Quotes from Pema Chodron

At the end of the talk, I dedicate the merit of the occasion to all beings. This gesture of universal friendship has been likened to a drop of fresh springwater. If we put it on a rock in the sunshine, it will soon evaporate. If we put it in the ocean, however, it will never be lost. Thus the wish is made that we not keep the teachings to ourselves but use them to benefit others.

When we multitask and split up our mind into a million directions, we are actually creating our own suffering, because these habits strengthen strong emotional reactivity and discursive thought.

If we can practice when we're jealous, resentful, scornful, when we hate ourselves, then we are well trained.

Beliefs and ideals have become just another way to put up walls.

The interesting thing is that, as we open more and more, it's the big ones that immediately wake us up and the little things that catch us off guard. However, no matter what the size, color, or shape is, the point is still to lean toward the discomfort of life and see it clearly rather than to protect ourselves from it.

We can't control what's going to happen but we can grow in awareness of what is happening.

The basic thing is to realize that we have everything going for us. We don't have extreme pain that's inescapable. We don't have total pleasure that lulls us into ignorance. When we start feeling depressed, it's helpful to reflect on that. Maybe this is a good time to read the newspapers a lot and remember how terrifying life can be.

We can use meditation to reinforce our false beliefs: it will protect us from discomfort; it will fix us; it will fulfill our hopes and remove our fears. This happens because we don't properly understand why we are practicing.

We sometimes think that dharma is something outside of ourselves—something to believe in, something to measure up to. However, dharma isn't a belief; it isn't dogma. It is total appreciation of impermanence and change.

We turn our emotions into frozen objects and invest them with truth, and as a result they have so much power over us.

To think that we can finally get it all together is unrealistic. To seek for some lasting security is futile.

To stay with that shakiness—to stay with a broken heart, with a rumbling stomach, with the feeling of hopelessness and wanting to get revenge—that is the path of true awakening. Sticking with that uncertainty, getting the knack of relaxing in the midst of chaos, learning not to panic—this is the spiritual path.

THE DHARMA—the Buddha's teaching—is about letting go of the story line and opening to what is: to the people in our life, to the situations we're in, to our thoughts, to our emotions. We have a certain life, and whatever life we're in is a vehicle for waking up.

Beginning to realize how precious life is becomes one of your most powerful tools.

When things are shaky and nothing is working, we might realize that we are on the verge of something. We might realize that this is a very vulnerable and tender place, and that tenderness can go either way. We can shut down and feel resentful or we can touch in on that throbbing quality. There is definitely something tender and throbbing about groundlessness.

The first noble truth of the Buddha is that when we feel suffering, it doesn't mean that something is wrong. What a relief. Finally somebody told the truth.

We can get used to the fleeting quality of life in a natural, gentle, even joyful way, by watching the seasons change, watching day turning to night, watching children grow up, watching sand castles dissolve back into the sea. But if we don't find some way to make friends with groundlessness and the ever-changing energy of life, then we'll always be struggling to find stability in a shifting world.

We also change like the weather. We ebb and flow like the tides, we wax and wane like the moon. We fail to see that like the weather, we are fluid, not solid. And so we suffer.

We see ourselves in every episode; we realize that it's possible to keep going and never give up. We feel devotion toward the lineage of people who have worked so hard to make it easier for us.

It is only when we begin to relax with ourselves that meditation becomes a transformative process. Only when we relate with ourselves without moralizing, without harshness, without deception, can we let go of harmful patterns.

Then we refuse to laugh or let go, because we might discover—who knows what?

Whatever you do, don't try to make those feelings go away." His advice went on: "Anything you can learn about working with your sense of discouragement or your sense of fear or your sense of bewilderment or your sense of feeling inferior or your sense of resentment—anything you can do to work with those things—do it, please, because it will be such an inspiration to other people.

We are all children of the Great Spirit, we all belong to Mother Earth. Our planet is in great trouble and if we keep carrying old grudges and do not work together, we will all die. —CHIEF SEATTLE

From this point of view, the only time we ever know what's really going on is when the rug's been pulled out and we can't find anywhere to land. We use these situations either to wake ourselves up or to put ourselves to sleep.