Riding The Windhorse
R I D I N G T H E W I N D H O R S E - Teaching 1
* Inspired teachings concerning "The Riding of The Wind Horse" derive from ancient Tibetan spirituality.
* The Tibetan canons of spiritual warriorship date back at least to the early 11th Century of the Current Era.
* A major figure of this period was Mila-Repa ("Mila the Cotton-Clad"): an ascetic poet and teacher-advocate of the achievement of Enlightenment through disciplined intuition and a combination of both fixed and moving meditation practice, rather than through any form of intellectual or philosophical study.
* It is notable that the great majority of both monks and lay persons of the Tibetan culture have widespread and unsurpassed commitment to and achievement in spiritual warriorship. Yet, from the 11th Century until the present day, the vast majority of ethnic Tibetans have consistently avoided any form of violence, including warfare, itself. Thus, crimes of violence are virtually unknown among ethnic Tibetans of whatever social status.
* Doubtless, there are at least several reasons for this. But, probably, the one which carries the greatest influence is that which includes real and visible definitions of spiritual heroism and warriorship: definitions as much in the immediate forefront of traditional Tibetan daily life as are the latest goings-on among the "heroic" rich, famous (or, infamous), and/or powerful in present-day North America. Moreover, those most highly-respected and valued within the Tibetan culture are, in general, among the most accessible to all persons, both physically and spiritually. And this continues among ethnic Tibetans in Chinese-occupied Tibet, in refugee status in Nepal and Bhutan, and elsewhere.
* It is central to Tibetan belief and practice that simplicity of life is priceless and is, in itself, a principal wellspring of true spiritual growth. Hence, any culture which has lost its appreciation of simplicity has--according to such beliefs and practice--also lost entirely its sense of reality.
* In such cultures, convenience and efficiency have replaced the appreciation of simplicity.
* In such cultures, the purpose of clothing becomes adornment; the purpose of food becomes other than simply nutrition, etc.; the purposes of mechanization and activity become convenience, diversion, and external pleasure-seeking. Constructive, creative thought and effort lose their desirability.
* In fact, the loss of the appreciation of simplicity through such means has the effect of cheapening pleasure, of reducing joy, and of investing television, the "prestige" of money and social influence, the sports arena, gaming, and the computer (to name merely a few) with the illusion of holding the keys to happiness.
* One major goal of spiritual warriorship is to strive to reconnect with the immediate realities of simplicity: to become enabled to look at the simple and ordinary things of the world with a deep appreciation, and to feel the need of nothing beyond experiencing such simple and ordinary reality.
* To do so is, in itself, quite heroic. And is, itself, simple (though not easy), too.
* In Tibetan, the word for the mystical, gorgeous quality of simple existence is called "drala." The word "dra" is Tibetan for "enemy." "La" implies a "rising above." Thus, "drala" is the means to transcend any enemy or conflict in order to secure a complete awareness of the true, unconditioned natural wisdom and power of the world of reality.
* Anything that connects us with the true, simple reality of the world is "drala." It can be a sunset. A natural scent. A reassuring touch. A lion taking its rest, or its prey. Any true living quality of simplicity. It need not be pretty or sweet. It is seeing the truth in what is natural and real. It can never been improved upon by artifice or fabrication. To do so is false. To do so is illusion. To do so is also very dangerous to the spirit.
* In invoking drala, false perceptions become transformed. For example, courage is no longer anything like bravado; it becomes, instead, a willingness to live in the world without deception and with a tremendous kindness and caring for the needs of others. There are numerous, similar examples of such transformations: of becoming rescued from foolishness and illusion. Through such transformations, dull and void or hectic and stress-filled daily lives of existence also become transformed to ones of vitality, brilliance, elegance, peace, and joy.
* Do you recognize that the land on which you live your life each day is sacred? Are you aware of its 30,000 year plus heritage of having been generally regarded as such (though not, perhaps, for the past 100 years)? If so, simply by living in mindful awareness of this reality in the next hour, you have invoked drala, and drala has begun to serve you on your spiritual quest. Continue your awareness and drala continues, too.
* You have also begun to ride the "lungta," Tibetan for "windhorse." For invoking drala always raises the windhorse. When we mount the windhorse, we also begin to ride on the basic goodness in our lives. And while we do not ever conquer fear and apprehension completely, we have the means to rise above it: namely the windhorse. The windhorse surpasses Pegasus: first, because the windhorse is no myth. Second, because there is no limit to where the windhorse may be ridden. None.
* As one begins to understand kata and to master kata, one also begins to ride the windhorse. As one becomes more adept in the misu no kokoro/tsuki no kokoro form of meditation, one also also begins riding upon the windhorse. As one cuts the ties to self-pity--freeing the self from being a vessel for anxiety and stress--one also begins to ride the windhorse.
* One is then no longer willing to be "tudro," a being with its back towards the sky, its hands clutching its ankles, its face close to the mud...believing that all that it can see and feel is all there is to be seen and felt. A being which has found it convenient and efficient to replace reality with illusion. A being which does not know and does not want to know there is such a thing as invoking drala. A being which does not know and does not want to know there is such a thing as the windhorse.
* When one invokes drala and rides the windhorse, one becomes a true hero. Absolutely!
* If anyone in membership here so desires, we can observe in another posting the authentic presence of four dignities as a hero/spiritual warrior, next time, as well as the four traditional animals by which such dignities are represented.
--"entronaut"
(8th Dan, School of the Phoenix, Koten Bushido)
* Inspired teachings concerning "The Riding of The Wind Horse" derive from ancient Tibetan spirituality.
* The Tibetan canons of spiritual warriorship date back at least to the early 11th Century of the Current Era.
* A major figure of this period was Mila-Repa ("Mila the Cotton-Clad"): an ascetic poet and teacher-advocate of the achievement of Enlightenment through disciplined intuition and a combination of both fixed and moving meditation practice, rather than through any form of intellectual or philosophical study.
* It is notable that the great majority of both monks and lay persons of the Tibetan culture have widespread and unsurpassed commitment to and achievement in spiritual warriorship. Yet, from the 11th Century until the present day, the vast majority of ethnic Tibetans have consistently avoided any form of violence, including warfare, itself. Thus, crimes of violence are virtually unknown among ethnic Tibetans of whatever social status.
* Doubtless, there are at least several reasons for this. But, probably, the one which carries the greatest influence is that which includes real and visible definitions of spiritual heroism and warriorship: definitions as much in the immediate forefront of traditional Tibetan daily life as are the latest goings-on among the "heroic" rich, famous (or, infamous), and/or powerful in present-day North America. Moreover, those most highly-respected and valued within the Tibetan culture are, in general, among the most accessible to all persons, both physically and spiritually. And this continues among ethnic Tibetans in Chinese-occupied Tibet, in refugee status in Nepal and Bhutan, and elsewhere.
* It is central to Tibetan belief and practice that simplicity of life is priceless and is, in itself, a principal wellspring of true spiritual growth. Hence, any culture which has lost its appreciation of simplicity has--according to such beliefs and practice--also lost entirely its sense of reality.
* In such cultures, convenience and efficiency have replaced the appreciation of simplicity.
* In such cultures, the purpose of clothing becomes adornment; the purpose of food becomes other than simply nutrition, etc.; the purposes of mechanization and activity become convenience, diversion, and external pleasure-seeking. Constructive, creative thought and effort lose their desirability.
* In fact, the loss of the appreciation of simplicity through such means has the effect of cheapening pleasure, of reducing joy, and of investing television, the "prestige" of money and social influence, the sports arena, gaming, and the computer (to name merely a few) with the illusion of holding the keys to happiness.
* One major goal of spiritual warriorship is to strive to reconnect with the immediate realities of simplicity: to become enabled to look at the simple and ordinary things of the world with a deep appreciation, and to feel the need of nothing beyond experiencing such simple and ordinary reality.
* To do so is, in itself, quite heroic. And is, itself, simple (though not easy), too.
* In Tibetan, the word for the mystical, gorgeous quality of simple existence is called "drala." The word "dra" is Tibetan for "enemy." "La" implies a "rising above." Thus, "drala" is the means to transcend any enemy or conflict in order to secure a complete awareness of the true, unconditioned natural wisdom and power of the world of reality.
* Anything that connects us with the true, simple reality of the world is "drala." It can be a sunset. A natural scent. A reassuring touch. A lion taking its rest, or its prey. Any true living quality of simplicity. It need not be pretty or sweet. It is seeing the truth in what is natural and real. It can never been improved upon by artifice or fabrication. To do so is false. To do so is illusion. To do so is also very dangerous to the spirit.
* In invoking drala, false perceptions become transformed. For example, courage is no longer anything like bravado; it becomes, instead, a willingness to live in the world without deception and with a tremendous kindness and caring for the needs of others. There are numerous, similar examples of such transformations: of becoming rescued from foolishness and illusion. Through such transformations, dull and void or hectic and stress-filled daily lives of existence also become transformed to ones of vitality, brilliance, elegance, peace, and joy.
* Do you recognize that the land on which you live your life each day is sacred? Are you aware of its 30,000 year plus heritage of having been generally regarded as such (though not, perhaps, for the past 100 years)? If so, simply by living in mindful awareness of this reality in the next hour, you have invoked drala, and drala has begun to serve you on your spiritual quest. Continue your awareness and drala continues, too.
* You have also begun to ride the "lungta," Tibetan for "windhorse." For invoking drala always raises the windhorse. When we mount the windhorse, we also begin to ride on the basic goodness in our lives. And while we do not ever conquer fear and apprehension completely, we have the means to rise above it: namely the windhorse. The windhorse surpasses Pegasus: first, because the windhorse is no myth. Second, because there is no limit to where the windhorse may be ridden. None.
* As one begins to understand kata and to master kata, one also begins to ride the windhorse. As one becomes more adept in the misu no kokoro/tsuki no kokoro form of meditation, one also also begins riding upon the windhorse. As one cuts the ties to self-pity--freeing the self from being a vessel for anxiety and stress--one also begins to ride the windhorse.
* One is then no longer willing to be "tudro," a being with its back towards the sky, its hands clutching its ankles, its face close to the mud...believing that all that it can see and feel is all there is to be seen and felt. A being which has found it convenient and efficient to replace reality with illusion. A being which does not know and does not want to know there is such a thing as invoking drala. A being which does not know and does not want to know there is such a thing as the windhorse.
* When one invokes drala and rides the windhorse, one becomes a true hero. Absolutely!
* If anyone in membership here so desires, we can observe in another posting the authentic presence of four dignities as a hero/spiritual warrior, next time, as well as the four traditional animals by which such dignities are represented.
--"entronaut"
(8th Dan, School of the Phoenix, Koten Bushido)
posted
by entronaut
