own existence, then what you communicate to other people is genuine and trustworthy.” (PG 77-84) (Note: This section is repeated and referenced in a different order under “Speech

LONELINESS: Warrior’s: Loneliness: “Although, the warrior’s life is dedicated to helping others, he or she realizes that he or she will never be able to completely share his or her experience with others. The fullness of his or her experience is his or her own, and he or she must live with his or her own truth.” Yet he is more and more in love with the world. That combination of love affair and loneliness is what enables the warrior to constantly reach out to help others.” (pg 69) ALONENESS: “When you walk in this world of reality, the greater of cosmic world, you will find the way to rule your world – but at the same time, you will find a deep sense of aloneness.” (pg 142)
Coward’s Loneliness: “If you succeed in encasing yourself completely, you may feel secure but you will also feel terribly lonely. This is not the loneliness of the warrior but the loneliness of the coward-the loneliness of being trapped in the cocoon”, cut off from basic human affection. You don’t know how to take off your suit of armor. You have no idea how to conduct yourself without the reference point of your own security.” (pg 156) (See “Cocoon”.)

MAGIC: “Any perception can connect us to reality properly and fully. What we see doesn’t have to be pretty, particularly; we can appreciate anything that exists. There is some principle of magic in everything, some living quality. Something living, something real, is taking place in everything.” (pg 99) “When we draw down the power of vastness into a single perception, then we are discovering and invoking magic. By magic, we…mean…the discovery of innate or primordial wisdom in the world as it is.” (pg 103) “If we open our eyes, if we open our minds, if we open our hearts, we will find that this world is a magical place. It is not magical because it tricks us or changes unexpectedly into something else, but it is magical because it and be so vividly, so brilliantly. However the discovery of that magic that can happen only when we transcend our embarrassment about being alive, when we have the bravery to proclaim the bravery to proclaim the goodness and dignity of human life, without hesitation of arrogance. Then magic or drala can descend into our lives.”(pg 132)


Boston Shambhala
The Boston Shambhala
Training Hall.
MEDITATION”> meditation we mean something very basic and simple that is not tied to any one culture. We are talking about a very basic and simple act: sitting on the ground, assuming a good posture, and developing a sense of our spot, our place on this earth. This is the means of re-discovering our basic goodness, the means to tune ourselves in to genuine reality, without any expectation or preconceptions.” (pg 36-37) “…we are talking about a completely different concept of meditation: unconditional meditation, without any object or idea in mind. In the Shambhala tradition meditation is simply training our state of being so that our mind and body can be synchronized. Through the practice of meditation, we can learn to be without deception, to be fully genuine and alive.” (see Synchronizing Mind and Body) “Our life is an endless journey”… “the practice of meditation allows us to experience all the textures or the roadway, which is what the journey is all about. Through the practice of meditation, we begin to find that within ourselves there is no fundamental complaint about anything or anyone at all.” (pg 37) “When you sit in the posture of meditation , you are … sitting between heaven and earth. …when you sit upright but relaxed in the posture of meditation, your heart is naked. your entire being is exposed-to yourself., first of all, but to others as well. So though the practice of sitting still and following your breath as it goes out and dissolves, you are connecting with you heart. By simply letting yourself be, as you are, you develop genuine sympathy towards yourself. … You find that you are looking into outer space. What are you, who are you, where is your heart? If you really look, you won’t find anything tangible and solid.” (pg 45)

“In meditation, you experience the precision of breath going in and out. You feel your breath: it is so good. You breathe out, breath dissolves: it is so sharp and good, it is so extraordinary that ordinary pre-occupations become superfluous. So meditation practice brings out the supernatural… You do not see ghosts or become telepathic, but your perceptions become super-natural, simply super-natural.” (pg 102)

“The sitting practice of meditation provides an ideal environment to develop renunciation. In meditation, as you work with your breath, you regard any thoughts that arise as just your thinking process. You don’t hold on to any thought and you don’t have to punish your thoughts or praise them. The thoughts that occur during sitting practice are regarded as natural events, but at the same time, they don’t carry any credentials. The basic definition of Meditation ‘is having a steady mind’. In meditation when your thoughts go up, you don’t go up, and you don’t go down when your thoughts go down. Whether your thoughts are good or bad, exciting or boring, blissful or miserable, you let them be. You don’t accept some and reject others. You have a sense of greater space that encompasses any thought that may arise.” “In other words, in meditation you can experience a sense of existence, or being, that includes your thoughts but is not conditioned by your thoughts or limited by your thinking process. You experience your thoughts, you label them ‘thinking’, and you come back to your breath, going out, expanding, and dissolving into space. It is very simple, but it is quite profound. You experience your world directly and you do not have to limit that experience. You can be completely open with nothing to defend and nothing to fear.”

“In other words, in meditation you can experience a sense of existence, or being, that includes your thoughts but is not conditioned by your thats or limited to your thinking process. You experience your thoughts, you label the ‘thinking’ and you come back to your breath, going out, expanding, and dissolving into space. It is very simple, but it is quite profound. You experience your world directly and you do not have to limit that experience. You can be completely open, with nothing to defend and nothing to fear. In that way, you are developing renunciation of personal territory and small-mindedness.” (pg 67)

MEDITATIVE AWARENESS: “The principle of Meditative awareness can be likened to an echo that is always present in the warrior’s world. the echo is experienced first in the practice of sitting meditation. When your thoughts wander,…the echo of your awareness reminds you to label your thoughts, and return to the breath, return to a sense of being. Similarly, when the warrior starts to lose track of his discipline, …his awareness bounces back on him.” … “From the echo of Meditative awareness, you develop a sense of balance, which is a step towards taking command of your world.”(pg 74)
“The warrior’s awareness is … based on the training of ultimate solidity-trusting in basic goodness. That does not mean that you have to be heavy or boring, but simply that you have a sense of being solidly rooted or established. You have trust and you have constant joyfulness; therefore you can’t startled. … You belong to the world of warriors. When little things happen … You come back to your saddle and your posture. The warrior is never amazed. … You simply assume your seat in the saddle.

The principle of meditative awareness…gives you a good seat on this earth. When you take your seat on the earth properly, you do not need witnesses to confirm your validity. … You are completely grounded in reality. … At this point, you begin to experience the fundamental notion of fearlessness. You are willing to be awake in whatever situation may present itself to you, and you feel that you can take command of your life altogether, because you are not on the side of either success of failure.” (pg 75-76)

NATURAL HIERARCHY: “Living in accordance with natural hierarchy is not a matter of following a series of rigid rules or structuring your days with lifeless commandments or codes of conduct. The world has order and power and richness that can teach you how to conduct your life artfully, with kindness to others and care for yourself.” “The discovery of Natural Hierarchy has to be a personal experience – magic is something you must experience for yourself.” “You will be inspired to serve your world, to surrender yourself completely.” (pg 140) When we refer to hierarchy, we refer to the structure and order of the universe-a sense of heritage that the warrior must appreciate. But appreciating isn’t enough. There is a need for discipline, and that discipline comes from realizing that such a world as this was created for you, that people expended energy to bring you up, that in your weak moments you were helped, and that, when you were ready for inspiration, you were inspired. So, the discipline of genuinely working for others comes from appreciating hierarchy.” (172) (See “The Shambhala Lineage”) “The warrior’s journey of discovering natural hierarchy of reality and his place in the world is both exalted and very simple. It is simple, because it is so immediate and touching. It is touching your origin – your place in this world, the place you came from and the place you belong.” (pg 141) (see Sacred World, Universal Monarch Seven Riches of the Universal Monarch, Drala and Invoking Drala)

NOWNESS: “We need to find the link between our traditions and our present experience of life. Nowness, or the magic of the present moment, is what joins the wisdom of the past with the present.” (pg 91) “the magic of the present moment. The way to experience nowness is to realize that this very moment, this very point in your life, is always the occasion.” “The world is to live fully within this world and to find within this world, with all its paradoxes, the essence of nowness.” (pg 91 and 96) “The goal of warriorship is to reconnect to the nowness of reality, so that you can go forward without destroying simplicity, without destroying your connection to this earth.” (pg 100) “The way to relax, or rest the mind in nowness, is through the practice of meditation.” (pg 101)(See “Secret Drala“) “When you work with others, you realize you need to be patient, to give up space and time to others to develop their own understanding of goodness and of warriorship…So, patience is extending gentleness and faith to others all the time. You never lose faith in their basic goodness, in their ability to actualize nowness and sacredness, in their ability to become warriors in the world.” (pg 178)

SITTING LUOHAN, Kansas City's, Nelson Gallery of art. Wood with traces of lacquer and polychromy China, Yuan Dynasty, 1279-1368 Ht- 137 cm
SITTING LUOHAN, Nelson Gallery of art.

RENUNCIATION: “making yourself more available, more gentle and open to others.” (pg 65) “What the warrior renounces is any thing in his or her experience that is a barrier between himself or herself and others. (pg 174) “…renunciation is making yourself more available, more <href=”#gentleness”>gentle and open to others.” “For the sake of others you renounce your privacy. … The need for renunciation arises when you begin to feel that basic goodness belongs to you. [But] It is a greater vision than your personal territory or schemes.” “…renunciation does involve discrimination. Within the basic context of openness there is a discipline of what to ward off, or reject, and what to cultivate, or accept. The positive aspect of renunciation, what is cultivated is caring for others. But in order to care for others, it is necessary to reject caring only for yourself.” “The purpose of renunciation is to reject small -mindedness of any kind.” (pg 65-69)

RIGDEN KINGS: “the imperial rulers of Shambhala.” “the primordial manifestation of the wisdom of vast mind, the ultimate wisdom of drala.” (pg 175) (see The Shambhala Vision and Teachings and The Shambhala Lineage)

RULING: “How to Rule”: “Survival, taking care of your basic needs, is based on pragmatism, exertion, and often drudgery. Celebration, on the other hand, is often connected with extravagance and doing something beyond your means.” “The notion of ruling your world is that you can live in a dignified and disciplined way, without frivolity, and at the same time enjoy your life. You can combine survival and celebration.” (pg 143) “…ruling our lives means committing ourselves to live in this world as ordinary by fully human beings. The image of the warrior in the world is indeed, precisely, this.” (pg 145-146) (see “Warrior“, “Universal Monarch” & “Wealth“)


The Boulder, CO Shambhala Training Hall.
SACRED SPACE: “A space that is recognized with heart and mind, that radiates a particular atmosphere you cannot help but feel.” “if you regard…space as sacred, if you care for it with your heart and mind, then it will be a palace.” (pg 110-111)SACRED WORLD: “When human beings lose their connection to nature, to heaven and earth, the they do not know how to nurture their environment or how to rule their world – which is saying the same thing. Human beings destroy their own ecology at the same time that they destroy on another. From that perspective, healing our society goes hand and hand with healing our personal, elemental connection with the phenomenal world.” (pg 125)

THE SHAMBHALA LINEAGE: “The idea of lineage in the Shambhala teachings relates to one’s connection with primordial wisdom. That wisdom is accessible and extremely simple, but also vast and profound.” (pg 173)

“SHAMBHALA: “THE SACRED PATH OF THE WARRIOR”: (Shambhala Publications Inc., Boston 1984 ISBN 0-87773-264-7 paperback, ISBN 0-394-72329-5 Random House) is the book and teachings upon which this glossary is based. It is a compilation of teachings and writings on the practice of Shambhala Warriorship and is the mind terma, (uncovered teachings) of Chogyam Trungpa, Rinpoche; the Dorje Dradul of Mukpo.

THE SHAMBHALA TEACHINGS and SHAMBHALA VISION: “The Shambhala teachings are founded on the premise that there is basic human wisdom that can help to solve the world’s problems. This wisdom does not belong to any one culture or religion, now does it come only from the West or East. Rather, it is a tradition of human warriorship that has existed in many cultures at many times throughout history.” “According to the legends, [there] was a place of peace and prosperity, governed by wise and compassionate rulers. The citizens of were equally kind and learned, so that, in general, the kingdom was a model society. This place was called Shambhala.” (pg 25) “The basic message of the Shambhala teachings is that the best of human life can be realized under ordinary circumstances. That is the basic wisdom of Shambhala: that in this world, as it is, we can find a good and meaningful human life that will also serve others.” (pg 145) “According to the Shambhala Teachings,…we have to recognize that our individual experience of sanity is inherently linked to our vision for a good human society.” (pg 126) (Click here for the SHAMBHALA VISION.) “Shambhala vision teaches that, in the face of the world’s great problems, we can be heroic and kind at the same time. Shambhala vision is the opposite of selfishness. When we are afraid of ourselves and afraid of the seeming threat the world presents, then we become extremely selfish. We want to build…our own little cocoons.” (pg 28) “The Shambhala teachings are not based on converting the world to another theory. the premise of Shambhala vision is that, in order to establish an enlightened society for others, we need to discover what inherently we have to offer the world. So, to begin with, we should make an effort to examine our own experience, in order to see what it contains that is of value in helping ourselves and others to uplift their experience.”(pg 29) “This book, (‘Shambhala: The Sacred Path of the Warrior’) is a manual for people who have lost the principles of sacredness, <dignity< a=””>, and warriorship in their lives. It is based particularly on the principles of warriorship as that were embodied in the ancient civilizations of India, Tibet, China, Japan, and Korea. The extraordinarily “ordinary” way this is proposed make these principles accessible to anyone. This book shows how to refine one’s way of life and how to propagate the true meaning of N A HREF=”#WARRIOR”>warriorship. It is inspired by the example of the Great Tibetan King, ‘Gesar of Ling’ – his inscrutability and fearlessness and the way in which he conquered barbarianism by using the principles of Tiger, Lion, Garuda, Dragon, (Tak, Seng, Khyung, Druk).” (see: Four Dignities and ‘Shambhala , Sacred Path of the Warrior’) (pg 19)

Sham Training seal
SHAMBHALA TRAINING: Shambhala Training is the path of study & practice of Shambhala Warriorship, the tradition of bravery, not being afraid of who you are, and is open to any human being who seeks a genuine and fearless existence. The practice of meditation is the foundation for the realization and understanding of all the principles listed in this glossary. Shambhala Training presents a series of five weekend programs which introduce the sitting and walking practices of meditation, as well as the principles of the Shambhala Vision. (There is also a graduate program plus various assemblies and a seminary to continue study as a path). Level One has an introductory open talk open to newcomers. Many Shambhala Centers have weekly open houses scheduled to find out more information in person. Plus, the book mentioned above, “Shambhala, Sacred Path of the Warrior” is the text to read regarding these teachings.

“The practice of meditation is the foundation for the realization and understanding of all the principles discussed in this book. For those interested in pursuing the path of warriorship outlined here, Shambhala Training presents a series of weekend programs that introduce the sitting practice of meditation, as well as the principles of Shambhala vision the first night of the program is a free introductory lecture. During the weekend, personal instruction in meditation and individual meetings with a program director are provided, as well as lectures, discussion groups and extended periods of meditation practice.”

Shambhala Training is divided into five levels of study:

  • Level I: The Art of Being Human
    [Experiencing the world as sacred and seeing
    basic goodness as your birthright.]
  • Level II: Birth of the Warrior
    [Recognizing your habitual patterns and
    discovering fearlessness.]
  • Level III: Warrior in the World
    [Developing confidence in all aspects of
    your daily life.]
  • Level IV: Awakened Heart
    [Allowing your heart and intuition to open
    so that you communicate fully with the world.]
  • Level V: Open Sky
    [Trusting who you are and genuinely caring
    for others.] (pg 181)
Baltimore Shambhala
Baltimore Shambhala Training

[Compiler’s Note: The is a further “graduate program” available for anyone who complete the “Sacred Path” program, listed above. However, it is important to note, “The Sacred Path” is a complete teaching and path unto itself. Further study from there simply adds to its richness.]
Click here, or in Seattle, email Resident Director Dan Peterson for Shambhala Training in Seattle, or for schedules in your area:


  • An Updated Global Database of Shambhala Training. (Check this Link to confirm schedules).
  • Global List of Shambhala Center Websites.

  • Speech Communication, and Letting Go, : “When you live your life in accordance with basic goodness, then you develop natural elegance. Your life can be spacious and relaxed, without having to be sloppy. You can actually let go of your depression and embarrassment about a being human being, and you can cheer up.” (pg 77)
  • Renunciation. “In order to let go you have to train yourself in the discipline of renunciation (and) discipline.
  • Challenge. One of the most important principles of letting go is living in the challenge. For the warrior, every moment is a challenge to be genuine, and each challenge is delightful. When you let go properly, you can relax and enjoy the challenge.” (pg 78-79)
  • Cheerfulness. “When you look at yourself in the mirror you can appreciate what you see, without worrying about whether what you see is what should be. You can pick yourself up on the possibilities of basic goodness and cheer yourself up, if you relax with yourself.” (pg 80)
  • Dignity. “Dignity comes from using your inherent human resources, by doing things with your own bare hands-on the spot, properly and beautifully. You can do that: even in the worst of situations, you can still make your life elegant. The basic point is that, when you live your life in accordance with basic goodness, then you develop natural elegance.”
  • Letting Go. “…a further stage of letting go…is telling the truth. From the Shambhala point of View, honesty is the best policy…(it) does not mean that you have to bare your inner most secrets and expose every thing that you are ashamed of. You have nothing to be ashamed of! That is the basis for telling the truth…what you are is genuinely, basically good.If you actually feel that, then you can let of hesitation and self-consciousness and tell the truth, without exaggeration or denigration….Avoiding the truth defeats the purpose of speech as communication.” (pg 82) Letting Go…is relaxation based on being in tune with the environment, the world. (pg 78-79)
  • Truth. “Telling the truth is also about gentleness. A Shambhala person speaks gently: he or she doesn’t bark. Gentle speech expresses your dignity, as does having good head and shoulders. (See “Bowing”If you want to communicate with others, you don’t have to shout and bang on the table in order to get them to listen. If you are telling the truth, then you can speak gently, and your words will have power.” (pg 83)
  • Non-Self-Deception “The final stage of letting go is being without deception…your self deception, your own hesitation and self-doubt, may confuse other people or actually deceive them…Being without deception is actually a further extension of telling the truth: it is based on being truthful with your self. When you have a sense of trusting in your own existence, then what you communicate to other people is genuine and trustworthy.” (pg 83)
  • (Note: This section is repeated and referenced in a different order under “Letting Go
    SYNCHRONIZING BODY AND MIND: “The ideal state of tranquility comes from experiencing body and mind being synchronized. If body and mind are unsynchronized, then your body will slump – and your mind will be somewhere else.” “When mind and body are synchronized, that, because of your good posture, your breathing happens naturally; and because your breathing and your posture work together, your mind has a reference point to check back to. Therefore your mind will go out naturally with the breath.” “This method of synchronizing your mind and body is training you to be very simple and to feel that you are not special, but ordinary, extra-ordinary.” (pg 41) “Synchronizing body and mind is not a concept or a random technique someone thought up for self improvement. Rather, it is a basic principle of how to be a human being and how to use your sense perceptions, your mind and your body together.” (pg 51) (see Meditation and “Head and Shoulders” and “Bowing“.)TENDERNESS: “Real fearlessness is the product of tenderness. It comes from letting the world tickle your heart, your raw and beautiful heart. You are willing to open up, without resistance or shyness, and face the world. You are willing to share your heart with others.” (pg 46) “Tenderness contains an element of sadness,…It is not the sadness of feeling sorry for yourself or of feeling deprived, but it is a natural situation of fullness. You feel so full and rich, as if you were about to shed tears. … In order to be a good warrior, one has to feel this sad and tender heart.” (pg 65)


UNIVERSAL MONARCH: “You can be completely raw and exposed with your husband or your wife…anyone you meet. Out of that birth comes an extraordinary birth: the birth of the universal monarch. The Shambhala definition of a monarch is someone who is very raw and sensitive, willing to open his or her heart to others. That is how you become a king or queen.” “The monarch’s power comes from being very soft. It comes from opening your heart with others. You have nothing to hide, no suit of armor. Your experience is naked and direct. It is even beyond naked-it is raw and uncooked. (pg 156-157) The way to rule the universe is to expose your heart, so that others can see your heart bleeding, see your red flesh, and see the blood pulsating through your veins and arteries. Opening yourself to other human beings in order to promote human welfare.” (pg 157) “The notion of ruling your world is that you can live in a dignified way, without frivolity, and at the some time enjoy your life. You can combine survival and celebration.” (pg 141)THE SEVEN RICHES OF THE UNIVERSAL MONARCH: (Seven Richnesses; Archetypes and real riches): “These are very ancient categories first used in India to describe the qualities of a ruler, in this case, for the individual.” gesarGesar of Ling.


  • Queen: “To have a queen, wife or husband (partner), represents the decency in your household. When you live with someone with whom you can share your life, both your wisdom and your negativities, it encourages you to open up your personality.”
  • Minister: “The principle of minister is having a councillor, (husband or wife), who promotes your decency. It is said that ministers should be inscrutable.”
  • General: “represents fearlessness and protection; a friend who is fearless. The general is actually a friend who actually cares for you, not one who provides council.”
  • Steed or Horse: “represents industriousness; working hard and exerting your self in sitting (meditation) situations.” (ant.: laziness)
  • Elephant: “Represents steadiness. Though rooted like a tree trunk, you can walk and move forward with steadiness, not swayed by deception or confusion.”
  • The Wish Granting Jewel: Generosity. “Being open hospitable and humorous. The ability to let go and give, not just holding on to these principles.”
  • The Wheel or Iron Wheel: “Represents command over your world. Taking one’s seat properly and fully. Allowing all the principles to work together to promote richness and dignity in your life.” (pg 147-148)

  • THE SETTING SUN VISION: (Is contrasted to the Great Eastern Sun vision). “Setting Sun is the vision of the sun going down and dissolving.” “The setting sun vision is based on trying to ward off the concept of death, is based on fear and being afraid of ourselves. It is in opposition to the Shambhala Vision.” “The setting sun vision is based on fear.” (pg 55-56) The setting sun version of letting go is to take a vacation, or get drunk and become wild and sloppy and do outrageous things…” “The setting sun version of cheering up is talking yourself into feeling better, rather than actually cheering up. … In setting sun world you say to yourself with a big sigh,’here we go again’. You feel you have to crank yourself up to get through the day.” (pg 79-80) “The Setting-Sun world is afraid of space. afraid of the truth of non-reference point. In that world, people are afraid to be vulnerable. they are afraid to expose their flesh, bone, and marrow to the world outside. They are afraid to transcend the conditions of reference points they have set up for themselves. In the setting-sun world, people believe, absolutely, in their reference points.” (156)


Kanjuro Shibata XX
Kanjuro Shibata Sensei XX, Kyudo Contemplative Archery Master.
WARRIOR: (Tibetan: “pawo”): �The essence of warriorship, or the essence of human bravery, is refusing to give up on anyone or anything. We can never say that we are simply falling to pieces or that anyone else is, and we can never say that about the world either. Within our lifetime there will be great problems in the world, but let us make sure that in our lifetime no disasters happen. We can prevent them. It is up to us. We can save the world from destruction, to begin with. That is why Shambhala vision exists. It is a centuries-old idea: by serving this world we can save it. But saving the world is not enough. We have to work to build an enlightened human society as well.� (pg. 33-34) “The warrior is sensitive to every aspect of phenomena-sight, smell, sound, feelings. He appreciates everything that goes on in his world as an artist does. His experience is full and vivid. … Because of his sensitivity, the warrior can then go further in developing his discipline. he begins to learn the meaning of renunciation.” (pg 65-66)

“One who is brave”, not being afraid of who you are.” (pg 128) “The warrior, fundamentally, is someone who is not afraid of space”… “for the warrior unconditionality does not have to be conditioned or limited. It does not have to be qualified as either positive or negative, but it can just be neutral – as it is.” “…the fruition of warriorship: the complete primordial realization of basic goodness or, therefore, about yourself. When you expose your naked flesh to the universe can you say, ‘Should I put a second skin on? Am I too naked?’ You can’t. at that point, there is no room for second thoughts. You have nothing to lose and nothing to gain. You simply expose your heart completely.” (pg 155-157) “…the warrior’s journey is based on resting in the state of warriorship, rather than struggling to take the next step. the warrior experiences a sense of relaxing in his achievement, which is not based on ego-centered concerns but on resting in unconditional confidence, free from aggression. So the journey becomes like a flower unfolding-it is a natural process of expansion.” (pg 159)


WEALTH: “The notion of kingdom…is that your life is potentially wealthy and basically good. …the real meaning of wealth is knowing how to create a gold like situation in your life. …you may only have twenty dollars in your bank account, but you can still manifest richness in your world. … true wealth does not come about automatically. It has to be cultivated; you have to earn it. Otherwise, even if you have lots of money, you will still be starved.”
“So if you want to rule your world, please don’t think this means you have to spend a great deal of money. Rather, true wealth come form using manpower, individual power. … You put your own energy and effort into caring for your world.” “The key to wealth, or the golden key, is appreciating that you can be poor-or, should I say, unmoneyed-and still feel good, because you have a sense of wealthiness in any case, already.
That is the wonderful key to richness and the first step in ruling: appreciating that wealth and richness come from being a basically decent human being. You do not have to be jealous of those who have more, in an economic sense, than you do. You can be rich even if you are poor.” (pg 144)

WINDHORSE: Tibetan: “LUNGTA” Lung: “wind” Ta: “horse”. “Invoking Secret Drala is the experience of raising windhorse, [“Ta”]: raising a wind of delight and power and riding on, or conquering, that energy. … The personal experience of this wind comes as a feeling of being completely and powerfully in the present. The horse aspect is that, in spite of the power of this great wind, you also feel stability. you are never swayed by the confusion of life…excitement or depression. You can ride on the energy of your life. So windhorse includes…practicality and discrimination, a natural sense of skill. This quality is like the four legs of a horse, which make it stable and balanced… you are not riding an ordinary horse, you are riding windhorse.” (pg 114)

“Self existing energy.” “The ‘wind’ principle of basic goodness is strong and exuberant and brilliant. It can actually radiate tremendous power in you life. But at the same time, basic goodness can be ridden, which is the principle of the ‘horse’. By following the disciplines of warriorship, particularly the discipline of letting go, you can harness the wind of goodness. In some sense the horse is never tamed – basic goodness never becomes your personal possession. But, you can invoke and promote the uplifted energy of basic goodness in you life. You begin to see how you can create basic goodness for yourself and others on the spot, fully and ideally, not only on a philosophical level, but on a concrete physical level. When you contact the energy of windhorse, you can naturally let go of worrying about your own state of mind and you can begin to think of others. Windhorse Windhorse “Lungta”

…Experiencing the upliftedness of the world is a joyous situation, bit also brings sadness …It is like falling in love…you feel both joy and sorrow…The warrior who experiences windhorse feels the joy and sorrow of love in everything he does.” (pg 84-85) “From the echo of meditative awareness you develop a sense of balance, which is a step toward taking command of your world. you feel that you are riding in the saddle, riding the fickle horse of mind. Even though the horse underneath you may move, you can still maintain your seat. As long as you have good posture in the saddle, you can overcome any startling or unexpected moves. And wherever you slip because you have a bad seat, you simply regain your posture; you don’t fall off the horse. In the process of losing your awareness, you regain it because of the process of losing it. slipping in itself, corrects itself. You begin to feel highly skilled, highly trained.” (pg 109-110). “The principle of meditative awareness…gives you a good seat on this earth…” “You are completely grounded in reality. One may say, ‘How do I know that you are not over reacting to situations?’ You can say, simply, ‘My posture in the saddle speaks for itself.’ At this point you begin to begin to experience the fundamental notion of fearlessness.” (See also “Bowing“)

By the confidence of the Golden Sun of the Great East
May the Lotus Garden of the Rigden’s Wisdom bloom,
May the dark ignorance of sentient beings be dispelled
May all beings enjoy profound, brilliant glory.