Teachings | Tibetan Buddhist Altar

The Method of the Path

November 6, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Desire Blocks Happiness”

So we have a problem here. We really have to get off the merry-go-round, and we have to look at things square in the eye. And there’s no getting away from it: One of the problems of cyclic existence is that we can’t see very clearly. Isn’t it true? Isn’t it true that even once we make the decision to lead a virtuous life, and to think as I’ve just described, then we sit there and we think hatefully in our minds. We think hateful thoughts in our minds; we think jealous thoughts in our minds; we think competitive thoughts in our minds; we think judgmental thoughts in our minds. We think “I want.” We think all of these things—angry, vengeful, whatever it is. And we think because no one else can hear it besides us, that it’s really okay as long as we can maintain a beatific exterior. You know, a sweet kind of exterior. As long as we do that, we’re okay. Isn’t that true? Don’t you think that’s true? Well, the difficulty is, you can’t even take your smile with you! Ha, ha, ha! So when you go into the bardo, what will be there is what’s behind it—the habit of your mind, the habit of hatred or ignorance or grasping.

One of the great Bodhisattva prayers that I’ve read—and every time I hear it, it brings tears to my eyes, because it’s so true—translates to roughly like this, “If it is true that I cannot even take so much as one sesame seed with me when I die, why not offer all that I have to the liberation and salvation of all sentient beings?” Why not do that? I’m going to lose it anyway. Reminds me a little bit of the old trick of knowing that pretty soon you’re going to have to pay this enormous amount of taxes because you sold this house, so you quick gotta buy another one. It’s kind of like that. You know you’re going to lose it anyway. Why not make it something useful?

On this Path there are many different ways to do that. One can become a renunciate, as these monks and nuns are renunciates. And believe me, once you have put on these robes, that does not mean that you have renounced cyclic existence. It means that you are trying. Sometimes I catch these guys not renouncing cyclic existence. Just every now and then, I catch them clinging to cyclic existence like you can’t believe. But you can try. You can really try to practice in that way where you actually renounce cyclic existence and you take a certain form. You take an outward appearance, and you practice inwardly according to that outward appearance. In other words, they wear only the Buddhist robes, most of the time, and they practice the Buddha’s teachings; and they don’t drink, and they remain celibate, and they don’t lie. And there are many different exterior vows that they take. They also try to practice within their heart in a very pure way. And then you can also practice as a layperson, who looks very ordinary, and who engages in the ordinary activities of life with the ordinary trappings that sentient beings engage in. But inside you would practice certain kinds of meditation. Particularly you might think of practicing stabilizing the mind through meditation. That is letting thoughts come to the mind—thoughts of grasping or thoughts of hatred—and allowing those thoughts to merely dissolve. And there are certain techniques and technologies that you can apply to actually do that. Or practicing in such a way as to generate oneself as the deity, as the Buddhas and Bodhisattvas, and in doing that, generate one’s environment as a celestial palace; and that being a celestial palace, it has only pure qualities. And therefore, having only pure qualities, there’s nothing to grasp onto. So that you might have or not have something; you might be married or not be married; you might have children or not have children. You might have objects or not have objects; but at any rate each one of these objects is seen as an emanation of the enlightened quality of the Buddha, and it’s nothing to grasp onto. It’s nothing to hold onto. It’s nothing that you would call mine. Do you see what I’m saying? So it’s an inner kind of more subtle practice.

There are many different ways to practice on this Path, as many different ways as there are people. But it starts with that little breakdown—getting off that merry-go-round. Looking at yourself, and seeing the faults of cyclic existence, and seeing that you have never yet been satisfied by it. And seeing that it’s time to pacify that inflammation within the mind. The inflammation is the problem.

This teaching is very difficult to understand unless you can apply some direct technology, unless you can really get into some substantial practice. And if you wish to do so, you should keep coming to the temple. And at some point you should ask about entering into deeper practice. This is just a practice meant to display some of the meaning of the Path to those who are not practicing so deeply at this point or who are not practicing Buddhism, actually; and also increasing the understanding of those who are practicing Buddhism.

But there is a technology that must be applied that would be beneficial. If one were to simply try to understand what I have said in this way… If one were to say, “Okay, I guess what she means is I can’t get excited about anything anymore. Or I can’t feel really happy, and really high. Or I should just make myself really passive,” then you would not be understanding what I’m saying. That’s not what I’m saying. I’m not saying that you should adopt a mask of stillness. I’m not saying that you should force yourself to roll your eyes ever skyward and appear beatific and holy from this point on. That would be a farce. That would be silly. In fact, that’s a very neurotic way to act, and I wouldn’t recommend it at all. You might think that what I’m saying that you should do is act very spiritual and very sweet and very kindly, when in your heart there’s a raging fire. And I’m not saying that. That’s a very neurotic way to do, and that will cause you to take valium very quickly. That is not the method. Valium is not the method on this Path.

The Spiritual Mentor: From “A Spacious Path to Freedom”

November 5, 2017 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “A Spacious Path to Freedom” by Karma Chagmed with commentary by Gyaltrul Rinpoche

The Twenty Precepts states:

Accept a spiritual mentor who abides by his precepts,
Who is knowledgeable and capable.

–In Tibet, occasionally people took novice of full monastic precepts without even knowing what they were, and some of them never did learn. Whatever precepts you take, whether lay vows, novice vows, or full ordination, it is important to know what they are, so that you truly arrive at their essence. Similarly, the cultivation of the spirit of aspiring for awakening leads to the spirit of venturing towards awakening. Moreover, tantric practice becomes meaningful only if you learn about the generation and completion stages. Engaging in such practices or taking precepts without understanding makes it difficult to penetrate their real significance–

The Ornament of Sutras states:

A teacher of supreme beings
Is one who is gentle, free of arrogance and depression,
Whose knowledge and understanding are lucid and broad-ranging,
Who goes everywhere without material compensation,
Who is endowed with the Spirit of Awakening and great learning,
Who sees the truth, is skillful in speaking, and is merciful.
Know the greatness of this sublime being,
Who is not despondent.
Expansive, having cast off doubts,
And revealing the two realities, he is worthy to be accepted.
This one is called a superb teacher of Bodhisattvas.
Devote yourself to a spiritual friend who is peaceful, subdued, and utterly calm,
With superior qualities, zeal, and a wealth of scriptural knowledge,
With realization of thatness and with skill in speaking,
a merciful being who has cast off depression.

Impact of Karma on the Experience of the Bardo

November 3, 2017 by Jetsunma Ahkon Lhamo

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

Now listen to how this lama [Bokar Rinpoche] explains this—I think this is excellent. “Likewise the experience of death will be different for each one of you, although there are certain fundamental rules. Consider a house of rooms in which each wall is covered with mirrors. The man living in this house is dirty, has untidy hair, wears ragged clothing, and is always making faces. He goes from room to room, and the mirrors steadily reflect the faded image of an unkempt man with a grimacing face, untidy hair and ragged clothing. Similarly, when our mind is distorted by a lot of negative karma, each of the six bardos reflects suffering, just like the mirrored rooms in that house.” And they have a footnote here about negative karma. “Negative karma: All negative deeds, ones that deliberately make other people suffer, leave an imprint in our mind and will condition our experience and our vision of the world. And that is our suffering, that is what our suffering is.” That is the content of our suffering, that is our only suffering. That is the only suffering we will experience, but it is enough.

“The house occupant could also be clean, well-dressed and smiling. Everywhere he goes, from room to room, he sees a clear and smiling face. The house remains the same, you see, but there is no more ugliness nor appalling sights. Everything you see is pleasant and peaceful. When our mind is free of negative karma and the passions that disturb it, the six bardos reflect a picture that resembles us, full of peace and happiness. Whether pleasant or not, experiences do not depend on the six rooms. An individual fills the rooms with his or her own nature. Likewise, negative experience of the six bardos does not depend on the bardos, but they do depend on our own mind.”

Now, boys and girls, this is a very important point. It’s important because you are living the result of that right now. You are passing right now through the bardo of living. The experience that you have depends on and is resulting from the habitual tendency within your mind, the karma of your own mind, the causality that you have already brought into play. The experience of your present day life is due to that. All the suffering that you will ever experience during the course of your life, , including the cause of your death, and all of the happiness, is due to the habitual tendency of your mind and the karmic patterns of your mind. Literally, think about it this way. If your experience was that of the kind of person who is only here to see what they can get, and upon meeting other people only sees a potential source of satisfaction… And how many of us in samsara are like that? Here is a potential source of satisfaction, and we wheedle and we whine, and we feel sorry for ourselves, and ‘please love me and do this for me.’ Or we do the opposite, which is manipulative: We try to manipulate people into a position where they have nothing else to do but benefit us. And we’re real good at it. In fact, so good we hardly see it ourselves, but that’s what we do.

And then we have another kind of situation where we spend all of our life trying to dominate the people in our environment, and our environment—trying to force it to be what we want so that we can have what we want. The experience of the life passage or the bardo of living for persons like that will be very different from the experience of the person who goes through life saying, “How can I help? How can I contribute more love to the world?” The kind of person that goes through life knowing that it matters much less how much love they get than it matters how much love they give will have a very different experience from the other kind of person. And that’s what this lama is talking about there. Not only during life, but also during death. Our death depends on the habit of our lives. If we are neurotic and frightened and whiney and complaining and weepy and emotional during the course of our lives, think What will your death be like? What has your life been like? Think. This isn’t a great mystery. Everybody has this fantasy of climbing the Himalayas to get to the dirty guy on a rug at the top who knows everything, and he’s going to tell you the secret of life. This is the secret of life. Think. You know, think about this. If this is your passage through life, what will your passage through death be? You’ve got to fix it now.

On the other hand, if you are the other kind of person, if you have been a contributor, if you have been strong, if you have been loving, if you’ve tried to do your best, if you’ve tried to contribute love to the world, if you have tried to practice, if you have tried to calm your mind, if you have tried to make your mind an attractive and virtuous vessel, your death experience is going to be quite different. Absolutely different.

The Force of Compassion

November 1, 2017 by Jetsunma Ahkon Lhamo

An excerpt from the teaching When the Teacher Calls by Jetsunma Ahkon Lhamo

What is it that the teacher experiences as the teacher begins to call the student? In the Vajrayana tradition we are taught to consider a tulku as an emanation of Lord Buddha or Guru Rinpoche’s enlightened compassion. Guru Rinpoche himself said, “I will appear in the world as your root teacher.” The root teacher is defined as the one with whom you have such a relationship that upon meeting this teacher, upon hearing this teacher, you have understood something of your own mind. You have come, in some small way, to see your own face. When you meet your root teacher it is truly the display of Guru Rinpoche’s touch. It is how Guru Rinpoche has appeared in your life. You cannot doubt that. It is the beginning, it is the movement, it is the method of enlightened awareness.

Generally, if the teacher is a bodhisattva or an incarnation who has achieved some realization and therefore has returned solely to benefit beings, there is some design in his or her method. The tulku will have a sense of purpose from a very young age, and all of the circumstances that arise in the tulku’s life will arise from the intention to be of benefit. As the tulku moves toward his or her time, there is a sense of calling the students. It isn’t really like the teacher will know the name of a certain student and necessarily be about finding that student. What begins to happen is that there is a quality of intention, of loving kindness, of compassion that begins to ripen in the teacher’s mind, and it sets up a vibrational field, almost like a sound or song that will reach out and touch particular students, and their minds will respond to it. Students literally will appear from nowhere. The sound that goes out is like a hook. Just as a piece of Velcro doesn’t attach itself to a smooth surface, if the student doesn’t have the responding “piece” in them it won’t connect. But if the student has that other piece they’ll be tight. You can’t separate them. To separate them literally sounds like Velcro: it sounds like your heart is being torn out. There’s something there that is so fantastic that it cannot be explained in ordinary terms.

From the lama’s point of view there is simply the display of that compassionate intention. That’s all that happens. The student might be a course and crude construction worker, a ballerina, the student could be a disco dancer or drummer, but suddenly something begins to happen and they will say, “What am I doing here? How did I get into this? What is this?” Truly there is no “monkey business” on the part of the teacher. There is simply this call, this sound that is going out, and the student, if the hook is there, suddenly becomes velcroed.

Sometimes one is angry at first because you didn’t want to be velcroed. You didn’t ask for this. You wanted to be free and independent. But suddenly you can’t get away. You’re hooked. The hook doesn’t happen because the teacher is manipulative; the hook happens because you have seen your face and the karma in your mind is such that you have responded in a way that you could never have predicted.

The student might be very conventional, never religious before in their life. The student might be very unconventional and never thought they would deal with a conventional religion like Buddhism. They might be really ticked off about it. They just didn’t want any of these things to happen, and suddenly they’re hooked! They can’t move. What are they going to do? And they grieve. They start to grieve like someone died. Yes, something died: the part of their life when they were not hooked just died.

The teacher continues in what seems to the student a relentless way to send out this call. You can’t resist something that is like your mind. The teacher is karmically set up, due to his or her compassionate intention, really without any choice, to sound like them vibrationally, sometimes like them situationally. Sometimes a student may simply hear the words, and it’s so much like the way they are. So funny. So strange. All you’re really experiencing is compassion. That’s all that is to be understood.

You should never think that you’re understanding the teacher by determining how much the teacher is like you. All you’re understanding is yourself. The teacher is only acting from the point of view of compassion. If the teacher is considered to be a bodhisattva or a tulku, then what you’re seeing, really, is the display of compassion, and what you’re seeing is your own face.

You must understand that all that is really happening is that there is a sound being sounded that on some level you are capable of hearing due to the karma of your mind. What is happening is happening because of you, not because of anyone else. This is your mind, this is your karma, this is your face that you are seeing. Your response is your own response.

When the student first responds, generally there are obstacles that come up. Sometimes – and this is odd – when the student first finds the path they’ll get physically sick. They’ll suddenly come down with everything you can possibly imagine. But hopefully, if they can really work on devotion and purify their connection to the teacher, whatever obstacle arises will ripen benignly. When the student starts off in a different way, sometimes with anger, they must understand that suddenly this piece of anger didn’t come from somewhere else. Who’s running this show anyway? If the student feels anger it must have been in the student’s mind. What happens is that obstacle ripens, and it comes to the surface like a bubble rising to the surface of a pond. You have the opportunity to live and breathe and hold onto the stink of anger, or you have the opportunity through your practice, through practicing the antidote which is compassion, to let the bubble do what bubbles do: come to the surface of the lake and simply pop. What is the bubble once it has popped? Gone. The first breath of kindness and devotion can surely blow it away.

The student always has this opportunity, but instead the student generally responds by saying, “I’m right here. I have reasons to be angry.” Try to realize that what is coming to the surface is an obstacle to your practice and that it has no more power than you give it. Realize that you are capable of simply letting go, of surrendering, of practicing devotion, of using method in order to overcome the obstacle.

Remember, all the teacher is really doing is sounding that note that is so like the student’s mind that it begins to bring forth this response that is in the student’s mind. What the student sees is their own face: layer upon layer of their own face. Ultimately, if they practice devotion, they will see their true face, which is their nature. Now they’re only seeing the dust that is covering it.

The sound is some kind of thing that you can’t even hear with your own ears, but it is so powerful it can change the life of a student instantly. It is so powerful that it can change a community, it can change the world, but it’s so subtle that you probably couldn’t even hear it with your own ears. What is it? It is the greatest and the most gossamer force that there is, and that is the force of compassion, the Bodhicitta.

No Better Time Than This

October 31, 2017 by Jetsunma Ahkon Lhamo

An excerpt from a teaching called Vajrayana’s Final Hour by Jetsunma Ahkon Lhamo

One of the bits of information that has come out during the course of time is that cyclic existence is just that — it moves in cycles. There is a cycle during which the Buddha first appears, which is very expansive. During such a time, life is in some ways much simpler and much easier, particularly for attaining enlightenment. The fabric of our mindstreams is much more expansive due to the virtue of the Buddha’s appearance.

Then there is an intermediate time in which the Buddha has left, the Teachings are very strong, and are carried on by those who can remember the teachings, who have memorized them and can repeat them verbatim. The Teachings are taught in an unbroken lineage by those who have practiced the Teachings and achieved some result, but there is no true memory of anyone who actually has seen the historical Buddha, or even seen the Buddha’s disciples.

Now we find ourselves in a time that is considered to be a degenerate time. The fabric of cause and effect relationships, which includes the very fabric of our own mindstreams, is extremely contracted. Now it is much more difficult to achieve realization. One must work very hard at it. One has to take teachings, accumulate many repetitions of mantra and prayer, and accomplish puja. One must practice devotion to the highest degree, and accomplish Bodhicitta, the Great Compassion. One must renounce ordinary existence, whether as a monk or nun, or in a more internal way from the heart, being stable and unmovable in the mind.

Even though it is hard now, in another way enlightenment can be accomplished more surely and certainly than before, because in this time of degeneration when the content of our mindstream is extremely condensed and contracted, karma actually ripens very quickly. You may have noticed that. If you are kind and loving and if you practice the Bodhicitta toward other sentient beings, it will make you happy. And conversely, if you are unkind, selfish, angry, that too will come right back at you. Hasn’t this happened to you? You can be very unkind to someone, and in the same day you can see it come right back in your face. Your nose gets rubbed in it.

The good news in this is that the benefit of the practice comes back much more quickly as well. If one practices really intently and with fervent devotion (devotion is the key here), one can eat the fruit of one’s practice. If not during the course of one’s life, then at the time of one’s death, when the Buddha Nature reveals itself to us as the elements dissolve, one will perceive that Buddha Nature as the display of the deity and recognize that Nature accordingly. Having recognized that Nature, one will awaken.

Climbing the Mountain

October 31, 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”

As many of you know, I like to climb the same mountain that you like to climb—the mountain of wisdom or understanding—so that we can get to the top and really have the full vista of understanding. I find it’s best to climb the mountain, not in a linear way, but in a way that opens up to us true meaning on a conceptual level. It’s a good thing to climb that mountain from every possible angle you can think of because on each side there will be a different experience of going up the mountain. One can truly understand the mountain by moving in those various ways as opposed to having only one narrow means of approach.

In order to broaden and to deepen, then, one has to have the intention to really know and understand more deeply, so that Dharma will be real and focused and meaningful and will carry weight in one’s life. That’s what I’d like to talk about today. In order to do so, I’d like to talk about where we’re coming from and how our culture is different from a culture in which the Buddha naturally appeared and naturally emanated and naturally gave rise to certain teachings. The Buddha did not appear in Missouri—not in the way we understand. Although in truth the Buddha is everywhere in Missouri, the historical Buddha did not appear in Missouri or Indiana or Brooklyn, not in the same way. The original teachings, the path of Dharma that we practice, were brought to us by Lord Buddha himself.

The Dharma began in India in a culture that is very different from ours. It’s where Lord Buddha appeared. Even if it is not the most potent religion in India now, it still has had some effect on shaping and forming that culture. Here in America there are religious factors that have shaped our culture, but they are different.

So I would like to examine some of the ways in which the cultures are different, just briefly enough to have a certain idea that we can examine for ourselves. The best thing to do is to look at these cultures today, with just an idea of where they came from and how they progressed. Culture in America today is materialistically oriented. We are a culture of attainers. We accumulate things. We are given a definition of success that is handed down from generation to generation and, oddly enough, it has more to do with substance than it has to do with spirit, more to do with material gain or loss than it ever has to do with joy. Joy—what a concept!

When we are coming up, we are prepared and schooled to accomplish things that have to do with getting stuff—even if we study to become something that seems to be non-materialistically oriented, such as, for instance, a social worker. You would think that a social worker would be looking at our culture with different eyes. You would think that a social worker would be asking, “Well, what are these social factors? How can we organize them into something that is meaningful and deep for us? How can we express within our culture the gamut of human expressions? How can we integrate it? How can we make it work for us? How can we discard those things that do not work for society?” Yes, that is some of the training of a social worker. But why does somebody become a social worker? And how do we approach that kind of thing? Well, we always think about how the job market is doing: “When I get out of school after I learn all of this, will I really be able to get a job?” We think of ourselves as having an office, and we think of ourselves as having that little square on the office door that says you are somebody. Then we think about whether that would be a really profitable occupation. So even if we were to approach something that could, by its nature, be fundamentally non-materialistic, we approach it from a materialistic point of view.

That’s one thing that is interesting and unique about our culture. It is so all-pervasive that it’s invisible, and you don’t really notice it until you go to other places. If you really want to learn something about your culture, leave it and come back. If mainstream America does not have that kind of experience, they cannot really see very well what the factors are. It’s more difficult. So to leave one’s culture and have another taste or another experience gives one a sense of comparison.

We approach everything in a collecting or accumulating way, in a materialistic way. We measure success by material substance. Nobody’s parents tried to raise a great mystic because you wouldn’t do that to your kid in our society. You see what I’m saying? You want to prevent your kid from the dark night of the soul. You want to prevent your kid from the ambiguous, vague, cloudy, uncharted waters of mysticism. You want your kid to be on the straight and narrow. They know where to get a loaf of bread. They know how to put some butter on it. They know how to eat it. They know how to feed it to their kids. They know how to buy a car—that kind of thing. You want your kid to be prepared for that. You do not raise a mystic. A mystic is something you have to contend with in our society. It is an avocation that is fraught with suffering.

Now why is that? Well, partially because a mystic goes into a very deep sense of connection. In order to do that, the mystic has to plow through issues or plow through whatever it is that one plows through. The other reason why being a mystic is so darn painful is because no one has any respect for that kind of thing. A mystic in our society probably is a dreamer or a ne’er-do-well who can’t dress, who has no sense of self whatsoever, is socially inappropriate, can’t figure out how to catch a cab. Or maybe a mystic is someone who is depressed, possibly should be on Prozac. These are the kind of things that we associate with a mystic’s life and that is why nobody has ever been encouraged to be like that. The idea of really profound, deep mysticism scares the patooties out of us.

But in another culture where that kind of ideal is held up as being something pure, something wonderful, something significant, one’s experience regarding mysticism is entirely different. There is a dignity and nobility about it. There is a sense that this is a worthwhile occupation. There is definitely less fear of having the freedom to utilize one’s life as a vehicle for true deep mysticism and spirituality. One of the reasons why it’s more comfortable and easier to get connected to it is because one isn’t socially ostracized.

Now the great thing about being a mystic in America is that, once you get to the point where you’re really good at it and somebody finds you and you can market it—maybe write a book or two, maybe sell something that you’ve given rise to—then you can be a success. Mystics in our society can also be successful after they’re dead. I really don’t know why. If any of you know why, tell me. But while we’re alive, we don’t have too much hope.

Requesting the Nectar of Dharma

October 29, 2017 by Jetsunma Ahkon Lhamo

An excerpt from a teaching called Viewing the Guru: The Seven Limb Puja by Jetsunma Ahkon Norbu Lhamo on October 18, 1995

We should be in the posture of requesting teachings. Think about that. Many students will have what they think is a nice relationship with the Guru. They think that they are on good speaking terms with the Guru. That tells you what’s going, doesn’t it? They think they are on good speaking terms with their teacher, and they think that, “Oh, I have a really good relationship with my teacher. I practice every day, and I come to teachings. And I pretty much keep up, and my teacher smiles at me and I give offerings and altogether I would say that things at the temple are going pretty well.” But the same student actually — and this is the case with literally every student that I have — the student does not come to the teacher and just throw open their hearts and their lives and say, “Take me and change me and fill my life with your blessing.” I have had students come and say that to me. “Oh Lama, make of me whatever I should be!” And their hair is nicely done, if you notice, when they do it. And then they pose a little. You know, they do it from their best side! “Okay, Lama? Watch me while I do this, mommy!” They do that with their mouth, but with their mind, with their hearts, not once, not ever. Not in any case have I had a student truly say to the Guru, “I request the nectar that you hold. I request what you have.” And the reason why is that we are still clinging to our ordinary samsaric experience, our ordinary samsaric lives. We say that we come to Dharma so that we can achieve realization, yet we don’t want to change. Now how is that going to happen? You come to Dharma so that you can change into a fully awakened realized being. But you don’t want to change. How’s that going to happen then? It is illogical! You can’t do that! It’s never going to happen!

Literally we find ourselves sitting at the feet of that miraculous appearance which somehow, magically, has appeared. Even through the thickness of our non-virtue, the thickness of our karma, yet still, like the sun penetrating these black storm clouds, somehow the teacher has appeared. And we know now from the teachings: this is the very face of the primordial wisdom nature. This is the very display of natural luminosity. This is the appearance, this is the magical, mystical appearance. And yet, we go away from it. We say, “Okay, you want to give me this fabulous teaching. Are you telling me that this is fabulous? Okay, I’m going to really listen up for this because I am a good girl.” And then, at the end of that, we close our minds, fold them up and go home.

If we thought of the Guru as an ordinary being, then we could say that the Guru only teaches two days a week. You can say that’s how it is. You can only hear the Guru’s words so often. Maybe you can make an extra effort. Maybe you could go back and hear some tapes. If the Guru were an ordinary sentient being, then perhaps that would be the only avenue open to you. But we have just learned that we are looking at our own primordial nature. We are looking into the face of our true nature. What are the limitations of that primordial wisdom nature? There are none. There are none whatsoever. So suppose, then, we were in the posture of understanding in a deep and profound way the correct view of how to see, how to know, how to experience devotional yoga. We see the Guru, we understand through correct vi

Does Desire End?

October 28, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Desire Blocks Happiness”

What is the end of it? Where does it end? It ends when you take yourself in hand and begin to practice stabilizing the mind. The Buddha teaches us that the cause of all suffering, every part of it, no matter what it is, if you trace it down to its root, is desire. How can you kick desire? Everybody’s got desire. You have the desire for life itself, don’t you? I mean, you don’t want to die or anything. You have the desire to be happy. All sentient beings have the desire to be happy. That’s one thing we all share. Do you realize that? We share with every life form that there is. All sentient beings have their common familyhood, brother- and sisterhood. They all wish to be happy. They’re all doing it in different ways, but we all wish to be happy. We have that desire, and we are inflamed with it.

How can we reduce that inflammation? It’s like we have to step off the conveyor belt. You know what I’m saying? We have to step off the merry-go-round that just makes us want and fulfill and want and keep trying to fulfill, and keep doing that round and round and round and round endlessly. It’s like you just have to stop for a minute. Step off of it and look at what you’re doing. Look at the habit pattern. Look at the pattern. Just look at it. This is sometimes more difficult for younger people to do, because they just honestly haven’t lived long enough to see their patterns. For people who have reached maturity, it’s much easier to see the quality of the relationships and friendships that you’ve had. It’s much easier to see the level of fulfillment that you’ve had from material goods. It’s much easier to understand that you have been going through the same thing since you can remember. For younger people, it’s more difficult. But for older people, it’s very obvious. And the people that it’s easiest for are the people who are coming to the end of their life who have reached an advanced age, or an elderly age. And at that point, they’re carrying, perhaps hidden inside of them, a disappointment. There are things that we become very disappointed about. Things that have just not come together that we always assumed would. We always thought that they would.

When we come to that fantastic point, where the old gig, the old game doesn’t work for us anymore, we become disillusioned. It’s a heart-breaking time in one way, isn’t it? It’s really heart-breaking. It’s hard to bear, hard to face. But you know something? It’s the best time for you, the best time that you have ever experienced. Until you have come to that moment, you really haven’t been born yet. You’re like an egg, you know, just revolving around in your little shell, kind of a big yolk. Ha, ha. Hey, that was pretty good. You have to admit. A little levity there to cheer you up in the middle of your suffering. But anyway, revolving around inside your shell, and not getting anywhere. The moment that you become dissatisfied and panicky because your gig isn’t working any more, terrified because it may never work, uptight because you don’t know what to do next, grieving because nothing’s ever worked… At that moment, when you feel like you’re about to have a nervous breakdown, you’re on your way, kid. It’s probably the best and most mature moment of your life because you have to come to that moment to get anywhere. You can’t do this while you’re on the merry-go-round. You can’t do this unless you fall apart a little bit. You can’t get the big picture. You have to see the faults of cyclic existence. You have to look at it square on.

You must see. You must look cause and effect relationship in the eye. And you’ve got to really face one very sad fact about cyclic existence: No matter what we accumulate during the course of our lives, we can’t take even so much as a sesame seed with us. None of it. We can’t take relationships with us. We can’t take objects with us. We can’t take even ideas with us, those things that we spend so much time building up. We certainly can’t take emotions with us. And how much time do we spend watching our emotions and reacting to them? We can’t take any of that with us. We take one thing with us: the condition of our mindstreams, our own habitual tendencies. And if we have the habit of grasping, trying to satisfy ourselves, to the exclusion of virtuous living, and then being disappointed, that is the habit, that is the content of our mindstreams that we will take with us into the intermediate state, and into our next rebirth. The habits of our mindstream—that is what we take with us.

The Illusion of Satisfaction

October 26, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Desire Blocks Happiness”

Our minds are so unstable. They are so inflamed, so on fire. With what? With excitement? With the idea that something is going to happen for us? What are we inflamed with? According to the Buddhist teachings, we are actually inflamed with desire. Desire. I want! I want! And I’m going to have it! I’m going to get it! I’m finally going to get it! The excitement that you feel when you’ve got that dress, and those shoes!, And those stockings! And those $150 earrings, all of it together. That same excitement is the inflammation that you feel when you’ve got the dress, but you haven’t got the shoes yet; and you want them so bad, you can taste them. It’s the same thing. It’s an inflammation. It’s like a fever. And no one can ever be happy no matter what while they’ve got that fever in their minds because it isn’t the satisfaction of that fever that composes happiness. That isn’t what makes happiness.

In fact, in cyclic existence, there ain’t no such thing. You can’t satisfy that fever. That fever is the symptom. It is the problem. Satisfying that fever would be like treating a physical fever by heating up the room to be the same temperature. Think about it. It doesn’t work. Temporarily you may feel strangely like there’s not much difference between the heat in your body and the heat in the room. I don’t really know how it would affect you physically. But I do know this: It won’t cure the fever. The fever ends when the fever ends, when it subsides. And here’s where the analogy ends, because, in an ordinary fever, if the fever doesn’t kill you, it will eventually naturally subside. It will naturally calm down. The body will rally itself to create a cure. It will come to its own defense.

But, in fact, the Buddha teaches us that cyclic existence will not naturally cure itself. We must take steps. Here’s why. Because in cyclic existence, we’re busy buying those shoes and those earrings. We’re busy finding the first perfect relationship, and convincing ourselves that it’s going to work. Or ditching it and finding another one when it doesn’t. We’re busy suffering the disappointment of watching things that have come together fall apart. We’re busy going through what we have always gone through: the ups and downs of cyclic existence. Just the cycle of death and rebirth, up and down, happy and sad, high and low, hot and cold. We’re busy doing that. And every single time we hit a certain point, whether it be high or low, at that point we are creating more cause and effect relationships and more habitual tendencies within our mind. Specifically this: Let’s say we buy the dress. We want the dress so badly. We buy the dress. Let’s say, now we want the shoes, so bad we can taste them, or in the case of men, maybe it might be… Let’s say he’s a drummer and he bought himself one drum. And he’s got to have the other one to make the set. Let’s say that’s the case. He’s just gotta have it! There’s no ifs, ands. He can just taste it! It’s just in him so bad. So let’s say that we have the one object, and we have to have its complement. We want it so bad.

Well, first of all, there’s no satisfaction there, and here’s the reason why. In getting the object in the first place, we’ve reinforced an old and very bad habit of ours. We saw something; we accepted it at face value; we took a lot of energy to secure that thing. We grasped at it, and we got it. We strengthened that habitual tendency. We strengthened it. And then, of course, what was the result of that? The result of that was that you had to have more because that habitual tendency has been strengthened. So now we’ve got to have the shoes. So okay, now we’re going to go for the shoes. Save up lots of money, buy this big pair of shoes. Well, hopefully they’re not too big, but anyway, buy this great pair of shoes. They’re really expensive; they’re really beautiful; they’re perfect for the dress. And now you have to go through this whole thing of making it practical for yourself. Now you’ve got to go through so much, so much. And in doing so, you have substantiated, you have reinforced, you have continued the cause and effect relationships within your mind that cause you to look at things on a superficial level, to reach out, to grasp for them. It continues the inflammation of desire.

So even though you might have everything that you can think of, the habit of desire and the inflammation are still there. They’re still there. How is that going to happen? What’s going to result in that? You’ll think of more. You’ll think of more. You’re endlessly creative, always have been. Endlessly creative. You will think of more. And maybe you’ll satisfy yourself by thinking that, ‘Well okay, I’m not on clothes right now.’ So now you’ll think of something else. You’ll think of something else that you must have—a certain kind of happiness even if it’s a certain kind of mental state. I don’t know what it’s going to be next. Do you? But it will be something. You’ll think of more.

The Problem With Desire

October 24, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Desire Blocks Happiness”

The teaching that the Buddhas have given us is that the cornerstone of our religion is generosity and giving. Celebrating Christmas as a cultural holiday could be a time when we Buddhists could practice the most important meat and bones part of our religion. We could be really generous. But it doesn’t seem to happen. It’s just become too materialistic. I think that that is a perfect example of some of the problems that we have as sentient beings.

As sentient beings we have this mistaken idea that we can satisfy ourselves through very gross materialistic means. And we can’t even see through the falsity of that idea. We can’t really understand how it is that we’re fooling ourselves, that we’re duping ourselves; and we never seem to understand why in the end we are never completely satisfied. Do we? We never really understand what has fallen through. Why is it that we‘re never happy? And why is it that we’re never completely satisfied? Or if we are happy, why does it not last? Why is that so? I think about the strange mental configurations that we can get into. It’s really odd. Depending on what kind of person you are, each one of us will express this mental configuration in a different way.

Here are some of the ways that I can think of just off the top of my head. Let’s say, for instance, that we’re eating some food. Well, you know, you might eat something that is very rich and meaty; and then after that you have to have something that’s very light and sparkly to cleanse your mouth. After eating something rich and spicy, then you have to have something sweet and mellow. And then you think that if you’ve had something salty, you must have something very liquidy and smooth to drink. And it goes back and forth and back and forth; and you must constantly build on what you have given yourself to complete the experience. Have you ever noticed that that’s true? Have you ever noticed that if you were to eat, for instance, some meat at a meal, then after that you would have to have something sweet? Or if you ate something salty, then after that you would have to have something cool and refreshing? And that if you ate something cool and refreshing, then you would have to have something salty? And it’s an endless cycle of things that you have to do that is based one on top of the other. It’s almost like a reactive phenomena that is circular and cycled, almost, in its shape.

Then let’s say that we go to the store and we see a dress that we absolutely must have. It’s a ‘must have.’ It’s a beautiful dress. It’s a beautiful dress. We try it on, and it fits us perfectly. Or if we’re a man, it’s a beautiful suit, and it fits us perfectly. I can relate more to the women’s dressing aspect. But anyway, if it’s a dress, well, you have to have the perfect shoes. And of course, if you have to have the perfect shoes, then you must have the perfect hose. And of course, if you have the perfect hose, then you must have nice underwear to go under it. And of course, if that’s the case, you must figure out exactly how to do your hair properly to make it just right for that dress. And then, what are the accessories that you are going to use? Well, the only earrings that you’ve found that are just perfect are going to cost you about $150.00. Ahhhh… So in order to make that practical, you have to buy another dress that they go with. Two dresses for a $150.00 pair of earrings? Nope. That skirt and that blouse would make it practical. They would make it worthwhile. But then, for each one of them, you have to have shoes and hose. Pretty soon it gets awfully darn complicated, doesn’t it? And you find that it never ends. Because every time you put a piece together, there has to be another piece.

Or with relationships. You always think, ‘Well if I could just find that perfect relationship, I could be happy.’ Then you find a relationship, and you talk yourself into believing that it’s perfect. Maybe it seems perfect at first. And then suddenly there comes that first, horrible day when you notice there’s a flaw.. You try not to think about it, but it’s really there. You try not to think about it, but it’s creeping up on you; and pretty soon you notice that it’s not perfect. And the moment that it’s not perfect, you fall through the cracks again, don’t you? Because little by little, that lack of perfection is going to build up. And if your mind is not stable, pretty soon it won’t be the one. And if it’s not the one, pretty soon you’re on the track again, looking, looking, looking.

It’s always like that. It’s always like that. It can happen with material objects. It can happen with relationships. It can happen with ways that you spend your day. It can happen with jobs. It can happen with ideas. And the thing that we always come out understanding is that nothing is perfect. We’re never completely content. There is no perfect relationship. None. There is no perfect object. None. There is no perfect circumstance. None. There is no perfect idea. None. Because each idea, each object, each relationship, can only be perceived by us according to the karmic patterns and habitual tendencies of our mind. We will create the kinds of relationships in our mind that are our habit to create according to our karma. And we will not even be able to register those that are inconsistent with the karmic cause and effect relationships within our minds, with the habitual tendencies that are within our minds. We will not even be able to cook up a relationship that isn’t part of the habitual tendency of your mind. Of our minds. That’s why they’re all alike. That’s why, even though some relationships seem different, and some people seem different, our friends and our experiences within the context of relationships eventually all have a certain common denominator. They have a common denominator in some regard. They are the same. They leave us in the same way; they affect us in the same way. And it’s due to the fact that we cannot even perceive a relationship that is not part of the habitual tendency of our mind. That is what we are doing. We are looking in the mirror and seeing the habitual tendency of our mind. And it’s the same way with any object that we have ever owned. They all have a certain common denominator. They all excite us for a period of time, and then they leave us. They either get old, or they break down, or they’re no longer in fashion, or whatever it is that happens.