Tibetan Quotes

There is a saying in Tibetan, 'Tragedy should be utilized as a source of strength.' No matter what sort of difficulties, how painful experience is, if we lose our hope, that's our real disaster.

It's like the Tibetan Wheel of the Passions. As the wheel turns, the values and feelings on the outer rim rise and fall, shining or sinking into darkness. But true love stays fastened to the axle and doesn't move.

before speaking, notice what motivates your words.

We are fragmented into so many different aspects. We don´t know who we really are, or what aspects of ourselves we should identify with or believe in. So many contradictory voices, dictates, and feelings fight for control over our inner lives that we find ourselves scattered everywhere, in all directions, leaving nobody at home. Meditation, then, is bringing the mind home.

Real devotion is an unbroken receptivity to the truth. Real devotion is rooted in an awed and reverent gratitude, but one that is lucid, grounded, and intelligent.

Breath by breath, let go of fear, expectation, anger, regret, cravings, frustration, fatigue. Let go of the need for approval. Let go of old judgments and opinions. Die to all that, and fly free. Soar in the freedom of desirelessness. Let go. Let Be. See through everything and be free, complete, luminous, at home -- at ease.

Self-actualization is not a sudden happening or even the permanent result of long effort. The eleventh-century Tibetan Buddhist poet-saint Milarupa suggested: "Do not expect full realization; simply practice every day of your life." A healthy person is not perfect but perfectible, not a done deal but a work in progress. Staying healthy takes discipline, work, and patience, which is why our life is a journey and perforce a heroic one.

Enlightenment is not about becoming divine. Instead it's about becoming more fully human. . . . It is the end of ignorance.

If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions.

Whether you experience heaven or hell, remember that it is your mind which creates them.

Perhaps the deepest reason why we are afraid of death is because we do not know who we are. We believe in a personal, unique, and separate identity — but if we dare to examine it, we find that this identity depends entirely on an endless collection of things to prop it up: our name, our "biography," our partners, family, home, job, friends, credit cards… It is on their fragile and transient support that we rely for our security. So when they are all taken away, will we have any idea of who we really are? Without our familiar props, we are faced with just ourselves, a person we do not know, an unnerving stranger with whom we have been living all the time but we never really wanted to meet. Isn't that why we have tried to fill every moment of time with noise and activity, however boring or trivial, to ensure that we are never left in silence with this stranger on our own?

There’s a Tibetan saying: ‘Wherever you have friends that’s your country, and wherever you receive love, that’s your home.’” There

The Tibetan Book of Living and Dying says that death is the graduation ceremony, while living is just a long course in learning and preparing for the next journey. If we acknowledge death as the beginning, then how can we fear it?

We may idealize freedom, but when it comes to our habits, we are completely enslaved.

Practice giving things away, not just things you don't care about, but things you do like. Remember, it is not the size of a gift, it is its quality and the amount of mental attachment you overcome that count. So don't bankrupt yourself on a momentary positive impulse, only to regret it later. Give thought to giving. Give small things, carefully, and observe the mental processes going along with the act of releasing the little thing you liked. (53) (Quote is actually Robert A F Thurman but Huston Smith, who only wrote the introduction to my edition, seems to be given full credit for this text.)

how hollow and futile life can be when it's founded on a false belief in continuity and permanence.

There is a saying in the Tibetan scriptures: “Knowledge must be burned, hammered, and beaten like pure gold. Then one can wear it as an ornament.” So when you receive spiritual instruction from the hands of another, you do not take it uncritically, but you burn it, you hammer it, you beat it, until the bright, dignified color of gold appears. Then you craft it into an ornament, whatever design you like, and you put it on.

As Stephen Levine says: “When your fear touches someone’s pain it becomes pity; when your love touches someone’s pain, it becomes compassion.”4

Your job then, should you choose to accept it, is to keep searching for the metaphors, rituals and teachers that will help you move ever closer to divinity. The Yogic scriptures say that God responds to the sacred prayers and efforts of human beings in any way whatsoever that mortals choose to worship—just so long as those prayers are sincere. I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. I think you are free to search for any metaphor whatsoever which will take you across the worldly divide whenever you need to be transported or comforted. It's nothing to be embarrassed about. It's the history of mankind's search for holiness. If humanity never evolved in its exploration of the divine, a lot of us would still be worshipping golden Egyptian statues of cats. And this evolution of religious thinking does involve a fair bit of cherry-picking. You take whatever works from wherever you can find it, and you keep moving toward the light. The Hopi Indians thought that the world's religions each contained one spiritual thread, and that these threads are always seeking each other, wanting to join. When all the threads are finally woven together they will form a rope that will pull us out of this dark cycle of history and into the next realm. More contemporarily, the Dalai Lama has repeated the same idea, assuring his Western students repeatedly that they needn't become Tibetan Buddhists in order to be his pupils. He welcomes them to take whatever ideas they like out of Tibetan Buddhism and integrate these ideas into their own religious practices. Even in the most unlikely and conservative of places, you can find sometimes this glimmering idea that God might be bigger than our limited religious doctrines have taught us. In 1954, Pope Pius XI, of all people, sent some Vatican delegates on a trip to Libya with these written instructions: "Do NOT think that you are going among Infidels. Muslims attain salvation, too. The ways of Providence are infinite." But doesn't that make sense? That the infinite would be, indeed ... infinite? That even the most holy amongst us would only be able to see scattered pieces of the eternal picture at any given time? And that maybe if we could collect those pieces and compare them, a story about God would begin to emerge that resembles and includes everyone? And isn't our individual longing for transcendence all just part of this larger human search for divinity? Don't we each have the right to not stop seeking until we get as close to the source of wonder as possible? Even if it means coming to India and kissing trees in the moonlight for a while? That's me in the corner, in other words. That's me in the spotlight. Choosing my religion.

It is not the outer objects that entangle us. It is the inner clinging that entangles us." - Tilopa

With mind distracted, never thinking, "Death is coming," To slave away on the pointless business of mundane life, And then to come out empty--it is a tragic error. (116) trans by Robert Thurman

How often attachment is mistaken for love! Even when the relationship is a good one, love is spoiled by attachment, with its insecurity, possessiveness, and pride; and then when love is gone, all you have left to show for it are the “souvenirs” of love, the scars of attachment.

William Blake:   He who binds to himself a Joy, Does the winged life destroy; He who kisses the Joy as it flies, Lives in Eternity’s sunrise.

What is born will die, What has been gathered will be dispersed, What has been accumulated will be exhausted, What has been built up will collapse, And what has been high will be brought low.

Planning for the future is like going fishing in a dry gulch; Nothing ever works out as you wanted, so give up all your schemes and ambitions. If you have got to think about something— Make it the uncertainty of the hour of your death . .

...learn not to overstretch ourselves with extraneous activities and preoccupations, but to simplify our lives more and more. The key to finding a happy balance in modern lives is simplicity.

Devote the mind to confusion and we know only too well, if we´re honest, that it will become a dark master of confusion, adept in its addictions, subtle and perversely supple in its slaveries. Devote it in meditation to the task of freeing itself from illusion, and we will find that, with time, patience, discipline, and the right training, our mind will begin to unknot itself and know its essential bliss and clarity.

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.

You are in charge of your own karma, your own life, your own spiritual path, and your own liberation, just as I am in charge of mine.

We are all one race. The only difference is the color of our skin, and that comes from how close your ancestors lived to the Equator or at high altitudes like Tibetans. There have always been tribes, but what we have to appreciate now is that we live in a global community. And tribal loyalties…they’re not relevant to our future.

No sane person fears nothingness.

Tibetan poet Shabkar said: “One with compassion is kind even when angry; one without compassion will kill even as he smiles.

One of my favorite Tibetan sayings is “Even if you’re going to die tomorrow, you can learn something tonight.

You don’t have to be a philosopher; you just have to want to know who you are

Don’t worry about anything. Even if you find your attention wandering, there is no particular ‘thing’ you have to hold onto. Just let go, and drift in the awareness of the blessing. Don’t let small, niggling questions distract

One of the best characteristics of the Tibetan people is their complete tolerance of other creeds. Their monastic theocracy has never sought the conversion of infidels.

The small flower is as total as the sun.

Knowing that I cannot escape it, I see no point in worrying about

I've also learned that you don't always get to pick the people with whom you travel the journey. You sometimes may think you do, but don't be deceived. And the corollary of that - and this was my real lesson - is that you start to realize that you can love even the people you don't like and must love and help everyone.

Daily life provides countless occasions for adapting to change and impermanence. Yet we squander these precious opportunities, assuming that we have all the time in the world.

Death is a mirror in which the entire meaning of life is reflected.

Seeking happiness outside ourselves is like waiting for sunlight in a cave facing north. —Tibetan saying

Blessing must arise from within your own mind. It is not something that comes from outside. When the positive qualities of your mind increase and the negativities decrease, that is what blessing means. The Tibetan word for blessing … means transforming into magnificent potential. Therefore, blessing refers to the development of virtuous qualities you did not previously have and the improvement of those good qualities you have already developed. It also means decreasing the defilements of the mind that obstruct the generation of wholesome qualities. So actual blessing is received when the minds virtuous attributes gain strength and its defective characteristics weaken or deteriorate.

It must be that people who read go on more macrocosmic and microcosmic trips – biblical god trips, the Tibetan Book of the Dead, Ulysses, Finnegan’s Wake trips. Non-readers, what do they get? (They get the munchies.)

The birth of a man is the birth of his sorrow. The longer he lives, the more stupid he becomes, because his anxiety to avoid unavoidable death becomes more and more acute. What bitterness! He lives for what is always out of reach! His thirst for survival in the future makes him incapable of living in the present. CHUANG TZU

It's a privilege to love someone, to truly love them; and while it's paradisaical if she or he loves you back, it's unfair to demand or expect reciprocity. We should consider ourselves luck, honored, blessed that we possess the capacity to feel tenderness of such magnitude and be grateful even when that love is not returned. Love is the only game in which we win even when we lose.

Don't do things that everyone can do,Do things that everyone cannot do

The secret is not to “think” about thoughts, but to allow them to flow through the mind, while keeping your mind free of afterthoughts.

Abandon your notions of the past, without attributing a temporal sequence! Cut off your mental associations regarding the future, without anticipation! Rest in a spacious modality, without clinging to [the thoughts of] the present. Do not meditate at all, since there is nothing upon which to meditate. Instead, revelation will come through undistracted mindfulness — Since there is nothing by which you can be distracted.

Do not mistake understanding for realization, and do not mistake realization for liberation.

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.

When in the body of a donkey, enjoy the taste of grass.

Dear David, Are you a Tibetan monk yet? I used to hate you because you didn't love me so much you would give up your whole life for me. I expect this of every man. In retrospect, I realize that I was also selfish: I should have stopped making demands that you not be the closet female-hating sadist you are.

Our lives have no outcome other than death, just as rivers have no end other than the ocean. At the moment of death, our only recourse is spiritual practice, and our only friends the virtuous actions we have accomplished during our lifetime.

I live in my own way, I don’t consider you. I don’t consider anybody at all—because if you start considering others you can’t live your life authentically. Consider and you will become phony.

Spiritual truth is not something elaborate and esoteric, it is in fact profound common sense. When you realize the nature of mind, layers of confusion peel away. You don’t actually “become” a buddha, you simply cease, slowly, to be deluded. And being a buddha is not being some omnipotent spiritual superman, but becoming at last a true human being.

Please guide all beings from this swamp of cyclic existence!

Our past thinking has determined our present status, and our present thinking will determine our future status; for man is what man thinks.

There is only one law in the universe that never changes-- that all things change, and that all things are impermanent.

Always rely on just a happy frame of mind. Let it become one of the fundamental rules of your life. Even if you come across a negative, find something positive in it. You will always be able to find something. And the day you become skillful at finding the positive in the negative, you will dance with joy.

Why should one be a Christian? It is ugly. Be a christ if you can be, but don’t be a Christian. Be a buddha if you have any respect for yourself, but don’t be a Buddhist. The Buddhist believes. Buddha knows.

The moments of our life are not expendable, And the [possible] circumstances of death are beyond imagination. If you do not achieve an undaunted confident security now, What point is there in your being alive, O living creature?

Evidently, I'd suffered an epiphany: the subconscious realization that when it comes to coolness, nothing the human race has ever invented is more cool than a book.

There is no greater luxury than meditation. Meditation is the last luxury, because it is the ultimate love affair.

Although some popular religious texts such as the New Testament, Quran, Bhagavad Gita, Tao Te Ching, or Tibetan Book of the Dead contain interesting insights and stories, it is the Jewish religious texts such as the Old Testament (Hebrew Scriptures) that contain valuable information on acquiring wealth.

It was quite likely the best advice I’ve ever received. I can’t help but wonder what my life would have been like if I’d actually followed it.

In modern science the methods of analysis are principally applied to investigating the nature of material entities. Thus, the ultimate nature of matter is sought through a reductive process and the macroscopic world is reduced to the microscopic world of particles. Yet, when the nature of these particles is further examined, we find that ultimately their very existence as objects is called into question.

A change of meaning is necessary to change this world politically, economically and socially. But that change must begin with the individual; it must change for him... If meaning is a key part of reality, then, once society, the individual and relationships are seen to mean something different a fundamental change has taken place. (The Tibetan Book of Living and Dying)

As a Buddhist, I view death as a normal process, a reality that I accept will occur as long as I remain in this earthly existence. Knowing that I cannot escape it, I see no point in worrying about it. I tend to think of death as being like changing your clothes when they are old and worn out, rather than as some final end. Yet death is unpredictable: We do not know when or how it will take place. So it is only sensible to take certain precautions before it actually happens.

(1) When a situation has become too frustrating, a quandary too persistently insolvable; when dealing with the issue is generating chronic discontent, infringing on freedom, and inhibiting growth, it may be time to quit beating one’s head against the wall, reach for a big fat stick of metaphoric dynamite, light the fuse, and blast the whole unhappy business nine miles past oblivion. (2) After making an extreme effort, after pulling out all the stops, one is still unable to score Tibetan peach pie, take it as a signal to relax, grin, pick up a fork, and go for a slice of the apple.

In Tibetan there’s an interesting word: ye tang che. The ye part means “totally, completely,” and the rest of it means “exhausted.” Altogether, ye tang che means totally tired out. We might say “totally fed up.” It describes an experience of complete hopelessness, of completely giving up hope. This is an important point. This is the beginning of the beginning. Without giving up hope—that there’s somewhere better to be, that there’s someone better to be—we will never relax with where we are or who we are.

There is no miserable place waiting for you, no hell realm, sitting and waiting like Alaska—waiting to turn you into ice cream. But whatever you call it—hell or the suffering realms—it is something that you enter by creating a world of neurotic fantasy and believing it to be real. It sounds simple, but that's exactly what happens.

This is Poyo. Poyo was exposed to a near-lethal amount of radiation as an egg, during the first stages of a government experiment to create mutant super soldiers--trained in exotic martial arts technique by Tibetan Kung Fu fightin' monks--and given strange bio-enhancements during a rash of farm animal abductions by extra-terrestrials. Nah, just kidding. None of that shit is true. Poyo is just really, really bad ass.

We should reflect on the idea that since the beginning of time sentient beings have been mentally unstable because they have been slaves of delusion, they lack the eye of wisdom to see the path leading to nirvana and enlightenment, and they lack the necessary guidance of a spiritual teacher. Moment by moment they are indulging in negative actions, which will eventually bring about their downfall.

The fact of the matter is that all apparent forms of matter and body are momentary clusters of energy. We are little more than flickers on a multidimensional television screen. This realization directly experienced can be delightful. You suddenly wake up from the delusion of separate form and hook up to the cosmic dance. Consciousness slides along the wave matrices, silently at the speed of light

Dreams are a reservoir of knowledge and experience yet they are often overlooked as a vehicle for exploring reality. In the dream state our bodies are at rest, yet we see and hear, move about and are even able to learn. When we make good use of the dream state it is almost as if our lives were doubled: instead of a hundred years we live to be two hundred -- Tibetan Buddhist Tarthang Tulku from

As a man is taught, so he believes. Thoughts being things, they may be planted like seeds in the mind of the child and completely dominate his mental content. Given the favourable soil of the will to believe, whether the seed-thoughts be sound or unsound, whether they be of pure superstition or of realizable truth, they take root and flourish, and make the man what he is mentally.

  Are you oblivious to the sufferings of birth, old age, sickness and death? There is no guarantee that you will survive, even past this very day! The time has come [for you] to develop perseverance in [your] practice. For, at this singular opportunity, you could attain the everlasting bliss [of nirvāṇa]. So now is [certainly] not the time to sit idly, But, starting with [the reflection on] death, you should bring your practice to completion!3   The moments of our life are not expendable, And the [possible] circumstances of death are beyond imagination. If you do not achieve an undaunted confident security now, What point is there in your being alive, O living creature?

The humble person has nothing to lose and nothing to gain. If she is praised, she feels that it is humility, and not herself, that is being praised. If she is criticized, she feels that bringing her faults to light is a great favor. “Few people are wise enough to prefer useful criticism to treacherous praise,” wrote La Rochefoucauld, echoing the Tibetan sages who are pleased to recall that “the best teaching is that which unmasks our hidden faults.” Free of hope and fear alike, the humble person remains lighthearted.

If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one’s own mind, There is no projectionist who projects [thoughts] by thinking them, Then, one’s own mind, completely free from conceptual projections, will become luminously clear. [This]

There is no need to choose. Why not live choicelessly? Why not live all that life makes available to you? Don’t be a spiritualist and don’t be a materialist: be both. Don’t be a Zorba and don’t be a Buddha; be both: Zorba the Buddha. Enjoy all that God has showered on you. That’s

Whatever you do, don't shut off your pain. Accept your pain and remain vulnerable. However desperate you become, don't shut off your pain because it is in fact trying to hand you a precious gift -- the chance of discovery through spiritual practice, what lies behind sorrow. And don't we know and only far too well, that protection from pain doesn't work. And when we try and defend ourselves from suffering, we only suffer more and don't learn what we can from experience.

A human being is part of a whole, called by us the “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in

Mindfulness should guide all your actions and your spiritual endeavors. Whatever you do, always apply three essential points: undertake the action with the intention of doing so for the good of all beings; execute it with perfect concentration, free of attachment to concepts of subject, object, and action; and, finally, dedicate the merit you have created to the enlightenment of all beings.

The Himalayas are the crowning achievement of the Indo-Australian plate. India in the Oligocene crashed head on into Tibet, hit so hard that it not only folded and buckled the plate boundaries but also plowed into the newly created Tibetan plateau and drove the Himalayas five and a half miles into the sky. The mountains are in some trouble. India has not stopped pushing them, and they are still going up. Their height and volume are already so great they are beginning to melt in their own self-generated radioactive heat. When the climbers in 1953 planted their flags on the highest mountain, they set them in snow over the skeletons of creatures that had lived in a warm clear ocean that India, moving north, blanked out. Possibly as much as 20,000 feet below the sea floor, the skeletal remains had turned into rock. This one fact is a treatise in itself on the movements of the surface of the earth. If by some fiat, I had to restrict all this writing to one sentence; this is the one I would choose: the summit of Mount Everest is marine limestone.

Don’t let us take doubts with exaggerated seriousness nor let them grow out of proportion, or become black-and-white or fanatical about them. What we need to learn is how slowly to change our culturally conditioned and passionate involvement with doubt into a free, humorous, and compassionate one. This means giving doubts time, and giving ourselves time to find answers to our questions that are not merely intellectual or “philosophical,” but living and real and genuine and workable. Doubts cannot resolve themselves immediately; but if we are patient a space can be created within us, in which doubts can be carefully and objectively examined, unraveled, dissolved, and healed. What we lack, especially in this culture, is the right undistracted and richly spacious environment of the mind, which can only be created through sustained meditation practice, and in which insights can be given the change slowly to mature and ripen. 129-130

death holds up an all-seeing mirror, ‘the mirror of past actions’, to our eyes, in which the consequences of all our negative and positive actions are clearly seen and there is a weighing of our past actions in the light of their consequences, the balance of which will determine the kind of existence or mental state we are being driven to enter.

The light of the sun is the manifestation of the clarity of the sky; and the sky is the basic condition necessary for the manifestation of the sun's light. So, too, in the sky two, three, four, or any number of suns could arise; but the sky always remains indivisibly one sky. Similarly, every individual's state of presence is unique and distinct, but the void nature of the individual is universal, and common to all beings.

William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism. However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists. It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.

Just calling one's practice "approach and accomplishment" and staying in retreat for years will produce nothing but hardship. Completing hundreds of millions of mantras will not even bring the warmth of the ordinary qualities that mark one's progress on the path! In other words, if the essential points of the path are not taken into account, perseverance will amount to nothing more than chasing a mirage.

The Heart-mantra of Dependent Origination (rten-'brel snying-po [རྟེན་འབྲེལ་སྙིང་པོ]), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics ('phel-gdung [འཕེལ་གདུང་] and rainbow lights, is: [OṂ] YE DHARMĀ HETUPRABHAVĀ HETUN TEṢĀṂ TATHĀGATO HY AVADAT TEṢĀṂ CA YO NIRODHO EVAṂ VĀDI MAHĀŚRAMAṆAḤ [YE SVĀHĀ] ('Whatever events arise from a cause, the Tathagāta [Buddha, "Thus-gone"] has told the cause thereof, and the great virtuous ascetic has taught their cessation as well [so be it]').

Seeing the world with all the unspoiled simplicity of a young child, you are free from concepts of beauty and ugliness, good and evil, and no longer fall prey to conflicting tendencies driven by desire or repulsion. Why trouble yourself about all the ups and downs of daily life, like a child who delights in building a sand castle but cries when it collapses? To get what they want and be rid of what they dislike, look how people throw themselves into torments, like moths plunging into the flame of a lamp! Would it not be better to put down your heavy burden of dreamlike obsessions once and for all? 

I found myself all at once on the brink of panic. This, I suddenly felt, was going too far. Too far, even though the going was into intenser beauty, deeper significance. The fear, as I analyze it in retrospect, was of being overwhelmed, of disintegrating under a pressure of reality greater than a mind, accustomed to living most of the time in a cosy world of symbols, could possibly bear. The literature of religious experience abounds in references to the pains and terrors overwhelming those who have come, too suddenly, face to face with some manifestation of the Mysterium tremendum. In theological language, this fear is due to the in-compatibility between man's egotism and the divine purity, between man's self-aggravated separateness and the infinity of God. Following Boehme and William Law, we may say that, by unregenerate souls, the divine Light at its full blaze can be apprehended only as a burning, purgatorial fire. An almost identical doctrine is to be found in The Tibetan Book of the Dead, where the departed soul is described as shrinking in agony from the Pure Light of the Void, and even from the lesser, tempered Lights, in order to rush headlong into the comforting darkness of selfhood as a reborn human being, or even as a beast, an unhappy ghost, a denizen of hell. Anything rather than the burning brightness of unmitigated Reality—anything!

Truth makes little sense and has no real impact if it is merely a collection of abstract ideas. Truth that is living experience, on the other hand, is challenging, threatening, and transforming. The first kind of truth consists of information collected and added, from a safe distance, to our mental inventory. The second kind involves risking our familiar and coherent interpretation of the world -it is an act of surrender, of complete and embodied cognition that is seeing, feeling, intuiting, and comprehending all at once. Living truth leads us ever more deeply into the unknown territory of what our life is.

Imagine walking along a sidewalk with your arms full of groceries, and someone roughly bumps into you so that you fall and your groceries are strewn over the ground. As you rise up from the puddle of broken eggs and tomato juice, you are ready to shout out, 'You idiot! What's wrong with you? Are you blind?' But just before you can catch your breath to speak, you see that the person who bumped into you is actually blind. He, too, is sprawled in the spilled groceries, and your anger vanishes in an instant, to be replaced by sympathetic concern: 'Are you hurt? Can I help you up?' Our situation is like that. When we clearly realize that the source of disharmony and misery in the world is ignorance, we can open the door of wisdom and compassion.

The essence of meditation practice in Dzogchen is encapsulated by these four points: ▪ When one past thought has ceased and a future thought has not yet risen, in that gap, in between, isn’t there a consciousness of the present moment; fresh, virgin, unaltered by even a hair’s breadth of a concept, a luminous, naked awareness? Well, that is what Rigpa is! ▪ Yet it doesn’t stay in that state forever, because another thought suddenly arises, doesn’t it? This is the self-radiance of that Rigpa. ▪ However, if you do not recognize this thought for what it really is, the very instant it arises, then it will turn into just another ordinary thought, as before. This is called the “chain of delusion,” and is the root of samsara. ▪ If you are able to recognize the true nature of the thought as soon as it arises, and leave it alone without any follow-up, then whatever thoughts arise all automatically dissolve back into the vast expanse of Rigpa and are liberated. Clearly this takes a lifetime of practice to understand and realize the full richness and majesty of these four profound yet simple points, and here I can only give you a taste of the vastness of what is meditation in Dzogchen. … Dzogchen meditation is subtly powerful in dealing with the arisings of the mind, and has a unique perspective on them. All the risings are seen in their true nature, not as separate from Rigpa, and not as antagonistic to it, but actually as none other–and this is very important–than its “self-radiance,” the manifestation of its very energy. Say you find yourself in a deep state of stillness; often it does not last very long and a thought or a movement always arises, like a wave in the ocean.  Don’t reject the movement or particulary embrace the stillness, but continue the flow of your pure presence. The pervasive, peaceful state of your meditation is the Rigpa itself, and all risings are none other than this Rigpa’s self-radiance. This is the heart and the basis of Dzogchen practice. One way to imagine this is as if you were riding on the sun’s rays back to the sun: …. Of couse there are rough as well as gentle waves in the ocean; strong emotions come, like anger, desire, jealousy. The real practitioner recognizes them not as a disturbance or obstacle, but as a great opportunity. The fact that you react to arisings such as these with habitual tendencies of attachment and aversion is a sign not only that you are distracted, but also that you do not have the recognition and have lost the ground of Rigpa. To react to emotions in this way empowers them and binds us even tighter in the chains of delusion. The great secret of Dzogchen is to see right through them as soon as they arise, to what they really are: the vivid and electric manifestation of the energy of Rigpa itself. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean. The practitioner discovers–and this is a revolutionary insight, whose subtlety and power cannot be overestimated–that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa. The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.

To live in the moment is innocence, to live without the past is innocence, to live without conclusions is innocence, to function out of the state of not knowing is innocence. And the moment you function out of such tremendous silence which is not burdened by any past, out of such tremendous stillness which knows nothing, the experience that happens is beauty. Whenever you feel beauty—in the rising sun, in the stars, in the flowers, or in the face of a woman or a man—wherever and whenever you feel beauty, watch. And one thing will always be found: you had functioned without mind, you had functioned without any conclusion, you had simply functioned spontaneously. The moment gripped you, and the moment gripped you so deeply that you were cut off from the past. And when you are cut off from the past you are cut off from the future automatically, because past and future are two aspects of the same coin; they are not separate, and they are not separable either. You can toss a coin: sometimes it is heads, sometimes it is tails, but the other part is always there, hiding behind. Past

All the philosophical theories that exist have been created by the mistaken dualistic minds of human beings. In the realm of philosophy, that which today is considered true, may tomorrow be proved to be false. No one can guarantee a philosophy's validity. Because of this, any intellectual way of seeing whatever is always partial and relative. The fact is that there is no truth to seek or to confirm logically; rather what one needs to do is to discover just how much the mind continually limits itself in a condition of dualism. Dualism is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political or social conviction may condition us. We have to abandon such concepts as 'enlightenment', 'the nature of the mind', and so on, until we are no longer satisfied by a merely intellectual knowledge, and until we no longer neglect to integrate our knowledge with our actual existence.

Transcendent renunciation is developed by meditating on the preciousness of human life in terms of the ocean of evolutionary possibilities, the immediacy of death, the inexorability of evolutionary causality, and the sufferings of the ignorance-driven, involuntary life cycle. Renunciation automatically occurs when you come face-to-face with your real existential situation, and so develop a genuine sympathy for yourself, having given up pretending the prison of habitual emotions and confusions is just fine. Meditating on the teachings given on these themes in a systematic way enables you to generate quickly an ambition to gain full control of your body and mind in order at least to face death confidently, knowing you can navigate safely through the dangers of further journeys. Wasting time investing your life in purposes that “you cannot take with you” becomes ludicrous, and, when you radically shift your priorities, you feel a profound relief at unburdening yourself of a weight of worry over inconsequential things

Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be. What this implies is that terrorist fundamentalists, be they Christian or Muslim, are not really fundamentalists in the authentic sense of the term--what they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers' way of life. If today's so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist's search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued and fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. The passionate intensity of a fundamentalist mob bears witness to the lack of true conviction; deep in themselves, terrorist fundamentalists also lack true conviction--their violent outbursts are proof of it. How fragile the belief of a Muslim would be if he felt threatened by, say, a stupid caricature in a low-circulation Danish newspaper? Fundamentalist Islamic terror is not grounded in the terrorists' conviction of their superiority and in their desire to safeguard their cultural-religious identify from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but, rather, that they themselves secretly consider themselves inferior. This is why our condescending politically correct assurances that we feel no superiority towards them only makes them more furious and feed their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite: the fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them.