The True Leader’s Code

A leader or bodhisattva is one who has made the commitment to get out of suffering, the causes of suffering, and to help others get out of suffering. 


They have done this in response to a deep internal understanding that no matter how one masters the number two game, that of the material world,
they cannot escape suffering. It is a practical, not a moral or altruistic decision.


In other words, you are answering the question of your soul with the only answer that will satisfy. You are not doing it in response to any external injunction or to “help” anyone, not to be good or popular (in fact you may be very unpopular as a result). You are embarking on the journey that your soul has called for for lifetimes with the understanding that all of
life eventually self-liberates and for whatever reason, you have been given the opportunity to set on the path of true liberation at this time.

Your gifts will realize to
the extent that you are true, despite all obstacles to the aim of getting out of suffering, the causes of suffering and helping others to get out of suffering and apply yourself to that intention in every breathing moment. You are transferring your consciousness 
from the plane of “self”—
the question and response that plagues everyday consciousness, “what does this mean to me?”
in the face of experience, and then the attempt to secure for “self” power, position,
impact, resources, attention, being “special,” and affection. The shift is to the inquiry of “what is being requested of me in this moment?” “What can I offer?”

You are shifting to a position of nobility. Only those of great resources
and wealth can afford to live in the mindset of offering. You have been offered, and you may decline,
the infinite resource and wealth of the dharma. Everything that you have ever wanted from the materiality of the world—the peace, the bliss, the love,
the sense of strength power and dignity, the ability to carry out a deeper vision—is located in the practice of the dharma. You don your dharma crown in the activity of enlightenment, the sincere offering of oneself to the enlightenment of others. It is not self-sacrifice for it is the recognition that there is no “self” that is either permanent or separate. 

You are not helping or
tending to others, you are tending to the aspect of self that is
located in another body. You arise according to the need of the times
in order to live in
pure intimacy with yourself,
to connect what appears separate,
to recognize the shared resource of consciousness
that moves through seemingly separate bodies. This is like a concealed rules game, it’s obvious when you have “gotten” the answers by how you function with what is seemingly outside of “you.” 

There are a few guidelines:

1. There is no “sin” in the dharma,
there is only one instruction and one missing of the mark on that instruction and that is what is termed as vajra pride and the forgetting of your vajra pride and who you are. It is forgetting your own nobility in the dharma.

The instruction is that you must never forget that you are nobility and in doing so, you must act like it.
This is true nobility not worldly nobility meaning that you are powerful enough to be humble.
Because you know who you are, you can bow to all. No need to lord position over anyone. You are wealthy enough 
to be generous. You can be the one who has the least materiality because you have the greatest immateriality. No need to hoard. You are fortified enough
that you do not need to seek outside of yourself for salvation, care, attention, acknowledgement, approval, respect. 

You know who you are and act
like it in every circumstance. You command respect with your true (not bribing or buying people) generosity, magnanimous nature, the fact that all who are in your sphere know that you are “for” them. The old methods of control of means of distribution, offering goodies, control, subtle threat, choosing favorites, seeing one’s impact can fall away.
 


2. Take All Projections and Offer Praise—This reverses the “self” tendency of seeking attention and approval and pushing away blame or going to an authority to deal with issues. You are the bottom line and your world is a reflection of you and your leadership.

If there is chaos and mayhem in the Land then your signal of peace and harmony is not the guiding force.

You attend to infraction through an understanding that these behaviors arise when resources are perceived as scarce. Because you are intimate with all and practice equanimity—holding every person as equally precious, from enemy to outcast to those who suit your preference— you remain in the trenches. 

Each person’s hurt and upset is your hurt and upset. You do not foist it off on another. 

Yet you work as infinitely wealthy nobility. You do not threaten, punish, or deprive; you awaken and fortify the innate desire for self-liberation in every being.

This does not mean that you look away or ignore bad behavior, quite the opposite, this is where you dive in and address immediately. Where others may feel powerless or helpless, you act from the inexhaustible wealth of who you are and the infinite resources that sustain your endeavor to end suffering.

3. 
You are a maker of harmony, not chaos, mayhem, or separation. At every turn your activity is to bring together whatever seems oppositional.

You employ the right speech of constant affirmation and positivity, never falling into complaint, gossip, or most importantly anything that would create division or inflame. You do not ever “give second terminal” meaning affirm any kind of complaint or negative talk.

You recognize that when you do, you are feeding the flames of pain from the old world habit
of personal gain. Someone has lit themselves on fire
and you are throwing gasoline so that they like you because they
think you are throwing water. 

Anytime you reinforce division, even if it is with a person who does not like your “enemy” you are leaving your seat of nobility and not ruling with the equality that marks greatness.
You are destroying your own territory. 

4. Because the Bodhisattva recognizes that what you tend to, you own, you do not collect material goods, friends, partners. You recognize a deeper aim with all and that is that it belongs to the dharma itself.

Your own body, your own breath is a gift, given to you. The holding and possessing of things is a thief that robs you of your birthright to own this entire realm through the care and tending to all.

You are the heir of the entirety, it is beneath you to hold to any one thing like a desperate woman grabbing for crumbs when given the bakery.

All holding leads to desperation, it is not the lack but the grasping that makes you live in poverty always seeking for more. 

5. A Bodhisattva, living in their boundless wealth, recognizes that others will, in their illusion of poverty, believe that it is just their lot in life to be weak and depressed, lacking and without. They will engage in the three behaviors of the problem mind—judging, fixing, and comparing.

They will compare themselves to you in your birthright of joy, judge you and try to “get even.” A wise Bodhisattva does not steal, does not take what is not theirs, the views and opinions of others.

A very wise Bodhisattva, not even engaging in this level of mind, sees only that a person is suffering from the illusion that the dharma is not open to all, and sets to work discovering how to aid in opening the seemingly locked gate that the person stands behind.

While recognizing that each has their own karma, that you cannot do for another, the Bodhisattva listens deeply for the call and for the wisdom of what, how, and when to offer. Do not pick up the coal of hatred intending to throw it back at someone who throws it your way.

Find the cooling waters of the dharma to help the burn of the hatred of another even when that hatred is towards you.

6. 
The Bodhisattva is blessed (and cursed) with a 360 degree vision.

It is not from lack of sight that they do not react in the face of aggression or attack, that they do not withdraw and separate or fight back. It is from wisdom. They do not react from the recognition that if the right arm is able to beat up the left arm, the same body is harmed. The Bodhisattva has no self to defend, to “show them who you are,” to “be right” or “make a point.”

They see the field as a unified whole and ask what needs to happen for the various expressions of self to be in harmony. They are blessed with the understanding that all suffering is the result of disharmony, that something or someone believes itself separate. That only under the delusion of separation can we harm another.

7. The Bodhisattva employs right wrath with the utmost care. They do it surgically, cutting away the illusion, not the other person. They drive all blames into one, the one being the illusion of separation.

They hate the illusion, not the one who is under its spell.

They never back down from confrontation but they confront with a backbone fortified by love, not aggression. They are that much more determined to cut away what is preventing the flow of love.

They offer their own throat, walking into the fire recognizing that all threat is fear with a mask, recognizing that emptiness, the lack of anything being fixed or permanent, cannot harm emptiness.

There is no way that you can harm a true Bodhisattva. They died once in a great ego death. You cannot kill something twice. 

8.
The bodhisattva has one religion with many faces, be it Christ or Muhammad, the Shekkinhah or Mother Gaia, and that religion is kindness.

They remain always and ever on the plane of kindness, generosity, joy at the joy of others and recognizing the equal preciousness of all. This is their shelter, their sanctuary and refuge.
From here all seeming difference is appreciated rather than feared.