Mindfulness | Tibetan Buddhist Altar

Meeting His Holiness for the First Time

June 7, 2016 by Jetsunma Ahkon Lhamo

An excerpt from the Mindfulness workshop given by Jetsunma Ahkon Lhamo in 1999

When I first met His Holiness Penor Rinpoche, he came to where I was in Kensington, Maryland, and wanted to stay at our house. I had only met one Tibetan in my whole life. I had no idea what a Tibetan lama even was. I had no idea what to do with a Tibetan lama. Where do you put them? What do they eat? I wasn’t being silly, I just didn’t know. So I thought, “Well, we’ll have a barbecue!” I didn’t know what to do.

I remember it, and I think about the way I was then. Of course, it was natural, but there was His Holiness sitting on a bench! I remember plopping down right next to him and asking casually, “So, what do you think of the barbecue?” If I did that now, my head would explode! Thankfully, some spiritual discrimination has been developed since then!

During that visit, His Holiness said he wanted to talk to all of my students. He wanted to ask all of my students, “What does she teach you? What do you know about this, that and the other thing? What do you think about compassion? What does she tell you to do? How does she tell you to practice?” He questioned all my students, and I hadn’t even talked to him alone yet. I didn’t know that you were even supposed to ask Tibetan lamas questions. I just didn’t know.

I saw that when he was interviewing my students, they also had the opportunity to ask him these great questions, and he gave them these really cool answers, about karma and how things are and why things were, and I thought, “I’d like a chance. Give me the opportunity.” I asked His Holiness if I could come and talk with him, and he agreed. So I went in and I talked to him and I said, “Rinpoche, when I first saw you, I knew that you were purity itself; that there is nothing more pure than you. So based on that, I’m asking you, at a certain age it just came to me to start teaching like that — teaching about emptiness, teaching about compassion, teaching about benefiting others, but I wasn’t taught this. Until you, I didn’t have a teacher in this lifetime. How can this be? Have I done something wrong?”

I told him I felt like there were two justifications for me to teach before I had met my teacher. One of them was that when these practices, like the natural kind of Chöd that I was doing, came to my mind, and I did them, they worked. I could feel the renunciation that was happening. I could feel it. That was one determining factor. I could feel that when I spent a large percentage of my time trying to be of benefit to others, I could feel that it worked. I could feel that it made me happy. So I began to practice like that, and I felt that I was authorized to teach others because I practiced it and I could see that it worked.

The other thing was that I looked around — ever since I was a child I could see that there’s nothing but suffering here, that suffering is all-pervasive, and even when it’s temporarily alleviated by some kind of temporary happiness, it’s all-pervasive and it returns, and the suffering is primarily spiritual. I told His Holiness, that being the case, I felt I couldn’t wait. I felt that if I knew something, anything, that would help, I’d better do it. I asked him how these things have just come in my mind: this practice of generosity, this meditation on emptiness, this Chöd, where does it come from? And by what authority am I passing this out? How is this happening, and why doesn’t it happen to everybody? And he said to me, “You were a bodhisattva in so many past lifetimes and you accomplished your practice — and he spoke of mindfulness and awakening and stuff like that — you accomplished your practice to the degree that it is mixed like milk with water into your mindstream. You are not separate from that. In every future lifetime, when you appear, you will remember the teachings. You’ll remember them because you practiced them so mindfully.”

Do you hear what that tells you? I’m not different from you. I use deodorant. I stink when I sweat. I am not different from you. That tells you that, according to His Holiness, a Living Buddha, this practice of mindfulness is so potent, so perfect, that if you really invest all that you have into it in an honest and deliberate and profoundly deep way. You can take it with you! To think that that is the one treasure, the only treasure we can take with us when we die. You can’t take your car, you can’t take your TV, and you can’t take your boyfriend or girlfriend, husband, wife, or kid. Even if you and your whole family die together, you can’t take them with you. It doesn’t work that way. But that profound Recognition, that habit, the constant making of that habit of Recognition and mindfulness, that you can take with you.

Developing Spiritual Discrimination

May 28, 2016 by Jetsunma Ahkon Lhamo

An excerpt from the Mindfulness workshop given by Jetsunma Ahkon Lhamo in 1999

One of the things that is very unique about the Buddhadharma is that it is not a “Sunday-go-to-meeting” religion. It’s not the kind of religion where you go on Sunday and Christmas and Easter, or whatever your particular holiday happens to be, and the rest of the year you’re just where you are. Buddhism is different in that it is a path. In a way, it is a nonreligious religion. You have to think of it as a path that one walks consistently, faithfully, and deeply. There is relatively little benefit from practicing Dharma in a superficial way. Learning one or two mantras and walking around saying some prayers but not really training the mind in a deep and profound sense of the View will be a lot less effective. Also, our tendency is to become dry, and not remain moist on the path. The heart dries up. If there is no profound investment in establishing the View and establishing mindfulness, the result will be greatly weakened, greatly crippled.

Mindfulness is one of those subjects that one can take to the depths of one’s practice and its many aspects display themselves in different kinds of practice. Before I talk about the first aspect of mindfulness, let me address some difficulties we have as Westerners, particularly. Because of the very nature of our culture, there are so many different things to do, and we are inundated with philosophies and religions, both old and new. We are inundated with different kinds of experiences that people call “spiritual.” The reason I’m so mindful of this is because I lived in Sedona, Arizona, and Sedona is known for that. People mistake any kind of experience that feels deep as a “spiritual” experience, not able to discriminate between something that feels spiritual and something that is an actual commitment and movement on one’s path. There really is a difference between a mantra and a backrub! There really is a difference between the various experiences that people have that they call spiritual and an actual path that one practices consistently with the intention of benefiting beings. This lack of spiritual discrimination is the greatest problem that we have in the West. You can see how it is symbolically, even to go the grocery store. If you send your child to the grocery store to buy bread, you’ll have to specify what kind of bread, what brand of bread, because on the shelf are a million different kinds of bread. Other cultures might be a little bit different than that, especially third world cultures. There, when you go to buy bread, you buy the bread they have, and that’s pretty much it. Bread is bread. In the same way, their faith is their faith. It’s not something that one tastes and tries and then tries something else. That discrimination is sort of built into the culture. We don’t have that, so our need to practice discrimination is much stronger. We have a tremendous need for that.

Discrimination is best practiced through changing one’s habitual tendency. On the path of Buddhadharma, if you really step back from it and look at the different categories of practice, you’ll notice that, basically, the Buddhadharma is about applying the actual, exact antidote to the subtle and gross forms of suffering that we endure. The Buddha has taught us that we suffer mostly from desire and that suffering is ongoing and that it is all-pervasive. But we also notice that that desire takes many forms, so there are practices in the Buddhadharma that are meant to specifically pacify pride and ego and that ego-clinging self-cherishing. There are practices in the Dharma that are meant to apply the exact antidote to a lack of generosity, to selfishness and greediness and just wanting, wanting, wanting — that kind of suffering. There are practices in the Buddhadharma that are meant to help us shake ourselves out of the kind of slothful mental attitude that so many of us have which is a kind of sleepwalking that we do through the days and years of our lives. This is actually a quality of mind and in Buddhism it’s labeled ignorance. Ignorance is not lack of education in Buddhism; it’s lack of wisdom. For that reactive or slothful mind, where the mind doesn’t stop and evaluate and use its energy to determine whatever direction it’s going in, in the Buddhadharma there are antidotes to that as well.

In fact, when you study the Buddhadharma, you really have to think about the Buddha as being like a doctor and samsara as being like the sickness and the Dharma as the nurse that feeds the medicine to you all the time. So in this spiritual discrimination, it isn’t a theoretical, vague idea. This ideal of mindfulness, of discrimination, actually needs to be practiced in a very exacting way, for the very reason that we are in a culture that goes in exactly the opposite direction. We are in a culture that does not teach discrimination, really, in any form, particularly about spiritual issues.

How can we practice spiritual discrimination? How can we formulate that by which we can begin to grow the ability to distinguish? How can we learn to discriminate between what is truly of the mind of the Buddhas and what is ordinary and simply arising from the phenomena of samsara? What is the method by which we can actually establish the View? In the Buddhadharma, we are always looking to apply an exact antidote. You have to think about samsara as being like a poison and that there is an exact formula that is the antidote to that poison. In trying to develop discrimination and mindfulness, it is best to hold ourselves to a kind of ritual or task that is evident and visible. One of the strongest antidotes to being stuck on the idea of self-nature as being inherently real, (which is really quite different from enlightenment) and for lack of spiritual discrimination – not being able to tell, in a spiritual sense, the difference between a diamond and a piece of cut glass — is called Guru Yoga.

Guru Yoga on the Vajrayana path is extraordinarily important. It is not important because the Guru needs it nor because it’s even pleasant or fun for the Guru. It is not for any ridiculous or stupid reason like that. The reason that we practice Guru Yoga is because our minds, when they are samsaric and therefore fully engaged in the cycle of birth and death, are a little bit deadened, sort of flat-line. Just the energy or pulse of engaging in a relationship between oneself, which appears separate, and other, constantly creates a feedback loop that makes for a kind of dullness and stupor. This non-recognition of phenomena as actually being a display of our own mindstreams keeps the mind deadened to the View. In that state, it is so like us to take a spiritual minister or presenter of some kind and, because they have tremendous charisma and slick words, because they have a real routine going, we would put them in high regard and think, “Oh, this must be the Word of God,” or “This must be the Word of Spirit.” There is the inability to discriminate between that and a very deep practitioner, a silent bodhisattva (one who has not been publicly recognized). If a silent bodhisattva were to walk into the room, we wouldn’t sense that. We wouldn’t know what that was because there’s no display, no show. One of the methods that we use is this throne on which I sit, and it is not because I like it. Actually, it’s kind of uncomfortable. This throne is not here because it’s pretty, and it’s not here for any superficial reason. The Lama sits higher in order to indicate to the student the difference between this speech and the speech we hear every day. So in your mind, in the student’s mind, the throne is high, and it’s a reminder for you. This is a clear indication that in our lives we need some kind of ritual or some kind of visible habitual pattern that we engage in, in order to develop true spiritual discrimination.

The Burning Room

April 30, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Bringing Virtue Into Life”

We can live our lives as the walking dead, and then die, unprepared, like going to a continent filled with precious jewels and coming back empty-handed. Or, we can switch on the lights, face facts and do what it takes to negotiate the shoals of samsara, as painlessly as possible.

The Buddha teaches us that we should think of our lives as like a burning room and that the smoke is beginning to choke us, fill us up. And you know, if you’re in a burning room, eventually you’re going to get burned. It’s going to consume you, right? So think of ourselves as being in a burning room, and think that there is one door. That door is wide open to you. Do you get that? It is wide open to you. That door is the door of Dharma. There is one door by which to escape and you can walk out that door. You should think of the very doorway of that door as being your own root teacher. That is the implement, the tool, that you should use to get out of that room—your teacher, your practice, Dharma.

If you were in a burning room right now, and your skin was beginning to crackle and the smoke was beginning to overcome you, how would you think about that door? With fervent regard, the way we are instructed to think about our practice. That door would look pretty much like God to you! That door would look like the best thing you ever saw! Every breath of air that came through that door would be sweeter than anything you have ever known because that door is freedom.

You should think about your practice that way, because that is the way it is. That is the way it is. In samsara here, we are locked in a burning room and there is a door. And we have the great good fortune of not only seeing that door, but having the capacity to exit through that door. Not only that, but that door has a door sill that is friendly and helpful and appropriate for the size and shape of our bodies that will help us to exit that room comfortably. And that’s how we should think about our practice. Number one, wake up. Number two, get the big picture. Number three, act as though you were a sane and reasonable person, which most of us don’t. We don’t act like sane and reasonable people.

I’m not telling you anything you didn’t know. You know that life is impermanent. You know that you have suffered, and you know that you feel unable to really face all these things because it seems so hard to simply live a virtuous life. But I can tell you that it’s like anything else that you do as a friend for yourself that’s good for you, such as changing your diet to really nutritious food. At first when you do that, you know how it is. When you’re young, you can eat anything. You have a cast iron stomach. I mean the things I ate when I was young I can’t even look at now. Now I’m 45 years old and I have to eat right. If I don’t eat right, I don’t feel good.

But do you remember what it took to change into learning how to live well in that regard? To go from eating the food that I liked to eating the food that I have learned to like was hard, and I didn’t want to do it. I didn’t think I was up to it. And to go from the kind of activity that I engaged in when I was younger… Oh I could stay up all night if I wanted to, every night if I wanted to. I was blazing. I was a crazy girl. But now, if I don’t get a certain amount of sleep, the next day I’ve got bags down to my knees. You know, it’s horrible what life does to you! You look terrible and your whole face shows it. You feel awful. You feel like a dog. You feel worse than a dog.

So how did you feel when you had to change from those old habits to these new habits? At first it was painful. You didn’t want to do that. You didn’t want to change. When you learned that your body was going to fall down if you didn’t exercise, you started to exercise. At first, you hated it. You hated it. Nobody likes it when they first start to exercise. It’s painful. Your body doesn’t want to do that. But then when you finally do start to exercise, your body likes it and loves it and it feels good.

Living a virtuous life is like that. The decision to live a virtuous life is painful at first because you have to face the facts, and the facts are you’re dying. You’re dying on the hoof, right now. The second fact is that if you engage in virtuous activity you’ll be happy, and if you engage in nonvirtuous activity, you will be unhappy. That is not something we want to face. We want to do what we do, effortlessly, la la la la la, like little children. We don’t want to examine ourselves. We don’t want to look at what we do, but once we have done that,I’ve found, and many of us who are practicing for some time now have found, that we come to love our practice. We come to deepen in it and truly love it. We come to love the life of Dharma. We come to love a life that is engaged in bringing benefit and happiness to others. We come to find out at last that we never, not for a moment, liked ourselves when we were living the other way, the nonvirtuous way, the no-brainer. We never liked ourselves. There was no self-esteem happening there at all.

So then my suggestion is that we get started. Go through it. Buck up little soldier! Do what it takes to stand up tall and open your heart and get the big picture. Once you do that and you start to engage in a virtuous life, your mind will be smoother, you will be happier. You will be happier. This I promise you.

In the meantime, because our minds work the way they do and because we can’t see the direct relationship between cause and effect, we have to listen to our teachers. There is no other choice. Our teachers have crossed the ocean of suffering, just as the Buddha has done. Crossed the ocean of suffering, and returned for our sake. Our teachers, having seen the further shore and having seen the journey there and back, have come back to bring us this understanding. Live this way. Bring your life to the pinnacle of what it can be, and hold it steady and grow up, because that’s what it takes to be happy.

The Law of Gravity and Karma: The Seed and the Fruit

April 12, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Bringing Virtue Into Life”

Denial, in my opinion, is much worse than how fast our lives go. If we have even a meager life span of sixty years, if we really got it, if we really understood cause and effect, we would probably be motivated to start practicing early; and by the time that we were sixty and ready to die, we’d have something accomplished. We would have prepared for our next rebirth. But we don’t do that because we cannot connect the dots. We wait.

I think about the young people that I know, and even the young people that are very close to me. They have the idea that they have all the time in the world. I know because I used to have that idea. All the time in the world. It’s like Friday night. You’ve got the whole weekend so party hearty. It’s really like that. We really have this idea. So when we’re young we do not begin our practice. And then when we’re not so young, when we move into real adulthood, we still are in denial. I tell you when we’re finished being young, the next stage is to pretend that we’re young. That’s the next thing that we do. And then after pretending that we’re young doesn’t work, we imagine that we’re young. It’s sort of like that. We keep pushing off the inevitable, which is that moment when we get that life is really passing and something must be done.

This kind of narcotic quality that is part and parcel of samsaric existence is the real enemy here. It is the real enemy. It causes us to think very strangely, in an odd way, a way that is not productive and is not protective and beneficial toward ourselves. We are not being our own best friends in other words. So what happens is we are deluded, we are stuck. We stay without any understanding. We simply cannot commit to practice. We have this Scarlet O’Hara kind of idea, that tomorrow is soon enough. Tomorrow everything will be fine. So we find ourselves in something of a bind.

A person who has not been able to practice these thoughts that turn the mind toward Dharma is in the most trouble because they can’t move to the next step. That’s the next thought that turns the mind towards Dharma, and it’s a very simple one. It’s actually very logical. It’s about as logical as the law of gravity seems to be, and the law of gravity seems to be pretty logical. Drop it and it goes down…every time that I’ve seen. Show me something different, but every time I’ve seen it. The law of gravity is kind of logical. , I don’t know the physics of it, but, basically it means that this is heavier than the air that it displaces so it’s going down. And the earth will pull it down because of the magnetic quality that the motion of the earth produces. So we understand that this is very logical.

But there is another logical truth that we are missing completely. It’s just as logical, equally as logical, but again we’re playing the game of forever young, never gonna die and always deluded. That’s the game we’re playing. And here’s the truth that is logical, the truth that we’re missing that is so simple. If you think about it, you know it’s true and it’s this: Non-virtuous behavior, such as killing, stealing, adultery, judgment, lack of kindness, lack of generosity, harming others, lying, these kinds of activities bring about unhappiness, every time. There is no case in which you can engage in nonvirtuous behavior in order to produce happy results. It will never happen. It will never happen. In the same way that apple seeds will not grow orange trees, it simply doesn’t happen.

Nonvirtuous behavior, negative behavior, will always, every time, bring unhappiness. The funny thing is we always engage in nonvirtuous activity in order to bring us happiness. That’s what we think we’re doing. We lie about somebody else so that, let’s see… Here’s a good example: Let’s say that I have a boyfriend and my boyfriend loves two women. I’m one of them. So I might, in order to bring about my own happiness, lie about that other woman and say “Oh, she’s no good. You don’t want her. She’s no good.” I might lie about that other woman so I can have this boyfriend. I’m thinking that this lie is going to bring me happiness. It’s never going to happen. It’s never going to happen, because eventually what’s going to happen is this: Someday you’re going to want something very much. Someday you’re going to be completely and totally entitled to something, and that person will be able to keep it from you. You see? It may not happen in this lifetime. It may not happen in the next lifetime. It could happen 10,000 lifetimes from now, where you couldn’t possibly remember, but it will make you unhappy. Eventually it will make you unhappy.

Facing Reality

April 7, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Bringing Virtue into Life”

Why is it we’re not facing that? Because of the very nature of samsara. It is like drinking alcohol. It is like taking a narcotic. There is something about the way we perceive in samsara. There is something about the way we register data that causes us to not see time passing, to remain fixated on a certain internal idea and not really taking into account what is actually happening. We learn instead to accommodate ourselves. We start dying our hair. We put on more makeup than we did 10 years ago. What else do we do? If we are men, women are not the only ones who dye their hair. This I have found out! This is the truth! Women are not the only ones that are doing it. Men are doing it too, or they use that, what is that stuff that you comb in and it takes, Grecian formula. Yeah. Some men use the Grecian formula.

Then others of us, we have different ways of not dealing with reality. You know, you get to be maybe 45, 50 years old and you realize that you can’t do what you did before. You just cannot. You don’t do it. You don’t want to do what you did before, but you simply cannot. Physically you cannot do what you did before and so the way you deal with that, instead of really dealing with that and really looking at that, is you sort of change your life style and you think, “What I’d really like now is a change of life style where coincidentally I am slower. I don’t have to walk or run as fast. I coincidentally would like to have a house with less stairs. I coincidentally would like to have clothes that are a little looser on me than they used to be.”

Some of us, the men for instance, when they are younger what they really want most in this world is motorcycles. You want a motorcycle so bad you can taste it! You’d do anything for a motorcycle or maybe a new guitar or fast car or whatever it is that young men really want. Then when we get older we don’t face the fact that we’re older, but suddenly we want a town and country car, the kind that has a special kind of seat for lower back pain. Then we get one of those beaded things you put on the seat for hemoroids. It’s all right, because nothing has really changed. I’m still a good looking man. You know, that’s the way we think. We’re just missing something here. We are not facing reality.

Now is the Point of Power

January 12, 2016 by anisonam

Now is the Point of Power: YouTube video teaching by Jetsunma Ahkon Lhamo:

©Jetsunma Ahkön Lhamo

Walk In Recognition

November 25, 2015 by Jetsunma Ahkon Lhamo

An excerpt from the Mindfulness workshop given by Jetsunma Ahkon Lhamo in 1999

Practice deeply and mindfully every minute of your life. I’m asking you, I’m pleading with you: don’t practice like a robot. If you can only start with just moments of Recognition throughout the day, start there. Even one. It will increase, I promise you. It’s like building muscle. What a noble and honorable way to live. How amazing! Rather than just clinging to our egos, constantly defining them, and reacting to everything else, practicing some sort of profound Recognition, some sense of the sacred — I mean, is it a real choice? You can see that one life is so much more precious than the other, so much more meaningful, so much more profound, so much more useful for sentient beings.

I hope that you will, in your practice, begin to institute a way to be mindful, not only when you’re sitting down. Sometimes we’re not even mindful when we’re doing our sit-down practice. But to not only be mindful and stretching for that sense of Recognition when we do our practice by carefully, nicely accomplishing the visualization and really discovering its meaning, but also in our lives, to Recognize the nature of appearances, to Recognize that everything is the face of the guru, everything is an opportunity to practice – perhaps that’s a little deeper than walking around saying “Everything is beautiful, everything is love and light.” I hope that you will practice in that way.

I invite you to go deeper and deeper every moment. As a practitioner, every moment that you live with this consciousness, with these precious Dharma teachings in your hands, each moment is like a gift. Each moment is like a Christmas present. Most of us have them, and we just squirrel them away. We just take our moments, we move through linear time collecting moments. But as a practitioner, you can open that package. Each and every gift has Guru Rinpoche’s face in it. Each moment as a practitioner has the capacity in it, the ability and the responsibility, to move into a state of recognition, to awaken.

When you find that you’re thinking, “Oh, some of these monks and some of these nuns aren’t so good,” and, “Now I’m really pissed off at my teacher because she moved to Sedona and then not only that, but it’s my week to clean the bathroom” — when you think things like that and you have these ideas about how it should be and you’re judging this and feeling bad about that, what are you doing? You’re practicing the mandala of self-absorption. You’re putting that ego right in center stage. How amazing instead to turn it around and, should you see that you have some reaction, to question your perception. Question the depth of your practice. That’s where you have potency.

That’s what makes this practice of Buddhism so amazing: the ball is in your court, the practice is in your hands. You’re not waiting for salvation; you’re learning to Recognize it. What’s so potent and so powerful about understanding that is that no one can take that away from you. There is no power that can take Recognition away from you, no power that can take the face of the guru away from you.

I hope you will include this in your practice. I hope you will walk a sacred life. Whatever it takes to remind you, walk a sacred life. Walk in Recognition, not in ignorance. When you use these practices, use them throughout all of your experience.

Watch It

November 19, 2015 by Jetsunma Ahkon Lhamo

An excerpt from the Mindfulness workshop given by Jetsunma Ahkon Lhamo in 1999

You’ve heard this so many times in Buddhism: watch your mind. That is an indication to give rise to a state of recognition, the ability to discriminate the nature of phenomena. When we begin to practice in such a way that we can get a little spaciousness in between the assumption of self-nature as inherently real and the reaction to the tree, there is a natural pause that develops. It’s a very small pause, but as you continue to practice, it will grow. That moment of spaciousness will grow. Then you are empowered to do something that you couldn’t do any other way, and that is to get ready to start dealing with your emotions and seeing them for the empty phenomena they actually are.

You know, we have all kinds of techniques for dealing with our emotions. We take Prozac, we go to therapy, we drink – self-medication – we suppress our emotions. Some of us are just champs at that. We repress our emotions, or we divert them. We divert them into something else entirely, and then we’re completely crazy. There are all kinds of different ways to deal with our emotions, but one way to deal with your emotions, if you’re really going to practice this path and you’re really going to treasure this idea of recognition and treasure this idea of practicing mindfulness, you’ve got to watch the mind. You have to watch; you have to perceive the nature of experience, perceive the nature of appearance, perceive the nature of phenomena.

Instead of suppressing emotion, diverting emotion, glossing over emotion, the thing to do here is to practice when we are very relaxed so that when we are in a highly emotional state we can begin to insert that same wedge, that same bit of spaciousness. It’s not that you judge yourself harshly and say, “God, I’m just such a terrible person. I’m just so angry all the time. I hate that about myself!” I actually have a student that does that to herself. “I just hate that about myself!” Well, that’s a solution, isn’t it? “I just hate that about myself.” Instead of doing that, you can simply observe. Observe like a mind that is calm like a lake. You’re observing. That’s all you’re doing. You don’t need to do anything else. Watch yourself in the equation. Watch yourself clinging to the idea of self-nature as being inherently real. Watch yourself assuming that everything else is out there, and watch yourself react to, with hope, fear or neutrality, everything. Watch yourself also go into that emotional state which is really only the elaboration of that original equation. That’s all it is. It’s just an elaboration of the original equation. We think our emotions are us; they’re so precious because we areour feelings, and that’s what makes us unique. That is bull hockey. I don’t know how better to say that.

Instead we have to begin to realize what these emotions are. They are just the continuation or elaboration of that original equation: ego-clinging reactiveness, that equation is simply a more elaborate form. In order to insert the spaciousness that is required, what we have to do is find a way to observe. Even when you’re getting ready to kick the dog and throw the kid through the wall, technically speaking it’s very, very hard when you’re in that state to do much about it. Once you’re there, just wait for it to go away. That’s all you can do. Once you’re there, it’s very difficult, but even if in that aroused, inflamed state we are able to observe ourselves, that is the unique capacity of human beings. Won’t you use it? It’s what distinguishes you from the rest. If there’s anything that makes you special, that’s it: the ability to put that spacious moment in there through observing the reaction. We can just say, “That’s just like me. Yeah, that’s just like me. I do that.” And then maybe questioning oneself later on and understanding, “Well, I do that because I’m protecting my turf; I’m protecting my space; I’m not wanting to change anything; I’m wanting to be powerful and right, so I need to put everybody else down.”

Whatever it is, simply observe, just observe, and you’ll find out that if you do that as consistently, deliberately, honestly, truly and deeply as you can, that after a while – and it doesn’t come immediately, so please don’t look for immediate results necessarily – there will be a spacious moment. It might be just a little moment between you and your reaction, but eventually in your practice, by practicing Dharma, by using generation and completion stage methods, you will be able to recognize. In that spaciousness, you can begin to recognize the emptiness of both the ego and that which affects it. But it takes a combination of things. It takes the ability to practice Dharma the way that our teachers teach us in generating oneself as the deity and practicing completion stage practice, but it also takes this deliberate, walking, waking mindfulness. This is part of the path.

A State of Recognition, Not Neurosis

September 12, 2015 by Jetsunma Ahkon Lhamo

An excerpt from the Mindfulness workshop given by Jetsunma Ahkon Lhamo in 1999

As human beings, some of the greatest downfalls and difficulties are the constant messages and self-imposed kinds of structures or ideas regarding how we should be and shouldn’t be. When we fail to come up to these standards and these ideals, the guilt that we have is so profound that it stops us dead in our tracks and we feel worthless and a whole, neurotic scenario begins about worthlessness. It is absolutely the opposite from the kind of practice that we want to do. We may think that as spiritual people we should feel like nothing, be humble. Try to understand it a little differently.

If you’re walking around superimposing an idea on yourself and you’re feeling worthless and guilty and like nothing, that’s not really spiritual. One is supposed to be in a state of Recognition, not in a state of neurosis. So this guilt, which results from having all these ideas of how we ‘should be’ in this materialistic society, and the feeling that we are criminal if we don’t measure up to these ideas, is very much all-pervasive. Witness how it is as a mother; when you have small children. You know what it’s like when you develop that cord between yourself and your child where they become little satellites. They’re out there, but there’s this little cord, this connection, between the mother and the child so that if the child is no longer in your sight, as a mother, you react to that. That pulls the cord. There is a big feeling of, “Oh, I have got to take care of my child, and I have to make sure my child is safe. I have to supervise my child.” If for one moment we respond differently to it or perhaps not quickly enough, or if there’s a moment of confusion, we immediately think of ourselves as criminals, and we immediately think the first thing to do is hide that. Then we carry around this block of guilt and criminal feelings that make us act out in certain ways that are unfortunate.

Training the mind to constantly be in a state of offering, to constantly be in a state of more and more increasing Recognition is a way to circumvent the criminalizing-guilt neuroses. To be able to gain a deeper recognition of the nature of phenomena, of what is sacred and what is ordinary, what is meaningful and should be gathered and what should be abandoned; to gain a better recognition of the faults of cyclic existence, and be able to distinguish between a diamond and a piece of glass — to train oneself in that way moves us out of that realm of being ego in the center of our own mandala, constantly being good or bad, blaming, judging, being hopeful or fearful — that constant neurotic scenario that ultimately, when you really look at it, is what we call ‘us.’ In training the mind to a deeper Recognition as an extension to one’s practice, and to practice constantly as we move around, is an antidote that is extremely powerful.

In terms of thinking about how our minds work, did you ever try to just sit down and just still the mind, just kind of relax and go blank? Did you ever try to do that? To try to get your mind to do that is like screaming at a monkey in a cage to stop jumping up and down. What do you think is going to happen? The monkey is going to go even crazier. So in practicing in the way that I’ve described, constantly offering and not clinging, (therefore applying the antidote to clinging), constantly moving deeper and deeper into a state of better Recognition rather than deeper and deeper into ego-clinging, self-cherishing and neurosis, what happens is that it actually calms the mind. It’s like it begins to apply the remedy or the medicine that makes our mind change from something that is inflamed to something that is much more relaxed so that our minds actually begin to change. That happens in our sit-down practice, and that also happens in our mindfulness as we walk around.

Caretaking the Gift

April 21, 2014 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Commitment to the Path”

It is so important and so precious that we have this human existence. We should consider ourselves caretakers of that—that prize, that gift, that blessing—that it should not be taken lightly.

Sometimes we think, “Oh, you know, I would really like to live a life that is warm and fuzzy. I don’t want to live a life where I have to know about all these bad things and apply antidotes all the time. Oh gosh, that’s just so… I’d rather be warm and fuzzy like a puppy.” Well, all right, but I have puppies and I can tell you that I love my puppies so much I can’t explain it. They are so adorable. I love them so much. They are so good for me. I am so good for them. I love my puppies. They are like my kids. However, my puppies cannot hear the Dharma. They cannot look at me and say, “This is my teacher.” The devotion they feel is clearly based on food and scratching behind the ears and I hope it’s not the same for my students. They cannot attain view. They cannot recognize anything but the most minimal cause and effect relationships. They know not to sit in an uncomfortable place if they’ve sat there before or they recognize something hot if they’ve seen it before, like that—the simplest associations—but they have no capacity for practice.

And yet, I have my students that say to me, “Oh, they are so lucky. They get to live with you all the time and go with you wherever you are and they sit on your lap.” No they’re not. You don’t want to travel with me all the time, be with me all the time and sit on my lap. What is that going to do? How is that going to get you through life? And what are you going to do in the bardo?

So we have to understand that Buddhism is about really examining what is in front of us, seeing what is on our plate. And although we may not be so glib and so cool and savvy with the positive remarks and the upbeat thinking, we will be savvy and smart and intelligent and able to change things that would seem to be impossible to change once we understand what the Buddha has taught.