Taking the Leap Part 3

For more information, or to make a tax-deductible contribution, please visit www.pemachodronfoundation.org/how-to-help. Donations can also be sent to: The Pema Chodron Foundation P.O. Box 770630 Steamboat Springs, CO 80477

BOOKS AND A AUDIO BY P PEMA C CHoDRoN.

BOOKS.

Always Maintain a Joyful Mind: And Other Lojong Teachings on Awakening Compa.s.sion and Fearlessness In this book Pema Chodron introduces fifty-nine pith teachings (called lojong lojong in Tibetan) and offers guidance on how to make them part of our everyday lives. The book also features a forty-five-minute audio program ent.i.tled "Opening the Heart," in which Pema Chodron offers in-depth instruction on in Tibetan) and offers guidance on how to make them part of our everyday lives. The book also features a forty-five-minute audio program ent.i.tled "Opening the Heart," in which Pema Chodron offers in-depth instruction on tonglen tonglen meditation, a powerful practice that anyone can undertake to awaken compa.s.sion for oneself and others. meditation, a powerful practice that anyone can undertake to awaken compa.s.sion for oneself and others.

Awakening Loving-Kindness Selected readings from The Wisdom of No Escape The Wisdom of No Escape, presented in a small pocket-sized edition, perfect for carrying along in a purse, briefcase, or coat pocket. A portable book of inspiration on how to remain wholeheartedly awake and use the abundant material of daily life as your primary teacher and guide.

Comfortable with Uncertainty: 108 Teachings on Cultivating Fearlessness and Compa.s.sion This book offers short, stand-alone readings designed to help us cultivate compa.s.sion and awareness amid the challenges of daily living. More than a collection of thoughts for the day, Comfortable with Uncertainty Comfortable with Uncertainty offers a progressive program of spiritual study, leading the reader through essential concepts, themes, and practices on the Buddhist path. offers a progressive program of spiritual study, leading the reader through essential concepts, themes, and practices on the Buddhist path.

No Time to Lose: A Timely Guide to the Way of the Bodhisattva In this book Pema Chodron presents the traditional Buddhist teachings that guide her own life: those of The Way of the Bodhisattva (Bodhicharyavatara) The Way of the Bodhisattva (Bodhicharyavatara), a text written by the eighth-century sage Shantideva. This treasured Buddhist work is remarkably relevant for our times, describing the steps we can take to cultivate courage, caring, and joy-the keys to healing ourselves and our troubled world.

The Places That Scare You: A Guide to Fearlessness in Difficult Times We always have a choice, Pema Chodron teaches: We can let the circ.u.mstances of our lives harden us and make us increasingly resentful and afraid, or we can let them soften us and make us kinder. Amid our difficulties, wisdom is always available to us, but we usually block it with habitual patterns rooted in fear. Beyond that fear lies a state of openheartedness and tenderness. This book teaches us how to awaken our basic goodness and connect with others, to accept ourselves and others complete with faults and imperfections.

The Pocket Pema Chodron Here is a treasury of 108 short selections from the bestselling books of Pema Chodron, the beloved Buddhist nun. Designed for on-the-go inspiration, this collection offers teachings on becoming fearless, breaking free of destructive patterns, developing patience, kindness, and joy amid our everyday struggles, and unlocking our natural warmth, intelligence, and goodness.

Practicing Peace in Times of War "War and peace begin in the hearts of individuals," declares Pema Chodron. She explains that, remarkably, the way in which we as individuals respond to challenges in our everyday lives can mean the difference between perpetuating a culture of violence or creating a new culture of compa.s.sion. In this book Pema Chodron insists that our world will begin to change when each of us, one by one, begins to work for peace at the level of our own behavior, our own habits of thought and action. It's never too late, she tells us, to look within and discover a new way of living.

Start Where You Are: A Guide to Compa.s.sionate Living An indispensable handbook for cultivating fearlessness and awakening compa.s.sion in the midst of daily living. Pema Chodron frames her teachings on compa.s.sion around fifty-nine traditional Tibetan Buddhist maxims such as: "Always apply only a joyful state of mind" and "Always meditate on whatever provokes resentment."

When Things Fall Apart: Heart Advice for Difficult Times Drawing on traditional Buddhist wisdom, here is radical and compa.s.sionate advice for what to do when our lives become painful and difficult. There is only one approach to suffering that is of lasting benefit, Pema teaches, and that approach involves moving toward painful situations with friendliness and curiosity. This book includes instructions on how to use painful emotions to cultivate wisdom, compa.s.sion, and courage; how to communicate in a way that leads to openness and true intimacy with others; and how to reverse negative habitual patterns.

The Wisdom of No Escape: And the Path of Loving-Kindness A book about saying yes to life in all its manifestations, embracing the potent mixture of joy, suffering, brilliance, and confusion that characterizes the human experience. Pema Chodron shows us the profound value of our situation of "no escape" from the ups and downs of life.

AUDIO.

Don't Bite the Hook: Finding Freedom from Anger, Resentment, and Other Destructive Emotions In this recorded weekend retreat, Pema draws on Buddhist teachings to show us how to relate constructively to the inevitable shocks, losses, and frustrations of life so that we can find true happiness. The key, Pema explains, is not biting the "hook" of our habitual responses.

Perfect Just as You Are: Buddhist Practices on the Four Limitless Ones-Loving-Kindness, Compa.s.sion, Joy, and Equanimity Here are Pema Chodron's definitive teachings on the Buddhist practice called the "Four Immeasurable Ones"-a practice that helps us recognize and grow the seeds of love, compa.s.sion, joy, and equanimity already present in our hearts. This in-depth study course leads us step-by-step through the Four Immeasurable Ones practice and offers guided meditations, an overview of bodhichitta and the bodhisattva vow, writing and reflection exercises, and question-and-answer sessions.

Practicing Peace in Times of War: Four Talks The book Practicing Peace in Times of War Practicing Peace in Times of War is based on several of Pema Chodron's public talks, and we are proud to present them to you here, in this audio edition. It is a short, pithy, and profound work that includes practical strategies for cultivating the seeds of peace and compa.s.sion amid life's upsets and challenges. is based on several of Pema Chodron's public talks, and we are proud to present them to you here, in this audio edition. It is a short, pithy, and profound work that includes practical strategies for cultivating the seeds of peace and compa.s.sion amid life's upsets and challenges.

Start Where You Are With insight and humor, Pema Chodron offers guidance on how we can accept our flaws and embrace ourselves wholeheartedly as a prerequisite for developing compa.s.sion. Through working with fifty-nine Tibetan Buddhist slogans, Pema shows us how to develop the courage to face our inner pain and thereby discover a wealth of freedom, well-being, and confidence.

This Moment Is the Perfect Teacher Lojong is a powerful Tibetan Buddhist practice created especially for training the mind to work with the challenges of everyday living. It teaches our hearts to soften, reframes our att.i.tude toward difficulty, and allows us to discover a wellspring of inner strength. In this recorded retreat, Pema Chodron introduces the is a powerful Tibetan Buddhist practice created especially for training the mind to work with the challenges of everyday living. It teaches our hearts to soften, reframes our att.i.tude toward difficulty, and allows us to discover a wellspring of inner strength. In this recorded retreat, Pema Chodron introduces the lojong lojong teachings and explains how we can apply them to any situation in our life-because, as Pema says, "every moment is an opportunity for awakening." teachings and explains how we can apply them to any situation in our life-because, as Pema says, "every moment is an opportunity for awakening."

When Things Fall Apart This abridged audiobook based on the beloved spiritual cla.s.sic contains radical and compa.s.sionate advice for what to do when our lives become painful and difficult. Read by Pema, it includes instructions on how to use painful emotions to cultivate wisdom, compa.s.sion, and courage; how to communicate in a way that leads to openness and true intimacy with others; and how to reverse negative habitual patterns.

The Wisdom of No Escape It's true, as they say, that we can only love others when we first love ourselves and we can only experience real joy when we stop running from pain. The key to understanding these truisms lies in remaining open to life in all circ.u.mstances, and here Pema Chodron shows us how.

For more information please visit www.shambhala.com.

Excerpt from Smile at Fear Smile at Fear by Chogyam Trungpa by Chogyam Trungpa eISBN 978-0-8348-2148-4

Editor's Preface

THIS IS A BOOK about all the fears we have, from momentary panic and anxiety, up to the biggest terrors we may face about our life and our death. It is also about the fundamental sources of fear and anxiety, which affect all of us. The author presents practical advice, but not quick fi xes. He is trying to help us fundamentally transform our lives and our perceptions so that we can about all the fears we have, from momentary panic and anxiety, up to the biggest terrors we may face about our life and our death. It is also about the fundamental sources of fear and anxiety, which affect all of us. The author presents practical advice, but not quick fi xes. He is trying to help us fundamentally transform our lives and our perceptions so that we can conquer conquer fear, not simply suppress it for a time. To become truly fearless, he suggests, we must stop running from our fear and begin to make friends with it. We must learn to smile at fear. This is a critical part of the conquest. fear, not simply suppress it for a time. To become truly fearless, he suggests, we must stop running from our fear and begin to make friends with it. We must learn to smile at fear. This is a critical part of the conquest.

As I write this preface, we are in the midst of a dramatic economic crisis that is creating shock waves of fear and anxiety around the world. It seems a very appropriate time for a book on working with fear. However, given the human condition and the ongoing chaos in the world, it is probably always a good time to look into the issues of fear and fearlessness.

Chogyam Trungpa, one of the greatest Buddhist teachers of the twentieth century, died in 1987. Yet these teachings on spiritual warriors.h.i.+p and bravery seem as though they were written for this very moment in time. He felt that the West, and indeed the world as a whole, would face immense difficulties in the twenty-first century, and he spoke to his students of those potential hards.h.i.+ps with a mixture of confidence and realism. Trungpa Rinpoche (Rinpoche is a t.i.tle for realized teachers that means "Precious One") was sure that humanity could handle what might be coming, but equally sure that the challenges would be substantial. I partic.i.p.ated in sobering conversations with him about the economic and political future of North America and other parts of the world.

Rinpoche himself was a man who embodied fearlessness and compa.s.sion. In 1950 his homeland of Tibet was invaded by the Chinese Communists, and he was forced to flee the country in 1959 with the knowledge that there was a price on his head. He set off on foot from a remote area in East Tibet to seek refuge in India, leading a group of three hundred Tibetans on a journey that took ten months. Needless to say, they met with extreme challenges and many opportunities to face their fears.

Most of the group was captured in the last months of the journey as they crossed the Brahmaputra River in southern Tibet. Just over fifty of them made it all the way to India. Throughout this journey, Trungpa Rinpoche relied on meditative insight as the basis for his strength and courage, and he never ceased to recommend this approach to others.

After escaping Tibet, sadly, he never saw his mother or any other members of his family again. Yet years later, he expressed his feelings of great compa.s.sion for Mao Tse-tung, the revolutionary leader who ordered the invasion of Tibet. In this book he shares the Buddhist teachings that are the basis of this kind of tenderhearted bravery.

Each of us can awaken the same kind of courage in our lives now. What terrifies us doesn't change so much from decade to decade or from one person to another. The fundamental fear we have to work with is the fear of losing ourselves. When the stronghold of ego is threatened, fear is one of our strongest defense mechanisms. Beginning to dismantle it is one of the greatest gifts we can give ourselves or others.

In this volume, Chogyam Trungpa uses the image of the warrior to describe the att.i.tude we can take to invoke fearlessness and bravery in our spiritual practice and in our lives. Rinpoche realized that the secular and the religious would have to be more fully joined in modern spirituality, if spirituality were to truly serve the needs of this time. This is reflected here in his use of the imagery of Shambhala, a mythical country of enlightened citizens ruled by benevolent monarchs. Shambhala is a symbol of the aspiration to build a good society. It also emphasizes the importance of completely engaging with our everyday life. By speaking of the power of the Shambhala world, he is in part pointing to how working with the worldly, ordinary aspects of life can have a transcendent dimension, showing us that the world as it is contains dignity and beauty.

Chogyam Trungpa discusses many levels of working with fear, including how to engage properly with the most extreme situations, such as having to fight an actual enemy, not just an obstacle in your mind. The times we live in seem to call for the kind of gut-level bravery that he exemplified. Having worked with particularly difficult situations in life, he understood reallife challenges. He does not shy away from discussing such situations here. At the same time, he also talks about how each moment can be the opportunity to awaken confidence, through seeing the sacredness of everyday life. This too is a powerful antidote to fear and anxiety. One of the truly remarkable characteristics of his approach is that it steadfastly rejects aggression as a strategy for overcoming obstacles. A deep and powerful well of gentleness is the basis for the bravery of the Shambhala warrior, the pract.i.tioner who wants to fully engage life without arrogance or aggression. When we are threatened, it is all too easy to react with anger. When we're hit, we want to hit back. Rinpoche shows us alternatives that are powerful without being destructive. This is wisdom we need.

At the same time, these teachings are not just hard-hitting but also heartfelt. They emphasize our connection with the heart of the teachings, which we could say is both the heart of the Buddha and the heart of Shambhala. Love is immensely powerful, as we all know. Chogyam Trungpa describes a connection to tenderheartedness and sadness as the energy that powers the development of true human bravery or warriors.h.i.+p, returning to this topic over and over again. Unifying softness and toughness as part of the warrior's path is also a key element. Over and over again, he recommends the discipline of meditation as the key to unlocking this potential.

In the end, this is a book about being genuine, being fully human. If we are willing to be vulnerable, from that vulnerability we can also discover invincibility. Having nothing to lose, we cannot be defeated. Having nothing to fear, we cannot be conquered.

May you enjoy this journey through fear and fearlessness. May it give rise to genuine bravery. May it bring you the smile of fearlessness. May it help to bring peace and prosperity to this world.

Carolyn Rose Gimian Halifax, Nova Scotia

1.

Facing Yourself

OUR SUBJECT MATTER is warriors.h.i.+p. Anyone who is interested in hearing the truth, which in Buddhism we call the dharma; anyone who is interested in finding out about him-or herself; and anyone who is interested in practicing meditation is basically a warrior. Many approaches to spirituality and to life in general are influenced by cowardice. If you are afraid of seeing yourself, you may use spirituality or religion as a way of looking at yourself without seeing anything about yourself at all. When people are embarra.s.sed by themselves, there is no fearlessness involved. However, if someone is willing to look at himself or herself, to explore and practice wakefulness on the spot, he or she is a warrior. is warriors.h.i.+p. Anyone who is interested in hearing the truth, which in Buddhism we call the dharma; anyone who is interested in finding out about him-or herself; and anyone who is interested in practicing meditation is basically a warrior. Many approaches to spirituality and to life in general are influenced by cowardice. If you are afraid of seeing yourself, you may use spirituality or religion as a way of looking at yourself without seeing anything about yourself at all. When people are embarra.s.sed by themselves, there is no fearlessness involved. However, if someone is willing to look at himself or herself, to explore and practice wakefulness on the spot, he or she is a warrior.

"Warrior" here is a translation of the Tibetan word pawo pawo. Pa Pa means "brave," and means "brave," and wo wo makes it "a person who is brave." The warrior tradition we are discussing is a tradition of bravery. You might have the idea of a warrior as someone who wages war. But in this case, we are not talking about warriors as those who engage in warfare. Warriors.h.i.+p here refers to fundamental bravery and fearlessness. makes it "a person who is brave." The warrior tradition we are discussing is a tradition of bravery. You might have the idea of a warrior as someone who wages war. But in this case, we are not talking about warriors as those who engage in warfare. Warriors.h.i.+p here refers to fundamental bravery and fearlessness.

Warriors.h.i.+p is based on overcoming cowardice and our sense of being wounded. If we feel fundamentally wounded, we may be afraid that somebody is going to put st.i.tches in us to heal our wound. Or maybe we have already had the st.i.tches put in, but we dare not let anyone take them out. The approach of the warrior is to face all those situations of fear or cowardice. The general goal of warriors.h.i.+p is to have no fear. But the ground of warriors.h.i.+p is fear itself. In order to be fearless, first we have to find out what fear is.

Fear is nervousness; fear is anxiety; fear is a sense of inadequacy, a feeling that we may not be able to deal with the challenges of everyday life at all. We feel that life is overwhelming. People may use tranquilizers or yoga to suppress their fear: they just try to float through life. They may take occasional breaks to go to Starbucks or the mall. We have all sorts of gimmicks and gadgets that we use in the hope that we might experience fearlessness simply by taking our minds off of our fear.

Where does fear come from? It comes from basic bewilderment. Where does basic bewilderment come from? It comes from being unable to harmonize or synchronize mind and body. In the sitting practice of meditation, if you have a bad seat on the cus.h.i.+on, you are unable to synchronize your mind and body. You don't have a sense of your place or your posture. This applies to the rest of life as well. When you don't feel grounded or properly seated in your world, you cannot relate to your experience or to the rest of the world.

So the problem begins in a very simple way. When body and mind are unsynchronized, you feel like a caricature of yourself, almost like a primordial idiot or a clown. In that situation, it is very difficult to relate to the rest of the world.

That is a simplified version of what is known as the setting-sun mentality: having completely lost track of the basic harmony of being human. The idea of the setting sun is that the sun is already setting in your world, and you cannot rise above the darkness. You feel that there is only misery, clouds, the dungeon, life in the gutter. To compensate for that, you might go to a very dark dungeon with bad lighting, where you get drunk. That is called a club. You dance like a drunken ape who has forgotten bananas and its home in the jungle a long time ago. So it feasts on cheap beer while wiggling its tail. There is nothing wrong with dancing per se, but in this case it is a form of escaping from or avoiding your fear. It's very sad. That is the setting sun. It's a dead end, a very dead end.

In contrast to that, the Great Eastern Sun is the sun that is fully risen in your life. It is the sun of wakefulness, the sun of human dignity. It is Great Great because it represents upliftedness and the qualities of openness and gentleness. You have an uplifted sense of posture or place in your world, which we call having good head and shoulders. It is in the because it represents upliftedness and the qualities of openness and gentleness. You have an uplifted sense of posture or place in your world, which we call having good head and shoulders. It is in the East East because you have a smile on your face. East is the concept of dawn. When you look outside first thing in the morning, you see light coming from the East, even before the sun rises. So the East is the smile you have when you wake up. The sun is about to rise. Fresh air is coming with the dawn. So the sun is in the East and it is Great. because you have a smile on your face. East is the concept of dawn. When you look outside first thing in the morning, you see light coming from the East, even before the sun rises. So the East is the smile you have when you wake up. The sun is about to rise. Fresh air is coming with the dawn. So the sun is in the East and it is Great.

Here, the Sun Sun is a completely mature sun, the sun that you see in the sky around ten o'clock in the morning. It is the opposite of the image of the drunken ape dancing at midnight under the light of dim electric bulbs. The contrast is astounding, so extraordinary! The Great Eastern Sun vision is uplifted and awake, fresh and precise. is a completely mature sun, the sun that you see in the sky around ten o'clock in the morning. It is the opposite of the image of the drunken ape dancing at midnight under the light of dim electric bulbs. The contrast is astounding, so extraordinary! The Great Eastern Sun vision is uplifted and awake, fresh and precise.

We could get into further details later, but first we should discuss the fundamental understanding of fear and fearlessness. One of the main obstacles to fearlessness is the habitual patterns that allow us to deceive ourselves. Ordinarily, we don't let ourselves experience ourselves fully. That is to say, we have a fear of facing ourselves. Experiencing the innermost core of their existence is embarra.s.sing to a lot of people. Many people try to find a spiritual path where they do not have to face themselves but where they can still liberate themselves-liberate themselves from themselves, in fact. In truth, that is impossible. We cannot do that. We have to be honest with ourselves. We have to see our gut, our real s.h.i.+t, our most undesirable parts. We have to see that. That is the foundation of warriors.h.i.+p and the basis of conquering fear. We have to face our fear; we have to look at it, study it, work with it, and practice meditation with it.

We also have to give up the notion of a divine savior, which has nothing to do with what religion we belong to, but refers to the idea of someone or something who will save us without our having to go through any pain. In fact, giving up that kind of false hope is the first step. We have to be with ourselves. We have to be real people. There is no way of beating around the bush, hoping for the best. If you are really interested in working with yourself, you can't lead that kind of double life, adopting ideas, techniques, and concepts of all kinds, simply in order to get away from yourself. That is what we call spiritual materialism: hoping that you can have a nice sleep, under anesthetics, and by the time you awaken, everything will be sewn up. Everything will be healed. In that case, you do not have to go through any pain or problems.

In a genuine spiritual discipline, you cannot do that. You might convince yourself that there is some religious discipline that will allow you to pa.s.s directly into spiritual ecstasy. You might convince yourself that this world does not exist; only the realm of the spirit exists. However, later on, something will bounce back on you, because we cannot cheat the basic norm, which is known as karma, or the law of cause and effect. We cannot cheat that.

We have to face quite a lot. We have to give up a lot. You may not want to, but still you have to, if you want to be kind to yourself. It boils down to that. On the other hand, if you want to hurt yourself by indulging in setting-sun neurosis, that is your business and it's n.o.body else's business. n.o.body can save you from yourself. Go ahead. But you are bound to regret it later on, profoundly so. By then, you may have collected so much garbage that it will be almost impossible to undo the situation. That would be a very wretched place to end up.

Often, we prefer to hurt ourselves. It seems to feel better to pursue our habitual patterns than to help ourselves. You may have heard in school that studying hard will be good for you. Your parents may have told you to eat all the food on your plate, because it's good for you. There are a lot of people starving all over the world, and you are fortunate to have this meal in front of you. Eat it up. Maybe such advice is helpful. At the time you heard these things, they may have seemed completely unskillful, in terms of your state of mind. However, such orthodoxy and expression of discipline may have an element of truth in them.

We must decide to look at ourselves and experience ourselves honestly. Some of us find ourselves in the most wretched and profoundly degrading situations. Some of us may have brilliant and good situations happening. Whatever the case may be, whether our exploration brings hope or fear, we look at ourselves. We need to find ourselves, face ourselves, and beyond that, give up our privacy, our inhibition.

There may be a semantic problem here with my use of the word privacy privacy in the English language. The point is, that when you give up privacy, that is the only time you can be with yourself. Our normal version of privacy is not really privacy. We say, "I need my privacy." If you are bottling yourself up with your so-called privacy, you find yourself getting in your own way. There is no privacy in that situation. The privacy does not exist. Instead, you feel completely bombarded with internal emotions and thoughts, which take away from your chance to be with yourself and relax with yourself completely. Once you begin to give up privacy, you open your heart and your whole existence to the rest of the world, and then you find greater privacy. You find that an actual discovery of yourself is taking place. in the English language. The point is, that when you give up privacy, that is the only time you can be with yourself. Our normal version of privacy is not really privacy. We say, "I need my privacy." If you are bottling yourself up with your so-called privacy, you find yourself getting in your own way. There is no privacy in that situation. The privacy does not exist. Instead, you feel completely bombarded with internal emotions and thoughts, which take away from your chance to be with yourself and relax with yourself completely. Once you begin to give up privacy, you open your heart and your whole existence to the rest of the world, and then you find greater privacy. You find that an actual discovery of yourself is taking place.

The only way to relax with yourself is to open your heart. Then you have a chance to see who you are. This experience is like opening a parachute. When you jump out of an airplane and open the chute, you are there in the sky by yourself. Sometimes it is very frightening, but on the other hand, when you take this step, the whole situation, the whole journey, makes sense. You have to actually do it, and then you will understand. Giving up privacy is not so much a process of education and logic, but it happens on the spot, by doing so.

One has to give up inhibition, but that does not become exhibitionism. You remain true to yourself if you give up inhibition. You just give up your privacy, your sense of shyness, and the longing to have a personal "trip." When you give that up, it doesn't mean you have to become an exhibitionist; but you could be a real person. When you give up smoking cigarettes, you don't have to proclaim what you have done. Maybe n.o.body will notice. You just do not smoke anymore. It might be sad for you that n.o.body can appreciate your virtue, but on the other hand, so what? When you give up your privacy, you still stand and walk on two feet like other human beings. You look at the universe with two eyes, and it is okay, fine. You have become a fully decent human being for the first time, but you do not have to proclaim that. You stop at red lights. You drive when it is green. It's a boring world. One has to take the first step. Then you find that you still maintain the same old standing, which is sometimes terrible, sometimes good, but still standing steady. It is very humorous in some ways, maybe painfully so. Maybe not! In any case, welcome to the warrior's world.

Then you begin to realize that you have something in yourself that is fundamentally, basically good. It transcends the notion of good or bad. Something that is worthwhile, wholesome, and healthy exists in all of us. For the first time, you are seeing the Great Eastern Sun. Goodness arises from discovering the vision of the Great Eastern Sun. This goodness is basic or primordial goodness that you have. You possess it already. Such goodness is synonymous with bravery. It is always there. Whenever you see a bright and beautiful color, you are witnessing your own inherent goodness. Whenever you hear a sweet and beautiful sound, you are hearing your own basic goodness. Whenever you taste something sweet or sour, you are experiencing your own basic goodness. If you are in a room and you open the door and walk outside, there is a sudden breeze of fresh air. Such an experience may last only a second, but that whiff of fresh air is the smell of basic goodness.

Things like that are always happening to you, but you have been ignoring them, thinking that they are mundane and unimportant, purely coincidences of an ordinary nature. However, it is worthwhile to take advantage of anything that happens to you that has that particular nature of goodness. You begin to realize that there is nonaggression happening all around you in your life, and you are able to feel the freshness of realizing your goodness, again and again.

But you can't jump the gun. First, let us look at ourselves. If you put one hundred percent of your heart into facing yourself, then you connect with this unconditional goodness. Whereas, if you only put fifty percent into the situation, you are trying to bargain with the situation, and nothing very much will happen. When you are genuine in the fullest sense, you do not need the conditional judgment of good or bad, but you actually are are good rather than you good rather than you become become good. good.

If we face ourselves properly, fully, then we find that something else exists there, beyond facing ourselves. Something exists in us that is basically awake, as opposed to asleep. We find something intrinsically cheerful and fundamentally pride-worthy. That is to say, we don't have to con ourselves. We discover genuine one hundred percent gold, not even twenty-four karat. According to the Buddhist tradition, that is discovering our buddha nature. In Sanskrit, buddha nature is tathagatagarbha tathagatagarbha, which means that the essence of the tathagatas, the buddhas who have already gone beyond, exists in us.

We are fundamentally awake. We ourselves are already good. It's not just a potential. It's more than potential. Of course, we will have hesitation again and again in believing that. You might think this goodness is just an old myth, another trick to cheer us up. But no! It is real and good. Buddha nature exists in us, and because of that, we are here. Your basic buddha nature brought you here.

The heart of the matter, the technique that seems to be the only way to realize this, is the sitting practice of meditation. Meditation is the key to seeing yourself as well as to seeing beyond yourself. Seeing yourself is the first aspect, discovering all sorts of terrible things going on in you. Facing the possibilities and the realities of that is not all that bad. If you begin to do that, you are being an honest person. Then, beyond that, you have to have further vision. Your honesty allows you to realize your goodness. You do possess Buddha in your heart.

For more information on this and other books from Shambhala, please visit www.shambhala.com.