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body and mind are synchronized, SAKYONG MIPHAM says, we can live with
grace and dignity, grounded and in harmony with the world around us.
we realize the power of aligning our mind and body with our
surroundings, we are able to be dignified and courageous because
synchronizing our thoughts, actions, and the environment allows
full-blown bravery to manifest—both personally and socially. When we
have the bravery to buck the continuous onslaught of our neurosis and
the samsaric depression of the world surrounding us, we experience basic
theme of bravery radiates throughout the Shambhala teachings, which
were introduced to the West by my father, Chögyam Trungpa Rinpoche. The
first kind of bravery is being free of deception. Through meditation we
are less seduced by afflictive emotions and habitual patterns, so we’re
not as frightened by egolessness. We are able to leap into the
moment—which is the second type of bravery. Having taken that leap, we
gain the vision of the Great Eastern Sun, the third kind of bravery,
which reveals the sacredness of our world. Through that sudden display
of courage, our whole world is illuminated. As my father put it, “You
begin to experience basic goodness reflected everywhere.”
From that act of
freshness, our mind is liberated from doubt and disbelief. Such a visionary
approach leads to the fourth level of bravery: realizing the dignity of body
and mind being synchronized.
In this dark age, a predominant manifestation of
doubt—and thus lack of bravery—is our idea that not paying attention and not having mindfulness is
somehow pleasurable. Assuming that mind and body are two separate entities, we
consider keeping them together to be hard work. Thus we might actually seek not
being synchronized, with the result that realizing unsynchronized mind and body
brings infirmity. With such disbelief in our inherent strength, the mind and
body are disenfranchised. Sickness plagues the body, and disbelief plagues the
mind—especially disbelief regarding basic goodness.
In truth, mind and body
are inherently synchronized. We are intact now; we are already whole. This
completeness is simply a manifestation of basic goodness. In relation to mind
and body, “basic” means that the contained and the container are one. Because
the belly of the vase protrudes, it is naturally synchronized with the water contained
within it. Because there is a nervous system, the mind naturally has a place to
integrate with the body. When a couple is united, they feel a primordial
synchronicity that manifests as love. Being in sync brings a dignity that goes beyond
either individual. When two beings feel this way, they glow. That completeness
provides a spark for dignity to blaze. The Tibetan word for “dignity” is ziji.
The “ji” in ziji means “glory”—honor
won by accomplishment, or dignity achieved through grace. It is luster brought about
through synchronicity. To be full human beings, we cannot simply be trapped in
our mind. We need to be in union with our environment, which means appreciating
This element of organic
chemistry applies to life as a whole. When the mind is full of gentleness and
humor—as well as precision and strength—a tremendous dignity arises. Because dignity
comes from being fully present, genuine dignity exudes synchronicity. Things
feel right, and it shows.
With synchronicity of
mind and body, we have no hesitation or laziness in grooming ourselves.
However, being well groomed and well dressed does not necessarily ensure a
sense of dignity. For example, if you are well dressed and engaged in
nonvirtuous activities, there is a dull or sinister glow.