The Nature of Stupas

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Lama Never Leaves”

Today, I would like to talk about what we have here.  Not only the objects of support that I’ve talked about, but we have the stupas.  I would like to explain to you the nature of the stupas.  I would like to explain to you a little bit about the treasures that we have here. To say that there is nothing like this in America sounds prideful.  Yet, I am not the one saying it, really.  I’m telling you what other teachers who have come here and who have been around America have said—that there’s nothing else like this, that this is quite remarkable.  And I say, “Well, we’re just getting started.  I hope it’s good.” We have here these extraordinary stupas that have been built according to the ancient Palyul tradition by a number of lamas—His Holiness, and then Tulka Rigzin Pema Rinpoche who is a renowned stupa builder.  The stupas have  been blessed by every lama that has come here; but they have been properly consecrated, about that there is no doubt.

The stupas have different levels and ultimately when they are born, that is to say, after they are completely built and the lama actually generates the entire mandala of the deities and all the objects of refuge, , and descends that entire mandala into the stupa, the stupa becomes then a living presence.  The stupa becomes like the Buddha in Nirmanakaya form, that is to say in the physical form.

On the bottom of the Stupa, there are many objects there that indicate the things of the world to be overcome, such as objects of violence like knives and guns and weapons, and they are buried underneath.  There are prayers and objects and images of suppression, including symbols of death, that go on top of that and they suppress the things of the world that are harmful.,  At the time of the filling of the Enlightenment Stupa, His Holiness said, “Well, it would be good if we had the skull of a wolf to put down underneath there.”  I went, “The skull of a wolf?  In Maryland???”  So we were rushing around thinking, “How in the world does one get the skull of a wolf?”  trying to figure it out.  And then we had the great good fortune, I guess… A fox up the road got run over and we had an intact fox skull.  So we brought the poor little fox skull to His Holiness and said, “Would this do?”  And he went, “This is pathetic.  Look how small it is.  Well, if that’s what you call wolf in America, this will have to do!”  So it turns out, the fox gets in there   asthe symbol of death.  We have symbols of old age, of sickness, of death, of all kinds of suffering, and the suppression of that.

Above that, there are different layers.  There are the practices: beginning stage practice, generation stage practice, completion stage practice, accomplishment. Then there are the objects and prayers and mantras that are associated with all these different levels wrapped in a very succinct way, arranged perfectly like the mandala of the deities.  It has to be arranged very perfectly, and it’s all very secret and careful.  Nobody can look in there unless they’ve been on the stupa diet, which is no animal flesh, no alcohol, no sexual activity and no ordinary stuff of any kind while you’re building the stupa.   And the many many gizillions—I don’t even know how many—of mantras , with saffron water sprayed on them that are rolled so tight, some done by machine, because we could get them rolled tighter, and some of them done by students who themselves were reciting mantra at the same time they were rolling them very tightly and sticking to the stupa diet.  So everything very carefully arranged, everything very perfect.  You can’t leave a drop of sweat or a bit of DNA in the stupa unless you have achieved enlightenment.  So nobody gets to really climb in there without being clothed up and very very careful.

When the lama then brings the stupa to fruition, there is of course the vestibule in which the deity sits, and the deity itself is completely consecrated like the deities on the altar, and they themselves have all the accomplishment figures in them. And then the relics are at the top.  Some of them are wrapped up to the spine, that is a very large piece of wood with mantra written all over it going down the middle.  Some of them are wrapped body, speech, and mind mantras of enlightenment.  So then when the lama descends the deities into the stupa, the stupa is completely able to receive every blessing that the lama is capable of conferring.  All the materials are blessed, purified and perfect.  All the needs have been met.

The lama that actually empowers the stupa is always a lama of accomplishment.  That is to say, Tulku Rigzin Pema Rinpoche is known as a stupa lama and maintains the stupa diet always. He maintains retreat a lot of the time in order to keep the stupa-related accomplishments fresh in his mind as though they were like fresh bread, just right there at the tip of his tongue or the tip of his mind—however you would put it—able to be conferred.  Then of course His Holiness Penor Rinpoche who empowered the Enlightenment Stupa is a living Buddha and is known worldwide as a living Buddha.  In Tibet, people gather the dirt that he walks on and save it and put it on their altars.  His foot-print even.   He never is not practicing.  I’ve seen the way his mind works.  He is like…   Well, he is a living Buddha.  There is no other thing to say about it.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

Clarifying the Goal

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Antidoting the Mantra of Samsara”

Honestly ask yourself whether there is wisdom in what the Buddha has taught. That, in fact, when it comes time to practice Dharma, to realize the nature of one’s mind, to see it purely and clearly, to wipe away the stain of non-virtuous behavior and discursive thought and ancient habitual tendencies and simple ignorance… Can we really ask ourselves whether there is wisdom in what the Buddha has taught when he said that this is something that needs to be worked at in depth. That there needs to be a great deal of effort in that direction. That, in fact, it really isn’t that useful to have a wonderful, blissful, emotional experience saying that one glorious mantra that you thought would really do the trick, because that’s just another flower in the bouquet of human experiences and emotions. If you have a blissful, marvelous, emotional, contrived experience with that one mantra, it’s really in essence not so very different from the blissful, emotional experience that you have when you do something else really well. Or when you buy a new car, or when you get a new honey, or when you taste a new kind of chocolate, or whatever it happens to be. It becomes then simply another human emotional experience that we contrive to look like, or to be, a certain way, because that’s what most of our experiences actually are. They are contrivances.

In order to really stir the depths of samsara, that is to purify ancient habitual tendencies, well-established habitual tendencies, in order to create the new habitual tendency of virtuous activity, a great deal of depth and effort has to come into that. So many recitations are required. The goal here is not really to have an emotional experience. It is to recite the syllables associated with mantra which are not ordinary in which each and every syllable has a particular extraordinary blessing associated with the mind of enlightenment and serves to actually purify the winds, channels and fluids within one’s psychic nature.

So many repetitions here are the key. And then on top of that, since you thought maybe the way to do this would be to have a beautiful deep and profound experience anyway, you might try being completely absorbed in the mantra that you are reciting. Because you are right about one thing: It is less potent to just say mantra than to really remain absorbed in the visualization that is given to you by the teacher and to remain absorbed in the activity itself. That is much more profound and much deeper. But still and all, even if you are to do it in a way where you’re completely absorbed, where the experience is deep, where it’s profound, where you’re really paying attention, where you’re really developing some clarity of mind, still and all, even with that, it is necessary to make many repetitions.

And the reason why is because there’s a goal here. We are applying an antidote to something specific in order to have a specific result. There’s a difference between reciting mantra for that reason, with that kind of perspective and maybe coming to some teaching or going to church or coming to even a Buddhist temple or hearing what I have to say to you and then simply thinking “Oh now I’ve heard that so therefore I’ve had some of the Buddha’s teachings.”  O.K., that’s very good. There’s a difference in the goal orientation, do you see?  One of them is simply collecting something, having something, saying you’ve been there—a knot on the belt. You know, it’s something. And the other one is understanding the faults of cyclic existence, the conditions of samsara, the depth of it, the complication of it, and understanding that there is a goal, an extraordinary goal that cannot be reached any way other than to apply the necessary antidote.

That goal of course is enlightenment. That goal of course is what the Buddha experienced when he said, “I am awake.”  It is awakening to our primordial nature. It is a condition that is beyond form, beyond formless, beyond samsara, beyond even nirvana. It is an utterly conditionless and natural state and to awaken to that nature, that is the goal.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

The Mantra of Samsara

The following is an excerpt from a teaching called “Antidoting the Mantra of Samsara”

What we’re up against here is we are using a technology that isn’t meant for a person who has only lived one life. We’re using a technology that really wasn’t designed, was not given to the world, to cure a superficial problem. It was not given to us to heal a scratch. The technology of Dharma is so extraordinary and so complicated, so deep, so effortful because of what it is supposed to do. What it has to do is a big job. What it has to do is to purify non-virtuous habitual tendency that we have created and is deeply ingrained since time out of mind. We have another problem and that problem is that it’s kind of like we were born on a merry-go-round. Do you know what happens if you’re born on a merry-go-round?  You have no understanding that you’re going round and round. The only way you could understand that you were born on a merry-go-round is if the merry-go-round would suddenly stop. But if going round and round were natural for you, it would be invisible to you. And so for us it’s as though we were born on a merry-go-round. We have no way to know how much divisiveness, how much discursive thought, how much conceptualization, how much super-structuring goes on within our mind. We are literally, in many ways, strangers to our own mind. Actually within our minds as ordinary sentient beings there’s a constant dialogue going on inside, a constant inner dialogue. You have to ask yourself, between who and who?  But it’s going on, you know. It’s a constant inner dialogue. There is this white noise, this conversation, that’s going on. And you’re answering yourself! That’s the weird part about it.

If you can really calm down and tune into yourself, you’ll see that there’s this constant inner chattering, inner noise. It isn’t even as simple as the one piece that you’re able to hear and pick out. In fact, there’s layer upon layer of it. It’s like many tracks that we seem to be running, so much discursiveness inside of us. So what we are actually engaging in all the time in our ordinary lives is kind of a recital of, or an ongoing mantra of, discursiveness. This chattering, this noise, this continuum that we experience of white noise within our heads—the one that argues, the one that answers, all that stuff that goes on inside—in fact, is layer upon layer upon layer upon layer of delusion, starting with the original belief in self-nature as being inherently real, and from that, all this superstructuring, beginning with reaction, because if one believes in self-nature as inherently real, everything else is other than self.

If there is separation between self and other, there is going to be reaction toward other or we cannot conceptualize any further beyond that, and you know we have. So we are involved in this process of discursiveness and ignorance constantly. We are right now, unless you are listening to me so carefully that there’s no other room for thought anywhere else in your mind, and I don’t think that’s happening. Right now, we are reciting the mantra of suffering. You don’t know that you’re doing that. You don’t have a mala in your hand, but you are right now reciting the mantra of suffering. We are reciting the mantra of samsara.

Even within our minds right now we are creating cause and effect relationships, right now, because it’s impossible for you to be in this room with everyone else here or listening to me or doing anything in your life, without having some kind of reaction to it. And that reaction continues. It becomes deeper and more profound and more habitual and there is structuring and ideation that continues to form from that, continual elaboration. Every single thought that is born within our mindstream is, rather than a thought that continues in a straight line, more like a pebble being dropped into a pond. It goes out in all directions. It continually elaborates, almost on its own volition.

So for the students who ask, “Why wouldn’t one good mantra, or one truly absorbed devotional, purely conceived prostration be as good as 100,000 kind of dull ones?”  The reason why is right now, and since time out of mind, we have constantly been reciting the mantra of delusion. So we need a science or a technology that will antidote the depth of that process. You know how complicated we are. You know how that is. You know that we can sit here, open a Dharma book, read a prayer that’s very profound and really concentrate on it pretty well as we’re reading it. Of course if you really learn how to listen to yourself you know that even while you’re doing that, there’s something going on. That monkey in your head is still doing something. But let’s say we could really concentrate. We contemplate, and we think, “Oh, what a beautiful thing this is. This is really something special.” And we’re moved and we are attracted to the Dharma, you know, that sort of thing. We know that we are so complicated that even while we are doing that, at the same time although we choose not to listen to the voice that we don’t like, that other voice is going “Phew, Dharma, what do we care about Dharma!  We care about one thing. We care about watching TV and sitting on our fat butts. That’s what we care about!”  Or we have all of our other conceptions and ideas about the ways we really want to live. And so, while on the one hand, “Oh, these are the Buddha’s teachings. This is so pure and so perfect. I can see the virtue in it” —and you know really you can, I mean you read the stuff you can see the virtue in it—the other part of you is going “Nah, nah, we don’t want to do this. We want to be happy now!”  So even while we’re studying Dharma and practicing Dharma, this business is going on inside of us.

So what we’re looking for is the kind of technology that can stir that pot from the depth, stir it from the depth and provide the purifying agent, or the antidotal agent, which is to put the weight in the opposite pile of what we ordinarily do. What we ordinarily do is have a divided mind and a lot of discursive thought, a lot of reactions, a lot of stuffthat is associated with the belief in self-nature as being inherently real. So we’re constantly continuing that practice. That’s what we do. That’s the Dharma, the worldly Dharma, which we’re practicing now.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

Poop Soup

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Antidoting the Mantra of Samsara” 

So here’s the question.  Here’s what we ask ourselves, and it’s a valid question.  When you are doing prostrations, or maybe reciting a mantra, and that’s another thing you have to do, at least a 100,000 times on several mantras.  Wouldn’t it be just as good rather than sitting there for say, I don’t know, half an hour Om Mani Padme Hung, Om Mani Padme Hung, half an hour?  Half an hour is a short time to accumulate, but let’s say, rather than sitting there for half an hour, what if we said one really good Om Ah Hung Benzar Guru Padme Siddhi Hung?  What if we said it so good that it’s like the best mantra that anyone has ever said?  What if we said it so good that we are completely absorbed?  Rather than saying it 100,000 times, per syllable, which is how you spell, well anyway, you’ll learn about that later, what if you said it once, really good?  First of all you could pronounce it really perfectly, which nobody in America can do yet, but you know, you can pronounce it really perfectly, and then while you’re pronouncing it, you can remain in complete absorption.  Isn’t that one of those kind of funny hand things that you see people doing in the New Age?  Where we can do it in complete absorption.  Let’s say that we can do it in such total absorption that even if lightning were to strike, we would be immovable, in immovable samadhi reciting that one mantra?  Wouldn’t that be better than just saying Om Ah Hung Benzar Guru Padme Siddhi Hung, Om Ah Hung Benzar Guru Padme Siddhi Hung, Om An Hung Benzar Guru Padme Siddhi Hung?   Sigh, Om Ah Hung Benzar Guru Padme Siddhi Hung.  Wouldn’t that be better than a half an hour of that, don’t you think?  That one mantra, that one glorious earthshaking, the earth moves beneath your feet mantra.  So that’s the question everybody has.  That’s the big question.  Why do we have to say these things, the underlying question is WHY 100,000?  You know, what fresh hell was concocted for us to make us have to recite this thing 100,000 times?  Where is it written?

Well, let me give you some information about that.  The reason why we ask questions like that is because of our lack of understanding.  We have an idea that if a thing is O.K. on the surface, it’s O.K.  We have an idea that if, well, I like to use the analogy, one of my favorite analogies is poop soup.  So let’s talk about that a little bit.  Poop Soup.  What’s the recipe for poop soup.  Well, poop soup is like, with poop soup you do pretty much what sentient beings do as they move through time.  You collect everything nasty there is through our own habitual tendency.  And here’s the part that we don’t understand.  Our life didn’t begin 46 years ago, or 20 years, or 70 years ago, or however old we are.  Our life didn’t begin at that time, but in fact the Buddha teaches us that we have existed as, with having the idea of self-nature as being inherently real, since time out of mind.  And during that time, we have engaged in activity which was samsaric activity, mixed activity, meaning not understanding our nature, not understanding our qualities, not understanding the relationship between cause and effect.  We simply engaged in an activity, instinctively and habitually, with very little understanding, and so we have accumulated mixed habitual tendencies, extremely mixed habitual tendencies including the habitual tendency of hatred greed and ignorance.  So that’s like  cooking up a big pot of poop soup.

Poop soup is basically all of the unclean things in samsara.  You collect it all together in one pot and you stir it up real good, ummm, yummy, it’s poop soup so you can understand what the main ingredient is, can’t you?  Poop soup, got it?  O.K., so you stir it up, the fragrance of cooking fills your house.  Wonderful, right?  And so the first day you cook up your poop soup it looks like pretty much what it is, boiling poop soup.  Right?  And the second day you boil it some more because that’s how it is, life moves on.  The poop soup is still boiling and the second day it looks pretty much like poop soup.  And the third day things are happening.  It begins to change.  It’s looking sort of colorful now.  Fuzzy in places, and colorful and you know, it’s changing.  And everyday that you look at it, one day it’s kind of orangey, the next day it’s kind of purplely, it depends.  It’s like different fuzzy little things that are growing on it.  Poop soup changes every day.  It’s just a cornucopia of colorful delight, the fragrance of which continues to fill your house.

Then one day, one day something magic happens.  You go to check out your poop soup for the day and you notice that on top of your poop soup there is this wonderful soft furry layer of something pure and white.   A white fuzzy something has grown on top of your poop soup.  And here’s how we think!  We think that now that our poop soup is all white and fuzzy and pure, it’s o.k.  Now, the only reason why we think like that is because we don’t understand that in fact we are not superficial creatures.  We aren’t that pure white stuff that’s growing on the top.  We are deep creatures, meaning to say we didn’t just crawl out from under a rock.  We didn’t just appear in space.  We didn’t just start 35 years ago, 75 years ago, whatever it happens to be, but since time out of mind we have been making connections, we have been engaging in cause and effect relationships and we’re like that pot of soup.  There are many many ingredients inside of us, and it’s a deep pot.

As we live, everything in that pot gets stirred up, from the bottom to the top, from the top to the bottom, from the side to the middle, it’s always getting stirred up.  But we think of ourselves in a very superficial way, and what that means is that on the day when we come up somehow magically just because of chance, it’s almost like you know, it’s almost like the slot machines in Los Vegas.  One day you’re gonna get three cherries.  Well, one day your pot’s gonna look like it’s all white and pure and sweet, kind of like New York City when it snows.  But you and I know that underneath there is a whole lot of trouble.  Right?  That’s true, but instead, how we think is that what’s on top is o.k.

So we have this idea, and actually this is how we think and it’s an unfortunate thing because it does not lead to self-honesty.  It does not lead us to a way to actually engage in practice and really benefit ourselves.  We think basically, because we think superficially, if you didn’t see me do it, if I didn’t get caught, I didn’t do it.  That’s how we think.  If you didn’t see me, I didn’t do it.  If you didn’t catch me, it didn’t happen.  What we are not taking into account is that we are deep creatures, that we have strong habitual tendencies that have, that we have engaged in since time out of mind, that we are extraordinary and complicated, that there are layers and layers and layers and layers of tapestry or fabric or weaving that are part of our nature.

To say one mantra, even if you say it so perfectly, so beautifully, pronounce it so well and do so with complete absorption, could not possibly counteract time out of mind worth of habitual tendencies and inappropriate negative or neurotic activity, which we have engaged in.  So reciting one mantra meaningfully, or even reciting a series of them very meaningfully, could not possibly empty the depth, could not possibly purify the depth of that poop soup that we created or that we have lived with for so long.

So what we’re up against here is we are trying, we are using a technology that isn’t meant for a person who has only lived one life.  We’re using a technology that really wasn’t designed, was not given to the world to cure a superficial problem.  It was not given to us to heal a scratch.  The technology of dharma is so extraordinary and so complicated, so deep, so effortful because of what it is supposed to do.  What it has to do is a big job.  What it has to do is to purify nonvirtuous habitual tendency that we have created and are deeply ingrained since time out of mind.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

No Short Cuts

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Antidoting the Mantra of Samsara”

As a part of Ngondro, we have to accomplish 100,000 repetitions of a short version of the Bodhisattva Vow,  the Bodhicitta mantra. Do you think to yourself, “Well what’s the goal here?  See, I’m trying to be compassionate. O.k. so from now on I’m just going to be nice.”  Have you ever tried to make that decision?  From now on you’re going to be nice?  Have you ever tried to do that?  How long did it last?  Maybe five minutes if you’re lucky!  I think the all-time world record for a woman is 28 days!  And that goes for her husband also!  So it really can’t be done. You can’t just decide you’re going to be compassionate. And why is that?  Because you still have the weight of these ancient habitual tendencies and deluded perceptions.

The Buddha teaches us that what’s needed here is to recite the Bodhicitta mantra at least 100,000 times with the correct absorption, correct mental concentration, mental imaging, and mental visualization, just as you are taught by the Buddha. Don’t make up your own religion now. Don’t do that!  Practice what the Buddha has taught you just like the Buddha says, and that will change that. Rather than thinking “Oh, let me see if I can rewrite this religion to make it a little easier,” which you guys have all tried to do, haven’t you?  Yes, we know that. So, instead of rewriting the religion, we actually practice it the way that it was given. But we’re thinking, “Wouldn’t it be nice, instead of this 100,000 business, why don’t we sort of do it the new way?  This is a new age isn’t it?  We’ll just think positive all of the time.” Anybody ever tried to think positive all the time?  That’s another fun one. The world record for that is also 28 days.

So we have to understand that what’s recommended here is not arbitrary. Some Buddhist person didn’t show up a long time ago and say “Let’s see, when it gets to be about 1996, how are we going to torture these people?”  It wasn’t like that at all. These practices are meant to antidote your particular situation. You must understand that these were not given to us by ordinary sentient beings. These were not authored by someone who felt that they had an answer the way many of our New Age wisdoms are. You know, nowadays we hear people coming up with wisdom all the time, all kinds of wisdom.They came up with it two years ago, five years ago—how to dream, how to vision. Everybody’s got some wisdom.

But this stuff that comes from the Buddha is different. What actually occurred here is that the very mind of enlightenment appeared in the world as the perfected Buddha. This was not an ordinary sentient being. This is the Buddha nature appearing in the world in a form that we can see with our eyes. And from the mind of that nature, from the mind of that one, from that, directly from the Buddha nature itself, this antidotal process was given. It’s not the same as some mom and pop wisdom somebody cooked up nowadays. So it’s not going to sound like, “Let’s put a bandaid on an ulcer.” It’s not going to sound like “O.k. you’ve been alive since time out of mind creating lots of nonvirtue. Just think positive. Everything will be fine.”  It’s not going to sound like that.

It’s going to sound like what it is. The necessary solution for what ails you according to what you actually are, not according to your over-simplified understanding of yourself. So the Buddha has given a very deep, very extensive, very profound method for a very deep, extensive and profound problem. And there are no shortcuts.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

 

Get Real

Yeshe Tsogyal

From The Spiritual Path:  A Compilation of Teachings by Jetsunma Ahkon Lhamo

 

The Vajrayana path is a great gift. Your mind can be purified through the practice of allowing it to arise naturally with those qualities of perfect union and perfectly purified perception. “Well,” you may say. “That sounds good, but will it work?” Yes, it will work. It will work by the power of the transmissions, by the intensity of your effort and faith, and through the power of the mantra and through devotion. These mantras are not invented by ordinary people. They come from primordial wisdom itself.

Though your perception is still faulty, understand that within the center of this confused mandala you have found the perfect path. You have found your teacher and you have received initiation. Something is happening. Therefore the process is not as endless as you may think. This is your precious opportunity, and you should take advantage of it. Where will you find another like it? You have so much help and all the necessary tools and nourishments. Keep in mind the choice. Do you wish to be a practitioner seeking that one precious virtue, or are you just a person wearing a costume? If you are a serious Vajrayana practitioner, you will stop dancing around with rules and regulations and, pardon the slang, “get real about it.” Get real about this path. Understand that you must have the only thing of value—the perception of primordial mind, the realization of the natural state of all phenomena. This is true purity, true virtue.

© Jetsunma Ahkön Lhamo

Dharma For Today – Outside the Box: Full Length Video Teaching

The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling:

 

The times are getting darker, and in order to benefit beings we need to come up with creative ways of reaching them. One of those ways is the 24-hour prayer vigil – an American Drupchen. Another is mantra in music. His Holiness Penor Rinpoche has said “mantra is indestructible” – so those who hear it receive blessings no matter how unusual.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

We The People

The following is a series of tweets from Jetsunma Ahkon Lhamo offered in support of the #Occupy movements:

For those who bring compassion to the people OM MANI PEDME HUNG! May you abide in the comfort of love.

For those who may die or are being hurt from the struggle. OM AMI DEWA HRI. You will be crowned as a protector of “we the people.”

For those who break through ignorance with the sword of wisdom. OM AH RA PA TSA NA DHI – You are the bringers of the way for “we the people.”

For all who hunger for the clear light of Primordial Nature and safety – Long Life for all OM TARE TUTARE TURE PUNYE PUSHTIM AH YOU PUSHTIM KURU YE SOHA. You may save us all!

For you who treasure truth and pray for the liberation of “we the people” – OM AH HUNG VAJRA GURU PEMA NORBU SIDDHI HUNG- I treasure you, the beautiful.

For those who wish to serve the people and feed the poor – OM TARE TUTTARE TURE SOHA – May you have, and share, every gift in every form. I love you.

May “we the people” gather, talk, march, pray, be together as one to birth a new world of virtue and compassion for all.

I believe. I believe in you.

Thank you all for your good efforts.

Peace. Occupy Earth!

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

 

Prayers for Peace and Change

An aerial view of the Occupy Wall Street march shows the crowds have grown larger, Oct. 5, 2011. (ABC News)

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

New York Occupy Wall Street Police Arrest Protester with Camera


I request all my followers to pray! Protesters getting beaten for having cameras! Either pray, march, or protect!

Police Subdue Crowd in NY with Mace - New York Post (JB Nicholas)

For those marching to Occupy Wall Street – may you all be protected from harm. OM TARE TUTTARE TURE SO HA!

Justin Wedes being arrested. Photo by Juan Carlos Hernndez.

For those who will and have been harmed in Occupy Wall Street We pray: OM MANI PEDME HUNG!

Cops arrest protestor on Broadway. (Julia Xanthos/News)

For those who may die in this movement Occupy Wall Street we pray: OM AMI DEWA HRI

Occupy Wall Street Portland, Oregon (Rick Bowmer) http://tatumba.com

To those who march and seek to compel banks and corporations to do the right thing I pray: OM AH HUNG VAJRA GURU PEMA NORBU SIDDHI HUNG!

March 2011 Protests in London Against Massive Budget Cuts

For those overseas facing the same injustice I pray: OM VAJRA SATTVA HUNG!

Tibetan Demonstration Against Chinese Rule Dharmshala photo: WN / Yeshe Choesang

We stand in prayer and solidarity for protesting Tibetans and His Holiness the Dalai Lama who grieve deeply for the homeland, Tibet, now occupied by China!

Swaziland Protest

We stand in solidarity with those in the great continent of Africa where the poor are fighting oppression to survive! OM MANI PEDME HUNG!

Syria's economic challenges are feeding the population's growing anger, which recently led to protests in the south and are creating a nationwide uprising.

We stand in solidarity with the displaced, hungry, in the Middle East: Peace! OM VAJRAKILAYA SARVA SIDDHI HUNG PHAT!

Workers at Freeport-McMoran's Grasberg mine in Timika, Papua province, are striking over pay, claiming they get only 10% what the firm pays miners in other countries. Photograph: AP

We pray for and stand with all those in the Far-East who suffer under brutal regimes. May they be swiftly liberated! OM MANI PEDME HUNG!

OM VAJRA SATTVA HUNG!

And also for those imprisoned in their own minds through delusion and hate – I send healing and love. OM VAJRA SATTVA HUNG!

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