Spirtual warrior

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A spiritual warrior is a person who bravely battles with the universal enemy, self-ignorance (avidya), the ultimate source of suffering according to dharmic philosophies. [1] The term is applied in religious and metaphysical writing. There are self-described spiritual warriors. [2] The spiritual warrior can be described as an archetype character on a journey for self discovery to benefit others. [3]

Trungpa's way

Chogyam Trungpa teaches the way of the spiritual warrior. [4] In 1976, Trungpa established the Shambhala Training program on spiritual warrior-ship grounded in sitting meditation practice. The Sacred Path of the Warrior is Trungpa's book which embodies the practice.[5]

“Warrior-ship here does not refer to making war on others. Aggression is the source of our problems, not the solution. Here the word “warrior” is taken from the Tibetan “pawo,” which literally means, “one who is brave.” ... "And now here is my secret, a very simple secret: It is only with the heart that one can see rightly, what is essential is invisible to the eye.‎"

Chogyam Trungpa

The spiritual warrior archetype helps to constructively answer questions about aggression and competition with a healthy direction. Unlike the soldier character, the spiritual warrior is in touch with the joy, the sadness, the expansiveness in their heart; able to share and give it to others. The warrior knows about death and seizes the day. They have learned to let go with forgiveness and avoids chasing others in revenge. The warrior commits to growing the heart and soul in becoming a creative being. The warrior serves in love of strangers and gives generously while giving to themselves. The spiritual warrior seeks to change others with rational and compassionate decision-making in service of a higher goal. [6]

Tibetan origins

Tibetan monastic rule derived from a feudal warrior clan society, which was transformed into a spiritual warrior society. While the rest of the world followed feudalistic warrior development during the medieval period throughout Europe and Asia, Tibet uniquely established Lamaism. This was centered around a Buddhist social revolution originating in India and finding root in Tibet. The Lama (teacher) is a living Buddha for Tibetans who provides a powerful bridge between real and imaginary conciseness worlds, where the self is methodically dissolved into the whole's benefit by tantra practice.

Tibetan's imported this order to help change their society to one based on education, social welfare, peaceful progress with a self renouncing monastic class of rulers. The monastic sanga (community) were supported and organized like a military; however, they were set on a self-discovery yogic mission for reconnaissance to perfect and develop methods in eliminating ego suffering.

Tibetan Buddhists advanced a form of non-hereditary succession of title and land based on reincarnation, which presented living proof that their methods succeeded by extraordinary means. It also ensured that young leaders were well trained in the monastic cannon and it avoided deadly heir feuds seen in the heritable practices within feudalism. While humanist knowledge significantly advanced within a sustainable and happy civilization, Tibetan monastics eschewed materialistic and economic progress for want of virtual visualizations.

In a highly celebrated and unique victory, Tibetan monastic warriors overcame the native Bon practices which then encompassed services for all of life's needs (birth, marriage, healthcare, death and spirit exorcism) by incorporating them into their own practices. New Buddhist spiritual technology was integrated with the existing Bon methods, as contrasted with oppression methods seen in other warrior techniques. Transformation and re-purposing of military warrior symbolism and strategy into new codified tactics within Buddhist practice was a recurring theme.

The society flourished to produce one of the best assemblies of peaceful enlightened self-knowledge known to human kind. When modern Chinese communist military economic industrial forces swept into dismantle and uproot it based on monarchic upheaval, this caused a spread of the seeds of this spiritual warrior way through out the rest of world, which are now taking root in new democratic forms. Displaced Tibetans remain loyal to their exiled leaders and lineage of teachers. [7]

See also

Notes

  1. ^ Grant, Kara-Leah (2009), "How yoga has the power to transform and release avidya (self-ignorance)", The Yoga Lunch Box, October,13, 2009 [1]
  2. ^ Oddo, Richard J ('A spiritual warrior') (1990), "Sharing of The Heart", Self-Published, 1989, ISBN 0-945637-02-0
  3. ^ Murdock, Maureen (1990), "The Heroine's Journey", Shambhala, June 23, 1990, p11, ISBN-10: 0877734852
  4. ^ Brussat, Frederic and Mary Ann, Spiritually and Practice Book Review on Trungpa, Chogyam, "Smiling at Fear", Shambhala, November 2009, ISBN: 9781590306963 [2]
  5. ^ Trungpa, Chogyam, "True Perception: The Path of Dharma Art", Shambhala, November 11, 2008, ISBN 1590305884 [3]
  6. ^ Fox, Matthew (2008), "The hidden spirituality of men" Ode Magazine, October 2008, [4]
  7. ^ Thurman, Robert A,F, "Essential Tibetan Buddhism", Castle Books, 1997, pp 1-46 ISBN 0-7858-0872-8

Further Reading

  • "Shambhala: Sacred Path of the Warrior" by Chogyam Trungpa, Shambhala, March 12, 1988, ISBN 0877732647
  • "The Spiritual Warrior: An Interdimensional Technique Manual" by Shakura Rei, Rodney Charles, Sunstar Publishing Ltd., August 1, 1998, ISBN 188747228
  • "Spiritual Warrior: The Art of Spiritual Living" by John-Roger, Mandeville Press, December 1, 1997, ISBN 091482936X
  • "Everyday Enlightenment: How to Be a Spiritual Warrior at the Kitchen Sink" by Venerable Yeshe Chodron, Harper Collins Publishers PTY Limited, September 1, 2006, ISBN 0732276071
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