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  • Lama Jigme Gyatso

Allowing the Villain In?


No one makes it though life

without acquiring a scar or two.

And those scars don’t have to be on the outside.

They can be on the inside as well.


Those scars could come

from many people,

some malicious

and others merely foolish


yet both categories

could be quite dangerous.


Some delight in their cruelty

while others are horrified

by the harm they’ve inflicted

upon others


yet lack either the emotional

or intellectual ability

to learn from their mistakes.


And as such

they seem to be cursed

to forever wander hither and yon


harming a great many hearts

along the way.


Are we to be as innocent as doves

and forever hold the cold serpent

to our warm breast:

shocked when we are bitten?


Or must we trade in our love

and replace it with fear,

never trusting all things

but instead suspecting them?


“Come, let us reason.”

sayeth the lama.


Astronauts and aviators alike

carry with them

fat binders

full of every possible danger


and the contingency plans

with which to deal with them.


From the point of view of patriarchy:

rigid, fearful, and controlling;


this might seem

like an excellent way to approach

all our relationships:

platonic as well as intimate.


Lau Tzu, the Buddha,

Saraha, and Prahe Vajra alike

each traversed the path of matriarchy,


the way to the proverbial,

sky dancing dakini.


Their teachings,

both explicit and implicit,

taught us to remedy scatteredness

with the centeredness of mindfulness,


to heal contrivance

and the rigidity of over planning

with the spontaneity that flows

from the wisdom of letting go,


and to marry this centeredness with spontaneity

as the simplicity that has become characteristic

of the sage, mahasiddha, and yogi alike.


Or as Qui Gon Jinn

advised a young Anakin Skywalker,

“…don’t think, feel!”


How are we to train

to cultivate this centered spontaneity?


In the vulnerability of mindfulness

be open

to your present moment experience


be it external or internal,

pleasurable or painful,

glorious or grotesque.

Harness the raw energy of your experience:

both physical and emotional

through the active contemplations

of love and letting-go


known as Vajrayana’s diamond path,

Togal’s leap-over,

as well as Tonglen’s taking and giving


as well as through the passive

mindfulness and meditation

known as Mahamudra’s great seal of emptiness

and Trekchöd’s slice through.


How will you know

when you have mastered this path?


When you practice this love, letting-go,

mindfulness, and meditation:

spontaneously, habitually,

easily, and effectively.


Despite the ravings of fundamentalists

this journey need not require

the length of three great eons!


For the only people who insist upon such things

are those who know the methods they teach

are flaccid, impotent, worthless, and weak.


The Buddha taught the path could be mastered

in less than seven years, or seven quarters,

or seven months, or seven fortnights,

or seven weeks, or even seven days.


The only prerequisites are to get a good bead

on the Buddha’s teachings and techniques.

And participating in the following guided meditations

could be an excellent place to begin.


Let us conclude

with a simple

call to action


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not by monasteries but by students

as such the production of these livestreams,

blogs, and class materials is supported

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just like you.


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