Tibetan Yogas of Body, Speech, And Mind Quotes

“Your ability to experience the great bliss that comes from recognition of your true nature depends on nothing but practice.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“For example, when practitioners transform into Shenlha Ökar (Shen Deity of White Light), they visualize their bodies as being adorned with the thirteen ornaments of peacefulness that in themselves evoke the enlightened quality of peacefulness.2 Shenlha Ökar himself embodies all six of the antidote qualities of love, generosity, wisdom, openness, peacefulness, and compassion; so as soon as you transform into Shenlha Ökar, you instantly embody these same qualities.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“By helping you discover a deep source of knowledge and wisdom, meditation practice can bring you to the sense of connection, completion, and fulfillment that you yearn for. Ultimately, it can help you arrive at the more profound sense of peace and happiness that comes only from connecting with your deeper essence.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“I find it interesting when people say that a difficult experience has helped them to know themselves better. What this usually means is that they have come to identify even more strongly with their conditions and have established and reinforced their pain body as their samsaric identity. Other people find themselves in limbo after a loss because they continue clinging to what they have lost and they never experience completion. The right experience of closeness to one’s self comes not from connecting with one’s conditions but from connecting with the loss of one’s conditions. That very point where you start to feel like you are losing something and have no control over it can be the biggest moment of discovery. Everything that you thought you needed, you don’t need. You are complete.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“In order to seal the results of each body’s dissolution, you must have confidence in a particular view. Confidence in this case is not likened to trust in a certain outcome—as in “I’m confident I will not get sick,” or “I’m confident you will repay my loan with interest.” That kind of confidence is strongly related to one’s expectations. Rather, confidence in a view has more to do with confidence in being open to the outcome, whatever that outcome might be: “If I’m meant to be healed, it’s fine. If I’m not meant to be healed, it’s fine too.” Confidence in a view is similar to confidence in space.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“The wisdom eye cuts the root of samsara and allows you to see the truth of the conceptual body. If there is no wisdom eye, you will not understand the truth, enter on the right path, attain the illusory wisdom body, or ultimately achieve liberation. For someone who already has the illusory wisdom body, the eye of bön (bön gyi chenma) is needed in order to attain the changeless precious body. The eye of bön is essentially a capacity for remembering or awakening to the teachings when the need arises. If you have the eye of bön and something disturbing happens, instead of awakening to anger and a memory of what some hateful person has done to you, you will spontaneously remember the master, the teaching, or the practices.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“Consider that everything you possess at this moment is, by its very nature, guaranteed not to be yours. Sooner or later, every relationship you have is guaranteed to dissolve. Everything that lives will die; everything that is created eventually will be destroyed. If impermanence is the true nature of reality, this is all the more reason not to get too attached to your visions. People who feel a little more open are sensing indirectly or directly that this is the case. People who feel blocked are, indirectly, not realizing impermanence. They think they can hold on forever to relationships and possessions, yet everything they are trying so hard to grasp is only an illusion.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“Through the teachings, the introduction by the master, the practice, and the blessings, you can gradually deconstruct and dissolve the karmic conceptual body and be introduced to another type of body and identity called the illusory wisdom body (yeshé gyumé lü). This second body is characterized by wisdom—realization of the truth—and by a positive sense of the illusory.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“There is a specific dzogchen meditation practice in which we bring ourselves to the place of stillness by closing the eyes and contemplating all of the body’s physical actions over a lifetime, action by action, day by day, year by year. Although we can’t review our entire life in a single meditation session, we can elicit enough physical memories to bring ourselves to the point of exhaustion. The instant we arrive at this point, we release all the actions into the stillness of the moment and abide without changing. “Abide without changing” means that as our thoughts and experiences continue to arise and dissolve, we continue to rest in our own nature and simply observe without elaborating. We try not to follow the past, plan the future, or change the present. We “leave it as it is.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind

“What is the closest experience to the body of light you can have at this moment? To get a taste, think back to the first time you met a key person in your life, someone with whom you became very close. The instant of your meeting was pure—at first glance you may have seen only the vague form of a stranger in front of you. But in the moments that followed something interesting may have entered your awareness—the way the person tilted his head, the cut of his hair, the sound of his voice, or even the way he remained silent. You might have thought to yourself, “I love the silent type!” Some kind of familiarity lent itself to that first impression. Either you were drawn to a certain quality that you yourself lacked or you related to a quality that you both shared. From this first impression, you began to cultivate attachment. Over time, the more you related with the person and the more you got to know him, the stronger the attachment became. The bond grew stronger, denser, stickier, and grosser.”
― Tenzin Wangyal, Tibetan Yogas of Body, Speech, and Mind