Precious relics from Jetsunma’s main altar:
A sacred space for everyone
The following description of the 4 types of non-virtuous speech are from “The Way To Freedom” by the Dalai Lama:
“ The next four negative actions are deeds of speech.
The firs is telling lies. This includes speaking contrary to what one has seen, heard, or knows to be fact. Lying can be motivated by attachment, hatred, or ignorance. The intention is to confuse the other person, and it can be carried out either by speaking or nodding the head and gesturing with a hand. Any action done out of the intention to confuse someone constitutes the negative action of lying. If the other person hears it, that constitutes completion of this act.
Next is divisive talk. The intention is to cause dissension between friends or people in the spiritual community for one’s own sake or for he sake of others. Whether one succeeds in causing dissension or not, the moment the other person hears the divisive talk, that constitutes the completion of this act.
Next is verbal abuse. The intention is to speak harshly, and the deed is complete when the abusive words are heard by the person to whom they are directed. Abuse includes insulting others, speaking about their faults, whether true or untrue; if one does it to hurt the other person, it is abuse.
Next is senseless gossip. It is frivolousness without any purpose, and it can be motivated by any of the three poisons. One’s intention is simply to chat without any reason, to just gossip without any purpose.The execution of this act does not require a second person. You do not need a partner; you can do this by talking to yourself. Idle gossip would include talking about wars, the faults of others, or arguing just for the sake of argument. This would also include reading unimportant books out of attachment.”
In our divided
clinging consciousness
In our ego-centered
dreaming
we are bound.
Flung
Unaided, unable
to distinguish
The nature that is peace.
Drunken
Imagining distinction
in the nature that
is form and formless
Grieving
for we have seen
the difference
Between the crystal and the nectar
that fills it
with its emptiness
Oh..
If we could
only taste
the soundless voice
that sings its silent name
In colors
OM!
Vairocana Holy Holy
Bring the blessed kindest
Wisdom of the Dharmadhatu
To this singer’s song
Scream!
For we are angry
we are chained
In our self-righteousness
we are prisoners and wardens
Alone
No love in hate
No reason, no meaning
Hallucination, like a drug
we’re burning
Stiff
with jaundiced principles
disjointed, numbed
We’ve sold our value
for a nightmare
Sick
and filled with venom
we are dead and dying
scratching at our eyes
that we might see
Locked
in form, in function
In making statements
meaningless in the silence
of our indivisibility
HUNG
Vajrasattva Blessed Blessed
Bring the mirror wisdom
To the crying ones
who long to see your face
Running
In our race
to nowhere
Pumped with
self value
Our holy war
Straining
With increasing tension
Structuring conviction
Deny that I am you
can’t see your eyes
Plumped
And filled with dirty
hard distinctions
We are successful
We have sat our
hellish throne
Preening
In the gorgeousness
of reason
Reasons not to give our lives
Oh, take this life
Truly
We try so hard
to know the rapture of union
Impossible to know
with hearts so dry
SO
Ratnasambhava Buddha Buddha
Bring the view
of equanimity
like holy wine
to this tired burning child
Need
The force is boundless
the aching endless
It never ceases
We are obsessed
Craving
The fire burns us
Our lips are parched
Our eyes, our hearts
Know no release
Pointless
The endless seeking
brings more of nothing
The suffering of suffering
has reached its peak
Moving..
this restless searching
I think of babies
crying
for the mother’s breast
Touch us
We need to feel it
It all seems
out there
Beyond our reach
AH
Amitabha Purest Pure One
Cleanse our Perception
Bring the feast
of Pure Discrimination
to our hungry mouths
Wounded
Worlds of wounded
Crying and helpless
No one to
hear them
Too much jealousy
and fear
Wasted
Too tired and jaded
Sick and faded
Certain of my fix,
my gig, my sphere
Unaided
Standing alone in
mute acceptance
Burden of proof
so heartless
That we are here
We are
I am
Engaged
In righteous battle
I am unique!
Distinguished!
Endless is my work!
Please
There must be something
Or maybe someone
Responding sweetly
But never me
For I cannot
HA
Amoghasiddhi Sublime Dancer
Bring us the movement
The sweet activity
Of Perfect Love
© Jetsunma Ahkon Lhamo
The following is respectfully quoted from “Treasury of Precious Qualities” by Jigme Lingpa, translated by the Padmakara Translation Group:
Homage to the Three Jewels
The Three Jewels of Buddha, Dharma, and Sangha are the rarest and most sublime objects in the universe. Therefore, from now until he attains enlightenment, the author of the treatise pays heartfelt respect to them in thought, word, and deed, his aim being to protect beings who wander in samsara, afflicted by many evils.
The Three Jewels may be explained according to their essential characteristics, the etymology of the Tibetan term, their various subsidiary aspects, and an explanation of the Sanskrit term. Essentially, buddhahood is the perfection of all the qualities of “elimination” and “realization.” According to the Tibetan expression sangs rgyas, a Buddha is one who has awoken (rgyas) like a lotus flower with the knowledge of all things. Buddhahood in turn has three aspects: (a) the kayas, which are like containers for (b) the wisdoms contained therein, together with (c) the enlightened activities that flow from these. Finally, the Sanskrit word Buddha means “one who perfectly comprehends,” one whose mind encompasses all objects of cognition and thoroughly understands them.
Essentially, the Dharma is characterized by the elimination of one or both the twin veils of defiled emotion and cognitive obscuration, or the means to this elimination. The Tibetan word chos is so used because the Dharma purges (‘chos) the mind of negative emotion, in the same way that medicine cures someone who is sick. As to its aspects, the Dharma may be classified in two ways: on the one hand, as the Dharma of transmission and the Dharma of realization, and on the other, as the third and fourth of the four noble truths, the truth of cessation and the truth of the path. In Sanskrit, the word dharma means “to hold.” In other words, the Dharma is what holds beings to the perfect path and keeps them from the ways of samsara and the lower realms.
Essentially, the Jewel of the Sangha is characterized by the possession of two qualities: knowledge of the truth and freedom from defilements. The Tibetan term dge ‘dun refers to those who have a keen interest (‘dun) in the path of perfect virtue (dge). Such practitioners may be divided into those belonging to the Hinayana Sangha of Shravakas and Pratyekabuddhas, and those belonging to the Mahayana Sangha of Bodhisattvas. The Sanskrit word has the meaning of “assembly” and refers to the community of those who are not distracted from the path by anyone, even gods.
The words “I prostrate” express a perfect salutation to the Three Jewels. This may be made on three levels: first, by realizing the view; then, by proficiency in meditation; and finally, by an act of devout veneration.
The “Precious Three” of the root verse is a reference to the Three Jewels and indicates that the Body, Speech, Mind, Qualities, and Activities of the Buddha are renowned throughout the three worlds. Jigme Lingpa gives the elegant illustration of this by referring to the story of how the Buddha once sent a message to the princess Vine-of-Pearls in form of a picture of himself together with some verses, printed on a piece of white cloth. When the girl saw the image, the joy she experienced was so intense that it was like a samadhi devoid of even the subtlest kind of discursive though. And as she reflected on the meaning of the message, the one hundred and twelve obscurations that are hindrances to liberation, and which are discarded on the path of seeing , fell away. The root text compares these obscurations to the deceitful faces of Mara’s daughters, which are like the lilies of the night, opening in darkness and blasted by the sun of wisdom cultivated on the path of seeing. As a result, Vine-of-Pearls was prepared for the dissipation of what is to be eliminated on the path of meditation. And all this came about through the power of the Buddha’s compassion. All such religious stories that tell of the effect of the Three Jewels are worthy of universal consideration, for they powerfully counteract the mental distraction and defiled emotion that are the very nature of samsaric existence.
Commitment to Compose the Text
The boundless collections of sutra and tantra teachings were propounded by the Buddha, master of the supreme wisdom of omniscience, who set them forth by means of the five excellences. His followers, the noble Bodhisattvas, composed commentaries beautiful in word and meaning, on the basis of the system of five major elements, compiling them according to the “fourfold interrelated purpose.” These scriptures and commentaries are as vast and profound as a great ocean; they are a veritable treasure of purifying waters. Thanks to them the Doctrine of the Conqueror has remained for a long time. Maitreya has said:
All Dharma is contained in Word and Commentary,
The perfectly expressed and its interpretation.
These two ensure that Shakyamuni’s Doctrine
Will remain for long within the world.
The Buddha’s teaching, so profound and hard to fathom, and the commentaries upon it, have not yet faded from the world, and are here condensed into a single treatise. But Jigme Lingpa says that he lacks the three qualifications for composition and that his treatise is a rough work of an ignorant gossip. He says that his book is destitute of the two qualities of healing defilements and protecting from sufferings of samsara. It lacks the three characteristics of a Buddhist composition and is quite possibly tainted with the six faults of non-Buddhist writings. It is, he says, a cacophonous din, like a “wave-garlanded torrent” cascading into a deep ravine in a dense jungle. But even though he considers his treatise to be an ugly and inelegant thing, he says nevertheless that it is based on the perfect utterances of the Sacred Teaching and is therefore worthy of attention. Of course, this verse is just an expression of the author’s modesty.
The following is respectfully quoted from “The Practice of Dzogchen” by Longchen Rabjam, translated by Tulku Thondup and edited by Harold Talbott:
In the Ghanavyuha sutra it is said:
The immaculate disc (mandala) of the moon
Always is unstained and completely full
But in relation to the days of the world
It is perceived as waxing and waning.
Likewise, the ultimate universal ground also
Has always been with the Buddha-essence (Tathagatagarbha),
And this essence in terms of universal ground
Has been taught by the Thus-Gone (Thatagata, i.e., Buddha).
The fools who do not know it,
Because of their habits, see even the universal ground
As (having) various happiness and suffering
And actions and emotional defilements,
Its nature is pure and immaculate,
Its qualities are as wishing-jewels;
There are neither changes nor cessations.
Whoever realizes it attains liberation…
The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling on March 23, 2012:
© copyright Jetsunma Ahkön Lhamo all rights reserved
The following is from a series of tweets by Jetsunma Ahkon Lhamo:
It is raining cats, dogs and Easter bunnies today. We needed it for spring flowers, too. Glad to see it pull pollen out of the air.
Shoutout to the OWS and Occupy D.C. and all Occupy friends who came to my teaching last night. Come back again! We love you!
Also happy to see old and new friends. Now today after last night’s teaching and yesterday’s Phowa I am exhausted, and sore as hell. But I’ll live and it was worth it! I was happy to see so many there on a Friday night. A good crowd and good feelings. And a shoutout to the PCD students, sooo good to see you! You guys are Palyul family. Pls come back! We should have a tea or something to catch up, no? Love and hugs from KPC to all!
OM MANI PEDME HUNG!
The following is respectfully quoted from “To Have or To Harm” by Linden Gross:
In Los Angeles, that solution includes mandating counseling as a condition of probation or parole, and diverting some criminal cases to psychiatric treatment programs such as the one John Key cofounded along with psychiatrist E. Eugene Kunzman. The Center Against Abusive Behavior is an outpatient mental health clinic that combines biological, psychological, and sociological approach to treating perpetrators of domestic violence and stalking. The nonprofit organization is staffed by treatment providers with expertise in the area of physical, emotional, psychological, and sexual abuse. Kunzman provides whatever psychiatric care or medications might be required based on a mental status examination and subsequent testing for any contributing biological factors.
Key bases his therapy on cognitive behavior model and focuses on controlling each new client’s abusive behavior as his initial priority. A movement contract requires stalkers to call in as often as twice a day to report their whereabouts and activities. To help keep track of them every moment, Key also demands a daily itinerary. Spot-checks, he finds, help to keep stalkers honest.
After reviewing police and court records, Key has stalkers tell their side of the story from beginning to end. Then he confronts them with any discrepancies between the two versions. “Because somewhere between the two lies the truth,” he says. A determination about what kind of counseling is required follows.
Whether the perpetrators wind up in individual or group therapy or both, the ultimate goal of such counseling is to get them to acknowledge their actions, in part through monitoring their own behavior, and then to recognize the errors in their thinking that make their actions seem logical to them. Call it a reality check. “These people indulge in fantasy and the suppression of thought. Everyone comes in here saying, ‘I didn’t do it. I just want to put this behind me and move on,’ says Dr. Key, whose background includes working as a hostage negotiator, a suicidologist, and a master trainer for the management of assaultive behavior. “Until they take responsibility for some of what they did and see themselves not as the victim [who’s been inappropriately hounded by the criminal justice system], they won’t make any progress. They’ll just step into the same river twice.”
During this process of cognitive reframing, patients are repeatedly asked to consider and talk about the mental process behind their actions. What prompted their decision to stalk or act out violently? Psychological imbalances, seemingly unrelated traumatic experiences in their pasts, and social conditioning that have contributed to the problem are explored. “My contention is that you can’t move until you understand what has created the path to violence,” says Dr. Key. “So my task is to bring it up in as many different ways as I can to get them to think about it.”
His approach allows perpetrators to deal with deep-seated issues that have provoked their conduct and to challenge ingrained responses and behaviors that have become well-worn paths. Take the work he did with a dark-skinned Hispanic woman who became obsessed with– and ultimately stalked — her former Anglo boyfriend. During the first three months of counseling, she gradually grew aware of her self esteem problems, many of which were tied to negative feelings about her dark skin. Eventually, she was able to recognize that her obsession with her blond girlfriend stemmed from her need for the affirmation she habitually denied herself. In short, by helping her navigate through his cognitive emotional problems, and by monitoring his movements, Key was able to start him on a path to recovery that would include impulse control and techniques to redirect destructive feelings.
The Los Angeles system, however, is not without its glitches. While warehousing disturbed stalkers in overcrowded prisons is certainly not the answer, mental health can’t always help. Alian Petroy, for example, mailed the target a bullet while in counseling, and fully resumed his stalking behavior once his parole (along with her court-mandated counseling) had come to an end. Even when psychiatric treatment does make a difference, there are no guarantees that psychotic stalkers who have biochemically stabilized will continue to take their medication once they’re on their own, especially if the drugs either induce unpleasant side effects or make the individual feel so good that he deems the medication superfluous.
An ideal approach for those recalcitrant stalkers, according to Key, would be to initially work with perpetrators in a locked psychiatric facility. Once the stalker is ready for outpatient treatment, electronic monitoring would supplement restrictions on his movements for as long as necessary. Probation or parole would aggressively monitor the quality of treatment and progress being made. Adjustments to the surveillance, the restrictions, and the counseling sessions would follow accordingly, until finally the rehabilitated stalker would be weaned off the counseling program altogether.
As indicated in chapter 16, procedural disagreements also exist on the Los Angeles law enforcement front. Although the TMU recommends that most of its victims obtain restraining–or protective–orders, a number of experts in the field strongly believe that these only worsen a case. Indeed, because the orders essentially constitute a response from the victim, they can actually encourage a stalker and reinforce his behavior.
“A restraining order can be a valuable tool if it’s used very early on in a case. But later on, it can be the worst thing you can possibly do,” asserts Gaven de Becker, who cited case after case where a restraining order provoked a stalker and led to homicide. Consider Laura Black, Kristin Lardner, Maria Navarro, along with so many others in his book.
An intervention can put an end to certain unwanted behaviors when the stalker never intended harm. But in cases that have escalated and carry the definite possibility of danger, interventions of any kind can aggravate the situation. “It amounts to a form of Russian roulette,” says de Becker. “Even though the odds are good, five to one in your favor, no reasonable person would want to play.”
The alternative? Radical nonintervention, where the goal is safety rather than prosecution. “That doesn’t mean you don’t do anything,” Dr. Park Elliott Dietz explained in a lecture about threat management. “It means that the subject is not aware of the actions you’re taking.”
With this approach, preventing encounters between the stalker and his target becomes the primary objective, rather than trying to control or discourage the pursuer’s behavior. “We need to change the only person we can change,” says de Becker. “The stalker may be crazy. He’s unreasonable. He’s culturally ill. There’s no button that can be pushed to reliably improve his mental state or control his conduct indefinitely. But the victim’s behavior can change in ways that will put him or her out of reach. Eventually, the majority of stalkers transfer their attention to someone else.”
The first step in this strategy involves having the victim cut off all response to what the stalker does (including asking police to warn him off), and then watching and waiting to see what happens next.
That means not even responding to a threat. “Threats are not guarantees of action. They’re not a contract,” says de Becker. “They’re like promises.” Indeed, whether those promises are kept depends largely on how the target reacts. It’s that reaction that gives the threat its value, and the stalker his or her power. “Engage and enrage” is how de Becker describes the dynamic of many cases gone bad.
This doesn’t mean that you do nothing. They key is to protect yourself by taking precautions that the stalker never becomes aware of, and then to try and outlast him. A far-ranging plan can help you live with the situation for as long as it takes the stalker to go elsewhere, which the vast majority will do.
An important step at this stage is to avoid dealing with the stalker alone. Informing your neighbors–as well as your supervisors and co-workers–of the problem can facilitate that, especially if you enlist their assistance. Some victims have set up a pool of neighbors to meet them when they arrive home from work each day. Others summon help by sounding an alarm each time the stalker is sighted. By prearrangement, the neighbors respond at the sound of the siren or bell. These kinds of deterrents frequently discourage a stalker and persuade him to transfer his focus to someone more accessible.
Victims can always opt for direct intervention should their case become extremely dangerous. However, once intervention has been attempted, the victim can never go back to a watch-and-wait policy. It’s like opting to deal with a lesion on your kidney by surgically removing the entire organ. Once that decision has been acted upon, a less aggressive course of action is no longer possible.
Should intervention become necessary, a trespass arrest can bring the same results as a restraining order violation, but with less risk. The city, rather than the victim, becomes the prosecutor, which helps to depersonalize the situation. The stalker is convicted of a crime rather than just the violation of a civil order. And the conviction term is essentially the same.
Los Angeles has also drawn fire because of some of its legal tactics. The ACLU deems the practice of bail enhancements (raising the bail to an amount the defendant can’t pay in order to keep him in jail) an infringement on the Constitution’s Eight Amendment, as well as on state constitutional mandates that dictate that the court consider only the seriousness of the offense, the defendant’s criminal record, and the probability of his or her appearing in court for trial when determining the amount of bail. (Whether the perpetrator poses a danger to his or her victim is often not a consideration.)
In 1993, deputy City Attorney John Wilson was brought up on charges after he grew concerned over a particular case and ordered a psychiatric evaluation of a stalker. “The obligation of a prosecutor who is specially trained is to prevent future dangerous conduct, even when it may have nothing to do with the current case,” says Wilson. So when the evaluation judged the alleged perpetrator to present a clear danger to others, he was placed on a seventy-two-hour psychiatric hold.
Wilson, however, neglected to consult with the public defender who had already been assigned to the case. The public defender’s office errupted. By ordering these psychiatric exams, they argued, the city attorney’s office had attempted to deprive people of their right to have counsel present (guaranteed by the Constitution’s Fifth and Sixth Amendments), and force them into involuntary mental health treatment. Further, they took issue with the reliability of the tests. “Psychological research has shown that the least predictive way to gauge dangerousness is through interviews,” says Los Angeles criminal defense attorney Neal Osherow. He points to studies showing that psychiatrists trying to assess an individual’s dangerousness fail more than 50 percent of the time.
The accurate prediction of physical violence is impossible, agrees forensic psychiatrist Kaushal Sharma, M.D. For though most people–including many in the field of psychiatry–incorrectly equate it with dangerousness, there’s no guarantee that a dangerous individual will act out or that a nondangerous one one won’t. “Nobody can predict the future. If we could, we’d all be playing the stock market instead of working,” he says. “But increased risk or the likelihood of violence can be assessed.”
Maureen Siegel, chief of the city attorney’s criminal division, sees nothing illegal, unethical, or immoral about her office’s attempts to determine either a defendant’s potential for violence or his mental health needs, and then filing a case with the goal of diverting him into appropriate treatment. To the contrary. “A lot of these defendants pose a danger to the victim and themselves, and are in desperate need of mental health care,” she says, adding that drug addicts and batterers are routinely diverted into treatment. “But the role of the public defendant is not therapeutic in nature–it’s to protect the defendant’s criminal justice rights. By focusing solely on those rights, the defendant can often beat the judge home for lunch.”
The following is from a series of tweets by Jetsunma Ahkon Lhamo:
Tomorrow will be a happy day, I will teach. And I’m looking forward to it. It’s been a while, and I feel stronger again. I hope to meet Some of the people I connect with online every day.
Must warn you, my hair is graying and I’m getting old. But face it. It happens to all. It isnt the package that matters at this age, it’s the message. Mine is kindness and love, Bodhicitta, Palyul.
In getting stronger I can Teach often. I am grateful for that. I am happy to say we are being remodeled, Temple and Stupas are looking great. I am proud of the work my Sangha is doing. Today we had about 50 volunteers and tons of visitors, including college classes. Busses. Wow. The feeling is full steam ahead, joyfully. A joyful heart is part of the way. And we are feeling it. I miss my students and can’t wait to touch hearts.
One Disappointment is I cannot climb into my throne as my lower back and hip still hurt constantly. Oh well. We’ll put a chair in front of the throne. But I have my Zen and Chuba and I’m ready to rock! Will you be there? Hugs from Palyul, Buddhism and KPC!
Copyright © Jetsunma Ahkon Norbu Lhamo. All rights reserved
The following is respectfully quoted from “Buddhahood Without Meditation” by Dudjom Rinpoche:
On another occasion, when I encountered Orgyan Tsokyey Dorje–the embodiment of the magical illusion of timeless awareness–he bestowed advice for refining my perception of things so that I could see that they are illusory (gyu-ma). He said, “For me to introduce you directly to the interdependence of causes and conditions coming together, consider this: The cause is the ground of being as basic space (zhi-ying), which is pristinely lucid (dang-sal) and endowed with capacity for anything whatsoever to arise. The condition is a consciousness that conceives of an ‘I.’ From the coming together of these two, all sensory appearances (nang-wa) manifest like illusions.
“In this way, the ground of being as basic space, ordinary mind (sem) that arises from the dynamic energy (tzal) of that ground, and the external and internal phenomena that constitute the manifest aspect of that mind are all interlinked (lu-gu-gyud), like the sun and its rays. Thus, we use the expression ‘occurring in interdependent connection.’
“Here are some metaphors for this process: It is like the appearance of a magical illusion, which depends on the pristine clarity of space as the cause and manifestations through the interdependent connection created by the synchronicity of the conditions–that is, magical substances, mantras, and the mind that creates the illusion.
“All phenomena, which manifest as they do, are ineffable, yet appear due to the influence of conceiving of an ‘I.’ This process is like a mirage appearing from the synchronicity of vividly clear space and the presence of warmth and moisture.
“All sensory appearances of the waking consciousness, dream states, the bardo, and future lifetimes are apparent yet ineffable. Confusion comes about due to fixation on their seeming truth. This is like a dream that one does not consider false–thinking, ‘This is a dream’–but instead reifies and fixates on as some enduring objective environment.
“Due to the predominant condition of the perception of an inner ‘I,’ the realm of phenomena manifests as something ‘other.’ This is like the appearance of a reflection through the interdependent connection of a face and a mirror coming together.
“Because one is thoroughly ensnared by concepts of identity (dag-dzin), the realms of the six states manifest one after the other. This is like the cities of gandarvas appearing in one’s environment–for example, one a plain at sunset–as visionary experiences reified by the ordinary mind.
“While sensory appearances are primordially such that they have never existed, the myriad appearances that are seen, heard, smelled and tasted, or felt are like echoes–subjective appearances manifesting as though they were something else.
“All sensory appearances are not other than the ground of being, but are of one taste with that ground itself, like the reflections of all the planets and stars in the ocean that are not other than the ocean, but are of one taste with the water itself.
“Due to the concept of an ‘I,’ self and other manifest as though they truly existed within the panoramic sky of the ground of being, expansive basic space. This is analogous to bubbles forming on water.
“The pristine lucidity of the ground of being as empty basic space is forced into the narrow confines of the subjective perception of consciousness based on conceptual mind (yid-shey). The influence of this entrenched habit causes sensory appearances perceived in confusion to manifest in all their variety. This is like the appearance of a hallucination when pressure is applied to the optic nerve or when one’s nervous system is disturbed by an imbalance of subtle energy (lung).
“Sensory appearances manifest from the ground of being in all their variety in view of a consciousness that conceives of an ‘I,’ yet they do not diverge from or occur outside of that ground. This is like the case of an adept who has gained mastery (wang gyur-wa) over states of meditative absorption (ting-nge-dzin) that permit the emanation and control of phantoms. Although a variety of phantoms manifest when such an individual is engaged in this process of emanation and control, in actuality these phantoms are free of any basis and have never existed as real objects.
“Ah, my incredible little child, meditate progressively in this way and, having realized that all sensory appearances are illusory, you will become a yogin of illusion.”
Saying this, he vanished.