The good, the bad, & the ugly...eh, it's all "good" in the end.

In Initiation, Chogyam Trungpa uses the example of an art collector appraising the value of a painting based on the name of its creator, rather than by the aesthetic merit of the piece before them, to demonstrate how an individual’s desire to be initiated into an elite group may transform the potential for development of wisdom into the mimicking of one’s perception of that group’s principles. Had the art collector appraised the value of the painting based on aesthetic components or artistic merit, it would have presented an opportunity for the collector to hone and development their skills of observation and attention to detail. In contrast, the collector chose to base their decision on the popularity of a name which demonstrates a need to be identified with the greatness that others have bestowed upon that name, rather than with the raw beauty and presence of the artwork before them. Trungpa shares that this need to be aligned with “the best,” ever-present in the process of seeking spiritual guidance, is an attempt to and perpetuation of aligning oneself with ideas of “right” and “good.” This approach of participating in a dichotomous relationship to our world and selves actually strengthens one’s ego identity and may stifle spiritual growth which, ironically, is what most individuals are seeking to avoid by searching for “the best,” “the right,” and “the good.”

Trungpa continues to cast light on this idea by casting light on the element of self-deception that is present in such an approach to one’s world. He asserts that self-deception occurs because a person can be so concerned with what they are going to get that they ignore (one of the three poisons) what is actually occurring. He offers the idea of authentic initiation through being truthful in the presentation of oneself to a spiritual community and accepting them as they are also. Authentic initiation, or “meeting of the minds,” cannot occur if we are false in approach and if we are unaware of any grasping that may be present. To aid in the release of grasping tendencies, Trungpa suggests mirroring one’s grasping behavior for them to present what may not have been conscious actions and choices. Once revealed and then recognized, these behaviors will no longer be able to mask themselves. In the Hard Way, Trungpa postulates that to truly be open and achieve authentic presence, one must release the desire to preserve one’s own existence.

In the Open Way, Trungpa reiterates the importance of experiencing self-deception, exactly as it is, in order to completely expose ourselves. Those who hesitate to embrace this “darker” or messier side of them should make note of still grasping to false ideals of what the spiritual path is like. In trying to appear neat, tidy, or perfect in the face of one’s relative experience, clings to an illusion, ignores the teachings, and snubs a monumental chance for growth and revelation of truth. Trungpa states that this struggle is irrelevant because it is ego and once a person is able to give up that struggle, there will be no one left to struggle with; the ego will be gone. John Welwood reminds the reader that our basic openness “allows us to be intelligently tuned to life and grateful for the wonder of existence, it is the basis of sanity and well-being.”