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The Rocketship

September 27, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Guru Is Your Diamond”

Many people, when they come to the Path, they do feel the connection with some particular deity. I know of one person who felt a very strong connection to Manjushri, with his great sword cutting through ignorance. And yet that person did not practice proper Guru Yoga and understand that the nature that is Manjushri with the sword is the very nature that is our root guru; and that sword could be a word, a look, a piece of advice, some heart teaching, anything that cuts through the darkness of ignorance. Some of us can understand that and then others of us want to have our particular deity. You hear the pride in that, don’t you? ‘I’m into Manjushri! He’s the guy with the big sword. What a guy.’ And yet, every Buddha that we can visualize, all of the peaceful and wrathful deities that naturally appear in the bardo and are part of our own nature and can be recognized, each one of them has the complete and perfect qualities of all the Buddhas.

So, while it’s an amazing thing if you are attracted to some particular Buddha, like maybe Amitabha or Chenrezig or Tara, you might say, ‘Oh, I really love that deity.’ That’s good. Cultivate that. But do not miss the step that Guru Rinpoche gave to us when he said, “This nature, the nature of one’s teacher is unsurpassed by the Buddhas and Bodhisattvas of the ten directions.” Why did he say that? To create confusion so that everyone in all our different places could look at our own particular root guru and say that’s the best one? No, that’s crazy. That’s just more ordinary thinking. But instead, by implication, we understand that what we must do is to recognize the intrinsic nature that appears as our root guru, the promise of Guru Rinpoche fulfilled. And if Guru Rinpoche said this was going to work, well it’s going to work.

So, Guru Yoga is like a rocketship. We depend on the accomplishment, the qualities and the nature that appears as our own root guru. Early on in the relationship with our root teacher, we should practice thoughtful discrimination. That is to say, we should ask ourselves: Has this teacher really given rise to the great Bodhichitta? Do we see that Bodhichitta is present here? Ok. Check that box. Got that one. Ok. Do we see that this teacher has the capacity to ripen my mind? Do I hear Dharma from this teacher? Check that one. Is this teacher considered qualified by peers of her lineage/his lineage/their lineage, whichever? Is this teacher properly recognized and considered properly an authority and a throne holder? Does this teacher have good qualities? Does this teacher have the ability to communicate? Let’s see. What else? Does this teacher have an unbroken chain that connects us to the source of the blessing, which is Guru Rinpoche? You betcha!

We think through these things. And at that time if you decide this teacher is not for me, then there is no harm in saying, ‘I’ll keep looking.’ Maybe the connection is not quite right. So that’s when you do your discriminating and your thinking. But once you’ve decided—check boxes are all full, looks good to me and I have that feeling, I feel that connection, something is wiggling in my little heart chakra… So when we come to that place, after that point, you must put yourself on a diet, because after that point, there’s no more judgment.

Once we make the judgment and discrimination necessary and have that undeniable sense that one has entered the Path and met one’s root guru, after that point, judgment should be put aside. Then the ball is in your court. Not that the teacher doesn’t have a responsibility. I promise you, the teacher knows their responsibility, if they are worth their weight in salt. And that teacher not only knows their responsibility but also knows their students. A good teacher will be willing to say to a student keep looking. Go see this lama here or that lama there. See what you think. Once the teacher has accepted the student, and the student has accepted the teacher, then that bond becomes more intimate than any marriage, any mother and child relationship, any friendship. It’s hard to understand that because we think, ‘Oh, teacher. I only see you every so often, but I see my spouse and my children every day. Therefore, it must be more intimate.’

However, I will tell you that in order for you to be here, to be accepted as my student and to accept me as well, for that karma to mesh in that particular way, we must have known each other many times, many times. The relationship between student and teacher is not a relationship that ends in one lifetime. If we take vows together, I am responsible for you always. And so long as you remain in the world and have not yet accomplished liberation, I must appear again in samsara in order to liberate you. I must. Even if there’s only one, just you, your teacher will return for you. Under any conditions.

The Most Important Practice

September 25, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Guru Is Your Diamond”

The original teachings of Lord Buddha taught us to take refuge in the Buddha, the Dharma and the Sangha, distinguishing between the Buddha, the Dharma and the Sangha and ordinary phenomena, samsaric phenomena. We use that idea of taking refuge in what is wholesome and what arises straight from the Buddha nature. We take refuge in this Buddha nature as represented by the Buddha, the Dharma and the Sangha and that starts us on a path of discrimination, where we can see what to accept and what to reject; what is wholesome; what arises from the mind of enlightenment as Dharma does, and therefore results in the fruit of enlightenment. In other words, the seed arises from enlightenment and the fruit is also then enlightenment.

So we are learning to discriminate by taking refuge. We see that we can take refuge in the Buddha and the Buddha’s Method, the Dharma, and the Buddha’s body, which is the Sangha, instead of what we used to take refuge in which was, who knows, sports or ice skating or, you know, watching TV or having three cars or twelve houses, or whatever people find their particular desire is in samsara. Now we’re beginning to understand that where we took refuge in things of desire, now we are taking refuge in something that doesn’t give immediate gratification in the way that getting a new car, say, would. Get a new car, you feel good for about six months. So good. If you get Dharma, maybe you would feel good for about six months, but then you start to feel better. And you begin to realize that you are creating the causes for continued happiness. And we begin that discrimination. Oh, the car wasn’t a cause for happiness. In fact, nothing I’ve ever bought or had has ever been a real cause for happiness. But the condition of my mind? Now that can be a cause for happiness, if I learn to accept some things and to reject others; and to live a more wholesome life; and to get a flavor of what it is to live in purity with uncompromised intentions.

Slowly, we begin to notice, ‘You know, I’m feeling better.’ Then we also begin to notice that it’s not all about me, that kind of self-absorption. Rather we are really taking refuge in the Buddha’s wisdom, the Buddha’s enlightenment, the Buddha’s compassionate and amazing intention. And it’s not all about me and what I want. And our mantra has changed from ‘Give me, give me, give me’ to maybe Om Mani Padme Hung or the Vajra Guru mantra, or even just the pure intention to practice Dharma. So little by little, we begin to move on the path.

Now in this time and in this age, we have something quite special. This is the time of the ripening of the blessing of Guru Rinpoche. In fact, most of Guru Rinpoche’s teachings that were hidden as terma, or treasures, during the time of his life, have been revealed to come due or to be potent now. They are meant for this time that is very condensed and very degenerate, where people are really lost and our cultures even are lost, and our governments and power holders are lost. During this time when it’s hard to find even a rice-grained-size of truth, of clarity, and of compassion most of all, during this time, here it is that Guru Rinpoche’s precious teachings come ripe in the form of terma revealed.

In every cycle of terma revelation, bar none, Guru Rinpoche made it clear that most important was to practice Guru Yoga. Guru Yoga becomes to us the very sustenance on the Path.

Where Spiritual Life Begins

September 22, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Conceptual Proliferation”

We who are sentient beings are wandering in samsara, and according to the Buddha’s teaching, if we have the assumption of self-nature as being inherently real, we are all basically in the same condition of wandering. It is only the gurus and the teachers who, in their past, may have accomplished sufficient Dharma which is the teaching of the enlightened mind. Having accomplished Dharma, they actually have clarified their mind to the point that they can see through the mist in a way that we cannot. You should trust in those teachers who have themselves accomplished their practice.

Some guidelines that you might use are these. I’ve taught this before and I’d like to reiterate this, because it is important at this time. You can have two kinds of expectation about a proper teacher for yourself or about yourself, if you think you are a proper teacher. One of them is that you should have in this lifetime totally accomplished and be, yourself, teaching pure Dharma. That is Dharma that is brought by the enlightened mind, the Buddha, one who has attained Buddhahood. This is not the kind where you make it up yourself according to the messages that you’re getting from the Pleiades. This is real Dharma, no kidding. Buddha taught it. If you are accomplishing Dharma or have accomplished it in this lifetime, and you are teaching Dharma, then you are a qualified teacher, or someone you are looking for is a qualified teacher. The only other circumstance is if there is someone who is recognized to be a reincarnate or a tulku or a great bodhisattva, who has in the past accomplished Dharma sufficiently to where, in this lifetime, their minds are the very display of Dharma and all of their activity is engaged in Dharma, and results in Dharma. And that can only be determined by being recognized by others who are themselves recognized and realized in that way. Those are the only two kinds of teachers that you should accept. And if you yourself are neither one, then you are not a good teacher. The rest are wandering in samsara and there is confusion and suffering.

That being the case, you have a choice to make now. And the choice is based on either continuing your dream-like false assumptions and dream-like confusion, and continuing the narcotic experience of just living in super-structured conceptual proliferation—death and rebirth, death and rebirth, death and rebirth—or you can get off of that and trust in the teaching of one who has accomplished Dharma. Trust in what ends up being like a lighthouse beacon in a very dark land, and go in the direction that you are guided to go in by your teacher. You must have a proper teacher. Go in that direction, and follow those instructions implicitly. To assume that you know nothing, to think that you know nothing because of your confusion, doesn’t make you bad, doesn’t make you less than anyone else. It simply states the facts. You’re still worthy. You still, in your nature, are the Buddha. You still are equally worthy of love with all sentient beings. But you accept the condition that you actually are in and it provides a tool for you, a power, a potency that you didn’t have before. Before it was like you were wandering around in a dark room trying to find the door and it’s pitch black and there’s all kinds of furniture and things hanging, you know, and drapes and dividers and things like that, and all you could do was stumble. You should think of the teacher as being like a lighthouse that shows you the door and, in fact, also is the door; because it shines to you from outside the door. And you should go in that direction. When you start going in that direction and assuming the validity of the teacher’s mind, and assuming that that is refuge, once you actually assume that, the moment that you assume that, you have begun to accomplish view. The moment you take that directive, other than your own confusion, as the direction in which you should go, you have started to heal. You have started to make real spiritual progress. You are on the path of Dharma. That is when your spiritual life begins.

Problems?

September 19, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Conceptual Proliferation”

When we see the guru, we don’t look at the guru and say, Well, I like him or her, or, I don’t like him or her. We don’t think like that. That’s not a good reason to take a teacher; and it’s not a good reason to reject a teacher. We accept a teacher based on the clarity that they can show us, and whether they themselves have crossed the ocean of suffering. And so our view of the teacher is based on that.

Now, we find ourselves in a position where we are confused. We really don’t get the big picture. We really are experiencing everything that we experience due to a false assumption and false reaction and false set of conceptualizations that are built on all those erroneous views. How can we untangle this spaghetti kind of phenomena? Well, if we tried to pick out the pieces one by one, we would still be doing it from the point of view of the assumption of self-nature, so it’s never going to be clear. We really must rely on the perception of that one who has crossed the ocean of suffering. We really have to rely on the guidance of our teachers and the teaching of the Buddha. We really must rely on that.

The most important step that any student can make—and any good student will really have to make this at some point—is arriving at the conclusion, or coming to the understanding that you really just don’t know. That you really just don’t have a clue. Many students, when they first come to temple, and when they first begin on the spiritual path, feel a kind of arrogance, a kind of pridefulness. We talked about that the last time that we were together. They really assume that they know something, you know? ‘Well, I’ve had several different teachers and I’ve been on the spiritual path for some time now; and yes, I have a great affinity for spiritual things. And in fact, I myself have taught a few people, in my humble way.’ You know, and they sort of think like that. They come to the temple, and then they think, ‘Yes, well I’ve tried everything so now I think I’ll try some Tibetan Buddhism because you know, it’s like really exotic. Having been everywhere, I guess I’ll try Tibet.’ And so that’s what they think, really, when they come to the path. And really even some of the oldie, goldies over here were like that. Oh, oh, let me tell you. It was pew city for a long time. I actually had many of them come to me and tell me how wonderful they were and how helpful they had been in other people’s spiritual awakening. And all they needed from me was a reading. You don’t think that’s weird? Then you have some work to do. So, anyway, they experienced that, and you may actually be experiencing that. And you may feel just a little itchy under the collar when I talk about this, or a little uncomfortable.

At any rate, there will come a point in any proper student’s life when they might enter in that way. Then, at some point, they simply realize that they don’t know anything. They just haven’t got a clue in the world. And at that point, they finally have entered onto the path, because you cannot enter onto the path any other way. And every religion has a way of telling you that. I’m thinking about Christianity—that you have to enter Jerusalem through the eye of the needle. There is actually a place in Jerusalem, as I understand it, or was—I don’t know if it’s actually still there—where there is a tunnel or rock formation which is quite low, and it’s called the eye of the needle. Camels going into Jerusalem that way actually have to get down on their knees to enter into it. So that analogy is made: That you have to enter by getting down on your knees. You actually have to get off of the arrogance and the spiritual superiority that you have.

This may come as a shock to you; but, in fact, you are not getting messages from Jesus, or Buddha, from the Pleiades star system, or anybody else, as you thought you were every night at 7:00. You actually are not getting the inner directives that you thought you were. You’re just confused! And I’m really sorry about that. I really hate to break this to you, but you’re having a lot of problems. When you get to the point on the path that you can actually realize that, you’re somewhere and you’re in good shape. Until you realize that, believe me—and you’re not going to like my saying this and you might not come back—but you’re nowhere and you’re not in good shape.

Beacon of Clarity

September 17, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Conceptual Proliferation”

According to the teaching, and according to the recommendations that all of our teachers have given us, those thoughts have no inherent reality other than the reality that we give them in expressing and clinging to the continuum. So if we were to simply let them be what they are, they’re just bubbles, only bubbles, and we can let them go. Our tendency, however, happens to be a very neurotic one. When we see a bubble rise to the surface of the lake of our mind, first of all we don’t even get that our mind is a lake, we’re just in this sea of wavy stuff, just constantly in this big wavy sea. And so when a bubble rises to the surface of the sea of despair that we are involved in, we beat it to a froth. I mean we get our little psychic eggbeater and we just go to town beating it and whipping it up. And pretty soon we have lots and lots of bubbles. And then the next thing we do is say, ‘Oh my God, bubbles!’ And we panic and follow them everywhere they go. And we assume that because those bubbles are there, we are the bubbles. And that is our life.

Now the Buddha teaches us that we don’t have to do that. In fact, that’s really dumb! So the first thing you want to do when you get up in the morning is think, ‘I really don’t know what’s going on here. I’ve been whipping myself into a froth of confusion since who knows when, and I’m really just not getting the big picture.’ That’s when it’s possible to accomplish some view, because the view comes in where you can look at the Buddha, the Dharma and the Sangha, and you can look at your guru or teacher as being the representative and administrator of those three and the embodiment of those three, and you can think, ‘Well, in my confusion even I can see that the Buddha was different than me. Not in his nature, because he taught that in the nature we are the same; but in his perception he was different.’ The Buddha said, about himself, “I am awake.” That means when a bubble rose to the lake of his mind, he knew what to do with it, or what not to do with it. He didn’t panic and beat it into a froth. His mind wasn’t filled with the samsaric, conditioned response and conceptual proliferation that ours is. His mind was very much like a lake. He wasn’t filled with the same kind of confusion that we are, so he could see clearly. And when the Buddha tells you that your nature is not like that and that you can let it go and that you can meditate on emptiness and arrive at accomplishing wisdom and compassion, then you can believe that that’s true. And you can believe it more than you can believe actually what your own two eyes and your own mind tells you. Now that’s scary for Westerners, because we’ve been taught, ‘Think for yourself!’ Well, try to remember what thinking for yourself actually means. You’ve been doing it since you were born and what good has it done you so far. I mean think about it. You’ve been whipping yourself into a froth since time out of mind, and wandering in samsara and confusion.

So when we look to the Buddha, we look at someone who has crossed that ocean, who has seen, who has had the mist taken from his view, his eyes, you see, and he can see more clearly. He does not assume the idea of self-nature as being inherently real. He has accomplished the understanding of his own true nature, which is that primordial wisdom state. So he’s clear, you see? Not like us. He does not do duality. He does not do attraction and repulsion. He does not do hope and fear. And he does not do super-structuring, or conceptual proliferation. When you think about the Dharma, you think that is actually the teaching that the Buddha has brought to the world. And he brought to the world a means, or a way, by which each one of us can accomplish that kind of clarity. When we think of the Sangha, we think of the Sangha as the religious community, or spiritual community, that engages in the practice and upholds the practice and makes it available to us. When we think of the lama, we think of the lama as being all those three wrapped into one, because the lama gives us the Buddha’s teaching, has accomplished the teaching as well, provides a means by which we can receive the teaching, and keeps the teaching safe and available to us. And so the lama, then, is like the doctor or the nurse who actually gives us the medicine.

Therefore, the view becomes this: I have been wandering in samsara since time out of mind. I cannot see straight. I’m wandering kind of helplessly because I have this false assumption and all kinds of false contrivance that arise from that, and confusion that arises from that. Therefore, I take refuge in that which is clarity, in what which is the primordial wisdom, in that which is the very display of innate wakefulness without confusion. I take refuge in the Buddha, Dharma, Sangha, and especially in the lama as being all three. And so the view becomes that: The lama is seen as that which is a beacon of clear light in a world where we are wandering in confusion. And we hold that view. That is one way in which we should most assuredly view the guru. That is the understanding.

The Nature of Self

September 16, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Conceptual Proliferation”

The Buddha approaches it at the level of understanding our true nature. The Buddha teaches us that our nature is the pristine primordial wisdom nature, which is free of any contrivance and free of any discrimination or delusion; that that nature is spacious and innately wakeful and free of any kind of limitation. The Buddha teaches us that we are also samsaric beings, which means that while we have that nature, we somehow throughout time have arrived at the acceptance of the idea of self-nature as being inherently real. Now the nature that the Buddha talks about is a nature which is free of the contrivance of self. That nature is free of that thought or idea or confinement, I should say. Yet, at the same time, while our nature is free of that contrivance of the idea of self-nature, somehow we have arrived at the false assumption of self-nature, and we have the habit of a continuum experienced as self.

Now in that continuum experienced as self, we have engaged since time out of mind, because the assumption of self-nature didn’t only come at this birth, according to the Buddha’s teaching. It didn’t even come at the previous birth. We have been assuming the identity of self-nature since time out of mind, since literally beginningless time, a time that is untraceable. The Buddha teaches us that we have been born many, many times; that we are continuing on a wheel of death and rebirth, death and rebirth, death and rebirth. That continuum actually continues because of the assumption of self-nature as being inherently real and therefore the desire that arises from that assumption. The Buddha teaches us that we actually continue as we do, wandering in samsara, or cyclic death and rebirth, due to desire based on the assumption of self -nature as being inherently real, because it is the self that desires.

Cultivating View

September 15, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Conceptual Proliferation”

This conceptual proliferation has a lot to do with view. Incorrect view results from the idea of self-nature being inherently real. There’s no way that we can exist in samsara without incorrect view resulting. Now on the path of Vajrayana, the most important directive that we are given is to attain pure view through devotion. That is extremely important. In that way we will awaken the wisdom sense, or the wisdom mind, and move closer to realization. We’re given many different ways to do that. One of the ways that we’re given is to meditate on emptiness; and in meditating on emptiness we do not instantly assume self-nature to be inherently real. We also are given the directive to meditate on compassion, and to practice compassion, so that we remove the clinging to self-nature, and the desire and grasping that comes from the belief in self-nature.

One thing that we might also do is to challenge our own conceptual proliferation. We might actually challenge our view as it is. Here’s something that’s an interesting thought, and we can think about this every day. And it’s a scary thought too. You are now engaging in conceptual proliferation because you have ideas about what you’re seeing and hearing. These ideas tell you something about your environment; something about me, who you think to be separate from you; and something about you, who you think to be separate from me. So all of these things are going on. And basically you’re in a process right now, even as we speak, of super-structuring. You’re building a structure and then building a structure on top of that and another one on top of that and another one on top of that. And your life, your continuum, actually exists in that super-structure; it is that super-structure. That is your experience. But if you trace it down, the conceptual proliferation can be traced to hope and fear; can be traced to attraction and repulsion; can be traced to duality; can be traced to ego identification or the assumption of self-nature as being inherently real. The Buddha teaches us that from the get-go, from the beginning, this is all tainted and all wrong.

We walk around all day long feeling angry and justified because we’re angry. And if we are not justified, we try to find justification; and we will, given enough time. We spend the rest of our day, when we’re not angry, feeling self-righteous, good or bad about ourselves, guilty, morose, elated, blissful, happy, victorious, like failures—all these things; and often we can feel both victorious and a failure within the same five minute time span. We just walk around with this kind of continuum going on. That is the experience of our lives; and it is our continuum.

Based on that, we act. We act a certain way because we’re angry. We act a certain way because we’re sad. We act a certain way because we’re happy. We act a certain way because of all the feelings that we feel. And then we react to the response that we get because of the way we acted. Where does it stop? Well, it doesn’t until we die. And then we get reborn again. That is the experience of continuum.

It can all be traced back to the idea of self-nature being inherently real; and the Buddha teaches us that that is a false assumption, because our nature does not contrive in such a way. Our nature is the fully accomplished, spontaneously liberated primordial wisdom view. But if instead we are having all this other stuff go on, the first thing that you can say to yourself every day, and the thing that you can say to yourself every moment of every day, is that I don’t know what the heck is going on here. And that should be the first thing that you do every day. Rather than assume self-nature to be inherently real, the first thing you should assume is that you do not know your derriere from a hole in the wall. Did I say that nicely enough? This is, after all, a temple. You can safely assume that you don’t know what’s going on.

So perhaps you can challenge yourself by taking a moment to just breathe, just be. The Buddha teaches us a meditation in which we watch thoughts and think of them as coming to the surface of the mind like bubbles that come from the bottom. You can think of your mind as a lake; and you can think of thoughts that simply rise to the surface. Now if a bubble rises to the surface of a lake, where will it go when you pop it? It simply pops. Now supposing we were to think of thoughts in the same way. Whatever conceptual proliferation that rises to the surface of the lake of your mind, supposing you weren’t to follow it. Supposing you were to simply let it go. Let it pop. Look at it square in the eye and say, ‘Oh that’s another one of those conceptual proliferation things.’ What if you didn’t let it dictate your life?

Conceptual Proliferation

September 14, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Conceptual Proliferation”

In our ongoing continuum of trying to understand correct view from many different angles, I would like to talk about the conceptual proliferation that we continually engage in and how that actually occurs. If any of you have had any familiarity with any kind of psychotherapy or counseling, or with any kind of inner work at all, one of the things that you might have noticed during your work is that dependent on how you accept information and how you react to it, under those conditions you’ll have a certain kind of experience. And that certain kind of experience really depends on how you accept things, on how you hear things. How many of you have noticed that? That it isn’t what happens to you; it’s how you hear it or how you accept it. Are there any of you who haven’t noticed that? Some of you didn’t raise your hands. I was just checking. You haven’t noticed that. OK. Here’s what I’m saying: Whatever happens to you isn’t always what determines how you feel. It’s how you accept what’s happening to you. Do you agree with that? OK. Because one thing can happen to two different people and they can have two totally different experiences. Isn’t that true? That’s true.

Let’s say two different people have a car accident. Buddha forbid. Two different people have a car accident. One of them tends to be a heavy breather, you know, and they’re just going through the tragedy, and the shame of it, and the anger of it, or whatever it is that their particular habit—and habit may be the operative word there—happens to be. But another person tends to accept things like that kind of like water rolling off a duck’s back. It goes down easier somehow. It’s just their temperament and their personality. They both had the same experience, and maybe they both walked away without injury and had their cars totalled, or both broke a leg, heaven forbid, or whatever; but they might still have totally different experiences even though they had the same kind of situation. So basically that’s what I’m talking about.

So you all have seen that, I’m sure. Even in your own lives you’ve seen that. And a lot of time during the course of counseling, you don’t really engage in trying to change the facts of your life, the things that you cannot change; but you more often engage in changing how you respond to certain things and how you understand them. Well, if this is true in something as relatively simplistic as human psychology or psychotherapy, as we know it,… And I say relatively simplistic because the Buddha’s understanding of what our nature actually is is much more profound, or much deeper, than a psychologist’s understanding of what our nature is. Even if we understand that phenomena on a very simplistic level—and it seems to be an accepted fact these days that we understand that our perception really dictates our experience—how much more so must it be at the level that the Buddha approaches it from.

Finding Safety

September 12, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Experiencing the Hook of Compassion”

I’m reminded again and again of that wonderful story that we hear in our tradition of the father who had many children in a house, children that he loved very dearly. The father came home to his house and he saw these children were playing in the house, but that the house was on fire. And so he called out to his children. He said, “Come out! Come out quickly! The house is on fire!” He couldn’t really get in to help them, so he’s calling, “Come, come. Please come! Come out quickly! “ And the children were playing. They were happy playing. You know how children are. You know how children are. They were happy playing; and they were busy, being very important in their house. Very, very important in their house. So they were busy in the house playing important games. Aren’t we all playing important games? They’re very important games. So we’re playing important games in our house. And those children are in there; and they’re playing, and they’re intent. They’re concentrating. Aren’t we concentrating on our lives? We’re so concentrated. We concentrate so hard! And so the children are playing. And no matter how hard the father calls, and how loud, the children cannot come out. They cannot hear. They can’t get themselves together. Have you ever seen children, how they do that? They just can’t pull themselves away. Have you ever noticed how children do that? Big children too! So anyway, that’s happening and happening. And suddenly the father thinks, ‘How can I?’ he’s crying. ‘How can I get my students [sic] out?’

So he sounds the sound that the children need to hear. He said, “I have chariots for you. I have umbrellas for you. I have big elephants to pull you. I have toys for you to play with. I have everything you need out here. Come! Come!” And seductively, the teacher calls the student. The father calls his children. (Freud, your slip is showing!) The father calls the children. So the father’s calling the children. And suddenly the children go, “Toys? Toys? Umbrellas? Elephants? Chariots? Yeah! That’s what I want!” And then they come out, and the father says, “Really, I don’t have anything for you. It’s just that the house was on fire, and I had to get you out. But I have for you something precious. I have for you your freedom. Now you’re free and you can live. And you weren’t consumed. You weren’t consumed and helpless by yourselves.”

So the story’s kind of like that. I’m paraphrasing it, but it’s kind of like that. And it really is the story of the teacher and the student, isn’t it? It really is the story of the teacher and the student. All that is done is that the student is being called. Everything else that happens happens in your mind. All you are truly seeing when you meet your root guru is the compassionate extension of the Buddha’s miraculous activity. The rest is up to you.

Outside the Reaction

September 11, 2017 by Jetsunma Ahkon Lhamo

Remember, when you are angry at your teacher, which really is useless to be, when you are resentful, when you are anxious, when you are going through all the gamut of human experience, which you do, when you do everything from wanting to belt your teacher right in the snoot to falling desperately in love with your teacher… When any of those things happen, remember that this is a reflection of your mind. This is your nature. This is your habitual tendency rather; and as you go deeper into your practice with your teacher, you will eventually also see your nature. In the way that you saw your habitual tendency, you will also see your nature.

Stand outside of that reaction. It is only that. It has no real importance. It’s not a big deal. Don’t make a big deal out of it. Don’t blame yourself; don’t make yourself right. It’s neither one. It’s just a reaction. They come and they go. No big deal. Just walk through the door of liberation. That is all your teacher wishes you to do. That is all the guru really wishes you to do, just walk. That’s all. Just move forward.