A Quote by Pema Chodron

The trick is to keep exploring and not bail out, even when we find out that something is not what we thought. That's what we're going to discover again and again and again. Nothing is what we thought. I can say that with great confidence. Emptiness is not what we thought. Neither is mindfulness or fear. Compassion––not what we thought. Love. Buddha nature. Courage. These are code words for things we don't know in our minds, but any of us could experience them. These are words that point to what life really is when we let things fall apart and let ourselves be nailed to the present moment.
The trick is to keep exploring and not bail out, even when we find out that something is not what we thought.
I thought the world had actually ended. I thought nothing good could ever happen again. I thought anything might happen if I wasn't vigilant. I didn't eat. I didn't go out. I didn't want to see anyone. But I survived, Paul. Much to my own surprise, I got through it. And life...well, gradually became livable again.
A belief is only a thought that you keep thinking. So as you keep thinking this thought, you keep vibrationally attracting relative to that thought. So you confirm your own beliefs again and again and again and again and again. That's why someone who believes in cancer can confirm that belief, or someone who believes in robbery can confirm that belief. So everything is a sort of confirmation of belief.
Fear and the thought of failure . . . But we don't really know what fear is. Fear is something that we create in our own minds. Fear could be like fire. You can use it to heat you up, keep you warm, cook your food. There are so many things you can use it for. But if you allow it to go out of control, it will destroy you and everything around you.
There is always great beauty, not of images, feeling or thought. Beauty is neither thought nor feeling; it has nothing whatsoever to do with emotion or sentiment. There is fear. Fear is never an actuality; it is either before or after the active present. When there is fear in the active present, is it fear? It is there and there is no escape from it, no evasion possible. There, at that actual moment, there is total attention at the moment of danger, physical or psychological.
When you eventually see through the veils to how things really are, you will keep saying again and again, this is certainly not like we thought it was.
When we follow the reversal of normal experience, we find ourselves in an unusual, nearly mad experience. Being in an almost mad experience is not something we should fear: only in such experience are we jarred out of our common sense opinions and beliefs. It opens our minds to other ideas and thought. It makes us think.
When the media would call and want to interview me, I thought it was 'cause they really wanted to find out what I thought about things. I thought it was because they really wanted to find out who I am. That's not what they wanted. They already in their minds knew who I was and they didn't like it, and they wanted face-to-face opportunities to expose my defects and my problems and my racism and bigotry and all this.
We leave something of ourselves behind when we leave a place. We stay there even though we go away and there are things in us we can find again only by going back there. We travel to ourselves when we go to a place. We have covered a stretch of our life no matter how brief it may have been but by traveling to ourselves we must confront our own loneliness. And isn’t it so that everything we do is done out of fear of our loneliness? Isn’t that why we renounce all the things we will regret at the end of our life?
We must allow ourselves to think, we must dare to think, even though we fail. It is in the nature of things that we always fail, because we suddenly find it impossible to order our thoughts, because the process of thinking requires us to consider every thought there is, every possible thought. Fundamentally we have always failed, like all the others, whoever they were, even the greatest minds. At some point, they suddenly failed and their system collapsed, as is proved by their writings, which we admire because they venture farthest into failure. To think is to fail, I thought.
It is probably impossible to think without words, but if we permit ourselves to think with the wrong words, we shall soon be entertaining erroneous thoughts; for words, which are given us for the expression of thought, have a habit of going beyond their proper bounds and determining the content of thought.
I'd thought once, actually, of taking your mind, if you asked. I'd thought I could help you fall asleep at night." He opened his mouth to say something. Shut it again. His face closed for a moment, his unreadable mask falling into place. He spoke softly. "But that wouldn't be fair; for after I slept you'd be left awake, with no one to help you sleep.
I've always thought what was I before I was this and then what will I be when I leave here. I really had a hard time always accepting that at some point I'm just going to turn to dust and ashes and never be again and that the journey would stop. I believe that we are souls, kind of like a version of what our movie presents, and we come here again and again until we arrive at our highest evolution, and what happens after that I don't know.
Again and Again, however, we know the language of love, and the little churchyard with its lamenting names and the staggeringly secret abyss in which others find their end: again and again the two of us go out under the ancient trees, make our bed again and again between the flowers, face to face with the skies
Strip back the beliefs pasted on by governesses, schools, and states, you find indelible truths at one's core. Rome'll decline and fall again, Cortés'll lay Tenochtitlán to waste again, and later, Ewing will sail again, Adrian'll be blown to pieces again, you and I'll sleep under the Corsican stars again, I'll come to Bruges again, fall in and out of love with Eva again, you'll read this letter again, the sun'll grow cold again. Nietzsche's gramophone record. When it ends, the Old One plays it again, for an eternity of eternities.
Here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. The cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy.
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