Tibetan Inspirational Quotes

Above all, be at ease, be as natural and spacious as possible. Slip quietly out of the noose of your habitual anxious self, release all grasping, and relax into your true nature. Think of your ordinary emotional, thought-ridden self as a block of ice or a slab of butter left out in the sun. If you are feeling hard and cold, let this aggression melt away in the sunlight of your meditation. Let peace work on you and enable you to gather your scattered mind into the mindfulness of Calm Abiding, and awaken in you the awareness and insight of Clear Seeing. And you will find all your negativity disarmed, your aggression dissolved, and your confusion evaporating slowly like mist into the vast and stainless sky of your absolute nature.

If I have been given any gift in this life, it’s my ability to live simultaneously in the rational world and the world of imagination.

They asked a wise man: Why don’t we ever hear you backbiting and slandering? He said: I’m still not happy with myself to start with others.

You must understand that even if your adversaries seem to be harming you, in the end their destrucive activity will turn against them.

That's the value of the artist... Even when they aren't aware, they're dreaming our dreams for us.

What is a great spiritual practitioner? A person who lives always in the presence of his or her own true self, someone who has found and who uses continually the springs and sources of profound inspiration. As the modern English writer Lewis Thompson wrote: 'Christ, supreme poet, lived truth so passionately that every gesture of his, at once pure Act and perfect Symbol, embodies the transcendent.' To embody the transcendent is why we are here.

However they arrive, asylum seekers, immigrants, and refugees reach with outstretched hands toward safer, more promising shores. Welcoming these wayfarers rekindles our humanity and heals our broken parts. Only within the cords that bind us together do we find answers to age-old questions about despair and enmity, fear and alienation, justice and hope.

Zeena Schreck is a Berlin-based interdisciplinary artist, author, musician/composer, tantric teacher, mystic, animal rights activist, and counter-culture icon known by her mononymous artist name, ZEENA. Her work stems from her experience within the esoteric, shamanistic and magical traditions of which she's practiced, taught and been initiated. She is a practicing Tibetan Buddhist yogini, teaches at the Buddhistische Gesellschaft Berlin and is the spiritual leader of the Sethian Liberation Movement (SLM).

Be not fond of that dull bluish-yellow light from the human [world]. That is the path of thine accumulated propensities of violent egotism come to receive thee. If thou art attracted by it, thou wilt be born in the human world and have to suffer birth, age, sickness, and death; and thou wilt have no chance of getting out of the quagmire of worldly existence. That is an interruption to obstruct thy path of liberation. Therefore, look not upon it, and abandon egotism, abandon propensities; be not attracted towards it; be not weak.

The Peace Panda Says:Sorry China,You May Take Tibetan Lives...But You Will Never Take Away Tibet's Spirit! One Day...TIBET Will Be FREE!✌

Drawing from the costumed and goth-infused death metal found in the icy Netherlands, doom metal down-tuned all the guitars, drew inspiration from the drones of Tibetan monks and Hindu ragas, and created a new mythology of metal, one that embraced decay and darkness as an essential part of the human condition.

What is essential, you can see, is to realize now, in life, when we still have a body, that its apparent, so convincing solidity is a mere illusion. The most powerful way to realize this is to learn how, after meditation, to “become a child of illusion”: to refrain from solidifying, as we are always tempted to do, the perceptions of ourselves and our world; and to go on, like the “child of illusion,” seeing directly, as we do in meditation, that all phenomena are illusory and dream like. The deepening perception of the body’s illusory nature is one of the most profound and inspiring realizations we can have to help us to let go.

The gnarled pine, I would have said, touch it. This is China. Horticulturalists around the world have come to study it. Yet no one has ever been able to explain why it grows like a corkscrew, just as no one can adequately explain China. But like that tree, there it is, old, resilient, and oddly magnificent. Within that tree are the elements in nature that have inspired Chinese artists for centuries: gesture over geometry, subtlety over symmetry, constant flow over static form. And the temples, walk and touch them. This is China. Don't merely stare at these murals and statues. Fly up to the crossbeams, get down on your hands and knees, and press your head to the floor tiles. Hide behind that pillar and come eye to eye with its flecks of paint. Imagine that you are the interior decorator who is a thousand years in age. Start with a bit of Tibetan Buddhism, plus a dash each of animism and Taoism. A hodgepodge, you say? No, what is in those temples is an amalgam that is pure Chinese, a lovely shabby elegance, a glorious new motley that makes China infinitely intriguing. Nothing is ever completely thrown away and replaced. If one period of influence falls out of favor, it is patched over. The old views still exist, one chipped layer beneath, ready to pop through with the slightest abrasion. That is the Chinese aesthetic and also its spirit. Those are the traces that have affected all who have traveled along China's roads.

Sure, we can hear the reverberating echoes of the Big Bang. Yet that cosmic vibration tells us nothing about what was before the Big Bang, or what was before that, or how or why there was even a bang to be binged at all. This mostly wet ball full of ptarmigans, ponytails, and poverty is floating in space among a billion other balls, and there are galaxies swirling and there is a universe expanding, which itself may actually just be an undulating freckle on the cusp of something we can’t even conceive of, amid an endless soup of ever more unfathomables. And I find such a situation to be utterly, manifestly, psychedelically amazing—and far more spine-tinglingly awe-inspiring than any story I’ve ever read in the Bible, the Quran, the Vedas, the Upanishads, Dianetics, the Doctrine and Covenants, or the Tibetan Book of the Dead. So smell that satchel of tangerines and nimbly hammer a dulcimer or pluck a chicken and listen to your conscience or master a new algorithm or walk to work or hitch a ride. Because we’re here. And we will never, ever know why or exactly how this all comes about. That’s the situation. Deal with it. Accept it. Let the mystery be.

The Extraordinary Persons Project In fact, Ekman had been so moved personally—and intrigued scientifically—by his experiments with Öser that he announced at the meeting he was planning on pursuing a systematic program of research studies with others as unusual as Öser. The single criterion for selecting apt subjects was that they be “extraordinary.” This announcement was, for modern psychology, an extraordinary moment in itself. Psychology has almost entirely dwelt on the problematic, the abnormal, and the ordinary in its focus. Very rarely have psychologists—particularly ones as eminent as Paul Ekman—shifted their scientific lens to focus on people who were in some sense (other than intellectually) far above normal. And yet Ekman now was proposing to study people who excel in a range of admirable human qualities. His announcement makes one wonder why psychology hasn't done this before. In fact, only in very recent years has psychology explicitly begun a program to study the positive in human nature. Sparked by Martin Seligman, a psychologist at the University of Pennsylvania long famous for his research on optimism, a budding movement has finally begun in what is being called “positive psychology”—the scientific study of well-being and positive human qualities. But even within positive psychology, Ekman's proposed research would stretch science's vision of human goodness by assaying the limits of human positivity Ever the scientist, Ekman became quite specific about what was meant by “extraordinary.” For one, he expects that such people exist in every culture and religious tradition, perhaps most often as contemplatives. But no matter what religion they practice, they share four qualities. The first is that they emanate a sense of goodness, a palpable quality of being that others notice and agree on. This goodness goes beyond some fuzzy, warm aura and reflects with integrity the true person. On this count Ekman proposed a test to weed out charlatans: In extraordinary people “there is a transparency between their personal and public life, unlike many charismatics, who have wonderful public lives and rather deplorable personal ones.” A second quality: selflessness. Such extraordinary people are inspiring in their lack of concern about status, fame, or ego. They are totally unconcerned with whether their position or importance is recognized. Such a lack of egoism, Ekman added, “from the psychological viewpoint, is remarkable.” Third is a compelling personal presence that others find nourishing. “People want to be around them because it feels good—though they can't explain why,” said Ekman. Indeed, the Dalai Lama himself offers an obvious example (though Ekman did not say so to him); the standard Tibetan title is not “Dalai Lama” but rather “Kundun,” which in Tibetan means “presence.” Finally, such extraordinary individuals have “amazing powers of attentiveness and concentration.

Our manifesting mission is a White Op, a term based on the military black op, or black operation, a clandestine plot usually involving highly trained government spies or mercenaries who infiltrate an adversary‘s position, behind enemy lines and unbeknownst to them. White Op, coined by my best friend Bunny, stands for what I see needing to happen on the planet: a group of well-intentioned, highly trained Bodhisattva warriors (appearing like ordinary folk), armed with the six paramitas and restrained by ethical vows, begin to infiltrate their relationships, social institutions, and industries across all sectors of society and culture. Ordinary Bodhisattvas infusing the world with sacred view and transforming one mind at a time from the inside out until a new paradigm based on wisdom and compassion has totally replaced materialism and nihilism. The White Op is in large part how I envision the work and intention of my colleagues and me at the Nalanda Institute for Contemplative Science; we aspire to fulfill it by offering a Buddhist-inspired contemplative psychotherapy training program, infused with the latest neuroscience, to therapists, health-care workers, educators, and savvy business leaders. (p. 225)

This science of bringing incarnations was alive in adi shaiva tradition and even in tibetan buddhist tradition. Reincarnation is neither theory nor philosophy nor concept. It is a science.

Good in the Middle is the frame of mind with which we enter into the heart of the practice, one inspired by the realization of the nature of mind, from which arises an attitude of nongrasping, free of any conceptual reference whatsoever, and an awareness that all things are inherently “empty,” illusory, and dreamlike.

Help me, inspire me to purify all my karma and negative emotions, and to realize the true nature of my mind!

These reflections inspire a strong sense of “renunciation,” an urgent desire to emerge from samsara and follow the path to liberation, which forms the foundation for the specific practices of taking refuge in the Buddha, the truth of his teaching, and the example of its practitioners, and so awakening a confidence and trust in our own inner buddha nature giving birth to compassion (Bodhichitta—the heart of the enlightened mind, which I shall explain in detail in Chapter 12) and training the mind to work with ourself and others and the difficulties of life removing obscurations and “defilements” through the visualization and mantra practice of purification and healing accumulating merit and wisdom by developing universal generosity and creating auspicious circumstances.1

In the West, people tend to be absorbed by what I would call the “technology of meditation.” The modern world, after all, is fascinated by mechanisms and machines, and addicted to purely practical formulae. But by far the most important feature of meditation is not the technique, but the spirit: the skillful, inspired, and creative way in which we practice, which could also be called “the posture.” THE

The whole of meditation practice can be essentialized into these three crucial points: bring your mind home, and release, and relax. Each phrase contains meanings that resonate on many levels. To bring your mind home means to bring the mind into the state of Calm Abiding through the practice of mindfulness. In its deepest sense, to bring your mind home is to turn your mind inward and to rest in the nature of mind. This itself is the highest meditation. To release means to release mind from its prison of grasping, since you recognize that all pain and fear and distress arise from the craving of the grasping mind. On a deeper level, the realization and confidence that arise from your growing understanding of the nature of mind inspire the profound and natural generosity that enables you to release all grasping from your heart, letting it free itself, to melt away in the inspiration of meditation. Finally, to relax means to be spacious and to relax the mind of its tensions. More deeply, you relax into the true nature of your mind, the state of Rigpa. The Tibetan words that evoke this process suggest the sense of “relaxing upon the Rigpa.” It is like pouring a handful of sand onto a flat surface; each grain settles of its own accord. This is how you relax into your true nature, letting all thoughts and emotions naturally subside and dissolve into the state of the nature of mind.

the Dalai Lama evolved daily habits that have remained largely unchanged up to the present. He rises at 4 a.m. and drinks warm water and a Tibetan medicinal drink. He spends five of the day’s hours in prayer.

What you‘re experiencing now is conditioned and determined by your past; what you‘re doing now conditions and determines what you‘ll see in your future. When you can take responsibility for that causal process, you are on the first stage of the hero path. You change your piece of the world by changing your body and mind from that of an ordinary, deluded, sleepwalking, and afflicted human to that of a hero and eventually a Buddha – one who is utterly awake. Then you inspire others, until everyone‘s piece of the world is utterly, collectively transformed. (pp. 88 - 89)

We can sacrifice ourselves in order to save lives, to spread messages of freedom, hope, and dignity. That is our Buddha Nature, our Christ Nature – people who have embodied the principles of love and compassion and have taken extraordinary measures to change the world for the better. We call them heroes and heroines - for example, Gandhi, Martin Luther King Jr., Nelson Mandela, and Malala Yousafzai, along with the nameless aid workers, neonatal surgeons, and ordinary parents who make extraordinary choices in life-threatening circumstances. And we admire them. Those are the people who we want to occupy our Jewel Tree, letting their nectar rain down upon us in a shower of blessing and inspiration. They are the people who have discovered interdependence, wisdom, and compassion, have seen through the illusion of separation and come out the other side with the hero‘s elixir for the welfare of others. If we don‘t believe we can do it, if we don‘t have the confidence, that‘s the last hurdle. We believe there is something special about the hero and something deficient about us, but the only difference is that the Bodhisattva has training, has walked the Lam Rim, has reached the various milestones that each contemplation is designed to evoke, and collectively those experiences have brought confidence. Our natures are the same. It‘s in your DNA to become a hero. As heretical as it may sound to some, there is no inherent specialness to His Holiness the Dalai Lama. He is not inherently different from you. If you had his modeling, training, support, and devotional refuge, you too could be a paragon of hope and goodwill. Now, hopefully you will recognize cow critical it is for you to embrace your training (the Bodhisattva Path), so that we can shape-shift civilization through the neural circuitry of living beings. (pp. 139 - 140)

In the Khagga-Visāna-Sutta (24) of the Sutta-Nipāta, we read: One should associate with a friend who is learned, knows the teaching, has acquired and cultivates knowledge, has understood the meaning of things and has removed his doubts. The Hiri-Sutta (3) states: He who is constantly anxious and conflicted and always looks for flaws is not a friend. He who cannot be alienated from one by others, like a son from his father’s heart, is indeed a friend. Conventional friendship consolidates our conventional view of life, which is a flat perspective by contrast with the deep and unobstructed view inspired by spiritual friendship. Conventional friendship springs from and reinforces samsāra. Spiritual friendship is rooted in and promotes nirvāna. Beware also of dharma friends who bring worldliness to their spiritual practice. Their talk about spiritual matters is an occasion to brag, belittle others, or gain advantage—in other words, to cherish themselves. Their words are apparently about the path, but their mind is firmly entrenched in worldly matters. They are pretenders. Better to associate with a silent friend who is firmly on the path than a talkative friend who follows the pathways of the ego. Sat-sanga means “association with the virtuous or real.” Usually this refers to keeping the company of an adept, who embodies spiritual values, that is, connects us with that which is true, real, or virtuous (sat). In Buddhism, the word sangha or “community” suggests the same: the mutually beneficial association of those who follow the Buddha’s teachings (dharma). Members of the Sangha are by definition refuge holders, that is, they have sincerely taken refuge in the “three jewels” (tri-ratna): the Buddha, the Dharma, and the Sangha. Taking refuge implies that we not merely believe in the “three jewels” but actively endeavor to follow in the footsteps of the Buddha and other great masters who have attained liberation or at least higher realizations by virtue of their own practice of the Buddha’s teachings. The greatest spiritual friend is one’s guru (Sanskrit) or lama (Tibetan). Some Buddhist schools consider him or her the fourth worthy object of refuge. He or she only has one’s best interest in mind, namely one’s ultimate freedom and happiness. The Buddhists call such a one kalyana-mitra or “beautiful friend.” He or she is “beautiful” because of his or her capacity and intent to beautify or ennoble others. Taking refuge in the Buddha, the Dharma, and the Sangha is said to dispel all fear. Taking refuge in anyone or anything else does not have the same effect. It may postpone fear but cannot remove it altogether, because they do not lead us to our true nature, which is the Buddha nature beyond all possible worldly destinies. The Udāna-Varga (25.5) declares: People degenerate by relying on those inferior to themselves. By relying on equals, they stay the same. By relying on those superior, they attain excellence. Thus rely on those who are superior to yourself.

Seeing the monks humiliated, statues smashed, and paintings burned shook Tibetans to the core. Buddhism provided the rituals through which the seasons were measured, births celebrated, and deaths grieved. The monasteries were Tibetans’ museums, libraries, and schools. Whether or not you were a true believer in the faith, there was no denying that Tibetan Buddhism had inspired an artistry that some compared to the splendors of medieval Christendom. The attacks on religion alienated Tibetans who might otherwise have supported the Communist Party’s efforts to stamp out feudalism and create social equality.

Off and on, for several years, I’d been reading Zen, I’d flirted with Tantric Hinduism, I’d surfed the smaller swells of Sufism, and tried to get down with the Tao. It was all very eye-opening and inspirational, and while Asian mysticism is an easy target for the sneers of secular cynics and sectarian dogmatists alike, it’s far more compatible with modern science than the misinterpreted Levantine myths, ecclesiastical fairy tales, pious platitudes, and near-desperate wishful thinking I’d been fed in Southern Baptist Sunday School. The wisdom in those spiritual texts was obvious, yet I’d integrated it into my daily life with but minimal success. From a practical point of view, it was like trying to teach a monkey to play chess.

In all the great religions of the world, compassion and love are thought to form part of the supreme being, be it God, Allah or the Buddha. This compassion is often seen to manifest in particular forms, and so it is helpful for us to bring to mind whatever image of compassion and love we find most congenial. This will help to calm and reassure us as well as providing us with inspiration for our own spiritual growth. When experiencing death or just facing life's difficulties, a sincere belief and trust in the power and kindness of such a being will be beneficial, and increase the chances of emerging safely from those experiences.

Although at first glance there may appear to be a fairly thin line between them, there are significant differences between the attempt to somehow magically exert one’s will on tangible reality for one’s own benefit (manifestation), and the inspiration to imagine entirely new realities (sometimes to add color and bounce to the drab waltz of existence, sometimes to facilitate the recognition of wonder, sometimes just for the hell of it); between an attempt to mentally force fortune to alter its course for one’s personal gain (to manifest, say, a winning lottery ticket), and possessing the lightness of spirit and the freedom of mind to live as if such developments would pale in comparison to those one regularly experiences at the piano, the easel, the writing pad, or upon viewing a pattern of fallen leaves in the gutter; to live -- against all evidence -- as if advances in fortune were already here.

Enlightenment is possible - for everyone.

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