Jetsunma Ahkon Lhamo | Tibetan Buddhist Altar

Confession and Remorse

August 22, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “AA & Buddhism”

Now with alcohol or drugs, the nature of the beast is that you’re going to hit bottom. At some point, things are really going to fall apart. One of the additional problems with samsara is that we can be angry every day, we can be needy every day, we can be miserable beyond belief every day, but we may not bottom out until we die. And right before we die we look back at our lives and go, ‘Gee, you know I’ve been miserable and angry and needy just about every day here. And now I’m dying.’ What are you going to do about it then? You know, think about it. You’re going toes up into the bardo. And you’re going to be faced with the nature, with your mind, with your habitual tendencies.

So, the problem with samsara is even more acute. I think samsara is even more a drug than heroin. Even more a damaging substance, or damaging condition, than addiction to alcohol. And the reason why I think that is because in samsara, the way it plays out, even though things have fallen apart, even though we have bottomed out, even though we are utterly miserable, we often can’t see it because we’ve been taught that that’s simply the way it is. That’s simply the way it is.

So like an addict that changes bars in order to solve his unhappiness… And it happens, doesn’t it? You go from one kind of social scene to another kind of social scene thinking that it’ll help. Like that, we go from day to day trying to solve the problem of samsara by bending the elbow a little more. And that’s kind of how it goes. Now the situation that we find ourselves in is very similar to that. And in terms of being addicted to samsara, we have to really dismantle the delusion of samsara. We have to see the faults of it. Now, according to the Buddha’s teaching, there are certain pre-written faults of samsara that you can rely on; but I really recommend that you look very carefully at your own condition in a courageous way.

I don’t think that that can happen very easily on your own, because you’re going to miss some things, a lot of things. It is remarkable to me… For instance, let’s use a hypothetical situation that I ran into just recently. Let’s say you have a friend (and probably you’ve seen this), who has a habitual tendency of terribly destructive relationships. Do you know anybody like that? How about yourself? Terribly destructive relationships in which it never happens that your friend walks out of a relationship unscathed. They always come out of it damaged in some way. Terribly destructive relationships. It seems to be a big item here in samsara. It’s like a big seller. It’s right up there with T-shirts. Big seller. So we’re in terribly, terribly addictive relationships. And then you see this person go into another terribly destructive relationship. The woman looks different. She smells different. She sounds different. How is it possible that she’s exactly the same as all the other ones he’s had? And you want to say to your friend, whap, whap, wham! ‘Don’t you see that you’re doing it again?’ And they don’t! They have not a clue, nary a clue. Now has that ever happened to you? Not a clue! Have you ever seen your friend do that? Have you ever seen yourself do that? It’s the same song again and again and again. So you may need to get with someone who’s a little bit more advanced at this than you are, or at least someone you can talk to, someone you can trust.

I actually recommend that for my students. I set up a system where they can do partnering with each other. And it’s a useful thing, because we can look at each other’s patterns; and we can look at where each other’s thinking has just sort of slid over a few very important facts. And we can point it out and really help each other to stay honest, because we don’t have the habit of honesty. We have the habit of patching things up and putting band-aids on them. That is our habit. We’re trying to slick by, Jack! And that’s what we’re doing. So what we need to do is to try to find a way to cut to the bone, and you may need a friend to do that with.

Now if any of you wish to engage, those of you who are my students, and those of you who are thinking of becoming students, to engage in such a practice of really dismantling your habitual tendencies, to really look at the faults of cyclic existence and to really get with that, I heartily suggest that you do so. And certainly any of you are welcome to call on any of my students, those who have been with me for some time and have some of those skills; and I’m sure they would be willing to help you. We’re set up to do that. We’re like that. And there’s nothing to be shy about. The one thing I have to tell you about this is that whatever you’ve done, I know these people, they’re worse. There’s not a rose amongst them. Although they’re looking pretty sweet these days. There’s not a rose amongst them, believe me. There’s not one amongst them that probably hasn’t done worse. So there’s nothing to be afraid of. The deal is, and here’s something that’s really important, in both Alcoholics Anonymous and in the Buddhadharma, confession and remorse are essential components.

A Higher Power

August 21, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “AA & Buddhism”

The next step, in both the Buddhadharma and in addiction, is to take refuge in a higher power. Now, in alcohol addiction, as I understand it, one takes refuge, in a sense, in one’s sponsor, who is no longer under the influence of the drug and who has been the same route, as the Buddha has done (although I don’t think most of them are Buddhas to tell you the truth), but as the Buddha has done, crossed the ocean of suffering in a boat that works. That’s the relationship. And that’s how we see our gurus. Basically it’s not a personality cult. They have crossed the ocean of suffering in a boat that works. It’s the same thing with your sponsor in alcoholism. They have crossed that ocean of suffering in a boat that works. So you take refuge in them, and you take refuge in the system, or the teaching. And that’s what you do. You also in Alcoholics Anonymous would take refuge in God, if you believed in God; or Jesus if you felt yourself to be a Christian; or again, if you’re a Buddhist, you would take refuge in the Buddha’s enlightened mind and in your guru. So it’s like that. And there, they are very, very similar.

And then the rebuilding starts to come from that. The recognition of the fault of cyclic existence, the fault of your addiction, the recognition of the horrible bottomed-out condition that we find ourselves in both applying to samsara and to the addiction; and the taking refuge and then day-by-day working it through in a very real, hands-on, cut-to-the-bone way. That’s really basically, and of course this is the cereal box-top version, but that is basically the Buddha’s teaching. The Buddha’s teaching is about giving you a workable model or a workable vehicle that you can work through and actually get from one place to another. It’s very real and it’s very not flaky or pie-in-the-sky. One of my biggest arguments with a lot of religious systems that I’ve seen is that there’s no way to make it work. There’s no applicable technology, and it’s too esoteric, too pie-in-the-sky. Now certainly in Buddhism, there is definitely esoteric philosophy. There is definitely the more profound view that one has. But the basis of the practice is, in fact, working through—applying the technology to solve the problem. And it is that: It is a model, a technology, that solves the problem.

The good news is that you can get somewhere with it. You can actually accomplish something that you may not have been able to accomplish before. Isn’t it scary that there are so many things in our lives that we can actually be caught up in and not be able to accomplish? And that has happened to us, hasn’t it? I mean, how many people amongst us,… Yourselves, think about yourselves. Have you been addicted to anger? That constant anger that accompanies us when we constantly have hostility, anger, hatred really. Do you have anger every day? Then you’re an anger addict. Have you ever decided you’re not going to be angry anymore? Have you tried that? Ha, ha, ha, ha, ha! Wasn’t that a funny day! So you’re an anger addict and you find yourself in the same position. And when your anger gets just ugly enough and you begin to see the playback from it, maybe, maybe, you’ll find yourself in a position where you can change something. What about your lust and grasping? Do you have lust and grasping every day? Then you’re a lust and grasping addict. That’s the truth! I didn’t make this up. You’re a lust and grasping addict. Are you needy? Are you needy? Then you’re a needy addict! It’s not different. You have to think like that.

Facing Helplessness

August 20, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “AA and Buddhism”

The idea that I’m trying to present is that you have to be at that place of total honesty. Now, in Alcoholics Anonymous, when you get to that place of total honesty, basically your life is broken down. In Buddhadharma, when you get to that place of total honesty, you take apart your life. You break it down yourself. Because if you wait for samsara to totally break you down… First of all, who wants to wait? It takes too long. It just takes too long. Plus you have been broken down before. According to the Buddha’s teaching, you have died and been reborn uncountable times under very unfortunate circumstances. And noodniks that we are, we still haven’t gotten it. We just can’t get a grip!

For some reason, the way that samsara is constructed, it’s very much like a narcotic. It’s like being under the influence of the drug, or under the influence of alcohol. While you’re really loaded, you really just don’t know your behind from a table. You just can’t find anything. You just can’t figure it out because the drug is in your system. The whole time we are revolving in samsara, in a sense, that drug is in our system, because we always view, don’t we, through the experience of continuum. And we always view with the assumption of self-nature being inherently real. So we are fueled by this alcohol of the desire of continuum in a certain way to experience as ego. We can’t see clearly.

Now that happens to the alcoholic too. And so, one of the steps… And again I don’t know the program well enough to know which step is which or what comes first. I’m relying mostly on the Buddhadharma to tell me what to do. But once you have discerned the faults of cyclic existence… And you really have to spend some bone-crushing time on that one, and that is not your favorite part of the practice. I mean get this: It’s not the part you’re going to enjoy. And it isn’t the one where you can sit on a high mountain in the Himalayas with your hands just right and your feet in a lotus position and think of yourself as very holy while you’re doing it. You’re not going to get a lot of gratification at that point. Same with the alcoholic. When they decide that they are really bottomed out, that is not a gratifying time. I mean, am I right? That is the worst, most horrible time that one can possibly imagine. But in practice one has to do that also. And you feel a little bit like you’re going crazy because you have to dismantle everything you held to be sacred. You have to really look, and you’re helpless unless you do.

So the next step, as I understand it in the Buddhadharma, is to decide that in samsara (and this is one of the faults of samsara as it is one of the faults of drug addiction or alcohol abuse) we are in this condition, helpless to change. Now, boy we hate that, America! Man, this is the worst! Because in America we’re very democratic. We like to think that everybody’s got power. We can all vote so that makes us happy. Although I don’t know what good it’s actually doing us. But anyway, we feel in America that we are really, really, really democratic in our thinking. We want to really, really think that we have something very powerful. But, in fact, you have to get to the point where you can’t stop. You’re helpless. You’re helpless.

Compassion? Maybe Later?

August 19, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching called “The Antidote to Suffering” by Jetsunma Ahkon Lhamo:

The basic beliefs are the foundational viewpoint that will encourage you to keep practicing, most especially the idea of compassion. I don’t think that there is ever a time on your path when this becomes no longer necessary. In fact I think that as you go on, further and further, on whatever path you choose, and specifically on the Buddhist path, you will meet with challenges that will cause you to want to get into your stuff. Invariably you will meet up with obstacles that will make you feel tired, unwilling to go on. You will feel the pressures that one feels living here in the material world, specifically living here in the West where we are so busy. Here it is really a push, a stretch to be a Buddhist and to be a person committed to a spiritual path, whether it is the Buddhist path or not. It is a stretch because most of us have to earn a living. Most of us have to raise our families. Most of us have to do all those things that are very time consuming.

So it is very easy to sort of fall back and say, ‘I will wait till later. I will wait till I’m older.’ I just turned 39. I can’t say that too much longer. But we do say that. We say, ‘I’ll wait till I am older, more settled. Or when things are less busy.’ And I find that here at 39, things are more busy than they ever were at any time ever, ever, ever. So I think that it is kind of fruitless to wait for that. Or you might say, ‘I’ll wait. I’ll just wait.’ You don’t even have any reason. You just say, ‘Later I’ll do this.’

So it is good to have these foundational teachings. It’s good to think in the ways that we are going to think in this class. And you shouldn’t think that because you’ve been a long-time Dharma student that you are beyond all this. If you think that, really, I tell you from my heart, you have a problem because I don’t think that. I don’t know of any teacher who thinks that. Every teacher that I have ever spoken to has said to me, ‘Teach first compassion. Teach first the foundational teachings and keep on that and on that throughout your whole involvement with the Buddhist path.’

So I feel that that is important. I feel that it is important to beginners and I feel that it is important to long-time Dharma students. So for that reason it is important for you to come. It is important for new people to come. It is important for us to come together in this common ground, and this common ground has to be based on commitment and recommitment. It is a very important aspect of what we have to do together.

What We All Have in Common

August 18, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Antidote to Suffering”

The precepts that the Buddha lays down are precepts that are real and workable for everyone. You don’t have to be a Buddhist to hold to those precepts—the precepts of being compassionate and the realization that all sentient beings want to be happy, yet don’t have the skills or knowledge as to how to be happy. Because of that ineptness at capturing happiness, we often make ourselves stress out.In fact, the Buddha teaches us that all sentient beings are suffering because we don’t know how to attain happiness. You don’t have to be a Buddhist to notice that these things are true. You don’t have to be a Buddhist if you are willing to look with courageous eyes and see that these are so. Also, you don’t have to be a Buddhist to use the antidote.

The antidote is purity in conduct. The antidote is purity in practice, whatever your practice might be. The antidote is the realization of compassion. It certainly should be the core of one’s life. Of course, the Buddha’s teaching is more involved than that but still one doesn’t have to be a Buddhist to hold to those teachings. I think they are very universal. So the idea is to have these classes as a way for everyone to participate in what is happening here at KPC. For those of you who may not know, we also maintain a 24-hour prayer vigil here and have been doing that since 1985. There is never a moment in this place when there is not prayer being done. The prayer is specifically dedicated to the end of suffering in all its forms. Our original intention was to keep up this prayer vigil until none of us are here anymore or there is the end of suffering on this planet, the end of war on this planet specifically. Anyone can join in the vigil and you don’t have to be a Buddhist to join in. And if you understand that you have the capacity to apply the antidote to suffering and you can do that through sincere practice, through dedication, through compassion and through prayer, then there is no way for you to feel separate from what is happening here. So the original thought about this class would be to present some of the more foundational Buddhist teachings in a way that anyone could apply them and understand them.

The tricky thing about it is that we have both Buddhists and non-Buddhists here in this room. In a way it would seem tricky because if you have been studying here for some time and you’ve gone on to deeper teachings, specifically to the technology of Buddhism, you’ve gone on to the method. If you’ve gone on to the method, you tend to think that you no longer need to remind yourself why you are here in the first place. You tend to think that you have learned already the Buddha’s basic teaching that all sentient beings are suffering, that there is an antidote to suffering; already learned that all sentient beings are trying to be happy and that one needs to apply and to live a compassionate viewpoint. But that is not true. That is why you see several of the ordained Buddhist Sangha here and why it is good, even for a long time Buddhist practitioner, even one who has studied in really extensive ways, to come to a teaching like this.

I myself have decided very firmly that no matter how long I teach personally, and no matter whom I teach, whether the people whom I teach are brand new to anything metaphysical or whether they have gone on twenty year retreats, I will continue to teach the basics. I don’t know if anyone like that is going to show up here, but even if I had someone like that here in this class I would still always first and foremost speak of the root reasons why you should practice.

Avoiding the Path to Happiness

August 16, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “AA & Buddhism”

Now, many of us also are not very happy. We just don’t seem to be able to master happiness. We are filled with longing, filled sometimes with anguish of different kinds—you know, loneliness, unhappiness, anger. Anger seems to be our constant companion. Just can’t seem to shake it, you know. It comes back again, again and again. Loneliness comes back again and again and again. So we don’t feel that we are particularly happy. Even in this beautiful country and these beautiful places that we find ourselves sitting in, we still find that we are terribly unhappy. And then what to think about those who are in different places, different countries, different life forms that are miserably unhappy?

Happy or unhappy, we know that life is impermanent. We know that it is brought about by habitual tendency, which is scary. Have you looked at your habitual tendencies lately? Doesn’t that make you just a little squeamish? I mean if you think about it. So if life is brought about by habitual tendency, and cause and effect is definitely what’s happening here, we have to really sit down and study what we call in the Buddhadharma the faults of cyclic existence. Now it’s considered in Dharma teaching and in Buddhist thought that without thoroughly examining the faults of cyclic existence, honestly and courageously… And I have to underline the word courageously because this is where most people fade out. So don’t! Have courage here! You have to examine yourself honestly and courageously the way an addict does. You have to see your habitual tendencies. You have to see your pride. You have to see your anger and hatred. You have to come to terms with your clinging and grasping. You must be able to look at it and recognize it in the same way an addict does. Because according to the Buddha’s teaching, until we do that we are going nowhere.

I’m telling you that this is true. I know it is because I have many well-meaning students come here to study. And when they come here to study their idea is well, you know, I’ve been the spiritual route, and I’ve even taught a few things. And I’ve done this and I’ve done that. And I’ve read Maha somebody and blah-blah who-who. And I’ve been through it all. And I’ve even sat at the feet of Big Chief Somebody-or-Other. And we all think that because of that, you know, we’re coming in here and we’re just listening to this lady in the yellow jacket, and ‘I’m just not that impressed.’ So, come on, I can read minds. Doesn’t it just scare you? Anyway, let’s say that happens. There are students who come to just about every kind of spiritual gathering in that way, with that kind of arrogant posture, completely avoiding the issue that it would be useful, beneficial, and just logical, when you’re in any situation like that, to pick up a mirror and really, honestly look at yourself. Really, honestly look at yourself. That would be the normal thing to do, if you consider normal healthy. That would be the healthy thing to do. Maybe that’s not the normal thing to do, but it would be the healthy thing to do. It would be the right thing to do. But instead we seem to hold ourselves in a posture that makes everything that we’re all about kind of up there in an unreachable place. You can’t talk about it. You can’t think about it. You can’t argue with it. You just basically can’t do anything with it.

Offering the Miraculous

August 13, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching given by Jetsunma Ahkon Lhamo during a “Good Heart Retreat“

There are some that may criticize the building of the Migyur Dorje stupa. I understand that it cost a couple of hundred thousand dollars. You might say, ‘Well, gee, if you’re going to spend a couple hundred thousand dollars, why don’t you feed the poor?’ Well, I feel like I am. I feel like that’s the point of the stupa. I begged and begged His Holiness for these relics and the ability to build the stupa because in this country there’s no place to go when you have no hope. There’s simply no place to go when all the doctors have told you they can’t help you. There’s no place to go when you’re at your last moments and maybe even the karma for this life has run out and you know that you haven’t really attended to your spiritual life. You know that you haven’t practiced very much. Or when your life is such that you got the ‘can’t fix-its’; don’t know how to put it back together again.

I know that in other places, in other lands, there are deeply inspiring religious pilgrimage places. I know that in Tibet almost all of the Tibetans, at one time or another, take some sort of major pilgrimage; and it’s a life changer. There are so many stories of pilgrimages turning out to be major healings. Where people will go to these holy places in which they have tremendous faith, where there are extraordinary relics there that are left by extraordinary Lamas, and healings take place that are miraculous.

I also knew that in this country there is AIDS which has been growing incrementally, cancer which is killing so many, and people constantly dying from all sorts of diseases that seem to be the afflictions of this day and time. There are so many diseases that we haven’t found any cures for, including simple mental unhappiness. Because of all this, I really wanted to offer this stupa to our community. What we have built here is, yes, at great expense, yes, at great effort; but also done with great joy. We have been able to gather together enough money, enough energy, and enough time to make this dream a reality. And now we have something here which over time, hopefully by word of mouth, hopefully by your good works and your good faith, the word will spread out that we have this amazing stupa here. Now anyone at any time, no matter what they have experienced as their spiritual path, if they’re ever down and out and without hope, can come here and make prayers. There is a potency to that pilgrimage. I’m hoping that it will become known that these same relics from Terton Migyur Dorje, these relics, of which there are pieces in different places of the world, not too many, but particularly in Tibet, have brought about amazing cures. I want people to know about this. I want them to come and feel better. To me, it’s like the ultimate soup kitchen, you know? You can offer this nourishment, this food, to your community.

So we went through the effort of building this thing, and thank you all for everything that you’ve done to make it possible—the work and the money, all of it—and now we have this tremendous gift to offer the community. To my way of thinking, this is one such group or community effort that we have made together in order to provide for and to nourish the community and make our hopes for the world more visible and more heard. That’s one way to do it. But I think at this point it’s time to move even beyond that.

Transforming Vision Into Reality

August 12, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching offered by Jetsunma Ahkon Lhamo during a “Good Heart Retreat”

I’m going to tell you this crazy vision I had. The reason why I feel okay telling you this crazy vision I had is because I’ve had a couple of others and they came true, oddly. They were so outrageous when I had them that I thought this would never happen; but I was hoping that it would. The first one I’m talking about is a case in point, and a perfect example.

Before I met my teacher and I was simply practicing meditation, I would go to work. On the way home, I would look for someplace quiet where I could meditate before I got home to my kids. As any parent knows, once you get home to your kids, meditation stops, or at least it’s stalled for a while. So before I got home to my kids, I wanted to do some practice and meditation. In the warm weather, it was easy. I could find a tree. Most people can find a tree. I noticed that when the weather was inclement or too cool, that in this amazing state of North Carolina where there are more churches than gas stations, I could not find one sanctuary, one holy place that still needed to be holy all week long. I could not find one place to go and sit and meditate. Apparently, whatever spiritual function was supposed to happen wasn’t supposed to happen during the middle of the week. What occurred to me is that this is a real difficulty and a real lack. So my vision, my hope, and my intention was to someday have a place of meditation that would be open 24 hours a day, seven days a week. So that no matter where people were, if they got up at 4:00 in the morning and really felt that this was their time to experience meditation, felt that calling, felt that need, that there would be some place that we could go that was peaceful away from our homes and our nests, and someplace that we could all call our own. So I had this idea. Wouldn’t it be great if I could make a place of meditation that’s open 24 hours a day, seven days a week, and always have prayer going on? Nah, it’ll never happen. Years later, here we are, and it has happened.

Now, I will tell you about my other vision. I had this wacky, crazy thought. I haven’t done the math for this, and I wish one of you cerebral types would do it for me. I’d love to have the math done. I’m thinking that we have a huge population in this country, an overwhelming amount of people. As I understand it, we also have an overwhelming amount of churches. Even the smallest towns have some kind of little church. I wouldn’t care whether it was a Christian church, whether it was a Catholic church, Protestant church, Jewish synagogue, Islamic mosque, anything, Hindu temple, Buddhist temple. If we could somehow, as spiritual organizations, consider ourselves to have one purpose and one mind, regardless of the differences in our religions, or the differences in our spiritual books. It seems to me that it would be possible, with all of the churches and temples that we have, if we put our differences aside and each church and each temple supported their community and ministered to their community in, let’s say, a ten block radius, ten mile radius. Could we work it out so that a spiritual center would help families or people in that area and support the community in such a way that in their area, there would be no hunger? Because the churches would take responsibility for this. Also, there would be no homeless that wanted a home. There would be friendship, counseling and whatever was needed available to families that are in trouble when a crisis arises; such as when there is alcoholism, drug abuse, child abuse or spousal abuse, or any mistreatment of people by one another. What if each and every church and synagogue, temple, whatever, took responsibility for a certain area? That’s where the math would come in. We’d have to figure out how we divide ourselves up.

What if it didn’t matter to each one of those churches and temples what religion the people around them were? For instance, the Presbyterians wouldn’t only minister to the Presbyterians in their area. The Jews wouldn’t only minister to the Jews in their area. The Catholics wouldn’t only minister to the Catholics in their area, and the Buddhists the same thing. I have this crazy, wacky dream. Wouldn’t it be wonderful if instead of this fixation that most churches have on getting as much money as they can, supposing we had another idea? Supposing we create a tremendous flow of energy and abundance through taking on this responsibility that we cannot afford to take on, and creating a flow in the community centered around the churches where if those people, if the people in their community really wish to give to charity, or really wish to help the poor, that would be a grass roots, right away, no-delay-way to do it. If you were giving some money to this certain church, then you would know that it was being used to care for your community. It simply wouldn’t matter what religion any of us were. The spirit of the thing would be spiritual people taking care of their community.

It would take a tremendous leap because the way it is now, we only want to help our own kind. This would not be a popular idea. Those that would go for it the least are the ones that could afford to do it the best. What if we as churches took the blame if somebody in our community was hungry? What if we finally could figure out where to point a finger when somebody in our community is not able to get by? What if the buck stopped here? Wouldn’t that be a revolutionary idea? Wouldn’t that be incredible?

I know what we’re all thinking. We’re all thinking, ‘This will never work.’ However, I didn’t know we were going to do this either. I hoped, I hoped that there would be a place where 24 hours a day, 7 days a week, we could pray for all sentient beings; but gee to really get people to do it… Wow, that’s something else. But my problem is that I am not at all practical or realistic. Those of you who manage my money know this. I just don’t get it. It’s all the same to me. And so I don’t get any reasons why this wouldn’t be possible. It’s a little like the bumblebee. Scientists say bumblebees can’t fly because they’re not aerodynamically correct. They should not be able to fly. But the good thing is that nobody told the bees because they’re still flying. So I was thinking: Wouldn’t it be great if we could be like those bees? What if we were too stupid to know that in our society in this day and age, it simply isn’t the done thing? What if we were simple-minded? What if we were so dumb we didn’t get the practical reasons why a spiritual community shouldn’t be responsible for the people around it? Wouldn’t that be really wacky, weird, ridiculous? But that’s what I think should happen. We could somehow make a gathering, or council, of religious people, or spiritual centers of all types, and agree to chip away at this. We could agree to divide the communities up. I really feel that it would be great if we did this to the best of our ability, and went into it with the same kind of energy we have when we fundraise for ourselves. We’re always fundraising. Turn on the TV. You always see them calling for more money. Well, what if we did that with the same energy, but instead of using it in some way to gratify ourselves, supposing we turned it around and spent it on the community?

You’ve Got the Power to Make a Better World

August 11, 2017 by Jetsunma Ahkon Lhamo

The following is a video teaching recorded live at Kunzang Palyul Choling:

Video streaming by Ustream

The Great Mother

August 10, 2017 by Jetsunma Ahkon Lhamo

Dornogov -- Shambhala -- First Anniversary -- Old Woman in Purple Worshiping Texts -- WS

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Dakini Workshop

According to the Buddha’s teachings the great expanse of unborn voidness is the great mother, or the spirit of truth. All potential and all potency, all movement and all display arise from the unborn sphere of truth. According to the Buddha’s teachings, all display, all movement, all potency and all emanation, and in fact, all phenomena of any kind not only arise from the unborn sphere of truth but are inseparable from emptiness, are the same taste as emptiness and therefore are the same nature as emptiness. We should meditate in that way.

The great foundation, the ground, the great basis is the unborn and yet spontaneously complete sphere of truth. Everything that can be seen, touched, felt, tasted, smelled, rises from the sphere of truth. Therefore all conclusions drawn from any such observance also arise from the sphere of truth. The basis of every thought, of every feeling, of every sensation is the same essence as the unborn sphere of truth – inseparable, indistinguishable. Therefore it is undeniable that all phenomena are empty of self-nature. We should meditate like that.

Therefore, when we take refuge, we take refuge in the great mother. For those of us that practice the path, in order to achieve supreme realization, practice to achieve that view. When we take refuge, we take refuge in the understanding that the basis of that refuge is the seed nature, the Buddha nature, which is inseparable from and arises indistinguishable from the unborn sphere of truth. We should meditate like that.

We take refuge on the basis that the ground nature is the Buddha nature. We take refuge as well in the path, which is the display of that foundational nature and we take refuge as well in the outcome, or the fruition, which is enlightenment itself. Although we hold these concepts in our mind as distinguishable concepts they are in fact indistinguishable and inseparable from, and the same as, the foundational nature.

Knowing these things to be true, we can try to understand the many ways in which our practice occurs. Our practice occurs through a certain systematic representation of enlightened images. Most of you recognize this systematic representation as being primarily the Buddha, the Dharma and the Sangha and then, in a more inward way, the Lama, the Yidam (meditational deity), the Khandro and the Dharmapalas. And of course, in the most secret way, we understand the ultimate objects to be the channels, winds and fluids that are the displays of our own enlightened nature.