That Kind of Love

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

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

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

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

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

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

Who Is the Guru

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

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

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

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

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

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

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

 Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

When We Meet the Guru

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

When we meet with our Guru, our Guru should have the capacity to ripen one’s mind, particularly where there is a close connection, where one has practiced under the guidance of this Guru before.  That’s happened to me with many of you, where I see you and I just know you instantly.  And, I know, you start crying.  And you know me as well, and you can’t deny that.  When that happens, it’s just undeniable.  For those fortunate students where that happens, often they wish to even short circuit the discrimination part because the feeling is so strong, the bond is so deep, that the recognition is prevalent. If that should happen to you, here or anywhere else, that is the most precious jewel you will ever find in this world.  Whether you are gathering wealth, or gathering intellectual knowledge or whatever you were taught is precious in this world, the connection with that Guru is the most precious jewel you will ever find.

First it’s an indication.  You have practiced with this teacher before.  Maybe an ordinary way of saying it would be, when you see this teacher, you should see the feast laid out before you.  The feast.  And you know, you have tasted this before.  It’s almost like, in an ordinary way, if you go to a giant smorgasbord, one of those places people go to in America when they really want to chow down, and you see the roast beef, and the this and the that and the cobbler, you know, and you go, ”Bingo, I’m in the right place!”  And you eat some of that, and you remember.  It’s like remembering that taste in your next life.  Nothing’s going to keep you from chowing down.  You might be even a little weird about it at first.  Really emotional, and so forth. But nothing is going to keep you from that taste.  If you’ve ever had that experience, I beg you to honor it.  Not for my sake, but for yours.

 

That happened to me in this lifetime when I met His Holiness Penor Rinpoche.  It was like my heart jumped out of my chest and was standing there talking to me, like I met my mind, my nature.  Like I was following something elusive my whole life and suddenly it was standing before me.  Almost unbearable.  And, of course, I did the same exact thing that you guys do when you meet your Root Teacher.  You start dancing.  Inside you start thinking, ”What should I do? I should do this and I should do this. I’ll perform in this way, or maybe that way, or maybe this way.”  And of course you’re a stumbling, bumbling fool for a little while, just like somebody who’s newly in love.

 

If you find that connection, then you must honor it.  And you must honor it by growing.  Be ready.  Some people say, “Oh, I really want to fall in love.”  But then when love hits you, you go, “No, I don’t want to change that much.  A little scary here.  Back off.”  And so sometimes, we’re like that when we meet, in a sense, our destiny, our unfoldment. When we meet our teacher, we go “Oh, oh, oh,” and we feel the feeling., We feel the joy; we feel the connection. Yet at the same time, we’re like, “I can hardly bear it. I have to turn away a little bit. It’s too much.  I don’t know if I can change that fast.”  But remember, the original reason for making the connection to the Path was to exit samsara, and that requires a good deal of change.  So the relationship between oneself and one’s Guru should be potent.  It’s ok if it’s a little scary.  Gives you a little respect. (smiles and laughter).

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

 

 

 

The Vow of the Student

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

When the student accepts the teacher, they must honor that vow and they must make a similar vow in their own way.  That vow is contained in The Seven Line Prayer.  “Following you, I will practice.”  Even though the prayer is directly to Guru Rinpoche, the prayer has an inner, outer and secret level of meaning.  We recite it thinking of Guru Rinpoche on a lotus having the intention, hopefully, to understand that even though this appears as Guru Rinpoche on the lotus, it is inseparable from our own Root Gurus, same Nature, same taste, same essence, same uncontrived primordial essence.  And so, every time we recite the prayer to Guru Rinpoche, The Seven Line Prayer, we reconfirm that entire process—recognizing that Guru Rinpoche was the one that came from Orgyen, that he was born on a lotus in an extraordinary way.  This is like our saying, “I understand that this is not ordinary.  I understand that this did not happen as ordinary births, as ordinary conditions, happen.  And so having understood, I also promise to follow and to practice.”  And then we ask for the Guru’s blessing, Guru Pedma Siddhi Hung.  Guru Pedma, grant me your blessings.

There is so much condensed into the power of that little prayer that I make you say again and again and again. There’s so much.  One can go so deeply with just that one prayer.  One can move through the stages of recognition to a depth that we didn’t think we could ever reach.  One can create that connection by reciting again and again and again, “Following you I will Practice. Following you I will practice.”  And so, even though those meaningful words are simple, we can understand them more deeply and more deeply and more deeply.

“Following you I will practice.”  What does it even mean?  Does it mean I dress like Guru Rinpoche or act like Guru Rinpoche or do I wear some of his funny earrings, or…  What do I do?  (I’ve got some funny earrings on, by the way.)  That’s not it.  “Following you I will practice.”  First, we practice the way Guru Rinpoche practiced—for the sake of sentient beings.  That’s how Guru Rinpoche practiced.  He came and was born into the world for no reason other than to benefit beings.  He didn’t have to come and learn; he didn’t have to come and hang out.  Like Lord Buddha himself. He didn’t have to come and learn or hang out, and yet he came for the benefit of sentient beings.

And so that’s the way in which we promise to practice. Not only throughout this prayer, or throughout this hour that I am practicing, but throughout this day, throughout this week, throughout this month, throughout this year, throughout all my lifetimes, may I follow the Buddhas and Bodhisattvas and liberate beings. We’re talking here about liberating beings from suffering.  This is what Guru Rinpoche did.  Yes, he taught.  Yes, he hid termas.  Yes, he gave us the means, the method.  But the intention was about liberating sentient beings.  Following you, therefore, I will practice.

And so that’s our commitment.  We take on this tremendous commitment, this tremendous opportunity to liberate beings from the clutches and the ravages of samsara.  And that means we’ll live the week like that, the month like that, the year like that, the decade like that, our lives like that.  And at the time of our death, we will make prayers to be reborn following Guru Rinpoche.  And in our next life, we are reborn again to continue and to benefit beings.

This is the method.  This is the way.  This is the powerhouse.  We rely on this promise,  this blessing.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

 

For This Time

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

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

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

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

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

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

Why Guru Yoga

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

One of the most important sections of Ngöndro practice is the Guru Yoga. It is beautiful. The cries to Guru Rinpoche are plaintiff and haunting and just moving. How can you describe it any other way? The Lama Khyen No…  And yet in the Ngöndro book, Guru Yoga’s at the last. I know when I started practicing Ngöndro, I asked for special permission to practice the Guru Yoga first, and I was given that because of my special connection with Guru Rinpoche in the past. And to me, it was the most beautiful and pure and worthwhile time I’ve ever spent.

For most people, we want to start with the Taking Refuge and the Bodhichitta. And the reason why, again, is because the first need is to discriminate between what is extraordinary and what is ordinary.

We cannot really practice Guru Yoga effectively unless we’ve made that discrimination. Because, if we can’t make that discrimination, we’re basically practicing to a cartoon image that we do not have the depth yet to understand; or maybe we are practicing on a personality level—. that my personality is worth worshipping the Guru’s personality. That’s a baby step. It’s not to be sneezed at, but it’s not where we stay either. We go further than that.

When we practice Guru Yoga, that’s the rocketship of tantric Buddhism. That’s the shortcut. The luckiest practitioners on the Path of Vajrayana are those who feel— it doesn’t mean they have to display it in any outward way or even see their Guru that often—but who feel they have, and who have cultivated a special connection with their teacher, a connection not of persona to persona, but one of recognition. That connection of recognition  is where we go to our teachers and we say, or we go in our practice and we visualize our teachers and say, “I understand that this is the very nature of Enlightenment, that this is the same nature as Guru Rinpoche, that this is the same nature as all the Buddhas of the ten directions, that this Buddha, this teacher that I have, has been taught to me by Guru Rinpoche to be the Buddha in Nirmanakaya form. And that we think like that, that kind of recognition, that kind of Intention, and a kind of—I hate to use the word passion, because people think of passion in only a certain category—but one develops a passion for the nectar that one’s teacher has to offer.  . That person is ripe. That person is ripe, not only to enter the Path, but blessed in such a way that not only will they continue, but very likely they will find completion stage practice, as well.

Because, when we connect with our teacher in that way, and really give rise to that recognition it says that indeed, this is exactly what Guru Rinpoche promised. Guru Rinpoche said, ” I will be there with you as your root teacher. If you call to me, I will be there”. And so, of course he’s saying that in the presence of one’s Root Guru, having been given the blessings, now we practice Guru Yoga. And that is the very nectar of Guru Rinpoche’s blessing.

How fortunate for those of us who have that sense, even in some small form, enough to where, you know, like an ember, you can fan the flame. That’s the most fortunate connection of all.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

 

Fasten Your Seatbelts: The Vajrayana Path

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

I would like to say good morning to everyone. I’m pleased to see you all here and very honored to be here again.  This is the beginning of a new trend at KPC where I will be coming here a lot more often and ultimately my plan is to spend up to six months a year here.  We may grow into it in steps and jumps, but that’s my plan.  It feels very good to be here, and in Lama talk, that means that my students have been practicing. That means that there has been some effort in the way of determining what is to be accepted and what is to be rejected, and what is precious, and what is worth one’s endeavor.  And so that kind of discrimination must be coming to pass in many of my students.  If that’s coming to pass, then the teacher will definitely come.  There is no doubt of that.

Now on the path of Vajrayana, we are given something like a rocketship rather than a slow boat to cross the ocean of samsara.  When Lord Buddha first came to the planet and taught, when he was here as Shakyamuni, he gave teachings that were absolutely necessary for that time.  During that time, we were not in Kaliyuga, which is a more degenerate age.  During that time, it was easier to practice. It was easier even to speak Dharma; and peoples’ minds were more spacious and more expanded so that if one were to accomplish Dharma, it would be easierto accomplish Dharma during that time.  And yet, there was a difficulty.  And the difficulty was that during that time, because there was more space in the mind, there was also more relaxation, maybe more joyfulness, less reason to feel compelled to exit samsara.  So there are good and bad things in both times.

True that this is Kaliyuga; true that this is the time of degeneration. There are many false teachers and many false paths and sometimes delusion rises up like a tsunami flood. It is a difficult time.  We look to the people that even guide this country, and you wonder where is the clarity, where is the morality.  So it’s difficult.  Even this country that was once the prince of countries, and can still be—the peacemaker, the one who guards the little guy—instead now we’ve changed.  So these are all indicative of this time of delusion.

And yet at the same time, we are so pressed because not only our delusion thickens and deepens, but because of our delusion, our neuroses (which means an inappropriate response to something that is not understood well anyway), our neuroses also thickens and deepens.  And with that comes an increase in pain.  Fundamental pain.  Maybe not even a particular pain about something; but rather an all-pervasive sense of suffering that we are more unhappy, Now when things are happening faster and materialism is in some ways more attainable, in many ways more attainable, still we have become more and more unhappy and continually create the causes for unhappiness.  So this pushes us to find a solution.  For some people, we look to psychology or psychiatry. For other people, we look towards creating the causes for happiness through walking the path of spirituality.  But many of us are seeking, and that’s important.  That is something that is useful and to be treasured during this time.

Many of us will think what drives us to seek is this pain, this angst, this modern angst that we all seem to carry around.  That pain, on the one hand, seems sometimes unbearable; and then other times, just there. We are uncomfortable and we can’t say exactly why.  We feel wobbly, unguided, unknowing and we really can’t understand why that is.  That suffering of course, even though painful, can ultimately become part of the blessing that brings us to the Path.  Maybe we didn’t even come here thinking, “What I need is a good Path.”  Maybe we came here for some other reason—because we heard about this place, or we’ve heard a little bit or we’ve read some books about Dharma, or maybe His Holiness the Dalai Lama has given us some wonderful teaching through his books, and something has just hooked us a little bit.  Maybe we heard about the crystals.  That brings people!  Whatever it is, it’s that sense of things not being wholesome or right.  It’s that sense of fundamental unhappiness that drives us forward.

And so, in the beginning, that’s how it feels.  It can be a very poignant kind of search and we feel deeply moved by it.  So when we begin to examine the Path of Vajrayana, we find that rather than being the gentle ship that crosses a relatively gentle ocean, as was in the time of Lord Buddha’s physical life, now we have a different situation.  We are propelled by the depth of our feeling, by our discomfort, and we’re looking for something. We seem, in this time,  to connect with something that is more potent, maybe a little fiercer in a certain way, definitely more condensed than the original teachings of Lord Buddha.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

Navigating the Path with Guru Yoga

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

Should it happen that we cannot meet with the Guru for some reason, or there is some difficult point in one’s path, some difficult moments, some difficult times, maybe even some difficult months or years, still, so long as the Guru remains in the world, we can turn our face towards the Guru and know.  It’s like falling off a horse.  You can always get back on.  But the problem is—and there is a problem with that—if you waste your time with that precious jewel and don’t collect its interest, the jewel somehow becomes more distant, less potent, less present, less precious, less everything.  And we think to ourselves, “Why is the Guru not in my life so much?”  And we tend to think, “Oh, it’s because the Guru’s over here or the Guru’s over there, or the Guru is not speaking right now, or the Guru is this, or the Guru is that.”  And you can think that way if you want to but it won’t help.  We must think, “Now I’ve come to this place.  I have chosen my Guru and I am steadfast.  I have seen the door of liberation.  Yet somehow things are a little mixed up here, I can’t quite get to it.  I don’t feel focused.  I don’t feel like I understand this blessing.  I feel outsourced.  I feel like I’m out to lunch somewhere on the Path here.”  And so we think, “Oh, what is the problem?”

Well, the first thing we have to do is correct our view and think, This is the door to liberation.  It is present in the world.”  Period.  End of story.  “What must I do?  What must I do?” Sometimes it takes traveling to see your Guru.  Sometimes it takes sitting down and doing Guru Yoga like you never did it before.  It can work out a myriad of ways according to one’s karma, according to one’s blessing.  I’ve had it both ways.  I’ve traveled to see my Guru and the blessing was immeasurable and phenomenal.  And then I’ve stayed home and practiced Guru Yoga and with amazing signs. The blessing was amazing and fundamentally life changing.  And one, I saw the Guru’s face; and one, I saw the Guru’s face.

That’s the nature of this blessing.  It doesn’t depend on time and space.  It doesn’t depend on ordinary things at all.  And unless you neglect it, it cannot lose its potency.  We must think, as pertaining to Guru Yoga, that everyday, even while now we sit in comfort and enjoy being together, that everyday, even this day, we should earn the blessing to see the Guru tomorrow.  How will I see the Guru?  Maybe I’ll see the Guru’s picture and it will jump out at me and touch my heart.  Maybe I’ll see Guru Rinpoche’s picture and it will jump out at me and touch my heart.  Or maybe I’ll say The Seven Line Prayer. And wow, that one really…, that one did it.  Or maybe I will do my practice and it feels deep and rewarding like an underground stream that has come suddenly to the surface and has given us something precious to drink.

Guru Yoga can always be depended on to reestablish and continue the blessing.  I promise you, if we call out to the Guru with a full heart, with determination and with fervent regard and recognition, the Guru will respond, whether it’s in the way that you would like which is “Hi I’m here for lunch.” Or whatever.  It may not be that way.  It may be something quite different.  And sometimes it’s not something that feels good right away.

I’ve seen one of my favorite students work herself to death and forget to practice sometimes and then periodically she does things like break her back or, you know, injure herself in some way.  And then she practices and amazing things happen.  I wish she wouldn’t do it that way, but she does.  You know who I’m talking about, out in Sedona.  I have other students that kind of orchestrate separation and return in order for that feeling of return.  But I wish they wouldn’t do that because that feeling of separation often comes with some cause and effect relationship.  Again if it were my diamond, I’d be shining it up all the time. I’d be collecting that interest all the time.

We use Guru Yoga that way to create the causes for continuation on the Path.  The teacher should never be frightening.  The teacher is your friend.  Your friend who will take your hand and walk you, lifetime after lifetime, even when you stumble and you fall.  Something will arise through the devotion that you practice in this lifetime, to protect you even in your next life.  So eventually we come to the place where we see everything as the blessing of the Guru.  Everything.  Sometimes we feel some confusion, and maybe even feel confusion for a long time; but you know that that Guru would not let you down.  You know that.  And so you count on that, even the confusion, to be a blessing.  Eventually because of that devotion, the confusion will clear and the Guru will appear, again like an underground spring coming once again to the surface.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

Ever-Present Blessings

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

Guru Yoga is the most potent of all practices and it’s the most simple. One can practice Guru Yoga simply by visualizing the Guru above the crown of one’s head and making offerings by visualizing them, and then receiving the blessing, real quick. The white blessing from the Guru’s Body to your body comes in the head, white to white; the red blessing from the Guru’s Speech, from the Guru’s throat to your throat; the blue blessing from the Guru’s Mind, which is the heart, from his heart (or her heart) to your heart). You can receive that blessing constantly. It’s free. It’s yours. You can receive it periodically. You can receive it every morning, every night. Whatever you want, as much as you want. That’s the beauty of Guru Yoga. And you should think that the Guru is like your constant companion. Not in a creepy way. I don’t want you guys looking in my window (laughter). But in a wholesome way, where we understand that this nature is freely given, like method that one can use. It is indistinguishable from the ground which is full enlightenment, the method which is Dharma, and the result which is the completion or accomplishment of the precious awakened state.

So we understand the Guru is the ground, the Guru is the method, the Guru is the result. And we begin, through the devotion, through calling out our own nature, our own mind, our own qualities, to mix willingly with that of the Guru. Over time, that blessing mixes like milk with water and we understand that indeed, Lord Buddha resides in us all. We understand that indeed each one of us is some uncontrived beginningless and endless and yet fundamentally complete luminous nature, some state of awakened and yet uncontrived view. That we are that in our nature. Our job in this lifetime is to use the blessings of our Gurus, to use their accomplishment, their qualities, their methods, to listen carefully and accordingly accomplish awakening to that nature. It’s the swift way. It’s the rocketship. It’s powered because it’s like lighting something at both ends. You’re not thinking, “Oh I have to go there.”  We are thinking, “This is like a mirror and a mirror”—inseparable in their nature.

Here in America, we have a lot of pop-psychology. We all have these little boxes about how relationships ought to be. Pop-psychology has told us how big they ought to be and what shape they ought to be. We are told that we should be independent in certain ways and then sharing in other ways. One way or another way, we are told how we ought to be. I want to tell you that the relationship of Guru Yoga is not like that. For instance, in relationships we are taught, I’m ok, you’re ok. What is it? Don’t be co-dependent. So don’t be in a co-dependent relationship. Well, if you’re going to be in a co-dependent relationship, I guess it ought to be with your Guru (laughter). But you don’t look at it that way. Because a co-dependent relationship is where two people who are ill or not seeing clearly or are deluded or neurotic in some way, are being neurotic together, and it fits.

Well, that’s not the same with one’s own Root Guru. You can freely and openly give your whole heart and know that you are not in danger. You can freely and joyfully walk, dance through that door of liberation, and you will be happily and joyfully received. You can depend utterly and completely on the Three Precious Jewels and the condensed essence which is the Root Guru and never fall. This is the one time you should not guard your heart. A difficult habit to break for all of us.

So again, we’re not talking about personalities, because that’s ordinary. We’re not talking about you guys all coming to live at my house. Not like that. That’s ordinary, ordinary context. We are thinking that the blessing of my teacher resides as me, in me, and I am that. And like we say in The Seven Line Prayer, “Following you I will practice.” Through that devotion, through that practice, all the blessings of the Buddhas and the Bodhisattvas are yours. Freely given. To the deserving student, to the practicing student, the Guru will always appear. And we should always today be creating the causes for the Guru to appear tomorrow. In whatever form.

So, I guess that’s it for today. It will give you something to think about. And I hope when I give teachings like this that you will really take them in. Don’t bar the way. Let them come in. And if you are moved to go recite The Seven Line Prayer and open your heart and feel that blessing, then I ask you please to fill up. Don’t deny yourself. You’ve done that for too long. Instead welcome to the banquet of Dharma and the yummy good food of Guru Yoga. I invite you to partake.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

The Nature of the Guru

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

The Lama gives us not only a way to have single-pointed concentration, but the Lama also offers their own accomplishment.  When one practices the Guru Yoga really deeply, whether it be in the Guru Yoga in Ngndro, or Shower of Blessings, or in any of the pujas that have Guru Rinpoche as the main focal point or Guru Rinpoche and consort as the main focal point, we should think thatthis is the way to practice Guru Yoga.  And in each one of those practices, whichever it is, we understand nondual nature.  That’s what we’re working on.

We see the arising from the nature of emptiness appearing in a real, but insubstantial gossamer-like light form, first as the seed syllable, and then as the Guru.  We are telling ourselves our own story, because it is we also who have arisen from emptiness.  It is our nature that is indeed also the seed syllable. Ultimately we are the same nature as the Guru.  By the power of the Guru’s accomplishment, through their many lifetimes of amazing practice, many lifetimes of looking out after sentient beings and accomplishing the needs of sentient beings and liberating sentient beings, they offer themselves and their accomplishment in that way to be the very door to liberation.  And so we should think of our teachers in that way—that we are in a burning house, no other way to get out except that one door.  Boy, would you ever be devoted to that door.  That door would be on your mind if your house were burning, and there were no other way to get out, wouldn’t it?  And that’s how we should think. We should think that here we are in samsara. This is indeed the time of Kaliyuga.  We have, at best, as many habitual tendencies guaranteed to bring us suffering as we do to bring us happiness.  At best.  50/50.  And that is so unusual.  We tend to make ourselves more unhappy than we do happy.  So we are in this burning house and we look to the teacher to provide the door to liberation.

So when we give rise to that devotion, it’s not to the person Guru.  It’s not to that person.  It doesn’t matter if you like what they’re wearing or how they smell or what they look like or how they walk or anything like that.  It doesn’t matter.  That’s just the stuff you do in regular life.  So you can just sweep it over. Instead you think, “This one has appeared and will appear throughout time out of mind until all suffering has ended, until samsara is emptied, as the door to liberation.  What kind of dope am I that I wouldn’t walk through it?”  It’s that kind of fervent regard.  Think of it that way—more than like-dislike, that kind of judgment, but rather, fervent regard.

We rely on the accomplishment of our teachers. If our teachers had not accomplished any Dharma, how would they be of any use to us?  So we expect it of them and we rely on them to guide us in the way of Dharma.  Sometimes it pisses us off.  We’d rather go on vacation.  We’d rather have a little more fun.  I mean, it’s Sunday afternoon, isn’t it?  And we have all kinds of reasons why we should maybe do something else.  But we come back.  There is my friend.

If this teacher can bother to appear again and again for no reason other than to liberate sentient beings as my Guru has, then I can at least be here. I can at least come half way, come full with devotion.  When we are in the presence of our own Root Guru and we have that connection and we have the history and karma of the Guru having ripened our mind in some way in the past, that ripening will surely come again.  With faith and devotion and practice, it will surely come again.  And so we have that kind of faith.  We know in our hearts and our minds that we can rely on this one for that kind of help.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

Facebook Auto Publish Powered By : XYZScripts.com