is nothing but smoke and mirrors.
-- from "Contemplating Reality: A Practitioner's Guide to the View in
Indo-Tibetan Buddhism", By Andy Karr, published by Shambhala Publications
+~
+Absolute Loving-Kindness
+
+Enlightened mind sees all but without grasping at the "self." Because we
+are not grasping at "self," there is no dividing into duality, no clash
+and conflict between the rigid surfaces of the mind's dualistic concepts and
+its mental objects. When we see all with an open mind, we see all in oneness,
+unity. We see infinite phenomena simultaneously, as a result of the
+omniscient quality of the mind's nature. Since there are no clashes or
+conflicts, all is in a state of oneness, a state of ultimate peace, joy, and
+universal love; all is absolute loving-kindness.
+ -- from "The Healing Power of Loving-Kindness: A Guided Buddhist
+ Meditation", by Tulku Thondup, published by Shambhala Publications
+~
+Anger
+
+According to a basic Buddhist insight, the mind is essentially luminous and
+knowing. Therefore, emotional problems do not reside in the mind's essence;
+counter-productive attitudes are temporary, superficial, and can be removed.
+If distressing emotions such as anger were in the very nature of the mind,
+then from its inception, the mind would always have to be angry. Obviously,
+this is not so. Only under certain circumstances do we become angry, and when
+those circumstances are not present, anger is not present either.
+ -- from "The Heart of Meditation: Discovering Innermost Awareness", by H.H.
+ the Fourteenth Dalai Lama and Jeffrey Hopkins, published by Shambhala
+ Publications Apply Patience
+~
+How we conduct ourselves is one of the most important factors in our ability
+to comprehend the absolute truth. Whenever we react with aggression, we
+reinforce the idea that there is something real to be aggressive about. When
+we apply patience, however, our hearts become peaceful, which gives us more
+room to be able to see the illusory nature of things.
+ -- from "Peaceful Heart: The Buddhist Practice of Patience", by Dzigar
+ Kongtrul, edited by Joseph Waxman, published by Shambhala Publications
+~
+A Process Unfolding
+
+Sitting in meditation with a mind that is not caught in discursive chatter
+enables a clearer sense of the process that makes up who we are. We start to
+see with bare awareness that we are actually just a process unfolding. This
+process is the basis of the sense of me. Upon this process we put the label
+that is our name.
+ -- from "Feeling Wisdom: Working with Emotions Using Buddhist Teachings and
+ Western Psychology", by Rob Preece, published by Shambhala Publications
+~
+A Sage's Banquet
+
+Thoroughly establish in your mind the thought that all sentient beings equal
+to the limits of space were your parents, and you their child. Have the view
+of friends and enemies as being equal.
+
+If you do that, you will have immeasurable equanimity that is said to be like
+a sage throwing a banquet. When a sage throws a banquet for guests, he throws
+it for everyone, without any regard for high or low class, relative or
+unrelated, good or bad. You should have equanimity toward the objects of
+compassion, which are all sentient beings who pervade all of space. Until you
+are able to do that, train your mind.
+ -- from "A Guide to the Thirty-Seven Practices of a Bodhisattva", by Ngawang
+ Tenzin Norbu, translated by Christopher Stagg, published by Shambhala
+ Publications
+~
+Avoid Expectations
+
+Naturally we enter into meditation with some interest and enthusiasm, and
+there are goals to be attained. But in practice we must drop these. We must
+avoid the distractions created by expectations and not be tempted into placing
+quantity--the number of sessions we do per day, the "higher, more
+esoteric" practices we know, or how many mantras we have recited--over
+quality. If we get in a rush, we are introducing the stress typical of
+samsara. Instead, we cultivate patience. Samadhi . . . will arise
+naturally when we relax beyond our desires, goals, and expectations.
+ -- from "The Relaxed Mind: A Seven-Step Method for Deepening Meditation
+ Practice", by Dza Kilung Rinpoche, published by Shambhala Publications
+~
+Becoming Enlightened
+
+Becoming enlightened doesn't depend on calling ourselves "Buddhist." It
+depends on what we believe in our heart and how we practice to transform our
+mind. Any person who generates the determination to be free from cyclic
+existence, the altruistic aspiration for enlightenment, and the wisdom
+realizing emptiness can become a bodhisattva and a Buddha. It doesn't
+matter what they call themselves. We have to look at what a person believes
+and practices in order to evaluate whether their realizations are correct
+realizations or not. For this, developing discriminating wisdom and open-
+mindedness are essential.
+ -- from "How to Free Your Mind: The Practice of Tara the Liberator", by
+ Thubten Chodron, published by Shambhala Publications
+~
+Behold Suffering
+
+When we turn our minds toward an honest reflection on the nature of suffering,
+what happens? We encounter a fuller experience of our life. The Buddha knew
+this and that is why he turned his mind directly toward suffering--the very
+thing most of us spend our lives trying to avoid. Through doing this, the
+Buddha illustrated to us that to behold suffering--to admit suffering into
+our experience--reflects the spirit of bravery we need to awaken.
+ -- from "The Power of an Open Question: The Buddha's Path to Freedom", by
+ Elizabeth Mattis Namgyel, published by Shambhala Publications
+~
+Be With Your Feelings
+
+If we cultivate more mindfulness and inner vigilance to be with our feelings
+instead of being caught up in them, then we are more empowered to respond
+instead of react; we're taking back control of our lives and our sense of
+freedom.
+ -- from "Wake Up to What Matters: A Guide to Tibetan Buddhism for the Next
+ Generation", by Avikrita Vajra Sakya, published by Shambhala Publications
+~
+Building A Foundation
+
+Just as we cannot build a house in the air but instead need a solid base,
+finding freedom also begins with building a foundation. The preliminaries are
+the necessary preparation for effective meditation. Using these
+contemplations, our priorities will change--we'll learn to let go of the
+causes of suffering and begin to adopt thoughts and actions that lead to
+genuine happiness. We must want freedom to find freedom. This motivation is
+the foundation for all spiritual practice.
+ -- from "The Power of Mind: A Tibetan Monk's Guide to Finding Freedom in
+ Every Challenge", by [Khentrul Lodro T'haye Rinpoche, published by
+ Shambhala Publications
+~
+Cherish Others
+
+You should cultivate love, understanding that all the living beings who fill
+space have been your gracious parents. Thereby you will acquire the higher
+aspiration that cherishes others more than yourself. Whatever you do, you
+should maintain the relative enlightened mind that is intent exclusively on
+the benefit of others.
+ -- from "Jonang: The One Hundred and Eight Teaching Manuals", by Jamgon
+ Kongtrul Lodro Taye, translated by Gyurme Dorje, published by Shambhala
+ Publications
+~
+Choose Your Experience
+
+One of the most important things you can learn right now is how to recognize a
+passing mental event, remain in the present moment, and allow the mental event
+to dissolve. Are you aware that you can actually do that right now? When you
+begin to experience the separation that exists between the mental event
+passing through your mind and the actual mind itself, your Pristine Mind, then
+you begin to see for the first time that you do truly have the option to
+choose your experience. You learn how to do just that, and it changes your
+life.
+ -- from "Our Pristine Mind: A Practical Guide to Unconditional Happiness",
+ by Orgyen Chowang, published by Shambhala Publications
+~
+Clear Decisions
+
+In Buddhism we cultivate a wise concern regarding death. Because we know that
+one day we'll separate from all that is loved and valuable in this life and
+that only the seeds of our actions and our mental habits will continue to the
+next life, we want to make this life meaningful. To do so, we ask ourselves
+what is and is not important in life, and set our priorities accordingly. The
+Dharma practice that leads to inner transformation becomes a priority, and we
+are able to make clean, clear decisions in life, leaving confusion and doubts
+behind.
+ -- from "Awaken Every Day: 365 Buddhist Reflections to Invite Mindfulness
+ and Joy", by Thubten Chodron, published by Shambhala Publications
+~
+Confident View
+
+If sometimes we practice with diligence and at other times just take it easy,
+we will not be able to develop confidence in our meditation on the view. What
+must we do to develop this confidence? We must understand that day and night,
+throughout the entire dimension of our lives, there is no difference between
+the meditation experience and the postmeditation experience.
+ -- from "Primordial Purity: Oral Instructions on the Three Words That Strike
+ the Vital Point", by Dilgo Khyentse Rinpoche, translated by Ani Jinba
+ Palmo and The Nalanda Translation Committee, published by Shambhala
+ Publications
+~
+Connection
+
+I promise that there is no difference between myself, Pema Jungne, and
+The person who reveals the Namchö treasures.
+
+Whoever makes a connection with him in even a small way
+Will root out the appearances of suffering
+And be led to the pure land of Sukhavati.
+
+Whoever has a physical connection with him
+Will certainly be born in the realms of Oddiyana or of the dakinis.
+ -- from "Sky Dharma: The Foundations of the Namchö Treasure Teachings", by
+ Karma Chagme and Rigdzin Kunzang Sherab, published by Shambhala
+ Publications
+~
+Creating Space
+
+Practicing creating space is a first step toward experiencing basic happiness.
+While we are creating space, we can experience a break from any tension and
+looping thoughts that were crowding in on us. They may still be lurking in
+our mind, but they no longer define how we feel. Creating space gives us a
+taste of the natural mental peace and steadiness that is uncovered once our
+thoughts and emotions lose their power to carry us away from the present
+moment. Wouldn't it be wonderful to experience this peace in any situation?
+ -- from "Radically Happy: A User's Guide to the Mind", by Phakchok Rinpoche
+ and Erric Solomon, published by Shambhala Publications
+~
+Deeply Resting
+
+In the morning we see that the sun is shining. When we see the light coming
+from the shoulder of the eastern mountain, are we the agent responsible for
+making sure that the sun rises on time? No. In the same way, we don't have
+to take care of this enlightenment business anymore. In that place of no more
+searching, we are totally resting without even the slightest sense of
+exertion. Then, believe it or not, enlightenment shines. Conditioned mind
+drops away without really making a big fuss once we know how to let liberation
+come to us by simply resting, deeply resting.
+ -- from "The Magic of Awareness", by Anam Thubten, edited by Sharon Roe,
+ published by Shambhala Publications
+~
+Deity's Activities
+
+Although every deity accomplishes all enlightened activities, it is good to
+consider a deity's primary activities. Some, like Vajrasattva, mainly
+display peaceful actions. Others, like Ratnasambhava, manifest enriching
+activity. According to the scriptures, Vajrakila is principal among deities
+who dispel hindrances and obstructive forces. In particular, he is the great
+antidote to the afflictions of aversion and jealousy, the causes of all the
+sufferings of this worldly realm.
+ -- from "Vajrakilaya: A Complete Guide with Experiential Instructions", by
+ Kyabje Garchen Rinpoche, published by Shambhala Publications
+~
+Develop Karma
+
+The Kalachakra teachings urge us to go beyond the superficial layer of our
+ordinary experience. Instead of getting lost in the endless busyness of
+worldly existence, we can focus our energy inward and actively develop the
+karmic propensities that ensure our future lives are filled with happiness and
+not with suffering. . . . Through the practice of Kalachakra, you
+strengthen your connection to the principles of Shambhala and create the
+causes to experience greater peace and harmony both now and in the future.
+How much of Shambhala manifests is only limited by the effort you make to
+cultivate its causes.
+ -- from "The Realm of Shambhala: A Complete Vision for Humanity's
+ Perfection", by Shar Khentrul Jamphel Lodro, published by Shambhala
+ Publications
+~
+Digging up Gold
+
+When we practice meditation, we are doing something useful for all beings....
+With the experience of greater clarity, we learn how to bring happiness onto
+our pathway and can engage in meaningful actions for ourselves and others--
+actions that are like discovering and digging up gold from the earth.
+ -- from "The Relaxed Mind: A Seven-Step Method for Deepening Meditation
+ Practice", by Dza Kilung Rinpoche, published by Shambhala Publications
+~
+Dig Out Dualism
+
+What makes the Buddhist path so special is that it looks dualistic, but it has
+that ability to liberate you from the bondage of dualism. . . . All the
+skillful means and methods of the Buddhadharma are like a thorn that we use to
+take out another thorn in our hand. The purpose of renunciation mind,
+compassion, the recitation of mantras, and contemplation on the breath is to
+dig out dualism.
+ -- from "The Guru Drinks Bourbon?", by Dzongsar Jamyang Khyentse, edited by
+ Amira Ben-Yehuda, published by Shambhala Publications
+~
+Effort and Attention
+
+Realize that you have the capability to improve because you are not a fixed
+entity. If you apply focus to your compassion practice, your compassion will
+grow. If you put effort into your meditation practice, insight into
+selflessness will develop. With effort and attention, insight has no choice
+but to develop.
+ -- from "In the Footsteps of Bodhisattvas: Buddhist Teachings on the Essence
+ of Meditation", by Phakchok Rinpoche, published by Shambhala Publications
+~
+Effortless
+
+Buddhas have no concept of effort, yet they constantly benefit sentient beings
+by having the perfectly pure ten powers, with the promise to manifest any
+teachings according to beings' wishes.
+ -- from "The Ruby Rosary: Joyfully Accepted by Vidyadharas and Dakinis as
+ the Ornament of a Necklace", by Thinley Norbu, published by Shambhala
+ Publications
+~
+Emptiness
+
+It would be reasonable to fear something that causes one to suffer, but since
+emptiness completely eradicates all suffering, why should one fear it? There
+is nothing to be afraid of. . . . Since there is no self, who is there to
+be afraid? Fear does not make sense. Therefore we should cast away our
+faintheartedness and be quick to meditate on emptiness.
+ -- from "The Wisdom Chapter: Jamgon Mipham's Commentary on the Ninth
+ Chapter of The Way of the Bodhisattva", by Jamgon Mipham, published by
+ Shambhala Publications
+~
+Engage with Emotions
+
+If we can be more observant of our emotional processes and see them more
+clearly, we will begin to have choices around our response to them. Freeing
+ourselves from the unconscious dominance of emotions requires that we be able
+to engage them with greater awareness. . . . If we are able to witness
+them without losing ourselves in them and becoming taken over by them, we then
+begin to disidentify and separate from them.
+ -- from "Feeling Wisdom: Working with Emotions Using Buddhist Teachings and
+ Western Psychology", by Rob Preece, published by Shambhala Publications
+~
+Evolving
+
+Look at your mind thoroughly and honestly and see all of its tendencies.
+You'll see there is fear, anger, judgment, guilt, and shame. There is so
+much of this in our mind, yet usually we don't recognize it. When we do, we
+can be literally terrified of our own mind. But this is good news, not bad
+news. Perhaps we all should be terrified by our own mind from time to time.
+When we are terrified by our mind, it does not mean that we are more deluded
+or more messed up than other people. Just the opposite. It is an indication
+that we are more awake and more mindful. It is an indication that we are
+evolving. This reflection will bring about a whole new level of awakening and
+transformation in our hearts and minds.
+ -- from "Choosing Compassion: How to Be of Benefit in a World That Needs Our
+ Love", by Anam Thubten, published by Shambhala Publications
+~
+Examine Our Minds
+
+We must always examine our minds in our daily life--not just through formal
+meditation, but even when we're eating, sitting, walking the dog, spending
+time with our friends, and so on. Then, as soon as any form of attachment,
+anger, jealousy, or any disturbing force arises, challenge it, because these
+afflictive emotions cause nothing but chaos--not just in this life, but in
+terms of lower rebirth in the future too. No outer enemy can do that, but the
+inner afflictions can.
+ -- from "Wake Up to What Matters: A Guide to Tibetan Buddhism for the Next
+ Generation", by Avikrita Vajra Sakya, published by Shambhala Publications
+~
+Excuses
+
+You should amass virtuous thoughts, even those that seem insignificant, and
+pass your time doing only what is wholesome and virtuous. Some claim that
+they are unable to study and contemplate because they have limited
+intelligence. Others claim that they cannot make offerings or gifts of
+material wealth because they are not rich enough. Still others claim that
+they are simply too old for Dharma practice to be effective. Although people
+make all kinds of excuses, it is mainly their own mind that is holding them
+back. The teachings say that even an animal can attain liberation if it can
+arouse diligence and confidence, so why even mention that this is true for
+humans?
+ -- from "Steps to the Great Perfection: The Mind-Training Tradition of the
+ Dzogchen Masters", by Jigme Lingpa, published by Shambhala Publications
+~
+Experience of the Mind
+
+In the sutras, the discussion of the nature of phenomena is usually explained
+with the statement that all things that appear are actually without true
+existence. In Mahamudra, however, we are not concerned with the nature of
+external objects but with the direct experience of the mind that is
+experiencing these external objects. So the foundation for our attention is
+the mind--our consciousness and our thoughts. Thoughts manifest in many
+forms. We have good thoughts (of faith, compassion, and so forth) and bad
+thoughts (of attachment, hatred, and so forth). But if we look directly at
+these thoughts, we will see that we can perceive or "see" them directly
+because thoughts are not distant or hard to find.
+ -- from "Tilopa's Wisdom: His Life and Teachings on the Ganges Mahamudra",
+ by Khenchen Thrangu, published by Shambhala Publications
+~
+Four Doors of the Secret Teaching
+
+The practice of Vajrayana is entered through what is known as the four doors
+of the secret teaching. Words are needed to convey meaning, which is the door
+of words. To awaken the heart of the deity, mantra is recited, which is the
+door of mantra. The practice of visualization is entered through the door of
+meditative concentration. To experience the inner meaning, there is the
+display of actions, signs, mudra, dancing, and music, which is the door of the
+display of mudra. These four doors are essential when doing sadhana practice.
+ -- from "The Art of Awakening: A User's Guide to Tibetan Buddhist Art and
+ Practice", by Konchog Lhadrepa and Charlotte Davis, published by
+ Shambhala Publications
+~
+Free from Limitations
+
+To begin experiencing Shambhala in your life you will need to focus on
+removing bias as much as possible. This does not mean you have to live a life
+without preferences or judgments of any kind. It simply means that you should
+learn to discriminate from within the full spectrum of your experience and
+then use wisdom to guide your interactions with the world. Rather than
+limiting your view to a small fixed reality, you can appreciate the many
+possibilities in a given situation and learn how to make use of them whenever
+appropriate. To be free of bias is another way of saying to be free from
+limitations.
+ -- from "The Realm of Shambhala: A Complete Vision for Humanity's
+ Perfection", by Shar Khentrul Jamphel Lodro, published by Shambhala
+ Publications
+~
+Good Thoughts
+
+The moment you take the Bodhisattva Vow, if a good thought doesn't arise
+naturally in your mind, fake it! Make one up, and don't then despise
+yourself or your fake thought for being inauthentic. Even a fake good thought
+is better than none at all. And always remember that a contrived good thought
+will eventually lead to a genuine one.
+ -- from "Best Foot Forward: A Pilgrim's Guide to the Sacred Sites of the
+ Buddha", by Dzongsar Jamyang Khyentse, published by Shambhala
+ Publications
+~
+Impermanence
+
+A real understanding of impermanence makes us more tolerant. Suppose we feel
+like exploding in anger at someone who harms us. If we see the impermanent
+nature of enmity, we will realize that this person who appears as our enemy
+today might have been our child in a past life.
+ -- from "Peaceful Death, Joyful Rebirth: A Tibetan Buddhist Guidebook", by
+ Tulku Thondup, published by Shambhala Publications
+~
+Inner Freedom
+
+Sometimes we can be conscious of our motives and psychological patterns, but
+we do not confront them directly due to ego's resistance. We let them
+continuously govern our lives. For example, spiritual people may harbor
+hatred in their hearts and know all the reasons and deeper issues for why it
+is there. Even though they can trace the root back to early childhood,
+upbringing, or karmic stuff, they may still be complacent and not confront its
+source. In this way, ego is able to continuously resist authentic inner
+transformation. When we directly confront our issues with an attitude of
+acknowledging the problem and being determined to work through it, we gain a
+new impetus propelling us to inner freedom.
+ -- from "Into the Haunted Ground: A Guide to Cutting the Root of Suffering",
+ by Anam Thubten, published by Shambhala Publications
+~
+Interdependence
+
+Interdependence offers us a new way of looking at things by drawing us out of
+the narrow tunnel of self-absorption into a broader awareness. It shows us
+the way to live in sane relationship to our world, in grace. This
+understanding is not only inextricably linked with our survival but with basic
+sanity and insight as well.
+ -- from "The Logic of Faith: A Buddhist Approach to Finding Certainty Beyond
+ Belief and Doubt", by Elizabeth Mattis Namgyel, published by Shambhala
+ Publications
+~
+Karma
+
+Karma is a loaded word. Karma is popularly used to describe a sort of
+"divine plan" that includes its own system of punishment and reward. But
+the Sanskrit word karma simply means activity. What is the activity we are
+describing here? It is the activity of objectification. There is no Dr.
+Evil sitting in a large chair petting his cat and controlling our karma.
+There is no judge, no wise old man with a long white beard, no list of ethical
+"rights" and "wrongs." Karma doesn't predetermine anything. In
+fact, karma is just the movement of objectified experience. Karma is the
+natural, impersonal law of cause and effect. As long as we objectify things,
+we will continue to live in a world that follows the dictates of karma.
+ -- from "The Power of an Open Question: The Buddha's Path to Freedom", by
+ Elizabeth Mattis Namgyel, published by Shambhala Publications
+~
+Karmic Theory
+
+The correct approach to karma, to cause and effect, is not to think of it too
+mechanically. We should not think that when we do something, we promptly and
+automatically experience the consequences. . . . Nor is karma a form of
+fatalism, or determinism, or an ideological vehicle for accepting one's lot
+in life. Karmic theory is actually meant to give the opposite message, to
+encourage us to become even more determined to improve ourselves and move
+forward.
+ -- from "Karma: What It Is, What It Isn't, Why It Matters", by Traleg
+ Kyabgon, published by Shambhala Publications
+~
+Liberation
+
+While the gathering of merit is conceptual,
+The gathering of wisdom is not so.
+Conjoined, they purify the twofold veil
+And manifest the twofold kaya.
+They are the sphere of meditation and postmeditation.
+They are, in common beings, stained
+But are unstained in Noble Ones.
+By their successive practice, liberation is obtained.
+ -- from "Finding Rest in the Nature of the Mind: The Trilogy of Rest, Volume
+ 1", by Longchenpa, translated by Padmakara Translation Group, published
+ by Shambhala Publications
+~
+Loosen Your Grip
+
+Once you realize that everything you see is projected by your own mind, you
+are well on the way to understanding that "everything" necessarily
+includes birth, death, living and dying. This helps loosen your grip on what
+you think "living" really is. You will begin to see that life and living
+are simply part of yet another illusion.
+ -- from "Living Is Dying: How to Prepare for Death, Dying and Beyond", by
+ Dzongsar Jamyang Khyentse, published by Shambhala Publications
+~
+Mere Projections
+
+The cause of all our pain and suffering is not knowing that life and death are
+illusions; or to put it another way, not knowing that the bardos of life and
+death are mere projections. As we imagine that everything we see and
+experience truly exists, we misinterpret our perceptions and then we suffer.
+When we chant "om mani padme hum" we purify those misperceptions.
+ -- from "Living Is Dying: How to Prepare for Death, Dying and Beyond", by
+ Dzongsar Jamyang Khyentse, published by Shambhala Publications
+~
+Observing the Observer
+
+The practice of observing the observer delves into the unborn nature of
+awareness itself, dismantling the dichotomy between inside and outside. On
+the practical level, it is a potent antidote for a broad range of mental
+afflictions. When you get angry, anxious, or are craving something, when you
+feel jealous or conceited, practice observing the observer. This one practice
+drives a spike right through the heart of these afflictions, causing them to
+evaporate like mist.
+ -- from "The Art of Transforming the Mind: A Meditator's Guide to the
+ Tibetan Practice of Lojong", by B. Alan Wallace, published by Shambhala
+ Publications
+~
+Opening Our Heart
+
+The true meaning of opening our heart is that we no longer have fear of losing
+anything. It is a form of surrender, yet such surrender has no object. It is
+not like we are surrendering to something. What we surrender are our hopes
+and fears, and an investment in our misery. When we have reached the final
+point of that surrender there is nothing that we want to hold on to.
+ -- from "The Magic of Awareness", by Anam Thubten, edited by Sharon Roe,
+ published by Shambhala Publications
+~
+Opening Our Hearts
+
+For a Buddhist like Nagarjuna, proceeding toward true reality and realizing
+mind's nature does not merely depend on the sharpness of prajna seeing
+through all our hang-ups, but on the union of this prajna with the proper
+means. No matter how sophisticated our reasonings or how refined our insight
+may be, there is no way around also opening our hearts, giving rise to
+positive mental imprints (aka accumulating merit), and cultivating compassion
+for others.
+ -- from "In Praise of Dharmadhatu: Nagarjuna and Rangjung Dorje on Buddha
+ Nature", by Nagarjuna and Rangjung Dorje, translated by Karl Brunnhoelzl,
+ published by Shambhala Publications
+~
+Opportunity
+
+Even to hear the teachings is something very rare, which only happens once in
+aeons. That you have met the Dharma now is not just coincidence. It results
+from your past positive actions. Such an opportunity should not be wasted.
+If your mind is in accord with Dharma, you will not experience any problems
+with the things of this life; while if you are constantly preoccupied with
+your ordinary pursuits, your problems will increase, and nothing will be
+accomplished.
+ -- from "The Heart of Compassion: The Thirty-seven Verses on the Practice of
+ a Bodhisattva", by Dilgo Khyentse Rinpoche, translated by Padmakara
+ Translation Group, published by Shambhala Publications
+~
+Overcome Self-Centeredness
+
+Don't be lenient with self-centeredness. Recognize this quality of mind
+that has brought us misery, discontent, anxiety, and frustration, year after
+every year of this lifetime, not to speak of lifetimes before this since time
+out of mind. Each morning, look at the day that is yet to unfold and really
+set up the aspiration not to succumb to the self-centeredness, not to value
+our own welfare as the priority in our daily activities. This is a perfectly
+feasible transformation of the mind.
+ -- from "The Seven-Point Mind Training: A Tibetan Method for Cultivating
+ Mind and Heart", by B. Alan Wallace, published by Shambhala Publications
+~
+Perception
+
+Unless we practice the teachings through study, reflection, and meditation, we
+are stuck in the rut of being controlled by our thoughts and habits. The way
+we think of and perceive the world is mistaken. Our consciousness is
+structured such that no matter how carefully we may think, no matter how hard
+we may try to grasp the world around us, the conclusion we arrive at is always
+different from what things are actually like, and it is our acting upon this
+mistaken perception that leads to suffering.
+ -- from "Sadness, Love, Openness: The Buddhist Path of Joy", by Chokyi Nyima
+ Rinpoche, published by Shambhala Publications
+~
+Possessions
+
+Patrul often pointed out the uselessness of worldly concerns and the
+inherently unsatisfactory nature of samsara. In particular, he emphasized the
+never-ending problems that came with owning possessions, saying, "Don't
+you get it? If you've got money, you've got money problems. If you have
+a house, you have house problems. If you have yaks, you have yak problems.
+If you have goats, you have goat problems!"
+ -- from "Enlightened Vagabond: The Life and Teachings of Patrul Rinpoche",
+ by Matthieu Ricard, edited by Constance Wilkinson, published by Shambhala
+ Publications
+~
+Precious Human Rebirth
+
+We have now obtained this precious human body endowed with the eighteen
+favorable conditions, which is very hard to obtain and may never be acquired
+again. If we use this support to practice Dharma and enter the path of
+liberation, we will always receive the proper support to continue on the path,
+but if we don't use it to integrate the Dharma into our being, there is very
+little chance of getting such an opportunity again. If we don't use our
+precious human body for Dharma practice, we may accumulate a lot of wealth,
+power, fame, and so on, but it will have no real benefit and will just carry
+us farther away from the path of liberation, casting us into the lower realms.
+Thus, it is our responsibility to strive again and again to let our master's
+blessings enter our stream of being.
+ -- from "An Ocean of Blessings: Heart Teachings of Drubwang Penor Rinpoche",
+ by Penor Rinpoche, translated by Ani Jinba Palmo, published by Shambhala
+ Publications
+~
+Primordial Fortress
+
+When you are able to witness your fear, then you feel that there is this
+ground inside of you, this unshakable ground where you can reside. It can
+sometimes be physical, or it can be a state of mind or a state of
+consciousness. The Tantric masters call it the Primordial Fortress. This is
+the state of conscious in which you cannot be ruled by your own fear. Once
+you witness your fear, it has no power over you. It begins to lose its grip
+on you. Soon fear becomes your neighbor. You can dance with it. Eventually
+fear turns into an ally and becomes your friend and a part of you. Your
+neuroses become your intelligence. When fear rules you, it becomes a
+neurosis. When it loses power over you, it becomes intelligence. It helps
+you survive. It helps you find a way in this life. It helps you get around.
+ -- from "Embracing Each Moment: A Guide to the Awakened Life", by Anam
+ Thubten, published by Shambhala Publications
+~
+Protection from Fear
+
+If we did not have any fears and had the power to attain enlightenment, there
+would be no need to seek refuge. However, it is not like that for us now.
+Since beginningless time we have been oppressed by the slothful mind of
+ignorance, bound by the noose of karma and mental afflictions, and punished by
+birth, old age, sickness, and death. . . . Through confident faith in the
+three jewels, which have the power to protect from such fear, one has the
+mental state of complete trust and confidence.
+ -- from "A Guide to the Thirty-Seven Practices of a Bodhisattva", by Ngawang
+ Tenzin Norbu, translated by Christopher Stagg, published by Shambhala
+ Publications
+~
+Protection
+
+The Dharma itself cannot fail us, because it is how things really are. It
+won't fail us because the protection that the Buddha, Dharma, and Sangha
+give is to the mind. How they protect our mind is what is explained in the
+verses to follow, which are concerned with how to use the adverse
+circumstances we are likely to meet in samsara and transform them into our
+opportunities for practice. That's where the mind is protected, because it
+can never be crushed. Because we have the methods by which we can always
+surmount, transcend, and transform the difficulties we meet. This is one way
+that the Three Jewels are a protection for our own mind.
+ -- from "The Heroic Heart: Awakening Unbound Compassion", by Jetsunma Tenzin
+ Palmo, published by Shambhala Publications
+~
+Refuge
+
+I would like to take refuge in you, Lord Buddha,
+until I am the same as you,
+exalted principal deity
+in the center of the wisdom light mandala,
+alluringly in union with your consort
+with all desirable qualities.
+
+I would like to take refuge in your Dharma,
+which can use all my passions' poison
+without exception, as healing ambrosia.
+I would like to take refuge in your Sangha,
+who generate pure phenomena through visualization
+and experience all form as wisdom deity,
+All sound as wisdom mantra,
+All thought as self-liberating in wisdom mind.
+ -- from "A Brief Fantasy History of a Himalayan: Autobiographical
+ Reflections", by Thinley Norbu, published by Shambhala Publications
+~
+Rejoice in Virtue
+
+Being able to evaluate ourselves accurately and fairly is a skill that needs
+to be developed. While avoiding bragging and boasting, we also don't need
+to hide our skills or deprecate ourselves. We can discuss our good qualities
+and accomplishments when necessary without embellishing them and then use our
+talents and abilities to benefit others.
+When we help someone, rather than being puffed up with pride, it's good to
+reflect, "I'm practicing the bodhisattva path and have taken the
+bodhisattva vow, so I'm only doing what I promised to do. I'm grateful
+for the opportunity to do this." In that way, we avoid arrogance and at the
+same time rejoice in our virtue.
+ -- from "Good Karma: How to Create the Causes of Happiness and Avoid the
+ Causes of Suffering", by Thubten Chodron, published by Shambhala
+ Publications
+~
+Results
+
+There is a natural tendency, when our practice starts to go well, to get
+excited at the prospect of attaining wonderful results very quickly. This
+excitement is believed to attract maras, malignant entities who create
+obstacles for us. It is like turning on a neon sign in our thoughts that
+says, "I am on the verge of a great breakthrough! Hey, maras, come and get
+it!" Avoid this, because experience teaches us that this kind of excitement
+over hopes of great and swift results, rather than enhancing the practice,
+simply creates problems in our meditation.
+ -- from "The Seven-Point Mind Training: A Tibetan Method for Cultivating
+ Mind and Heart", by B. Alan Wallace, published by Shambhala Publications
+~
+Scattered Mind
+
+When you first try stabilizing the attention, it seems that mental agitation
+is worse than before you made any effort at all. But the mind was always
+scattered. You were just not aware of it. If you acknowledge that one of the
+goals of meditating is to witness the condition of the mind and realize that
+stability develops gradually, you will not be disappointed.
+
+ -- from "The Art of Transforming the Mind: A Meditator's Guide to the
+ Tibetan Practice of Lojong", by B. Alan Wallace, published by Shambhala
+ Publications
+~
+Self-Respect
+
+Respect toward yourself is more significant than any respect from others
+because you know yourself better. When you practice patience, for example,
+you must know why you're doing it and how it benefits you. If you value
+self-respect and do virtuous things that are unknown to others, you will
+naturally gain self-confidence, strength, and freedom from your neuroses. You
+will feel more and more inspired to develop your tsewa and shed the eight
+worldly concerns because of the benefit and freedom you personally experience
+by doing so. Your heart will be at peace, and eventually others will respect
+you as a person who has truly been transformed.
+ -- from "Peaceful Heart: The Buddhist Practice of Patience", by Dzigar
+ Kongtrul, edited by Joseph Waxman, published by Shambhala Publications
+~
+Shackles Are Broken
+
+I have rid myself of compulsive clinging
+To the beginningless impressions of "I";
+Now the shackles of my reified thinking are broken,
+And I no longer have the pride of fundamental knowledge.
+Send this message to those who understand;
+Tell them Rangjung Dorje said it.
+ -- from "The Third Karmapa Rangjung Dorje: Master of Mahamudra", translated
+ by Ruth Gamble, published by Shambhala Publications
+~
+Spontaneous Mindfulness
+
+Even though mindfulness is a natural expression of the awakened mind, it has
+been buried under eons of mindlessness, so we have to work to dig it out. The
+initial stage of mindfulness practice is called deliberate mindfulness because
+it takes effort to bring our wandering minds back. It is difficult only
+because it is unfamiliar. One sign of progress on the path is that deliberate
+mindfulness evolves into spontaneous mindfulness. With enough practice, it
+becomes effortless.
+ -- from "The Power and the Pain: Transforming Spiritual Hardship into Joy",
+ by Andrew Holecek, published by Shambhala Publications
+~
+Stainless Compassion
+
+"What is the key to compassion?" Through greater and greater
+familiarization, I discovered that the only time I can have pure compassion is
+when I am free from ego. This is what the Buddha refers to in the King of
+Meditation Sutra when he says, "Therefore, you teach them emptiness,
+profundity, peace, and nonconceptuality." The profound equality of all
+beings is known only in the moment in which the "I" no longer exists.
+Only through the recognition of emptiness is there stainless compassion. This
+stainless compassion, inseparable from emptiness, is none other than the
+ultimate samadhi.
+ -- from "In the Footsteps of Bodhisattvas: Buddhist Teachings on the Essence
+ of Meditation", by Phakchok Rinpoche, published by Shambhala Publications
+~
+Study and Reflection
+
+Mipham would reflect that if he were to squander a single day in meaningless
+activity, the little that had entered his understanding would be lost. This
+weighed heavily on his mind, and it was constantly in his thoughts that if
+only he were to meet a learned master, he would give himself utterly to study
+and reflection. And it was in such a fervent state of mind that, at the age
+of fifteen, he made his way to Dzogchen Monastery, in the company of a large
+contingent of his fellow countrymen.
+ -- from "Lion of Speech: The Life of Mipham Rinpoche", by Dilgo Khyentse
+ Rinpoche and Jamgon Mipham, translated by Padmakara Translation Group,
+ published by Shambhala Publications
+~
+Suffering
+
+Suffering is the master that teaches the faults of samsara; it is the direct
+cause for the practice of compassion and patience; it is the delineation point
+of dharma; it is the condition for purifying obscurations; it has unfathomable
+[such good qualities].
+ -- from "A Guide to the Thirty-Seven Practices of a Bodhisattva", by Ngawang
+ Tenzin Norbu, translated by Christopher Stagg, published by Shambhala
+ Publications
+~
+Sunlight Floods In
+
+Devotion and trust are self-reinforcing. As they fill our minds, we become
+increasingly aware of the flood of Buddha blessings and loving-kindness
+permeating our mind and body, and transforming everything into a universe of
+devotion, wishing happiness and enlightenment for all. It is just as when we
+open the doors and windows to our room, and the sunlight floods in.
+ -- from "The Heart of Unconditional Love: A Powerful New Approach to Loving-
+ Kindness Meditation", by Tulku Thondup, published by Shambhala
+ Publications
+~
+Tame Your Mind
+
+It is said that the Buddha taught eighty-four thousand Dharma teachings and
+that these teachings can all be condensed into the following three lines. The
+first is, "Do as many good actions as you can." The second is,
+"Avoid as many bad actions as you can." How does one practice the
+good and avoid the bad? The third line contains the answer: "Tame your
+mind."
+ -- from "An Ocean of the Ultimate Meaning: Teachings on Mahamudra", by
+ Khenchen Thrangu, published by Shambhala Publications
+~
+The Bardo Experience
+
+Bardo means gap; it is not only the interval of suspension after we die but
+also suspension in the living situation; death happens in the living situation
+as well. The bardo experience is part of our basic psychological makeup.
+There are all kinds of bardo experiences happening to us all the time,
+experiences of paranoia and uncertainty in everyday life; it is like not being
+sure of our ground, not knowing quite what we have asked for or what we are
+getting into. . . . Birth and death apply to everybody constantly, at this
+very moment.
+ -- from "The Tibetan Book of the Dead: The Great Liberation Through Hearing
+ in the Bardo", translated by Francesca Fremantle and Chogyam Trungpa,
+ published by Shambhala Publications
+~
+The First Step
+
+The first step in dream practice is simple: one must recognize the potential
+dream holds for the spiritual journey. Normally a dream is thought to be
+"unreal," as opposed to "real" waking life. But waking life, too, is
+dreamlike. We spend most of our waking time in the dreams of the moving mind.
+This is why dream yoga applies to all experience, to the dreams of the night
+and the dreams of the day.
+ -- from "The Tibetan Yogas of Dream and Sleep: Practices for Awakening", by
+ Tenzin Wangyal Rinpoche, published by Shambhala Publications
+~
+The Mind Is an Ally
+
+Retreat should be a pleasure, not an ordeal. It should be a delight, because
+if the mind is delighted with what it's doing, it engages and becomes one
+with the practice.... We need to understand our own limits and have
+compassion for ourselves. Then we need to learn how to use the mind as an
+ally, so it does the practice with joy. It's very important, therefore, not
+to push ourselves beyond our capacity. In our sessions we should stop before
+we become tired, because if we stop while the mind is still enjoying the
+experience, the mind remembers, "That was fun." It will be enthusiastic
+again next time.
+ -- from "Reflections on a Mountain Lake: Teachings on Practical Buddhism",
+ by Jetsunma Tenzin Palmo, published by Shambhala Publications
+~
+The Mind
+
+There is no limit to the projections of whatever phenomena of samsara and
+enlightenment, or self and other, that are designed by the artist of the
+mind's conceptions. If this is explained generally, however, whether one
+believes in spiritual or ordinary phenomena, the believer is the mind. Also,
+a nonbeliever is the mind. For example, if someone says, "I do not believe
+that," it shows there is a consciousness or mind that does not believe,
+which cannot be denied.
+ -- from "The Sole Panacea: A Brief Commentary on the Seven-Line Prayer to
+Guru Rinpoche That Cures the Suffering of the Sickness of Karma and
+Defilement", by Thinley Norbu, published by Shambhala Publications
+~
+The Nature of Mind
+
+Mind's nature is indivisible emptiness and clarity--
+Inexpressible and indestructible, like space.
+When it is seen,
+there is no separate one who sees;
+There is but a single all-encompassing sphere.
+Even looker and looking are one and the same.
+This view of seeing all at once is unsurpassed,
+A centerless, limitless experience beyond compare.
+In this fruition, when what must be done has been done,
+There's no seeing at all, and any wish to see,
+Any deep longing to discover the view,
+Is naturally destroyed from its very depths.
+To arrive at such contentment and evenness
+Is to be touched by brave Manjusri's beneficent light.
+ -- from "Beyond the Ordinary Mind: Dzogchen, Rimé, and the Path of Perfect
+Wisdom", by Patrul Rinpoche and Jamgon Mipham, published by Shambhala Publications
+~
+The Nectar of Truth
+
+Truth is not conceptual. We can never understand or realize it through
+concepts and ideas. Truth is not to be understood. Rather, it is meant to be
+experienced, tasted, like nectar. There is nothing to understand about
+nectar. One must taste it, drink it, and experience it. The truth is like
+that. It is to be experienced and realized, not speculated about.
+ -- from "No Self, No Problem: Awakening to Our True Nature", by Anam
+ Thubten, edited by Sharon Roe, published by Shambhala Publications
+~
+The Three Kayas
+
+In Sanskrit: Margakaryatridharmanama
+In Tibetan: Lam khyer kyi chos gsum
+
+Homage to the glorious great bliss of the three kayas.
+One who has attended an excellent guru and received empowerment,
+who dwells in solitude, having mentally given up the world,
+and practices this sublime path with single-pointed effort,
+will attain the three spontaneities within years or months.
+In this way, using the variety of appearances
+as the bliss, emptiness, and clarity
+of the guru, yidam, and illusion,
+integration of three kayas will occur naturally.
+ -- from "Shangpa Kagyu: The Tradition of Khyungpo Naljor, Part One:
+ Essential Teachings of the Eight Practice Lineages of Tibet, Volume 11
+ (The Treasury of Precious Instructions)", by Jamgon Kongtrul Lodro Taye,
+ published by Shambhala Publications
+~
+Tolerance
+
+No matter in what situations we find ourselves, when we don't have so many
+opinions and preferences we naturally experience more peace of mind. We feel
+more agreeable, more comfortable, and more able to fit in with others. When
+we are more tolerant, not only do our minds' stability and experience of
+meditation improve, but the conduct of our body, speech, and mind also
+improves because we stop being so reactive.
+ -- from "Stop Biting the Tail You're Chasing: Using Buddhist Mind Training
+ to Free Yourself from Painful Emotional Patterns", by Anyen Rinpoche and
+ Allison Choying Zangmo, published by Shambhala Publications
+~
+Two Thoughts
+
+There is infinitely much that we might possibly think and feel. Myriads of
+different thoughts and ideas run through our minds. But among all the
+thoughts that we might possibly have, there are two that stand out as truly
+special. The first is the thought of impermanence. Thinking about
+impermanence clears the mind of its clutter. It enables us to think of and
+perceive the world in a way that is radically different and genuinely
+constructive. The second is love and compassion. Love and compassion hold
+inconceivable power. Love and compassion never lead us astray. Love and
+compassion strip the mind of negative emotions and unwholesome thoughts.
+Dharma practice is about recognizing impermanence so that love and compassion
+become all-encompassing and universal.
+ -- from "Sadness, Love, Openness: The Buddhist Path of Joy", by Chokyi Nyima
+ Rinpoche, published by Shambhala Publications
+~
+Unshakeable
+
+When we train in loving-kindness, we expand outward into the experience of
+those around us. Our tightness loosens, our compassion grows. We feel the
+joys and sufferings of others more deeply, and we are moved to help them. We
+take delight in the successes of our friends. Our equanimity becomes rooted
+in an indestructibly pure intention, in which distance and closeness of
+relation are no longer relevant. This is why the Buddha said we can become
+unshakeable like Mount Meru. We become warm and unmovable.
+ -- from "In the Footsteps of Bodhisattvas: Buddhist Teachings on the Essence
+ of Meditation", by Phakchok Rinpoche, published by Shambhala Publications
+~
+Unwavering Mountain
+
+We are considered to have a precious human body only when we sincerely listen
+to Buddhist teachings and contemplate the meaning of what we have heard. Even
+that is not sufficient in itself. The meaning has to make an impact on us so
+that we become transformed by our spiritual practices and can make a
+difference to the lives of others. If our spiritual commitment is as
+unwavering as a mountain, our human body can become a vessel that holds
+everything precious and worthwhile in life.
+ -- from "Mind at Ease: Self-Liberation through Mahamudra Meditation", by
+ Traleg Kyabgon, published by Shambhala Publications
+~
+Upright
+
+The next condition is to be upright. "Upright" is a word that we
+mightn't use very much. To be upright means to be truthful, to be reliable
+and responsible. To be truthful to others as a matter of course. But to be
+truthful to oneself about oneself--and that is much more difficult. Most
+people run around with blinkers on. They can't see beyond the straight
+horizon, can't see themselves from all sides. It's difficult to see
+oneself as others see one. It takes mindfulness, bare attention to oneself.
+And it certainly doesn't mean blaming oneself, criticizing oneself, judging
+oneself--it means none of that. It means recognition. The formula is
+"recognition, don't blame, change." Blaming is another negativity.
+Criticizing is another negativity. And whoever criticizes him-or herself will
+criticize the people around him [or her]. There's no way we can stop
+criticizing if we start it somewhere. So that is not the way to go at it.
+ -- from "The Path to Peace: A Buddhist Guide to Cultivating Loving-
+ Kindness", by Ayya Khema, published by Shambhala Publications
+~
+Vast Hallucination
+
+Just as in the middle of a desert plain
+A small thing seen from far away
+May yet seem vast in size,
+From just a slight attachment
+To a self in that which has no self,
+The vast hallucination of samsara manifests.
+
+When these hallucinations are investigated,
+They are found to be unreal.
+When you understand that, just like space,
+They cannot be removed,
+Just let them be.
+
+And do not cling so foolishly
+To this world's real existence--
+This world that, like a trick of sight,
+Appears without existing.
+ -- from "Finding Rest in Illusion: The Trilogy of Rest, Volume 3", by
+ Longchenpa, published by Shambhala Publications
+~
+Why Meditate?
+
+The Tibetan word for "meditate," gom, means "to familiarize" or
+"habituate." In this case, we intentionally habituate ourselves with
+beneficial and realistic attitudes and emotions. Thus, we familiarize
+ourselves with the meaning and experiences of these meditations in order to
+transform our minds. Similarly, the English word practice implies repetition
+and gradual development. Change does not occur suddenly but over time. We
+must practice continuously and meditate on the same topics repeatedly to gain
+familiarity with them and to shift our perspective.
+
+ -- from "Guided Buddhist Meditations: Essential Practices on the Stages of
+ the Path", by Thubten Chodron, published by Shambhala Publications
+~
+Working With Hardship
+
+What is hardship for one person is not hardship for another. We need to be
+flexible to deal with whatever we encounter. For some people, being alone is
+easy; for others, it is difficult. For some people, living in community is
+easy; for others, it is hardship. Whatever is hardship according to our own
+personal karma is what we need to be willing to work with.
+ -- from "Good Karma: How to Create the Causes of Happiness and Avoid the
+ Causes of Suffering", by Thubten Chodron, published by Shambhala
+ Publications
+~
+A Note on Goodbyes
+
+When we are in a hurry, we often only half listen and don't really look at
+the person we are talking to. When we recognize the truth that either of us
+could die tonight, our heart opens. We can listen, look, and speak with a
+clearer awareness of this one unique encounter. When Japanese people say
+goodbye to a friend, they stand and wave until the car or train is out of
+sight. They hold the poignant awareness that this could be the last time they
+will see this person.
+ -- from "Mindful Medicine: 40 Simple Practices to Help Healthcare
+ Professionals Heal Burnout and Reconnect to Purpose", by Jan Chozen Bays,
+ published by Shambhala Publications
+~
+Any or None
+
+Zen does not bring about peace or war. It shows us how to live properly in
+either. Zen does not show us how to be all of the same belief, but how to
+live with any, or none.
+ -- from "Poetry and Zen: Letters and Uncollected Writings of R. H. Blyth",
+ by R. H. Blyth, published by Shambhala Publications
+~
+As the Light Dims
+
+As the light dims in your human eyes for the last time, what will you say of
+the life that's passing? What has joined its molecules with yours, carved
+itself into your bones? As the last well presents itself, what will fall with
+you from this rocky little planet?
+ -- from "Through Forests of Every Color: Awakening with Koans", by Joan
+ Sutherland, published by Shambhala Publications
+~
+Attention
+
+By inviting the bodymind into stillness, we are inviting attention into
+stillness. The process tends to draw us into bringing attention to
+attention--we begin to notice the process and structure of noticing itself.
+In other words, we develop the capacity to watch what attention is doing as it
+moves around. This attention to attention generates awareness.
+ -- from "The Path of Aliveness: A Contemporary Zen Approach to Awakening
+ Body and Mind", by Christian Dillo, published by Shambhala Publications
+~
+By the Age of Three
+
+It is the mother whom the infant accepts with its pure body and mind when it
+comes into the world. The one who is always physically closest to the infant
+during the most important period of growth is also the mother. There is a
+Japanese proverb that says, "What is instilled by the age of three is
+remembered to the age of a hundred."
+ -- from "Zen Seeds: 60 Essential Buddhist Teachings on Effort, Gratitude,
+ and Happiness", by Shundo Aoyama, published by Shambhala Publications
+~
+Careful Attention
+
+My Zen teacher handled everything as if it were alive. I loved to watch him
+open his mail. Each envelope, even junk mail, was carefully slit open and the
+contents removed with careful attention. When we move our attention from our
+head to our fingers, when we touch things with careful attention--even
+inanimate objects--we also are touched. We establish a connection that
+nourishes us, too.
+ -- from "Mindful Medicine: 40 Simple Practices to Help Healthcare
+ Professionals Heal Burnout and Reconnect to Purpose", by Jan Chozen Bays,
+ published by Shambhala Publications
+~
+Don't Wobble
+
+One cannot live this moment completely, without comparison, so long as it
+still seems that there might be some other real alternative. But one has to
+find out, first of all, that there is actually nothing else to do. And there
+isn't. Everything else is a straining after shadows and clutching at winds;
+and if one must strain after shadows, well go ahead and strain. There is a
+saying in Zen Buddhism, "Walk or sit just as you will, but whatever you do,
+don't wobble"--to which I would add, but if you must wobble, wobble with
+all your might. "The fool who persists in their folly will become wise."
+But they must persist with the whole energy of their soul.
+ -- from "Talking Zen: Reflections on Mind, Myth, and the Magic of Life", by
+ Alan Watts, published by Shambhala Publications
+~
+Getting Old
+
+Finally, getting old is about practicing love. Loving is something an old
+person can do at least as well as a young one. Bad short-term memory can't
+keep me from loving. Not knowing how to get to the knitting store can't
+keep me from loving. What I really want to say is that whatever else I lose,
+I'll be okay as long as I can love.
+ -- from "Alive Until You're Dead: Notes on the Home Stretch", by Susan Moon,
+ published by Shambhala Publications
+~
+Look Carefully at Flowers
+
+If people would just discard their selfish criteria and look carefully at
+flowers and grasses, they would see that heaven and earth bless the life of
+every flower and blade of grass, and that these things are wonderful. So it
+is with human beings. Because they live, people experience gain and loss,
+love and hatred, joy and anger, relief and sorrow. Each of these experiences
+is an important tool in our irreplaceable lives.
+ -- from "Zen Seeds: 60 Essential Buddhist Teachings on Effort, Gratitude,
+ and Happiness", by Shundo Aoyama, published by Shambhala Publications
+~
+Meditation Is a Natural Function
+
+It helps to know that meditation is a natural function, one that we have lost
+in the rush, complexity, and sometimes-chaos of modern urban-centered life.
+But a natural function can be reclaimed. And if you turn toward it, and begin
+to practice it, eventually it will take its place again as a way of
+experiencing life that is the opposite of anxiety, stress, and fear about the
+future. This natural and most welcome way of calling up inner ease and simple
+happiness always lives inside of us. Periodically, meditation calls to us
+from within. "Let me emerge. I can restore you to mental health."
+ -- from "Mindful Medicine: 40 Simple Practices to Help Healthcare
+ Professionals Heal Burnout & Reconnect to Purpose", by Jan Chozen Bays,
+ MD, published by Shambhala Publications
+~
+On Getting Caught
+
+In meditation, we learn to observe the arising of a strong emotion, to feel
+its intensity and notice where in our body it is held, and to begin to see the
+reactive patterns that occur. We see how we magnify and generalize by making
+stories out of our feelings. We weave a web around the emotion and then get
+caught in it, often catching others as well.
+ -- from "Zen in the Age of Anxiety: Wisdom for Navigating Our Modern Lives",
+ by Tim Burkett, published by Shambhala Publications
+~
+Our Whole Life Through
+
+Our psyches are at least as difficult to maintain as our mouths. Even if we
+brush and floss regularly, a steady diet of junk food is likely to make us
+ill; even if we meditate regularly, unless we act according to the precepts,
+we're likely to suffer. In spiritual practice, we sometimes need teachers
+and sangha members to tell us where we're stuck or when we're missing
+something. It's not easy to examine the dark places of our minds; it calls
+for practice our whole life through.
+ -- from "That Is Not Your Mind!: Zen Reflections on the Surangama Sutra", by
+ Robert Rosenbaum, published by Shambhala Publications
+~
+Practice Dignity
+
+All of us, whether living alone or with others, do indeed have someone who
+needs us on a daily basis, and that's our own dear selves. You can enjoy a
+friendly dialogue with the person you cook for ("How do you like your egg
+cooked, Sue?" "I don't want the yolk to be runny.") even if that
+person is yourself.
+Practice dignity. You can be upright in your attitude even if your back is
+bent. Remember, you are Buddha.
+ -- from "Alive Until You're Dead: Notes on the Home Stretch", by Susan
+ Moon, published by Shambhala Publications
+~
+Practice is returning, always, back to the body. Feeling the original pain,
+anger, or whatever emotion it is that you're trying to cover. Human beings
+want to cover everything, so we don't feel it. We don't want to go out of
+our way to feel something that's unpleasant, do we? No. If you're like
+me, you'll find some way to cover it. But the longer we practice, the more
+quickly we see what we're doing.
+ -- from "Ordinary Wonder: Zen Life and Practice", by Charlotte Joko Beck,
+ edited by Brenda Beck Hess, published by Shambhala Publications
+~
+The aim of life, its only aim, is to be free. Free of what? Free to do what?
+Only to be free, that is all. Free through ourselves, free through others;
+free to be sad, to be in pain; free to grow old and die. This is what our
+soul desires, and this freedom it must have; and shall have.
+ -- from "Poetry and Zen: Letters and Uncollected Writings of R. H. Blyth",
+ by R. H. Blyth, edited by Norman Waddell, published by Shambhala
+ Publications
+~
+The Koan Birds
+
+Koans are both full of promise and unsettling, and I've wondered if
+sometimes people have reacted to their subversive power by trying to
+domesticate them--treating them as the closely held possession of a few,
+turning koan practice into a stylized contest you can learn the rules for,
+treating them as allegories or parables, or drafting them into a purely
+psychological process. As I see it, the koan birds, messengers from the
+territory of what we don't yet know, need to remain untamed, so that we can
+discover each one's particular wildness and let it undomesticate us.
+ -- from "Through Forests of Every Color: Awakening with Koans", by Joan
+ Sutherland, published by Shambhala Publications
+~
+The Master Refused
+
+When Igami Kyueimon, the samurai official governing Hakata, paid a formal
+visit to the graveyard at Shofukuji, the founder's hall was in the midst
+of construction. He thereupon proposed that he donate the cost of roof tiles
+for the building. The Master, however, refused. As he
+subsequently explained, "People who announce they wish to donate things to
+the temple all just want to promote their own clan by putting their family
+crest on things."
+ -- from "Sengai Tales" in "Zen Master Tales: Stories from the Lives
+ of Taigu, Sengai, Hakuin, and Ryokan", by Peter Haskel, published by
+ Shambhala Publications
+~
+The most important ingredient of transformation is attention. Where your
+attention goes, your life goes. When we think about the development of our
+lives, we usually think about the big transitions: things like the first day
+of school, our parents' divorce, the death of a grandparent, going to
+college, taking a job, getting married, switching careers, and so on. However
+important these big moments are, for the purpose of participating in the
+process of transformation, it is useful to think of your life as a succession
+of attentional micromoments.
+ -- from "The Path of Aliveness: A Contemporary Zen Approach to Awakening
+ Body and Mind", by Christian Dillo, published by Shambhala Publications
+~
+The Next Wave
+
+Can you learn to surf the chaos and uncertainty that real life includes
+without falling into a trance of unworthiness? You can. A surfer is
+powerless to change the towering wave rushing toward her. But she doesn't
+want to change it. She wants to surf it and she learns to feel safe in the
+immense ocean of being even when she falls. She confidently gets right back
+up to meet the next wave.
+ -- from "Zen in the Age of Anxiety: Wisdom for Navigating Our Modern Lives",
+ by Tim Burkett, published by Shambhala Publications
+~
+The Paving Stones
+
+Getting the method right isn't the goal of practice. Method is a means and
+a support, a way of laying down the paving stones you walk on. Having a good
+method means that the practice can be done with more ease. It helps to make
+clear what can be made clear, so that the mystery that is at the center of
+life becomes vividly apparent against a simplified field.
+ -- from "Through Forests of Every Color: Awakening with Koans", by Joan
+ Sutherland, published by Shambhala Publications
+~
+The Struggles of the Day
+
+Our time requires us to reconcile heartbreak and wonder, rage and love, sorrow
+and joy, over and over again. How do we volunteer for a life that's bound
+to tear our hearts apart and then stitch them back together, only to pull them
+apart again? In Albert Camus's The Plague, the doctor who is fighting the
+epidemic that for Camus was both a physical illness and a metaphor for fascism
+takes a rare night off to go to the beach. Sitting on ancient rocks, gazing
+into the darkness, he is surprised to be possessed by happiness. It is a
+happiness that forgets nothing: what has been lost, what is still to come, and
+what persists, even in a time when the world seems to have withdrawn any hope
+of its mercy. To discover that waves and the night can pour into you, filling
+you, without displacing your loyalty to the struggles of the day is a profound
+grace.
+ -- from "Through Forests of Every Color: Awakening with Koans", by Joan
+ Sutherland, published by Shambhala Publications
+~
+What Is Space?
+
+We all are certain we know what space is: it's the physical thing that
+provides room for us to be ourselves and also the chasm that isolates us from
+the intimate wholeness we yearn for. We experience space as a mental
+phenomenon as well. Meditators attend to the space between thoughts, to the
+"space in mind," the infinite "room" in which consciousness seems to
+arise.
+ -- from That Is Not Your Mind!: Zen Reflections on the Surangama Sutra", by
+ Robert Rosenbaum, published by Shambhala Publications
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