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The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called "Entering the Path" When obstacles arise on the path, the thing to do is to accumulate as much merit as possible.  Do everything that you can, letting your mind relax. And in a relaxed way simply proceed with intelligent antidotes to what is coming up in your mind. In other words, don’t look at everything so superficially. When this begins to happen to you, don’t say, “Oh, things out there are affecting me badly, so I am going to run away.” Instead, look deeper for once, look deeper.  See what’s happening beneath the surface, and say to yourself, “Part of my mind that I don’t particularly like or feel comfortable with is ripening now. I am unhappy with these causes, these habitual tendencies. I am really unhappy with them. I am suffering with them. Good that they’re coming up now that I have met the path. Good that they’re coming up now while I can ask for guidance from my teacher. Good that they’re coming up now when I know how to pray and ask for help.” Think like that. Try to stay calm, stay calm and think, “This will pass.” If all you can do is simply say your prayers very gently and very calmly, if that’s all you can hold on to, then do that. Mostly, remain stable in your mind. Remain calm. Take yourself by the hand.  Don’t give into excessive emotion. What would you do if you had a child who was just upset and she or he could not get themselves together, simply could not get their heads turned around, were having a terrible, bad day? That’s really how it is in the great scheme of things. It’s just a big, bad day. Would you say to the child, “Yeah, you’re right, things are really nasty, and you have a great reason for being nasty! Let’s be nasty together!” You wouldn’t say that to a child. That would be stupid. You’d be a moron to say that. You would sit the child on your knee and say to the child, “Do you understand what’s happening here? You’re being hit with a lot right now. Well, we’re just going to ride this through together. Let’s just say our prayers together and not think about it.” You hold a child. You comfort a child who’s messed up like that and can’t pull themselves together, and you help them stop. You make them feel safe by holding on to them tightly. You make them feel calm by talking calmly to them. You distract them by giving them something to do that feels like they’re accomplishing something. Well, do that for yourself. Be your own mommy or daddy. Be your own best friend. Make yourself feel safe by supplying structure in your life, the structure of an everyday practice that you do not deviate from. Make yourself feel safe, as though you had put your arms around yourself. The second thing that you would do is to make yourself feel comforted. Feed yourself.  Provide ways to relax yourself. Provide a period of time every day where perhaps you can take a walk, or you can listen to some music, or you can just think or be happy or just meditate on joy. Just relax. Calm yourself down. Talk to yourself nicely. Tell yourself, “This is just a bad day. This will pass. Everything in samsara is impermanent. The thing to do is to continue to work through it.” The next thing that you might do is provide some distraction or some diversion because when you get hit with ripening obstacles, you feel like a victim. You feel like something outside is hurting you, and hurting you badly. You feel under attack. You feel incapable of helping yourself. Rather than panicking and getting all wacko, give yourself something to do. Read a Dharma book. Read about cause and effect. Begin to calm the mind through reading those kinds of teachings that are geared toward calming the mind. For instance, The Guide to the Bodhisattva’s Way of Life would be an excellent choice for a period like that. It’s inspiring, calming. You can read about the essential experience of a very pure Bodhisattva. That kind of nourishment might be like being with a child who is having a very difficult time. You wouldn’t reason with a child and do mental therapy and try to lecture them in some ridiculous way because a child won’t understand that. They’ll only be mad at you. Instead, you would just be with them. In the same way, be with yourself. Don’t lecture yourself. Don’t moralize at yourself. Be with yourself. Ride it through. Fill your mind with nourishment, with comfort. Be calm. Be confident. You’re on a good boat, one that has travelled the ocean of suffering many times. Copyright © Jetsunma Ahkon Lhamo.  All rights reserved
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The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called "Entering the Path" The thing to do when entering the path, in order to take responsibility and to stabilize your mind and your practice, is to begin to accumulate merit in a consistent and intelligent way.  That doesn’t mean talk about it. That doesn’t mean dress up for it, like, “I’m a Dharma practitioner and the first thing I need are coral beads because that’s what she has.” People do think like that when they come to the path, and it’s a little silly. Just back off from that. Think to yourself, “How can I accumulate virtue and merit? How can I stabilize my mind and my practice through providing the causes and the nourishment that I need?” You could for once be your own friend! Just for once give yourself the food, the nourishment, the fuel that you need. The way to do that is to accumulate virtue and merit through acts of generosity, through contemplation, through study, through providing a way for others to hear Dharma, through making offerings, through kindness, through following the instructions of your teacher.  Your teacher has given you methods to accumulate merit and virtue, so do them consistently in a calm and relaxed way. In this way, your first moving onto the path will be relatively painless. One of the things that students experience when they first come onto the path is hidden body karma. You see, it’s already there. Can you understand that concept? You already have this body karma. It will ripen anyway at some point. Better that it should ripen under the guidance and tutelage of your teacher and of the path. Let’s say that you have some body karma near the surface of your mind. Sometimes a person will come to the path and literally catch the flu or a disease, cut themselves, or maybe even break a leg, something like that. I’ve seen that happen. Usually it’s not a big deal, but I’ve seen it happen. The thing to do then is to immediately turn the mind, in a relaxed way, toward accumulating virtue and merit rather than freaking out. Most people freak out. “I went to Dharma, and I broke my leg! Screech!” That’s their intelligent response. Hey, you would have broken the leg anyway, maybe both legs, but at least you had some merit going there. So who knows what could have happened? The intelligent thing to do is to thank Guru Rinpoche for this blessing—a benign ripening that indicates to you what the condition of your present cause-and-effect relationships actually are—and for having been given the tool to work through this. So you begin to practice and accumulate merit. Some people come to the path and they seem really, really nice. You think, “Isn’t that a nice person! Such a nice person!” And then they’re on the path maybe six months, and suddenly it’s like they grow fangs and turn into something completely different. And you wonder whatever happened to that nice, easygoing person. They turn into something that looks like Freddy Krueger or something, I don’t know. You know who Freddy Krueger is? He’s that really scary guy. So they turn into somebody really, really horrible. Why is that ? Right underneath the surface of their mind, there was sort of a bag or a ball of ripening non-virtue that was going to come to the surface anyway. It might have come in dribs and drabs and made them just periodically mean throughout the rest of their life, like Dr. Jekyll and Mr. Hyde. Or who knows? They might have put themself in a very wonderful situation and maybe – here’s a hypothetical situation – gotten married and then turned into the nightmare on Elm Street. Who knows what could have happened? Who knows how it might have ripened? But sometimes it happens that a deep disturbance in the mind will simply come to the surface, and for a while, that person will not seem like themselves at all. What do you think needs to happen then? If a big obstacle comes to the surface and ripens when you first meet the path, you can see how endangered you are, can’t you? That’s a terrible danger because if you’re sick and your mind become disturbed, there’s no telling what you’ll do.  You have seen yourselves react in unpredictable ways. You think you know yourselves. Then you’re faced with a situation in which you act completely unpredictably due to your emotions being really roused up. We all think we know how we’re going to act, but then we see ourselves when we really get an emotional head of steam going.  We often act differently than we think we might have acted. Well, if you have that kind of mental ripening when you first come to the path, that’s the most dangerous obstacle of all because the mind changes. Being of clear mind and clear thought coming to the path, you might say, “Yes, I have earned this. This is the method. I wish to abandon samsara. I wish to do this for the sake of sentient beings.” It sounds like pretty decent, logical and sound thinking to me. Then when the obstacle hits, your mind might be in a completely different place, and you might say, “I don’t have to. I don’t want to. I won’t!” Your mind just changes, and a part of you that you hardly ever relate to, that you mostly suppress, comes out and takes over. I’ve seen it happen. It will simply take over. What should you do at that point? Once an obstacle like that has begun to ripen, it’s very, very, very hard, particularly in the beginning when you’re an infant on the path and unable to really utilize all the tools. But I say to you that the best thing to do at that time is to take refuge in the Guru, in the Buddha, in the Dharma and in the Sangha with all your heart. Take refuge. In your own mind say, “These are impure qualities. Samsara is not perfect. Therefore I take refuge and wish to be free.” Just like that. Hold on to that. Don’t let go of that. It is precious and important and necessary. Copyright © Jetsunma Ahkon Lhamo.  All rights reserved
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