Jetsunma Ahkon Lhamo | Tibetan Buddhist Altar

Victory of View

December 18, 2017 by Jetsunma Ahkon Lhamo

The following is from a series of tweets by Jetsunma Ahkon Lhamo:

I have been told many times that I worry. I must say I disagree. I do study things, try to puzzle cause and effect, try to glimpse behind the curtain. I love to notice patterns and find their meaning. I like to study abnormal psychology, love to hear about case studies, what makes people tick. I find reactions fascinating! I’ve learned that each bit of phenomena is amazing.

So you may see me with a knit brow…but this life has taught me squarely that it is a dream. One moment you feel mortally wounded, then with a little tweaking it isn’t so anymore. I’ve found if we step back and breathe we can avoid getting all tied up in stuff, and bound in neurosis, insanity. It’s choices.

Life is a whirling colorful, mesmerizing dance with lights, sound and distraction, like a circus. And like a circus it soon packs up and disappears, leaving only dust and tracks in dirt.

If we study life and think in sane full equations that add up, we can manage well. If we sink into reaction, rage, fear, despair, we will be ground into blood and guts and will always be a bee in a bottle. Round and round with no rhyme or reason or true purpose. And certainly with no accomplishment. Meditation, mantra, and prayer, all help soothe and deepen the mind, increases our view, relaxes our ego-clinging, helps us expand our thinking and being into something beautiful. Extraordinary! We can “be” to the degree that we can laugh with pure joy. Dance. Howl at the moon… cry, mourn and recover well. No, I don’t worry about life or death. I am into knowing, connecting, loving, laughing and recovery for all from trauma. I don’t take it so seriously. And I never worry anymore! I’d call that a victory of view!

OM TARE TUTTARE TURE SOHA!

Meditation

December 16, 2017 by anisonam

Download Guided Meditation

This is a guided meditation by Jetsunma Ahkon Lhamo. In a teaching from the 1980s, Jetsunma taught about how this meditation helps one get passed the feeling of separation, and begin to imitate the radiant qualities of one’s true nature – light and compassion.

In her words, “Separation is the cause of all trauma, all pain, any grief that you have ever suffered anywhere, or at anytime. Anything that has ever hurt you or been a bother to you has been because you believe yourself to be separate from everything. Your true nature is Absolute Union or Oneness. The true nature that you are is light.

Effective prayer is about imitating that radiance. Through imitation of your true nature, you come to realize your true nature. You stop thinking about separation, and you stop buying into judgment, and you get out of limitations. Effective prayer is centering into that Absolute reality that is the core of what you are.”

Living the Practice: Learning to Change

December 15, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Marrying a Spiritual Life with Western Culture”

Our job then is to get in, to make this faith more than a formalized external thing just like an exoskeleton. The only way to get in is by really understanding it, by really going through the process that empowers you, to see what the truth actually is. For instance, we’re told that cause and effect is for real. Cause and effect should be blatantly obvious to us by this time because most of us here are above five years old. But we don’t get it. Lord Buddha tells us that cause and effect really matter. If you engage in virtuous, loving, generous, kind acts, the results will be love, happiness, fulfillment, higher rebirth, all of these kinds of things. That seems pretty reasonable to me.

But if we don’t go through what it takes to truly understand this on a deep level, we end up approaching even this very visible piece of truth by saying, “Oh this is another thing I have to learn.” I’ve seen my students do this—from my very oldest to the brand new ones. “From now on I’m going to do good things, because good things will get good results and I’m going to be happy. Okay. Let’s see now. It’s 7 o’clock in the morning. I will be out of bed by 7:15. Can I get a good thing done by 7:20?” This is the way that we think. It’s by rote. A chicken can do this! A parrot that can be taught to talk can learn these rules. But where is the heart of the parrot?

What if we could hear the Buddha’s teaching and say, “This is an amazing wisdom that has come into the world. The Buddha organizes this wisdom and says to us, ‘Virtuous actions produce excellent results.’” What if we went through the process of really looking at this? What if we really tried to connect the dots? What if we looked at our own life experience? Yes, it’s hard to do. We know that. The reason it’s hard to do is that in order for you to examine what virtuous conduct looks like and how it relates to result, you have to determine what is virtuous conduct and what is non-virtuous conduct. In order to do that you have to face some terrible truths about yourself—for example, that you don’t always engage in virtuous conduct. The minute we get near that sucker we back off fast. Because isn’t religion supposed to make us feel better? Well, yes, if it’s an opiate. Well, yes, if it’s a drug—one of your many drugs.

Religion can be compared more to exercise. When we first start to exercise, especially nowadays, we join a club and get an outfit. (I have some killer workout outfits, I want you to know.) We get an outfit and everything matches, the socks, the headband. Or else we jock out about it. Maybe everything doesn’t match, but it’s all cool. And then we get in there, and we don’t work out or exercise because it feels good to lift vast amounts of weight over and over again. Not at first. In fact, at first there’s a lot of pain. You get on those machines, and the next thing you know you can’t move. So starting never feels good, but, afterwards—when you’re in shape and your body is tuned up and you’re strong—you feel great! It’s an organic thing. It benefits all your systems. It comes up from inside of you. It changes everything about your life. It feels great. But initially, no. Most people stop with that initial stuff, don’t they? The minute it doesn’t feel good, that’s when they stop.

We do the same thing with religion. Can you see that? We go into it with an outfit, and we do it until it’s a little uncomfortable, such as changing something about our lives or seeing something. Then we’re out of there, because we have the “don’t wannas.” We don’t wanna; it doesn’t feel good. We think, “I thought this was going to make me happy, and it really doesn’t. It’s kind of depressing to think about reality. I don’t want to.”

Now let’s look at a person who moves into making exercise part of their lives. You do it in a more directly related way. You learn something about it. You learn about the physiology of exercise. You learn that there are certain problems your body has that it doesn’t have when you exercise. Well, that’s one thing that will empower you to keep on going: You go for that goal of producing a certain result. Have you ever thought of that in your practice? Producing a certain result, instead of just putting in your time? There is a difference. With exercise we get to a certain point where we just begin to see—because we’re looking inside of ourselves and we’re looking in the mirror—that there is some result. The first time you see a result it can be a life-changing experience, if you work to integrate it into your life.

It’s just exactly like that with religion. Initially, you have to change. Change is not comfortable. We already know this. So initially you change and then after that you begin to connect the dots. You begin to see some cause and effect relationships. You begin to see that virtuous behavior actually does make you feel pretty good, and you explore that. You don’t take it for granted like a big dope. You work it out in your mind—work the numbers, work the equations. What feels good? Does it feel good to be in charge of your own internal progress? I think so. It doesn’t feel good to walk through life and just let life hit you like a truck. It feels good to walk through life in my practice, knowing in my heart that I am deeply empowered by this direct intimate relationship to spirituality. I know what kindness tastes like. I can see direct results from certain kinds of behavior patterns, behavior changes. I can see them directly in my mind. I feel comfortable with that. How is it that Tibetan monks have the same restrictions as our ordained and they are so much more comfortable with them? How is it that Tibetan lay people feel so much more comfortable with their lives? It’s because they have some kind of direct experience that makes it sensible and realistic and reasonable to conduct themselves in a certain way.

The Guru as the Path to Recognition

December 13, 2017 by Jetsunma Ahkon Lhamo

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

How do we use the Guru Yoga as this rocketship? How do we understand the way it is used? Well, first of all, if we look at the Guru Yoga in our Ngöndro book, the prayers are achingly beautiful. The tune, Lama Khyen No, that beautiful tune… You could almost hear it being sung on misty mountain tops. There’s something about it that’s just so haunting. And you get the idea when you’re doing this practice that it’s kind of geared that way. It’s geared to bring tears to one’s eyes. It’s geared to create an interdependent relationship that’s so intimate, it’s more than what we are accustomed to. We wouldn’t take an ordinary relationship and sing Boyfriend Khyen No, (laughter) Girlfriend Khyen No. We wouldn’t do that. And why? Because there wouldn’t be any result. You might as well twiddle your thumbs. There just simply would be no benefit.

We are given this method and it should cause us some benefit. Why? Why is that? Because we are opening the eyes of recognition. What is it Lord Buddha said when he was asked how it was he was different? He said, “I am awake”. Awake in recognition. We are opening the inner eyes of recognition to understand the difference between the precious connection with one’s Root Guru, the ultimate nature that we share, that we depend upon utterly, and what is ordinary. You know, the stuff we get lost in so easily.

We have this single-pointedness that we can whip ourselves back to. That’s how we use the Guru, when we get lost and wobbly and we’re kind of out in space… You know how we get—the noises in our head and everything. We get lost in that. We can use the Guru as our centering back to the single-pointedness. We think this is none other than Guru Rinpoche, the second emanation of Lord Buddha, himself. This is the way. This is that nature. This is what is precious.

How to Cherish What is Precious

December 12, 2017 by Jetsunma Ahkon Lhamo

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

We should understand that if we feel that connection with the Guru, and that it is heartfelt, that is like a diamond that you should invest. To hold onto it and to keep it stagnant is not the way. One should not say, “I’ve got this connection, therefore I’m in like flint.” One has to take that connection and build on it. You have to use it for investment. You use that connection to create more virtue through learning the Buddha Dharma and practicing accordingly, through going to the teacher for guidance and advice, and then practicing that accordingly.

There’s no use going to the teacher for guidance and advice if you don’t practice accordingly. Then you’re simply cashing in that diamond for nothing. You’re throwing it out the window and it’s too precious to waste. Instead again, you should invest in it, build on it. That’s cash. That’s money in the bank. That’s the most precious thing you own in this lifetime, no matter how wealthy you are.

So you go to that teacher for guidance, for advice. You allow that teacher, and ask for that teacher, to open and prepare your mind, and to deepen the mind and to mature the mind; and you depend on that teacher similarly to… Let’s say you had somehow a cash cow in the bank, you know a diamond or some fabulous thing that could be earning interest. In the same way that that diamond might be the nugget and maybe you’re living off the interest, you think like that about the teacher. But you’re always making the moves and doing the things that never harm the principal and only increase the interest. See what I’m saying. I’m using a funny money analogy here, but it’s like that.

That diamond must be kept in a sacred place, enthroned upon the Lotus of one’s heart where it cannot be harmed. And if you find that that diamond is somehow misplaced and it’s in your mouth and you’re talking about it in a non-virtuous way, get it back down there again. Do your practice. Recite The Seven Line Prayer. Reestablish that connection. Think that it lives in you, as it does.

That Kind of Love

December 11, 2017 by Jetsunma Ahkon Lhamo

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

In Palyul, my teacher, His Holiness Penor Rinpoche…you all know him, is known as having rather wrathful moments. I’ve met with a couple of them, and I still flinch. But that’s ok, ‘cause it gets my attention.

Ultimately, we come to understand that there is no friend like one’s Guru, nobody in one’s life. Nobody in our lives, even if they take care of you and feed you and clothe you until the time of your death, is so willing and so eager to look out for your welfare. Our Root Gurus are more interested in our well-being than we can understand. I personally can tell you that I had a difficult time with that. I was an American. I know that I had all this old karma with the Path. I was recognized as this one and that one and the other one, and all that, but I was still a 38-year-old American. (Yes, I was 38 when I met His Holiness.) So, I was an old dog with old habits. And I have to tell you that I didn’t understand that kind of love at first. I mean I understood that I felt this commitment to my students even though I had not met with the Buddhist teachers yet. I already had students and I understood the commitment to them, My teacher told me that apparently I was teaching Buddha Dharma and I didn’t know it because I hadn’t read any books on it. But then, when I actually met him, and he became so intimately involved in my body, speech and mind, my whole life began to circumambulate my Guru. I thought, “What is this? I’ve never seen love like this. I’ve never seen anything like this. That this Lama would come all the way across the world to find me? That he came all the way from India and the first thing he said when he hit California was, “Take me to that woman in Maryland.” And so, that’s how it happened.

I didn’t understand that every year he wanted to see me, and so I missed some years. I didn’t understand how much he is invested in my well-being and the well-being of my students. I didn’t understand when he built that place up in New York… Now I understand that he built it for us. Because I can teach you during the year what I have to give you—the ripening and the deepening—and then you can receive empowerment and take the next steps on the Path with His Holiness, my Root Teacher. After we established this place here, he did that. I didn’t understand that, bBut now I do.

I’ve never had that kind of love in this lifetime. I don’t know anyone else that has either. The kind of love that will… Let me explain to you. When His Holiness was here last year, one of his particularly devoted and very close disciples passed on, Kunzang Lama. His Holiness just abruptly left even though he knew he wouldn’t make it in time, just left. For that one man. And when he got there, the man, Kunzang, had left him a note. The note said, “Guru, wherever you are, you are with me and I am with you. Please do not grieve.” Like that. Can you imagine? They were so close. They came out of Tibet together. They had that kind of devotion to each other.

Who Is the Guru

December 10, 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, feel the connection with some particular deity. I know of one person that 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.

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 appear 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. 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/his/their lineage? 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 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…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 we 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. That teacher not only knows their responsibility but also knows their students; and 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 everyday. 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. 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.

Birth and Generation Stage Practice

December 9, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo offered during a Phowa retreat:

Should we pass through the bardo where we meet the wrathful deities, and still we have not been liberated, we have not exited, then we will continue on in the bardo. Here is a very interesting thing I want to tie together with all of you at this time. You may have noticed that in practicing Vajrayana there are certain patterns that appear again and again and again. And those patterns are that in generation stage teaching, again, as I explained to you yesterday, by seeing oneself the way we see ourselves now but lightly and in an illusory way, we sort of lighten up on the way we see ourselves. We do that by dissolving self nature into shunyata, and meditating temporarily, realizing that self nature and emptiness are indistinguishable from one another. We practice meditating on emptiness. This is before we accomplish generation stage practice. Then there is the reemergence or the reappearance. Birth. The dissolution into emptiness is the disappearance or death, the ordinary death. The disappearance of the physical self when you are beginning to practice generation stage teachings is the same as and fits in with the pattern of death. That is, ordinary death. Do you see what I am saying?

The meditation on emptiness is the dissolving of all of the elements; and the meditation on the black or clear path, or the appearance of the primordial wisdom nature as it happens in the bardo is, in generation stage practice, practiced by the meditation on shunyata. Then the reappearance, which is the reappearance as self nature or reappearance as the deity, often reappearing as the seed syllable first and then reappearing as the deity itself is rebirth. Literally, when we are practicing generation stage teaching we are practicing how to die and be reborn—how to die as ordinary and be reborn as supreme or extraordinary or enlightened. As the miraculous rebirth. This is what we are practicing; and that is the logic of Vajrayana practice and of generation stage teaching.

The Responsibility of Choice

December 7, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Why We Suffer”

I’d like to explain it in whatever way I can—even though the vocabulary is limited, and I myself am extremely limited—I’d like to explain it in whatever way I can over and over and over again. And do you know the interesting thing is that I often get caught in not understanding. It hooks me, too. Every time. Recently, I saw again, after not seeing for a very long time, someone whom I consider to be tremendously suffering, tremendously suffering, who I’ve known has had a great deal of the experience of suffering during the course of their life. Someone for whom in my heart of hearts I felt, you know, a terrible grief. Terrible grief. And for that person, I always wished that there was some hope. The idea that I had, although it was on a subtle level, was that that person had been victimized. I know that as a child that person was a victim of abuse. I know that many circumstances happened that made that person’s life very, very difficult. And during the course of that person’s adult life, there were tremendous, tremendous obstacles to overcome, tremendous difficulty. And yet, I know the Buddha’s teaching, and I know that the content of our mindstream is constantly being displayed as our lives. But caught in the trap of that idea that somehow we could suffer without cause, that somehow we were victims, that somehow circumstance could occur to us, and that we were somehow blameless and innocent, I fell prey to that idea. That’s never the case; it is never the case. Each and every person who experiences difficulty does so because of cause and effect relationships that they themselves began at some point, perhaps a point that they do not remember. The Buddha teaches us that if we have suffered a great deal, if we do suffer a great deal from loneliness, and the longing for love and approval, and that kind of need, a strong need, that somewhere in the past (and this is hard to take in), we ourselves were not kind. We ourselves were not supportive of others. We were not generous and loving. Now it may actually be that in this lifetime, we have made a real effort to be generous and loving and supportive to others, so you can’t go by that.

The Buddha teaches one thing about which I am supremely confident, and I’ve become more and more so with each passing day: You should never go to a psychic or anybody like that to find out what your past lives are about. If you want to find out what your past lives are about, look in the mirror now. Are you poor? Then you weren’t too generous. Are you not so good looking? Then in the past, you were not, with your body, faithful and loyal and virtuous. That’s the truth. Are you lonely? Because in the past, you probably were not kindly and supportive to others. Are you wishing that you had love and there isn’t much love in your life? Then, probably in the past, you were self-absorbed and really only caring about what you felt and what was going on with you and what your needs were. These are hard things to take in. But the Buddha teaches that for every single result that we are experiencing, there is a cause; and that cause is within our mindstream. Now, that’s both good news and bad news. At first, you have to look in the mirror and you have to be real brave and you have to face that. And that’s the hard part. That’s the bad news. Nobody wants to look in the mirror and say, ‘You did that. You had something to do with that.’ You have some qualities that are in seed form hidden within your mindstream that are ripening even now. Nobody wants to take responsibility. We all want to feel only good; and we only want some external force to give a blessing and then we’ll all be happy in heaven. That’s what we really want. Take a pill. Like that. So at first it’s very difficult and I think that the beginning of adapting this philosophy and accepting the Buddha’s teaching and beginning to act on it is actually an act of courage. It’s tough. It’s really tough.

What makes it tough? Is it because you have to practice for hours and hours a day? No, that’s your choice. You can practice a little bit, or you can practice a lot according to your disposition. You can start practicing a little and you can end up practicing a lot. It’s really up to you. You can be following the Buddha’s teaching at your own level. There’s no pressure to do extraordinary amounts of practice. It’s not like that. What makes that first step so courageous is that you really have to accept the great law of cause and effect. But the good news is that suddenly you have power. There is an antidote. Before you were hopeless and helpless. If you looked at your life, and there was no love in your life, you could only say, ‘Wow, poor me! There’s nothing I can do about this. I’m really hopeless and I’m really helpless. What am I going to do? Nobody loves me.’ And then you can start whining about it. And, of course, that will never make you happy. And what is it going to do? Is it going to change anything? It will never change anything. It will only alienate others even more, because you will be continuing the root cause of selfishness and self-absorption. It will never produce any good results. And if you were to look into your life and you were to say, ‘Well, I’m really not a happy person. I mean, I have many things, I have many physical things. I have a good house and a good car and all kinds of interesting things in my life, but I’m not happy. I don’t seem to be happy and it’s just, you know, I’m a victim. Just some people are happy, and I’m not. And I don’t know why other people get all the breaks and why I don’t get all the breaks.’ I mean, you’ve heard the litany, haven’t you? I don’t need to repeat it again. I’m sure if you haven’t said it recently, then you’ve said it in the past; and if you haven’t said it in the past, you have, but you’ve forgotten. But, anyway, you can remember somebody else doing it. So I don’t have to repeat the litany. But with understanding cause and effect relationships, you can look in the mirror and you can say, ‘Yes, up until this time, I have planted seeds that have brought bad fruit, but I have the opportunity to apply the antidote. And I can apply it, I can plant good seeds and reap good fruit.’

Happiness, love, wealth, joy, contentment and peace, relaxation in any form, even health are all habitual tendencies. They are all habitual tendencies. Those among us, and there are many, who do not seem to have the karma of happiness or contentment, who cannot achieve any kind of inner peace, cannot do so because they do not have the habit of it. And they do not have the habit of it, because in the past they have instituted many causes that bring about the result of such an occurrence. If we have the result in our lives of having no capacity to be able to engage in, for instance, a loving relationship, if it seems that we look around and there really are no loving relationships in our life, it is because we do not have the habit of it. And we do not have the habit of it, because we ourselves in the past did not engage in the giving aspect of that kind of loving relationship. Well, we all think that now, now we’re changed. Now we are engaged in the giving aspect of such a loving relationship. Yes, I’m trying to get a loving relationship. I go from person to person, and try to get a loving relationship. I get in everybody’s face that I can get my hands on, and say, ‘You will love me.’ And so I’ve changed. Now I’m a loving person. I love everybody I can get my hands on. What are you doing? Are you generous, are you kind? Not in the least. Are you giving love? No, it’s all about you. You want, you need, you want, you need. That’s what you think about, because you have the habitual tendency of being needy and loveless due to a lack of generosity in the past. Now, the Buddha teaches us that the antidote is not to go out and join a singles club; but, rather, what we must do, instead, is to be as loving and as kindly to others as possible. To give without thought of any return. You want any thing in return. You don’t need approval; you want approval. You just give. You’re kind.

Now, at first, most people don’t know how to do that. They really are inept at that sort of thing and they will end up trying to take anyway. So the Buddha gives us an actual series of practices that are antidotal. Very, very different. There are many different kinds of practices from generating oneself as the Bodhisattva of Compassion, and pouring forth compassion without exception to all sentient beings equally. And you don’t get letters back from them, believe me. Pouring out compassion to all sentient beings equally, and in that way, beginning the habit of genuine loving kindness. That’s one antidote. That’s a good one. And then you can make wishing prayers for all sentient beings. You can circumambulate the stupa going clockwise. Please do so. It’s makes me happy to know that you’ve had the opportunity. So you can circumambulate the stupa, or you make some offering on an altar; and at the same time you say, ‘By this merit, or by this offering, or by the virtue of this prayer, may all sentient beings be free of suffering.’ You’re lonely? You know what the best antidote to that is? Pray for those who are lonelier than you. Pray endlessly. And don’t expect any of them to know that you’re doing so. And don’t expect anything back for it. That really is an antidote to such suffering. And those who are the unhappiest are the ones who are most resistant to hearing that. But, there actually is an answer; there actually is an antidote. And you can begin like that.

The Blessings of the Wrathful Display

December 6, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo offered during a Phowa retreat:

This is not separate from you when you see the Buddhas in their wrathful state. Do you really think that it is separate from you, that it is unfamiliar to you, that you yourself are not like that and should run? In fact, this is an indication to you, and a display of your own nature when you become a Buddha. Intrinsic within your Buddha nature is the capacity to liberate sentient beings in a forceful and active way. This is the aspect of your nature that you will come to rely on when you have completed giving rise to the bodhicitta, and your only hope is to be able to liberate sentient beings from suffering. You will look to that part of you, that element of your nature, that is forceful and dramatic and able to dominate samsara, to suppress samsara through a wrathful display.

Again, we can’t have the superficial view. We don’t understand wrathful display. Maybe a wrathful display to us might be having a temper tantrum. But you must understand that we are talking about the force and power, the enlightened force and power, and potential necessary to liberate beings, particularly during this age, which is the age of kaliyuga, the age of decay and degeneration. At this time, the wrathful beings are even more powerful, even more forceful, because their display is more in line with this time. It is more necessary. This being the time of degeneration, wrathful force is needed. And so in the bardo we should not only not be afraid of the wrathful deities, but we should look to them, look for them, expect them, and rely on them with confidence, because they may be the ones who are able to break through our own ignorance. This is the aspect of our own nature. Again, it is not external, but we have to talk in that way. We say we look to them to be able to break through our ignorance. In fact, we are relying on that aspect of our own Buddha nature to stamp out the hatred, greed and ignorance in our own minds, and the degree to which the hatred, greed and ignorance are ripening. These things are what we rely on the wrathful deities for, and so they are precious to us. And even though many of us like the pictures of the peaceful deities, we like to practice the peaceful deities, we just think they’re ‘friendlier’; we just like them better (prettier, better outfits, friendlier), it is, in fact, the wrathful deities upon which we should rely ultimately. We will need them at some point. There is not one of us that will not rely on that very power, that very display at some point in our spiritual development, to crush the ego, to pierce the veil of delusion, to whip apart the thick covering of grasping and desire that covers us and keeps our eyes closed to our inner awareness, to the awareness of our nature. Guaranteed, there is some point in your development, whether it is during the course of your life where you will have to practice some wrathful deity in order to remove obstacles, or whether in the course of your going through the bardo, it is that very force, that very energy on which you will rely to move you into enlightenment.

That very energy can also be seen sometimes in the guise of our teachers. Sometimes our teachers, in order to break through limitations that happen within our mind, will be very firm with us, very stern with us, very very forceful. I’ve had that happen to me. WhenHis Holiness Penor Rinpoche came here to give the Rinchen Terdzod, he saw an obstacle to my life. There are many reasons for that, and one of them is that I am teaching Dharma from my own habit of practicing Dharma life after life. I have had very little academic training in this lifetime, and so there are obstacles that come with that. These obstacles must be purified, and they are purified through continuing to gather the merit of teaching students as I am doing, and to fulfilling the instructions of my teachers, which is to continue teaching as I am doing. And in that way the obstacles are overcome.

In another way, I rely on my spiritual mentor, just as you rely on your spiritual mentor, and he relies on his spiritual mentor. That is how we look to our own innate nature. That is how we do it when we are physical: We look to our spiritual mentor. So he came and gave a wrathful display. He was extremely wrathful, and it would seem, from the ordinary samsaric point of view, unjustly so. My lama actually accused me of something that both he and I knew I would never do, and he knew that I did not do it, and I did not do it. And other people came and said, “But Rinpoche, she would never do that. She never did that,” There was no proof that it was done. There was no one who told him it had been done; he just picked it up somewhere. Manufactured it. Just pulled it out. So he threw this at me, and all I could do, as a good student, was to just take it, and try to understand how I could improve myself. There was no way to defend myself, because there was nothing to defend myself against. So when his wrathful display was finished, I, of course, was shaken and changed and crying and needing my spiritual mentor—his love and his guidance and his help. At that point he saw that he was finished and that the job was done, and he reached over and he touched my face, and he said, “Now, Ahkön Lhamo, that’s over with. Now don’t get mad.” And I was like, “Mad?” I was just trying to survive this moment. “We’re not mad, we’re trying to live through this!” So I didn’t get mad. And he said that because I didn’t get mad or have any judgment or anything like that, and because I understood what he was trying to do, then those obstacles to my life could be erased. And I remember that after he did that I felt ten or twenty years younger. I felt wonderful, really good, after I understood what had happened.

That is the kind of activity that we may even see on a physical level. That is the wrathful activity of a Buddha. It is necessary to be seen in that way because the obstacles that it is meant to crush are also violent and dramatic and forceful. The force of our own karma is violent, dramatic, and forceful. And so in order to be skillful we have to use that which is equal in strength and superior in strength to all the forces of samsara. That is the nature of that kind of wrath. Therefore you should not be afraid.

Train yourself, then, to recognize the images of the wrathful deities, to recognize their nobility, their purpose, their generosity, their kindness, the love that emanates from them, in order to remain ever ready, as they do, to suppress the obstacles that sentient beings face.