Relationship with the Guru is the “rocketship of Vajrayana”. These teachers appear for only one reason – us. So, we can rely utterly on their blessing.

© copyright Jetsunma Ahkon Norbu Lhamo All rights reserved.

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

These two particular teachings about the preciousness of this human rebirth and the impermanence of all things samsaric are supposed to make us see, recognize and call to mind and to be mindful of the difference between [...]]]>

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

These two particular teachings about the preciousness of this human rebirth and the impermanence of all things samsaric are supposed to make us see, recognize and call to mind and to be mindful of the difference between what is ordinary and what is extraordinary.  What is ordinary experiences birth and death.  It doesn’t travel with you.   It’s a product of samsara and its building blocks, which are delusion, and the senses, which are also deluded.  And while this is what builds samsara (and this is nothing to feel comfortable in), once you identify that, you can also identify what is extraordinary. And what is extraordinary is the Buddha nature.

We think about the Buddha nature as it appears in the world as the ground, the method and the fruit.  The ground is that the Dharma, Buddhism—the way that the Buddha enters into the world—always comes from the mind of enlightenment.  Whenever the Buddha speaks, the Buddha speaks from enlightenment, from the Buddha nature that does not experience rebirth. All teachings in Dharma, then, arise from the foundation, the ground. All teachings in Dharma are expressed as the method, or path.  One thing that distinguishes us from other religions is that we have method, real solid method and many different methods, to suit different karmic propensities.  But the method is given rise by the Buddha nature, so the method and the Buddha nature are not only similar; they are the same taste, the same stuff.  So the path is enlightened as well.  The result, of course, is Buddhahood, liberation from ordinary death and rebirth and the realization of the primordial wisdom nature, that awakened state that the Buddha described.  That’s the result—Buddhahood which arises from Buddhahood, which is Buddhahood and remains Buddhahood. The ground, the method and the result are indistinguishable.

So now we have identified what is impermanent.  We have identified what is useless.  Now we begin, because of that teaching, to identify what is extraordinary, what is of benefit. From that knowledge we can begin to make choices about how to practice our path.  You can see how it would be difficult to make a real commitment without understanding that.  It would be a fad for you, a thing.

Tibetan Buddhism is really kind of stylish right now.  We’re in vogue, but that’s not how we should approach this.  We have to approach it with eyes open. And believe me, as you get older, you’re going to realize that, just like the Buddha taught, our lives are like a waterfall rushing down a mountain.  Oh, you might think, that’s not bad.  Waterfalls last a long time, but don’t you get it?  You’re looking at a condition.  When you see a waterfall, you’re looking at a condition.  The cup of water that falls from the top reaches the bottom in a heartbeat and we’re like that.   We look at life and we think, oh, it’s constant.  Been here for a while.  Probably be here for a while.  But that cup of water falls down so fast that we come to the point at the end of our lives and we wonder. We look in the mirror and we see ourselves.  We have graying hair and like I said, everything is falling south and all these changes are happening. For me, I look in the mirror and here is this middle age woman and I go, how did that happen.? I am just a kid.  I’m just learning something here.  How did that happen?  And that is the experience that we have.  It goes that quickly.

And while life seems like a jewel to be enjoyed, we do not understand that if we spend our time enjoying it, it will be over in a flash and we will have gone to a precious continent and brought nothing back.  And it’s not to say you shouldn’t enjoy it.  I’m trying to enjoy my life, but I get the big picture.  And that’s the thing we need to do here.  We need to get the big picture. If we are in this place of great benefit and we have met with the teacher and met with the path, we must encourage ourselves to take advantage of this precious opportunity. I hope that you’ll think about this again and again and again.

Lord Buddha teaches us that all sentient beings are suffering, that all of samsara is pervaded with suffering, that we are wandering in cyclic existence helplessly.  We are taught that all sentient beings are the same in their nature and the same in the fact that they all wish to be happy. Even when they do crazy things, they are trying to be happy, to feel good.  And we realize while there is all this suffering, there is an end to this suffering and that end is liberation.  And that’s the only good news in all of life.

© copyright Jetsunma Ahkon Norbu Lhamo All rights reserved.

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

Tons of people partying now, paying crazy prices for the Superbowl. The poor and hungry are still hungry. The homeless have no homes.

I feel ashamed. So much money to entertain the “haves.” While the poor weep, we mindlessly party. Chips? [...]]]>

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

Tons of people partying now, paying crazy prices for the Superbowl.
The poor and hungry are still hungry. The homeless have no homes.

I feel ashamed. So much money to entertain the “haves.” While the poor weep, we mindlessly party. Chips? Pizza? Not food groups. Hunger needs real food.

Does USA still have a heart? I can’t tell. But I see the eyes of the poor, hungry, cold and they haunt me. Where is the love?

It is hard to celebrate America’s games while so many are in dire need. Are we celebrating the great divide? Some get seats, others not! When did American values get turned upside down? Wait. I remember. Not worth blaming. Only worth fixing.

Anyway, I once wrote songs about the truth.

So we feed and clothe the poor and sing our songs, desperately praying for relief. For their sake –  we the people.

© copyright Jetsunma Ahkon Norbu Lhamo All rights reserved.

An excerpt from a teaching by Jetsunma Ahkon Lhamo called Turning Adversity Into Felicity

The result of poverty and not having enough is due, according to the Buddha’s teachings, to not having been particularly generous or forthcoming in our support or caring for others in the past, perhaps even before this lifetime.  So we [...]]]>

An excerpt from a teaching by Jetsunma Ahkon Lhamo called Turning Adversity Into Felicity

The result of poverty and not having enough is due, according to the Buddha’s teachings, to not having been particularly generous or forthcoming in our support or caring for others in the past, perhaps even before this lifetime.  So we might look at our lives now with a sense of honesty.  Is that the case now?  Perhaps it’s also the case now, and we just haven’t thought of it that way.  Or perhaps if we really look in our heart of hearts we might discover that there is a certain dark corner in there somewhere that has a strong element of selfishness and lack of giving.  We might see it sneak out every now and then.  Maybe not all the time, but it’s in there.  Or we might discover that perhaps in our past, in our deep past, we have been less than generous.

So, in order to create the causes of having plenty, to open the doors and liberate the conditions under which support and wealth and prosperity would come to us, we would create the causes, by transforming our minds through practice into that which is supremely generous.  If we have only $5 to our name, a good idea is to give maybe 50¢ of that, maybe a dollar of that, to somebody who doesn’t have 50¢ or a dollar.   If you have nothing, I’m sure you can get it together to have enough to place a simple candle on the altar and make prayers that the merit generated by offering this light would help all sentient beings see their way through the darkness.  A small offering like that and prayers to benefit sentient beings begins the process of creating the causes by which our suffering or lack begins to change, and as well our minds begin to transform into that which is filled with kindness.  We begin to create the habit of caring for others, of kindness.

The idea is that we proceed with confidence in the teachings and in the teacher who has given them to us.  That’s how you have faith in the Guru—not by making some bland statement with no depth, not by faking your way through samsara, not by controlling your mind with positive thoughts so that delusion only increases and you have no idea what you are perceiving—but instead by creating the causes through acts of generosity.

On the other hand, if we have experienced great disappointment in love, let’s say, the first thing that we think is, “Oh, now I’ve lost my boyfriend, or girlfriend or whatever, so I have to do everything I can to get them back.”  Grasp, grasp, grasp!  And when that doesn’t work—it doesn’t, you know—then what you do is you make prayers to the Guru: “Oh please, oh please, oh please!”  And we hope and pray that the lotto will come for us on the romantic level.  And then we even think stupid thoughts like, “Oh, please deliver him or her to me now!  Along with the check, put him in the mailbox.  I’ll pick him up tomorrow.”  You know that’s the kind of thinking that we have.  It’s like magical thinking, but that’s a different religion.  That’s not our religion.

In our religion, if that had happened, we would look for the causes.  What are the causes of such a loss?  Perhaps I have not been kind and loving.  I’ll tell you how it is, if no love is given, no love will be received.  It’s like that.  If we do not invest in generosity and caring and loving concern and regard for others in an unselfish way, there will not be a great deal of love forthcoming freely into our lives because we have not created the causes.  We have not held up our part of the bargain.  And so we begin, therefore, to create the causes: a real concern, a real interest in the welfare and well being of others.  Not just the one you want back.  That’s easy.  Others, all others, with kindness and love and generosity coming forth from our hearts.  That’s the investment that’s needed here, that we ourselves would be responsible for not abandoning and leaving without comfort, loved ones and friends, not just the one we want, but all our loved ones and friends.  And then take it further than that.  Not only our friends and loved ones, but also our not-so-friendly friends, maybe the people we don’t have much concern for, maybe even our enemies.  A loving concern for them is what’s required here.

© Jetsunma Ahkön Lhamo

The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations”

by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje Sole unfailing and unchanging Refuge, Lord of the Mandala, Most [...]]]>

The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations”

Heart Nectar of the Saints: A Prayer of Aspiration That Condenses the Essence of the Oral Teachings:

by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje
Sole unfailing and unchanging Refuge, Lord of the Mandala,
Most precious and kind Root Guru, hold me with compassion
When I squander the freedoms and endowments,
Ignoring death, providing only for this life.

The fleeting human life, like a dream,
If it’s happy that’s all right, if it’s unhappy that’s all right.
Without concern for happiness or sorrow,
May I constantly practice the Supreme Teaching.

This mortal existence, like a candle in the wind,
If it’s long that’s all right, if it’s short that’s all right.
Without intensifying the tight grip of the ego,
May I constantly practice the Supreme Teaching.

These intellectual judgements, like the lure of a mirage,
If they’re suitable that’s all right, if they’re not that’s all right.
Discarding, like hay, whatever carries the eight worldly concerns,
May I constantly practice the Supreme Teaching.

This entourage, like of flock of birds in a tree,
If it’s assembled that’s all right, if it’s scattered that’s all right.
Without letting others lead me by the nose,
May I constantly practice the Supreme Teaching.

This illusory body, like a hundred year old house,
If it survives that’s all right, if it collapses that’s all right.
Without becoming obsessed by food, clothes and medicine,
May I constantly practice the Supreme Teaching.

This religious position, like a child’s game,
If it’s kept up that’s all right, if it’s dropped that’s all right.
Without deceiving myself with numerous diversions,
May I constantly practice the Supreme Teaching.

These gods and demons, like reflections in a mirror,
If they’re helpful that’s all right, if they’re harmful that’s all right.
Without perceiving my own hallucinations as enemies,
May I constantly practice the Supreme Teaching.

This delusive talk, like a trackless echo,
If it’s pleasing that’s all right, if it’s unpleasant that’s all right.
Taking the Three Jewels and my own mind as witness,
May I constantly practice the Supreme Teaching.

That which is useless at the time of need, like the antlers of a deer,
If it’s known that’s all right, if it’s unknown that’s all right.
Without simply relying on various sciences,
May I constantly practice the Supreme Teaching.

These religious possessions, like virulent poisons,
If they come that’s all right, if they don’t that’s all right.
Without devoting my life to sinful, unwholesome means of survival,
May I constantly practice the Supreme Teaching.

This form of greatness, like dogshit wrapped in brocade,
If it’s obtained that’s all right, if it’s not that’s all right.
Having smelled the rot of my own head,
May I constantly practice the Supreme Teaching.

These relationships, like gatherings on a market day,
If they’re loving that’s all right, if they’re spiteful that’s all right.
Cutting the ties of passionate attachment from deep within the heart,
May I constantly practice the Supreme Teaching.

This material wealth, like what’s found in a dream,
If it’s acquired that’s all right, if it’s not that’s all right.
Without deceiving others by flattery and assent,
May I constantly practice the Supreme Teaching.

This rank, like a little bird perch on top of a tree,
If it’s high that’s all right, if it’s low that’s all right.
Without aspiring to that which actually brings sorrow,
May I constantly practice the Supreme Teaching.

This black magic, like a sharpened weapon,
If it’s successful that’s all right, if it’s not that’s all right.
Without buying the blade that will cut off my life,
May I constantly practice the Supreme Teaching.

These recitations, like parrot’s six syllables,
If they’re repeated that’s all right, if they’re not that’s all right.
Without counting numbers of the various practices,
May I constantly practice the Supreme Teaching.

Mere religious discourse, like a mountain cascade,
If it’s eloquent that’s all right, if it’s not that’s all right.
Without thinking of this glibness as Dharma,
May I constantly practice the Supreme Teaching.

The mind quick to judge, like a pig’s snout,
If it’s sharp that’s all right, if it’s dull that’s all right.
Without uselessly digging up the rubble of anger attachment,
May I constantly practice the Supreme Teaching.

The yogi’s experience, like a stream in summer,
If it expands that’s all right, if it recedes that’s all right.
Without chasing rainbows like a child,
May I constantly practice the Supreme Teaching.

These pure visions, like rain on a mountain top,
If they happen that’s all right, if they don’t that’s all right.
Without giving credence to illusory experiences,
May I constantly practice the Supreme Teaching.

The freedoms and endownments, like a wish-fulfilling gem,
If I do not obtain them, there is not way to accomplish Dharma.
When I have them in hand, without letting them spoil,
May I constantly practice the Supreme Teaching.

This glorious Guru, light on the path of liberation,
If I do not meet him, there is no way to realize the true nature.
When I know the way to go, without jumping into the precipice,
May I constantly practice the Supreme Teaching.

The holy Dharma, like a medicine that cures sickness,
If I have not heard it, there is no way to decide what to give and what to take up.
Distinguishing the beneficial from the harmful, without swallowing the poison,
May I constantly practice the Supreme Teaching.

The alternation of happiness and suffering, the changing of summer and winter,
If I do not recognize it, there is no way to develop renunciation.
Being certain I will suffer in turn,
May I constantly practice the Supreme Teaching.

This immersion in Samsara, like a stone in deep water,
If I do not get out of it now, I will not be free of it later.
Holding on to the lifeline of the compassionate Three Jewels,
May I constantly practice the Supreme Teaching.

The qualities of liberation, like an island of jewels,
If I am unaware of them, there is no way to develop diligence.
Seeing the unending benefits to be gained,
May I constantly practice the Supreme Teaching.

The life stories of the great saints, like the essence of nectar,
If I am unacquainted with them, there is no way to awaken faith.
When I recognize the real gains and losses,
May I constantly practice the Supreme Teaching.

The aspiration towards enlightenment, like a fertile field,
If I do not cultivate it, there is no way to attain Buddhahood.
Without becoming indifferent to the accomplishment of the great goal,
May I constantly practice the Supreme Teaching.

These thoughts of mine, like a monkey’s antics,
If I do not tame them, there is no way to eliminate my afflictive emotions.
Without falling into all kinds of crazy mimicry,
May I constantly practice the Supreme Teaching.

This attachment to ego, like an inherent shadow,
If I do not give it up, there is no way to reach a peaceful place.
When I recognize the enemy, without befriending it,
May I constantly practice the Supreme Teaching.

The five poisons, like embers glowing in the ash,
If I do not extinguish them, I cannot abide in the mind’s self-nature.
Without breeding venomous baby snakes in my bed,
May I constantly practice the Supreme Teaching.

This temperament of mine, like the stiff hide of a butter-bag,
If I do not soften it, the Dharma and my mind will never blend.
Without indulging the child that is born from my self,
May I constantly practice the Supreme Teaching.

These ingrained bad habits, like the course of a river,
If I do not eliminate them, I cannot part from the profane.
Without delivering weapons into the hands of the enemy,
May I constantly practice the Supreme Teaching.

These distractions, like the ceaseless rippling of water,
If I do not reject them, there is no way to become steadfast.
When I have the freedom of choice, without devoting myself to Samsara,
May I constantly practice the Supreme Teaching.

The Guru’s blessing, like the warming of earth and water,
If I do not receive it, there is no way to recognize my own true nature.
When I step on the short path, without turning in circles,
May I constantly practice the Supreme Teaching.

The solitary place, like a summer valley of medicine plants,
If I do not dwell there, there is no way for the good qualities to grow.
When I stay in the mountains, without wandering off to dark cities,
May I constantly practice the Supreme Teaching.

This desire for comfort, like a greedy ghost lodged at the hearth,
If I do not part from it, painful efforts will never cease.
Without making, as to a god, offerings to a hungry demon,
May I constantly practice the Supreme Teaching.

This alert mindfulness, like the key to a fortress,
If it is not relied upon, the movements of delusion will never stop.
At the time the thief arrives, without leaving the latch unfastened,
May I constantly practice the Supreme Teaching.

The true nature, like unchanging space,
If I do not realize it, the ground of the view will not be established.
Without chaining myself in iron fetters,
May I constantly practice the Supreme Teaching.

This awareness, like a stainless crystal,
If I do not see it, the clinging and effort of meditation cannot dissolve.
When I have this inseparable companion, without searching for another,
May I constantly practice the Supreme Teaching.

The natural mind, like an old friend,
If I do not recognize it, all my activities will be deluded.
Without fumbling around with my eyes closed,
May I constantly practice the Supreme Teaching.

In short, if I do not abandon the concerns of this life,
There is no way to apply the teachings for the benefit of the next life,
Having resolved to be kind to myself,
May whatever I do become the Supreme Teaching.

To doubt the Guru’s instructions that accord with the Dharma,
To feel bitterness toward the deity when bad karma emerges,
To discontinue the sadhana and so forth when adverse circumstances arise,
May such obstacles not occur as accomplishment approaches.

All this doing has no more meaning than walking around a desert,
All these efforts make my character rigid.
All this thinking just reinforces my delusions,
What worldly beings consider to be Dharma is the cause of binding myself.
All this exertion produces no result,
All these ideas bring not a single actualization,
All the numerous wants will never be fulfilled,
Abandoning activities, may I be able to meditate on the oral instructions.
If you think you want to do it, take the Victorious One’s words as witness,
If you think you can really do it, blend your mind with Dharma,
If you think you will practice, follow the example of the past saints.
You spoiled ones, is there any other way?
Taking a humble position, rich with the treasure of contentment,
Free from the binds of eight worldly concerns, firm and strong-hearted in practice,
Receiving the Guru’s blessing, realization becomes equal to space.
May we inherit the Kingdom of Kuntuzangpo.

Thus having united the meaning of the diamond words of the past saints, I have written this as my own prayer.

Jigdral Yeshe Dorje

[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. ---Ed.]

Of all worldly phenomena, whether great or small, nothing is permanent and nothing endures. Therefore, when you find yourself [...]]]>

[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. ---Ed.]

Of all worldly phenomena, whether great or small, nothing is permanent and nothing endures. Therefore, when you find yourself attracted to or attached to the happiness of existence, you must bring to mind the faults of existence. Consider that not even a single phenomenon is permanent, no matter how great, wonderful, or powerful it may seem. Consider especially how once that phenomenon [you associate with a happy existence] changes, you will experience nothing but suffering as the result. That way you can move your mind away from having strong attachment to impermanent phenomena and begin to change your habit of always following apparent phenomena based on [experiencing] temporary pleasure and attachment.

Think, for instance, about sentient beings that, due to anger and aggression, have accumulated the negative karma to fall to the hell realm. Those beings have accumulated tremendous negative karma that will keep them in the hell realm indefinitely. In that realm, unable to establish any positive causes at all, they will experience nothing but intense suffering. Think about the eight hot hells, the eight cold hells, as well as the peripheral hells surrounding them. Although it is inconceivable, think about the suffering that sentient beings in those hells must endure.

Then consider the deprived spirit realm. Think about the beings that accumulate an abundance of negative karma through the passions of avarice and strong desire. The result of such accumulation is rebirth as a deprived spirit. There are different categories of deprived spirits, such as outer and inner ones, but essentially they all endure inconceivable hunger and thirst that is insatiable. Furthermore, they never die from that; they just continue to suffer indefinitely, without ever being satisfied.

Next, consider the animal realm. Negative karma accumulated through the passion of delusion produces the result of animal rebirth. Animals suffer from basic delusion and ignorance, mistreatment by humans, and being preyed upon by one another. From the largest to the smallest, those who are as large as mountains to those smaller than the tip of a needle, all suffer from basic stupidity and ignorance, so they are unable to escape and are unable to do much more than just endure the karma in that rebirth until it is eventually exhausted.

Then consider the rebirth that is so difficult to obtain: that of a human being. Compared with the three lower realms of existence, human life seems very blissful; nevertheless, there is great suffering in the human realm. Human beings suffer from confinement in the womb and from the processes of birth, illness, disease, and growing old and the decline in their faculties, until eventually they experience the suffering of death and of leaving everything behind. Humans are subject to all kinds of indefinite circumstances and situations throughout the course of their life. Some die at birth, some die as infants, some as adolescents, and some as adults. Some die alone and unwanted or in an untimely manner.

In addition to the four great rivers of suffering, human beings experience—birth, old age, sickness, and death—humans experience compounded suffering. For example, humans suffer mistreatment at the hands of their enemies, and they suffer when they lose their loved ones. In fact, they suffer from fear that precedes the actual events themselves. Humans also suffer from not getting what they want and from having to accept what is not desired. They even suffer from acquiring what is desired, because then they have the fear of losing that. Against their will, humans endure all these unexpected consequences.

Many people think that after they die and leave this life they will easily return as a human being. Many believe they will just be able to return to a happy state of existence, such as the one they might now be accustomed to. That is a mistake. I can guarantee that unless you have the specific karma to do so, you will not take another rebirth as a human being. Without the karma that creates the causes for it, the result of human rebirth is impossible. Make no mistake about it.

Next, consider the god realm. Gods remain in their realm where they experience immeasurable bliss and happiness for long periods of time. They all have their own palace and gardens, wish-granting trees, and celestial food; everything in their external environment is inconceivably wonderful. Internally they experience only happiness and bliss throughout the entire course of their life. Eventually they exhaust their karma for that rebirth. Prior to that, the dying clairvoyant gods see the place of their future rebirth, which in most cases happens in the hell realm. They take such a rebirth due to having exhausted all tainted virtue that brought them rebirth in the god realm, and then nothing remains for them except an abundance of weighty negative karma. The vast storehouse of merit they once possessed is spent, and they have nowhere to go but to the lowest hell realm. Seeing the irreversible fate that awaits them, and knowing it is too late to reverse that, they experience tremendous suffering. They are powerless to reverse their karma of having to fall from the celestial realm of the gods to the lowest realms in existence.

Buddha therefore taught that there is not even a needle point’s worth of true happiness in samsara. Now you can understand the meaning of that teaching. Even if there is happiness, it always changes because it is impermanent. Happiness in samsara occurs as the result of the karma produced to cause it. Once that cause and result are exhausted, that happiness becomes something else, which is why the term cyclic existence is used to express the nature of life in the six realms. Sentient beings pass from rebirth to rebirth, revolving on this endless wheel of changing realms in dependence on their own karmic accumulations.

If your hair were to suddenly catch fire, you would immediately, without hesitation, try to put out that fire. Likewise, by understanding that cyclic existence is by nature permeated with suffering, and by understanding that it can never be anything other than that, you should immediately, without hesitation, focus on putting out the fire of cyclic existence. Focus totally on effort to extract yourself from this endless suffering of cyclic existence, so that you can achieve the state of permanent bliss and happiness, the state of fully enlightened buddhahood.

Thus it is taught that in order to be successful in reversing strong attraction and attachment to cyclic existence, we must practice dharma. Through the practice of dharma we can reverse attachment to existence and gain more momentum toward liberation, to the point where we realize the state of permanent bliss and cease to return to samsara.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Shown 9/20/09. Given just after the 9/11 tragedy, Jetsunma encourages us to look within and reinvigorate our practice within. She also explains the imbalance at this time between the male and female. As women are defiled, so Tara [...]]]> The following is a full length video teaching offered by Jetsunma Ahkon Lhamo in Sedona Arizona:

Shown 9/20/09. Given just after the 9/11 tragedy, Jetsunma encourages us to look within and reinvigorate our practice within. She also explains the imbalance at this time between the male and female. As women are defiled, so Tara is defiled and it’s up to us to uphold her.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved