Chogyam Trungpa Quotes

Meditation practice is a way of making friends with ourselves. Whether we are worthy or unworthy, that's not the point. It's developing a friendly attitude to ourselves, accepting the hidden neurosis coming through.

Meditation should not be regarded as a learning process. It should be regarded as an experiencing process. You should not try to learn from meditation but try to feel it. Meditation is an act of nonduality. The technique you are using should not be separate from you; it is you, you are the technique. Meditator and meditation are one. There is no relationship involved.

In the process of burning out these confusions, we discover enlightenment. If the process were otherwise, the awakened state of mind would be a product dependent upon cause and effect and therefore liable to dissolution. Anything which is created must, sooner or later, die. If enlightenment were created in such a way, there would always be a possibility of ego reasserting itself, causing a return to the confused state. Enlightenment is permanent because we have not produced it; we have merely discovered it.

Meditation is another dimension of natural beauty. People talk about appreciating natural beauty-climbing mountains, seeing giraffes and tigers in Africa, and all sorts of things. But nobody seems to appreciate this kind of natural beauty of ourselves. This is actually far more beautiful than flora and fauna, far more fantastic, far more painful and colorful and delightful.

Q: How do you take off your suit of armor? How do you open yourself? A: It is not a question of how you do it. There is no ritual or ceremony or formula for opening. The first obstacle is the question itself: "How?" If you don't question yourself, don't watch yourself, then you just do it. We do not consider how we are going to vomit; we just vomit. There is no time to think about it; it just happens. If we are very tense, then we will have tremendous pain and will not really be able to vomit properly. We will try to swallow it back, try to struggle with our illness. We have to learn to relax when we are sick.

Why do you need to reassure yourself? That need for reassurance is precisely the point: We feel that something is leaking, but we don't want to acknowledge it as such. There is a hole somewhere in our life that we try to plug up. All our posturing is a sign that we are just about to realize that we don't exist in the way we thought we did. We actually know that intuitively. Yet we keep on trying to prove ourselves to ourselves, to ensure that we will survive.

IN DISCUSSING SHUNYATA, we found that we impose our preconceptions, our ideas, our version of things onto phenomena instead of seeing things as they are. Once we are able to see through our veil of preconception, we realize that it is an unnecessary and confused way of attaching handles to experiences without considering whether the handles fit or not. In other words, preconceptions are a form of security. When we see something, immediately we name it and place it in a category. But form is empty; it does not need our categorizations to express its full nature, to be what it is. Form is in itself empty of preconception.

When one learns a different way of dealing with the situation, one no longer has to have a purpose. One is not on the way to somewhere. Or rather, one is on the way and one is also at the destination at the same time. That is really what meditation is for.

Transcendental generosity is generally misunderstood in the study of the Buddhist scriptures as meaning being kind to someone who is lower than you. Someone has this pain and suffering and you are in a superior position and can save them - which is a very simple-minded way of looking down on someone. But in the case of the bodhisattva, generosity is not so callous. It is something very strong and powerful; it is communication.

Communication must transcend irritation, otherwise it will be like trying to make a comfortable bed in a briar patch. The penetrating qualities of external color, energy, and light will come toward us, penetrating our attempts to communicate like a thorn pricking our skin. We will wish to subdue this intense irritation and our communication will be blocked.

Communication must be radiation and receiving and exchange. Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication. The external world is immediately rejected by our irritation which says, "no, no, this irritates me, go away." Such an attitude is the complete opposite of transcendental generosity.

So the bodhisattva must experience the complete communication of generosity, transcending irritation and self-defensiveness. Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defe

The complexities of life situations are really not as complicated as we tend to experience them.

We must surrender our hopes and expectations, as well as our fears, and march directly into disappointment, work with disappointment, go into it, and make it our way of life, which is a very hard thing to do. Disappointment is a a good sign of basic intelligence. It cannot be compared to anything else: it is so sharp, precise, obvious, and direct. If we can open, then we suddenly begin to see that our expectations are irrelevant compared with the reality of the situations we are facing.

Luxury is experiencing reality

Ego is constantly attempting to acquire and apply the teachings of spirituality for its own benefit.

Someone who is seriously interested in meditation should not expect any feedback or promises from the practice. Most

As in music, when we hear the crescendo building, suddenly if the music stops, we begin to hear the silence as part of the music.

Any perception can connect us to reality, properly and fully. What we see doesn't have to be pretty, particularly; we can appreciate anything that exists. There is some principle of magic in everything, some living quality. Something living, something real, is taking place in everything.

Language should fulfill your individual existence as a wholesome human being ... Language should be more than just getting by.

Chaos should be regarded as extremely good news!

The practice of meditation is a way of continuing one's confusion, chaos, aggression, and passion - but working with it, seeing it from the enlightened point of view.

If you look into the mirror, you see that [every part of you] belongs there and you belong there, as you are. You begin to realize that you have a perfect right to be in this universe, to be this way, and you see that there is a basic hospitality that this world provides to you. You have looked and you have seen, and you don't have to apologize for being born on this earth.

You are actually doing something. You are getting into this process without making sure that what you're doing is okay. Things are actually taking place, almost of their own accord, very simply and directly. That is meditation.

The ideal of warriorship is that the warrior should be sad and tender, and because of that, the warrior can be very brave as well.

A genuine sense of humor is having a light touch: not beating reality into the ground but appreciating reality with a light touch. The basis of Shambhala vision is rediscovering that perfect and real sense of humor, that light touch of appreciation.

The basic point of the lion's roar is that, if we are able to deal with emotions directly, able to relate with them as workable, then there is no need for external aid or explanations. It is a self-maintained situation. Any help from outsiders becomes credentials. So self-existing help develops. At that point, one does not need to avoid the credential problem any more, because there is no room for speculation or rationalization. Everything becomes obvious and immediate, workable. And there is no chance or time or space to speculate on how to become a charlatan, how to con other people, because the situation is so immediate. So the idea of charlatanism does not appear at all, because there is no room for the idea of a game.

Mindfulness does not mean pushing oneself toward something or hanging on to something. It means allowing oneself to be there in the very moment of what is happening in the living process - and then letting go.

A great deal of chaos in the world occurs because people don't appreciate themselves. Having never developed sympathy or gentleness toward themselves, they cannot experience harmony or peace within themselves, and therefore, what they project to others is also inharmonious and confused.

I am alone and my spiritual journey is my experience.' This is the real experience of freedom and independence. Then we begin to see that being alone is a very beautiful thing. Nobody is obstructing our vision. We have complete panoramic vision.

We must begin our practice by walking the narrow path of simplicity, the hinayana path, before we can walk upon the open highway of compassionate action, the mahayana path.

WE HAVE COME here to learn about spirituality. I trust the genuine quality of this search but we must question its nature. The problem is that ego can convert anything to its own use, even spirituality. Ego is constantly attempting to acquire and apply the teachings of spirituality for its own benefit. The teachings are treated as an external thing, external to "me," a philosophy which we try to imitate. We do not actually want to identify with or become the teachings. So if our teacher speaks of renunciation of ego, we attempt to mimic renunciation of ego. We go through the motions, make the appropriate gestures, but we really do not want to sacrifice any part of our way of life. We become skillful actors, and while playing deaf and dumb to the real meaning of the teachings, we find some comfort in pretending to follow the path.

Eventually we must give up trying to be something special.

Unfortunately there are many kinds of psychotherapy and many psychotherapists involved with trying to prove themselves and their own theories rather than working with what is. In fact they find it very frightening to work with what is.

You must personally accept the responsibility of improving your own life.

Sanity lies somewhere between the inhibitions of conventional morality and the looseness of the extreme impulse

You begin to notice what it is that makes this person a teacher, beyond the limits of his individuality and personality. Thus the principle of the "universality of the guru" comes into the picture as well. Every problem you face in life is a part of your marriage. Whenever you experience difficulties, you hear the words of the guru. This is the point at which one begins to gain one's independence from the guru as lover, because every situation becomes an expression of the teachings. First you surrendered to your spiritual friend. Then you communicated and played games with him. And now you have come to the state of complete openness. As a result of this openness you begin to see the guru-quality in every life-situation, that all situations in life offer you the opportunity to be as open as you are with the guru, and so all things can become the guru.

Real fearlessness is the product of tenderness. It comes from letting the world tickle your heart, your raw and beautiful heart. You are willing to open up, without resistance or shyness, and face the world. You are willing to share your heart with others.

The epitome of the human realm is to be stuck in a huge traffic jam of discursive thought.

When you have a brilliant sun, which is a source of vision, the light from the sun shines through every window of the house, and the brightness of its light inspires you to open all the curtains. In the vision of the Great Eastern Sun, no human being is a lost cause.

Just fully being skillful involves total lack of inhibition. We are not afraid to be. We are not afraid to live. We must accept ourselves as being warriors. If we acknowledge ourselves as warriors, then there is a way in, because a warrior dares to be, like a tiger in the jungle.

Tantra is the hot blood of spiritual practice. It smashes the taboo against unreasonable happiness; a thunderbolt path, swift, joyful, and fierce. There is no authentic Tantra without profound commitment, discipline, courage, and a sense of wild, foolhardy, fearless abandon.

Nowness is the essence of meditation. Whatever one does, whatever one tries to practice, is trying to see what is here and now. One becomes aware of the present moment through such means as concentrating on the breathing. This is based on developing the knowledge of nowness, for each respiration is unique. It is an expression of now.

Everything in life is literal, direct, and personal - and very demanding. But that demand seems to be necessary. Your commitment is to be present. You're going to experience life as it is, rather than your expectations from the past or your desires for the future. You're going to relate with life in the fullest sense.

Helping others is a question of being genuine and projecting that genuineness to others. This way of being doesn't have to have a title or a name particularly. It is just being ultimately decent.

The path of truth is profound - and so are the obstacles and possibilities for self-deception.

Opening to oneself fully is opening to the world.

The past situation has just occurred and the future situation has not yet manifested itself so there is a gap between the two. This is basically the bardo (life between life) experience. [This is the place where your life is reviewed - where you get another chance to let life teach you and end the cycle of pain. -EM]

If we really prefer basic sanity or enlightenment, it's irritatingly possible to get into it.

No one can stop or control your thought process or your thinking. You can think anything you want. But that doesn't seem to be the point. The thinking process has to be directed into a certain approach ... not in accord with certain dogma, philosophy, or concepts. Instead, one has to know the thinker itself.

In your cocoon, occasionally you shout complaints, such as, "Leave me alone!" "Bug off!" "I want to be who I am!" ... which comes from fighting against your environment ... You can raise your head and just take a little peek out of the cocoon ... The environment is friendly. It is called "Planet Earth.

There are times to cultivate and create, when you nurture your world and give birth to new ideas and ventures. There are times of flourishing and abundance, when life feels in full bloom, energized and expanding. And there are times of fruition, when things come to an end. They have reached their climax and must be harvested before they begin to fade. And finally of course, there are times that are cold, and cutting and empty, times when the spring of new beginnings seems like a distant dream. Those rhythms in life are natural events. They weave into one another as day follows night, bringing, not messages of hope and fear, but messages of how things are.

The bad news is you're falling through the air, nothing to hang on to, no parachute. The good news is, there's no ground.

Whatever shakes you should without delay, right away, be incorporated into the path.

When human beings lose their connection to nature, to heaven and earth, then they do not know how to nurture their environmect or how to rule their world - which is saying the same thing. Human beings destroy their ecology at the same time that they destroy one another. From that perspective, healing our society goes hand in hand with healing our personal, elemental connection with the phenomenal world.

A great deal of the chaos in the world occurs because people don't appreciate themselves.

When there is no desire to satisfy yourself, there is no aggression or speed ... Because there is no rush to achieve, you can afford to relax. Because you can afford to relax, you can afford to keep company with yourself, you can afford to make love with yourself, to be friends with yourself.

We must see with our own eyes and not accept any laid-down tradition as if it had some magical power in it.

It's no use trying to be different than you are.

When we are afraid of ourselves and afraid of the seeming threat the world presents, then we become extremely selfish. We want to build our own little nests, our own cocoons, so that we can live by ourselves in a secure way.

The warrior is not afraid of space

The simplicity of meditation means just experiencing the ape instinct of ego.

In tantric practice one identifies with a yidam of a particular buddha family corresponding to one's nature. For instance, if a yidam is associated with the ratna family, then he will be yellow in color and have symbolism characteristic of ratna. The types of mandalas given to you by your teacher depend upon the family to which you belong, whether you belong to the passionate family or the family of pride, or whether you have the quality of air or water in you. Generally one can feel that certain people have the quality of earth and solidness, and certain people have the quality of air, rushing here and there, and other people have the quality of warmth and a presence connected with fire. The mandalas are given to you so that you can identify yourself with your particular emotions which have the potential of transmuting into wisdom.

In the garden of gentle sanity,
May you be bombarded by the coconuts of wakefulness.

That is the basic pattern of this kind of meditation, which is based on three fundamental factors: first, not centralizing inward; second, not having any longing to become higher; and third, becoming completely identified with here and now.

Q: When emotions are transmuted, that doesn't mean they disappear, does it? A: Not necessarily, but they are transmuted into other forms of energy. If we are trying to be good or peaceful, trying to suppress or subdue our emotions, that is the basic twist of ego in operation. We are being aggressive toward our emotions, trying forcefully to achieve peace or goodness. Once we cease being aggressive toward our emotions, cease trying to change them, once we experience them properly, then transmutation may take place. The irritating quality of the emotions is transmuted once you experience them as they are. Transmutation does not mean that the energy quality of the emotions is eliminated; in fact it is transformed into wisdom, which is very much needed.

We need to encourage an attitude of constant questioning, which is a genuine part of our potential as students. If students were required to drop their questions, that would create armies of zombies- rows of jellyfish ... The questioning mind is absolutely necessary.

Many people have discovered that mindfulness offers them a down-to-earth yet immediate way to connect with themselves. It is simple acceptance, described here as making friends with yourself. It is, as well, a means to unlock creativity and compassion. Meditation is a powerful technique for developing mindfulness, which can help us discover a way of being that is authentic, relaxed, and gentle. Meditation

Sanity is permanent, neurosis is temporary.

There are many, many details of action involved in the simplicity and sharpness of being in this very moment, here, now.

Then, we realize that the degraded cocoon we have been hiding in is revolting, and we want to turn up the lights as far as we can. In fact, we are not turning up the lights, but we are simply opening our eyes wider. We catch a certain kind of fever.

Self-evaluation and self-criticism are, basically, neurotic tendencies which derive from our not having enough confidence in ourselves, confidence in the sense of seeing what we are, knowing what we are, knowing that we can afford to open. We can afford to surrender that raw and rugged neurotic quality of self and step out of fascination, step out of preconceived ideas.

Are the great spiritual teachings really advocating that we fight evil because we are on the side of light, the side of peace? Are they telling us to fight against that other 'undesirable' side, the bad and the black. That is a big question. If there is wisdom in the sacred teachings, there should not be any war. As long as a person is involved with warfare, trying to defend or attack, then his action is not sacred; it is mundane, dualistic, a battlefield situation.

One has to taste an experience for oneself and find out if the thing is genuine or helpful. Then, before discarding something, one has to go further, so that one gets firsthand experience.

Too often, people think that solving the world's problems is based on conquering the earth, rather than touching the earth, touching ground.

There is no promise of love and light or visions of any kind - no angels, no devils. Nothing happens: it is absolutely boring. Sometimes you feel silly. One often asks the question, "Who is kidding whom? Am I on to something or not?" You are not on to something. Traveling the path means you get off everything, there is no place to perch. Sit and feel your breath, be with it.

Artistic vision is having the clarity to fall in love with what you see.

Shambhala vision teaches that in the face of the world's great problems, we can be heroic and kind at the same time.

There is no such thing as talent, only awareness.

Even fear itself is frightened by the bodhisattva's fearlessness.

There is no need to struggle to be free; the absence of struggle is in itself freedom.

In the story of the Buddha's life we hear of the temptations of Mara, which are extremely subtle. The first temptation is fear of physical destruction. The last is the seduction by the daughters of Mara. This seduction, the seduction of spiritual materialism, is extremely powerful because it is the seduction of thinking that "I" have achieved something. If we think we have achieved something, that we have "made it," then we have been seduced by Mara's daughters, the seduction of spiritual materialism.

Gentle day's flower - The hummingbird competes With the stillness of the air.

But again and again, we should reflect back to the darkness of the cocoon. In order to inspire ourselves forward, we must look back to see the contrast with the place we came from. You see, we cannot reject the world of the cocoon - which out which we may create a new cocoon. When we see the suffering that occured in the old cocoon, that inspires us to go forward in our journey of warriorship. It is a journey that is unfolding within us.

The basic work of health professionals in general, and of psychotherapist s in particular, is to become full human beings and to inspire full human-beingness in other people who feel starved about their lives.

Our vast collections of knowledge and experience are just part of ego's display, part of the grandiose quality of ego. We display them to the world and, in so doing, reassure ourselves that we exist, safe and secure, as "spiritual" people.

The point of meditation is not merely to be an honest or good person in the conventional sense, trying only to maintain our security. We must begin to become compassionate and wise in the fundamental sense, open and relating to the world as it is.

The artist has tremendous power to change the world.

The main point of any spiritual practice is to step out of the bureaucracy of ego. This means stepping out of ego's constant desire for a higher, more spiritual, more transcendental version of knowledge, religion, virtue, judgment, comfort, or whatever it is that the particular ego is seeking. One must step out of spiritual materialism.

Humans are the only animals that try to dwell in the future. You don't have to purely live in the present situation without a plan, but the future plans you make can only be based on the aspects of the future that manifest within the present situation.

Generosity is self-existing openness, complete openness. You are no longer subject to cultivating your own scheme or project. And the best way to open yourself up is to make friends with yourself and with others.

The problem is that ego can convert anything to its own use, even spirituality.

The attainment of enlightenment from ego's point of view is extreme death.

When one is able to overcome the romantic and emotional attitude, one discovers truth even in the kitchen sink.

Enlightenment is ego's ultimate disappointment.

In fact, a person always finds when he begins to practice meditation that all sorts of problems are brought out. Any hidden aspects of your personality are brought out into the open, for the simple reason that for the first time you are allowing yourself to see your state of mind as it is.

Warriorship does not refer to making war on others. Aggression is the source of our problems, not the solution. Warriorship is the tradition of human bravery, or the tradition of fearlessness.

We are caught in a traffic jam of discursive thought.

The challenge of warriorship is to step out of the cocoon, to step out into space, by being brave and at the same time gentle

You don't know how to take off your suit of armor. You have no idea how to conduct yourself without the reference point of your own security ... You can expose your wounds and flesh, your sore points. You can be completely raw and exposed ...

Generosity is a willingness to give, to open without philosophical or pious or religious motives, just simply doing what is required at any moment in any situation, not being afraid to receive anything.

As long as we relate with our underlying primordial intelligence and as long as we push ourselves a little, by jumping into the middle of situations, then intelligence arises automatically.

The courage to work with ourselves comes as basic trust in ourselves, as a sort of fundamental optimism.