Preface

AI is mind without consciousness, while we humans are consciousness thinking we are our minds. In this paradox lies the root of our suffering.

Right now, we’re developing artificial intelligence (AI) that processes information in ways that resemble our own minds—it receives input, analyzes it, and generates output. However, when we compare AI to our human mind, we can see that AI lacks the ability to receive sensory input, it has no personal desires, or a sense of self. It lacks consciousness. Consciousness involves self-awareness, subjective experience, and an understanding of existence— qualities AI cannot possess, as it lacks sentience.

We as humans on the other hand, are conscious. Contrary to AI we have strong desires, and a firm belief in a self— a distinct "me" that feels separate from everyone else. We are aware of our existence and have the ability to experience emotions, thoughts, and sensations. At the same time, we often mistakenly equate our sense of self with the activities of our mind—our thoughts, emotions, and perceptions. This creates an identification with our mind, rather than recognizing that our true nature transcends our thoughts.

In Buddhist philosophy, misidentification with our mind and the illusion of a separate "self" is synonymous with suffering. This is because our thoughts and identities are impermanent and subject to change, creating instability and dissatisfaction when we cling to them as if they are stable.

Our suffering arises because our minds construct a fabricated world which we take for reality. It is shaped by fleeting mental activity– desires, fears, and attachments, we use to create our identity, rather than experiencing awareness itself, which is unattached to the “movie” of human life.

Buddhist teachings emphasize that our perception of a separate self is a fabrication of the mind. Just as AI operates through algorithms and patterns, our minds process the world through conditioned responses shaped by culture, upbringing, and experience. Recognizing this invites us to ask: What illusions shape our understanding? What prevents us from seeing the world as it truly is?

In Buddhism, the answers to these questions lie in looking beneath our illusions to find a vast, interconnected awareness—what Buddhism calls Wisdom Mind. Wisdom Mind transcends individuality, pointing to the profound interdependence of all things. It is in this space of interconnected awareness that we discover clarity, freedom, and what it means to be human.

Today our existential paradox is reflected by our technological advancements. AI has become a mirror reflecting our struggles with identity, meaning, and purpose. But its gift to us may be in forcing us to confront long-standing questions about what makes us human and to examine the social, emotional, and psychological dynamics that shape our reality. As we delve into these challenges, we uncover spiritual questions about the nature of existence and consciousness itself. The comparison between AI and humanity is particularly poignant as AI now increasingly shapes our world and lifestyles.

All That Appears and Exists: A Spiritual Guide for Life on Earth, offers a means to explore and respond to the existential questions arising in our midst. It provides a means to disentangle from our mind’s illusions and connect, or re-connect, with our true nature—conscious awareness. It is an exploration of how we as a humanity have arrived at this moment, tracing the causes and conditions—our confusions, conditionings, and misconceptions—that have shaped our current crises, offering a way forward.

Engaging with the Contemplations and Practices

Throughout the book, you'll find reflections, contemplations, and practices. These exercises are not just intellectual; they are tools that support direct experience. Please pause and give yourself time to engage with the practices as you feel to. Journaling after each contemplation can help integrate your experiences and insights.

Revisiting the Teachings

The traditional teachings here are meant to become familiar. Just as our minds and hearts evolve as we progress, so too does our understanding of the path. I hope returning to earlier chapters after completing the book may reveal new layers of meaning and open deeper insights for you. I recommend going back and reflecting on concepts and exercises, if you feel called to.

Moving from Reading to Experience

Transformation comes through applying teachings in our daily life. When we make space for practice, whether through meditation, contemplation, or the cultivation of compassion and devotion, the power to bring about profound shifts is received.

Parts I through III offer a gradual exploration, beginning with foundational insights into the spiritual path and personal reflections. These sections provide the groundwork for understanding ourselves—why we think the way we do, behave as we do, and see the world through our own unique lenses. From there, you’ll find reflections and practices designed to inspire and equip you with the tools and confidence needed to transform and become masters of your mind and destiny.

Part IV, titled Essential Practice, Essential Path, enters a more advanced realm, presenting teachings and practices passed down through the lineage of Tibetan Buddhism. These powerful tools for transformation include esoteric teachings, specific meditative practices, and deeper insights into the nature of mind.

Prologue

In 1959, a monumental event occurred that would forever change the course of history and unleash an unprecedented spiritual momentum in the Western world: the Chinese Communist army invaded Tibet. This invasion marked not only a significant geopolitical shift but also the beginning of an evolutionary turning point for Western humanity, as Tibetan Buddhism began to take root outside its borders.

The invasion sought to reclaim Tibet as part of Communist China, resulting in widespread destruction. Millions of Tibetans were killed, and many more were forced to flee their homeland. Refugees found shelter in countries like India, Europe, and North America. Among them were Tibetan monks, nuns and lamas—many of whom had lived in secluded monasteries, beneficiaries of lineages that were isolated from the rest of the world for centuries.

In Tibet, it was often said that one in every ten people had achieved enlightenment or reached an advanced state of spiritual awakening, embodying a profound tradition of wisdom. Many of the secluded lamas were one in ten.

As the Tibetan monastics realized their defeat was inevitable, the people of Tibet implored them to flee and preserve the teachings of Tibetan Buddhism. Braving unimaginable hardships, they crossed the perilous Himalayan mountains on foot, enduring extreme conditions and risking their lives to reach the safety of India. Many lives were lost along the way. Those who survived settled into refugee camps, where they began to contemplate their next steps.

From these humble beginnings, they eventually journeyed even further, bringing their teachings to the West—particularly to the United States, where a spiritual reformation was sparked.

Today, we on the path are indebted to the heroic efforts of these monastics and practitioners who endured unimaginable oppression to save their lineage, and homeland.

Those Who Stayed

While many spiritual leaders, including the Dalai Lama, fled Tibet to establish monasteries and preserve Tibetan culture and religion in India and other neighboring countries, a significant number of monastics chose to stay behind. They believed it was their duty to protect the sacred texts, statues, thangkas (sacred paintings), and other religious artifacts essential for teaching and practicing Tibetan Buddhism.

Some also remained in their monasteries to support the lay community, provide spiritual guidance, and continue their meditation practices despite the growing threat.

The monastics who remained in Tibet were subjected to horrific conditions. Monasteries were destroyed, sacred texts burned, and monks and nuns were imprisoned, tortured, or killed. During the Cultural Revolution (1966-1976), which intensified the destruction, thousands of monasteries were demolished, with Chinese authorities set upon wiping out religious institutions and practices.

Monks and nuns who were caught trying to safeguard sacred objects were considered enemies of the state, leading to imprisonment or execution. Monasteries were turned into military bases, stables, or government offices, with their treasures looted or destroyed.

Success in Safeguarding the Lineage

Despite these harsh conditions, some monks and lamas were successful in hiding or smuggling sacred texts, statues, and relics. There are accounts of monks burying scriptures in remote locations, hiding them in the walls or floors of monasteries, or disguising sacred items to protect them from destruction.

In some cases, sacred texts and artifacts were successfully transported to safety by the monks who stayed behind, who later handed them to those who had fled to India or other safe locations. These efforts contributed significantly to the preservation of Tibetan Buddhism outside of Tibet.

Additionally, the presence of some monks, nuns and lamas who continued practicing in secret or in remote hermitages played an essential role in maintaining the spiritual tradition within Tibet. In the years after the Cultural Revolution, when religious restrictions loosened somewhat, these practitioners became key figures in the revival of Buddhism in Tibet.

Long-term Impact and Mixed Outcomes

Although the efforts of those who stayed behind were heroic and crucial for the survival of Tibetan Buddhism, the destruction was vast. Many invaluable texts and artifacts were lost, with lineages or monastic traditions disrupted.

However, the survival of Tibetan Buddhism owes much to the individuals willing to sacrifice their lives for the preservation of their heritage, to ensure the glorious Buddhist path would not be extinguished. The fact that sacred teachings, texts, and practices are thriving today—both within Tibet and in the West—is in part due to their efforts.

In recent decades, efforts have been made to recover and restore some of the artifacts hidden during that period. Monks, nuns, scholars, and Tibetans have been working to uncover and catalog these treasures, sometimes with the assistance of the Tibetan government-in-exile and international support. The recovery of these texts has helped restore parts of the Tibetan Buddhist canon (sutra, or words of the Buddha) that were thought to be lost.

Coming Back to Evolutionary Perspectives

China’s actions in Tibet serve as a litmus test for humanity’s moral maturity. Although China was responsible for the cultural genocide in Tibet, much of the world stood by, unwilling to offer assistance for fear of economic repercussions.

How can we, as a humanity, be entrusted with the stewardship of life beyond our planet when we cannot restrain ourselves from exploiting each other here on Earth?

The Chinese invasion, aimed at resource gain and control, is not an isolated incident in the last century. It is discouraging to observe how many countries, including our own in the United States, remain numb to the suffering inflicted in the name of ‘advancement’, based in greed or capitalist ideals.

The invasion of Tibet has been widely characterized as cultural and religious genocide due to the systematic attempt to destroy Tibetan culture, religion, and identity. An estimated 6,000 monasteries were destroyed during and after the Chinese invasion, with the explicit aim of erasing Tibet’s religious and cultural heritage.

The Chinese government also suppressed Tibetan language, customs, and education. Tibetan children were sent to Chinese schools where they were taught in Mandarin and subjected to Chinese propaganda, an attempt to undermine Tibetan identity and assimilate the population.

We each come to the spiritual path for different reasons, and while true, it is an inward journey, awakening also opens our eyes to the degree of suffering on our planet, and the cruelty we, as a human species, are capable of.

In my view, this is why it is vital for us as individuals, and as a species, to mature- to awaken- to realize our interdependency here on Earth and throughout the cosmos, and keep our societies and governments accountable. As Jesus reflected, what we do to the least of our kin, we do to ourselves.

The monks, nuns and lamas who remained in Tibet during the invasion and subsequent Cultural Revolution showed immense courage and dedication. Despite overwhelming odds, their commitment to safeguarding the sacred texts and art played a vital role in the survival of the Tibetan Buddhist tradition. While many suffered greatly, their efforts contributed to the continuation and revival of Tibetan Buddhism, demonstrating the resilience of the tradition even in the face of persecution and destruction.

The eventual arrival of monastics- monks, nuns, and Rinpoches- in the West, marked the beginning of a new chapter for Tibetan Buddhism. The sacred wisdom they carried began to spread through Europe, Great Britain, and North America, where it would soon inspire countless spiritual seekers.

Born in America

While Buddhism had flourished in India and other parts of Asia for over 2,000 years, Tibetan Buddhism is relatively new to the West. I was born in 1961, and as of 2024, Tibetan Buddhism has been in the West for as long as I have, at this writing—63 years.

Interestingly, many Buddhists believe that Tibetan monastics who were killed during China's invasion were reborn in Western countries, continuing their sacred mission of spreading wisdom and spiritual teachings.

Sometimes I wonder: Was I in Tibet in 1959, as a monk or nun who did not survive the Chinese invasion? Whenever I read about or watch historical accounts of the occupation, I feel a deep visceral connection. Who knows what these mind-body complexes hold from our past, or what they will become in the future?

I have no idea if this is true for me, yet does it really matter? What I do believe is that these reincarnations have a vital role to play in unifying the planet and supporting humanity's evolving souls, as these teachings continue to reach new corners of the globe. I am indebted to the many monks, nuns and lamas that sacrificed everything for this to continue.

Any positive energy, or merit, accumulated through activity associated with All That Appears and Exists is dedicated to them.

Ani Lodro Palmo

Crestone, Colorado

November 2024

Introduction

A more or less homeless young woman is wandering around Florida’s Siesta Key. She sort of lives there. Sometimes she sleeps on the beach. More than sometimes. One night she has a vivid dream in which the Dalai Lama visits her in a high school gym. In the dream, the Dalai Lama says, “It is time for you to pack your things and come to one of my monasteries in Colorado. Your root guru is there and has about seven years left—you should come now and leave all your belongings behind.”

The Dalai Lama then gives her a pair of Tibetan shoes, adorned with colorful tassels. When she wakes up, she is determined to find shoes like the ones shown in the dream, but after searching, she can't find them in any stores. She then gives away all her possessions and leaves the next day on a flight to Denver with just a backpack.

When she arrives at the monastery in Crestone, Colorado, she finds herself standing in the lobby, looking at rows of shoes lining the wall, just as in her dream of the high school gym. To her astonishment, among the shoes, she sees the exact pair with colorful tassels that the Dalai Lama had pointed out in the dream. Overcome by the moment, she takes them.

She is then reunited with her root guru, who will eventually ordain her as a Tibetan Buddhist nun, restoring her place in his lineage. The next day, with a sense of relief and humility, she returns the stolen shoes.

Her guru soon asks her to take on the role of kitchen manager at the monastery, she says yes, and is kitchen manager for the next three years. Then, he asks her to oversee the construction of a house for the resident lamas, and over two years, she raises the funds, hires tradespeople, and builds it. Not long after, she is asked to oversee the building of a new wing for the monastery, which takes the next two years. Finally, her guru requests that she take on the role of the monastery manager. She accepts. Seven years have passed.

In his final request to her, Rinpoche asks her to begin teaching Tibetan Buddhism to Western and American practitioners, which she does. One year later, Rinpoche passes from this life into Nirvana. Another year goes by, and Rinpoche appears to her once more, this time asking her to write a book. He instructs her to include her teachings and to incorporate some of his own writings from decades ago—works that are no longer available to his students.

This is that book.

Part I:

Our Time has Come

One

Our Time has Come

"O nobly born, the time has now come for you to seek the path. You are not alone in this… realize your true nature, which is the Clear Light of your own inherent wisdom."

The Tibetan Book of the Dead

We are all nobly born.

Every one of us is an incredible being endowed with an inherent and natural power to manifest anything we wish for- to be creators of our lives, creators of our worlds, to be creators of miracles. Yet, we remain unaware of our own gifts. Somehow, through the increasing confusion and noise of what has become modern life, we have forgotten our true nature- we have forgotten who we are.

These writings are dedicated to helping us remember. This book serves as a guide for those who seek a spiritual path leading to that remembrance. This approach stems from my interpretation of the Tibetan Buddhist path, adapted for modern-day Westerners across the globe. As Western ways have touched every corner of the Earth, for better or worse, there has never been a more opportune time for the beauty and profundity of the Buddhist tradition to be received, understood, and practiced by our shared humanity.

Ultimately, the spiritual journey is about rediscovering our true nature and bringing our lives into harmony with this knowledge. Discovering this nature means realizing how wondrous we are. Throughout the ages, saints, sages, and spiritual masters have reminded us of this truth. Yet, in the complexities of the twenty-first century, our natural right to cherish ourselves is often suppressed. This, I believe, is a tragedy—one perhaps more devastating to our spiritual growth than death itself.

Rediscovering our True Nature

“O nobly born, the time has now come for you to seek the path. You are not alone in this… realize your true nature, which is the Clear Light of your own inherent wisdom" (The Tibetan Book of the Dead)

In essence, the guidance in this opening quote is a reminder that beyond our physical form and temporary identities, our true nature is enlightened and pure. Clear Light refers to the fundamental, unconditioned state of mind, free from any obscurations or distortions. This pure, luminous essence is inherent in each of us.

However, in our current world, almost all of us are born into forgetfulness and conditioned to believe the phenomena displayed before us is real. An endless array of goods and services promises to fulfill our every need, luring us into lives that, when looked at closely, may seem empty or unfulfilled. Are we simply riding out our time here, consuming all kinds of things that ultimately turn into clutter- whether in landfills or in our minds? How do we attain happiness as we embrace this life on Earth in the twenty-first Century?

The extent to which these questions resonate depends on each person’s goals and capacity for personal growth. Yet, sometimes, something strikes a chord—a feeling, a moment of clarity. It could be an inkling of dissatisfaction with our role in life, a sense that we’ve let ourselves down, or a subtle but persistent feeling that there’s something more. These moments may signal that we are ready for a spiritual journey, or, if we’ve already begun, a deepening of that path.

As children, we didn’t need manuals on how to be human or how to love ourselves. Joy, bliss, laughter, and curiosity were naturally ingrained in us—it was who we were. Every day was a play day, an adventure.

But adulthood brought with it compromises, shaped by our conditioning and the belief systems we adopted as we matured. Our change of disposition was influenced by who we were told to be, what we were believed to be capable of, and the pressures we felt to conform to the expectations of our parents, peers, and society. The feedback we received, whether we conformed or resisted, further solidified the belief systems we adopted.

Deep down, we felt the need to be accepted and respected within our world and culture, to connect with others through love and mutual regard. The need to love and be loved is a primary motivator for our life decisions and has shaped the paths that have led us to where we are.

The Essence of Spiritual Awakening

Buddhism is a path that guides us back to the clear light, the pure, unconditioned state of our mind, free from all obscurations. It shows us how our mind processes the world: taking in stimuli through our five senses, labeling them, judging them as either pleasurable or painful, and then guiding our responses based on these judgments. This cycle is the work of our conceptual mind.

Buddhist teachings help us see through the workings of the conceptual mind, allowing us to uncover our true nature of mind—the essence of our consciousness, the ultimate, unchanging part of us that exists beyond thoughts and dualistic perception.

When we are born, our personal mind starts in a state of ignorance, unaware of its own nature. In the first few years, our consciousness—carrying the impressions and tendencies from past lifetimes—begins to acquire information. Around age one or two, we start labeling things: "mommy," "daddy," and "me." Over time we will name everything in our environment, and then begin to desire things we have labeled, like toys, cars, hairstyles.

This craving leads to pursuit; we take action to get what we desire. These actions create karma, the energy that shapes our future experiences. Our desires and attachments don’t stop when we die. Instead, they propel our consciousness into another lifetime, chasing the same cravings we held onto before. This cycle of craving, grasping, and karma keeps us bound to the wheel of rebirth, or samsara.

We remain in this cycle as long as we keep creating karma. But through spiritual practices, we begin to stop craving and grasping, thus stop creating karma. As we detach from our habitual responses and judgments, we start to see the world—phenomena—without the layers of labels and opinions we usually place on them. This shift in perspective helps us detach, and we become less interested in chasing things we once desired.

When we reach this state of non-attachment, we discover a much greater and expansive state of being for our consciousness to rest in, beyond the limitations of earthly desires.

This teaching, though simple, contains the essence needed to awaken us. All paths in Buddhism lead us to the same place: the taming and eventual transcendence of our mind. By raising our awareness, we start to notice our biases and cravings. This gives us the power to choose not to follow our conditioned thoughts and desires, freeing us from patterns that create unhappiness.

Once we awaken, we understand how we suffered because we were controlled by our untrained minds. No matter which path you follow, the key is finding a way to cut through desires and attachments that perpetuate suffering. Only then can we experience true happiness, true freedom.

Contemplation and Practice: Mindfulness Meditation

In this first chapter, the concept of rediscovering our true nature is introduced. It touches upon the challenges of modern life and the innate longing for meaning.

This following mindfulness meditation practice sets the tone for deeper teachings and practices as we progress through the next chapters. It is designed to help us observe our thoughts and sensations without judgment, cultivating an awareness of the present moment and opening the door to deeper understanding.

Find a Quiet Space: Sit comfortably in a quiet place where you won’t be disturbed. You can sit cross-legged on the floor, on a cushion, or in a chair with your feet flat on the ground. Keep your back straight but relaxed, with your hands resting in your lap or on your knees.

Focus on Your Breath: Gently close your eyes and bring your attention to your breath. Notice the sensation of the air entering through your nose, filling your lungs, and then leaving your body. You don’t need to control your breath—simply observe it as it naturally flows in and out.

Observe Without Judgment: As you breathe, you may notice thoughts, sensations, or emotions arising. Instead of engaging with them, simply observe them and let them pass, like clouds drifting across the sky. Each time you become aware that your mind has wandered, gently bring your focus back to your breath.

Practice for a Few Minutes: Start with 5-10 minutes of this practice. If it feels comfortable, you can gradually increase the duration over time. Remember, the goal isn’t to empty your mind but to develop the habit of being present and aware of the moment.

Reflect: After the meditation, take a moment to reflect. How did it feel to observe your breath and thoughts without judgment? Were there moments of peace, or did you notice restlessness? Journaling these reflections can help you deepen your understanding and track your progress.

Two

The Worldly Dream

“Who, if I cried out, would hear me out of the orders of angels?”

Marie Rilke, Duino Elegies

I first encountered the concept of an afterlife, this notion of an "I"- vanquishing the body to go beyond- when I was very young, meandering through a bookcase of meditation books in my grandmother’s Brooklyn basement. At that age, my sense of self was not developed, and end of life was a curiosity rather than something to fear. I had no concept of mortality as a permanent event. To my child-mind, I interpreted what I read as at a certain point, we become something else. So, end of life, was more like end of this form, like a caterpillar, transforming into something else— perhaps a bird. The idea that I could someday become something entirely different intrigued me.

The books I had found were early writings striving to translate the recent Tibetan Buddhism view which had come into the West, into palatable American understandings- this would later evolve into what we now recognize as American or Western Buddhism—thus, the seeds of my spiritual journey were first placed inside me.

As I grew into adulthood though I too became a product of our culture. My beliefs, behaviors, values, and perceptions—heavily influenced by my societal setting—began to dictate how I viewed the world, myself, and concepts like success, identity, and love. For me, as for everyone else, culture provided the framework within which I developed my sense of self and interpreted the outer world.

It wasn’t until I faced the rite of passage many know as "the first job out of college" that I began to realize just how lost I felt in the display of spectacles in the world. The enticements, particularly the idea of working to earn money to achieve a lifestyle that only seemed to demand more work—what we call the American Dream—left me disillusioned. By then, I had started to let go of dreams that once fueled my passion. The options laid before me all felt uninspiring, yet I still ended up compromising, taking a 9-to-5 job that was sure to deaden my spirit or at least leave it dormant.

When not becoming further dulled by a series of purposeless jobs I eventually slept-walked through in the coming years, distractions- the shiny objects of our world- calling out to be explored or entertained lured me in. Both were equally meaningless in terms of purpose or growth.

As I grew older, more distractions found their way to me, and my original curiosity about an inward journey died. I became worldly – ballooning from one trend to another, trying on different personalities and causes to champion, or forming opinions for the sake of having them. All this, only to end up in hopelessness.

At a certain point, it seemed my capacity for holding attention on anything sacred had been sucked out of me by some type of worldly vacuum I couldn’t get out from under. Apathy set in. A bored and monotonous life set in. Eventually I wasn’t paying much attention to anything at all, as happens with depression. I was only 35.

Yet, inside my mind, something else was happening. The older I became, the more troubled my mind grew, distressing me with fixations on mundane, worldly concerns. My thoughts were filled with repetitive, disturbing emotions and worries. But these weren’t new thoughts—they were old, outdated loops, recycling endlessly through my mind. Being anxious and petty became my norm.

At 35, I had become dull and irrelevant at the same time. A zero on the scale of evolving souls.

Now, so many years later, it’s easy to see how I had become deluded. Looking back, it feels like remembering a dream I once had. In Buddhism, it is said this world is like a dream we are trapped in, which, through the spiritual path, we ‘wake up’ from, hence, the spiritual journey is called ‘awakening’.

Contemplation and Practice

Reflecting on our personal spiritual journey is a wonderful way to acknowledge challenges we have faced, to have compassion for the difficulties we have overcome, and to reframe our experiences in order to feel gratitude and completion with them.

We can draw strength from our experiences and give ourselves new, updated ways of viewing our lives, and building a stronger foundation of self-esteem, confidence and love for ourselves. I recommend contemplations and journaling with these ends in mind.

< >Have your points of view about life changed over the years, and if so, how? How do you remember thinking about life as a child? Teenager? Adult? < >When we look back on some of our life challenges, do we view them differently now than when they happened? How so? < >Write about a significant moment in your life where you felt guided or received insight that changed your direction. What did you learn from this experience, and how has it shaped your path?Consider the concept of transformation, like the caterpillar becoming a butterfly. Write about a time in your life when you felt transformed or reborn. What led to this change?

Three

Beginning our Spiritual Journey

"The mind is everything. What you think

you become."

Gautama Buddha

If we feel let down, compromised or disappointed with our lives not yet meeting our younger person’s dreams and expectations, these feelings can be subtle, allowing us to cope and carry on, maintaining a level of balance while perhaps surrendering our expectations- “Life may not be turning out quite as the adventure or fulfilling ride I expected, but it’s okay”.

Or, these feelings could be more overwhelming, with us one day waking up to find that the numbness of autopilot carrying us through life is no longer tolerable. Either way, this longing for more begins a search for something deeper- something that feels better. Thus, an inward journey begins.

There is nothing inherently wrong with the lives we’ve chosen. Many of us have pursued our dreams passionately and achieved exactly what we aimed for. Yet, despite our outward success, some of us still quietly wonder: Is this all there is?

I urge us all toward transparency and self-honesty in our relationship with ourselves. It may involve revisiting a long-forgotten- or perhaps not so forgotten—belief that life would bring us a certain joy and fulfillment. How many of us are secretly haunted by the lingering question: Is this the best I could hope for?

This journey, this quest, leads to what is known as “awakening”- a pivotal transformation in how we process life. It is a shift which creates a completely different life experience, born from a new perspective and reality of our outer world. In the awakening, both a new, and familiar, me is revealed.

This series of writings is also a narrative of what happens to us in between the beginning of our search when, whether we realize it or not, we have begun a spiritual path, and the awakened state described by so many spiritual teachers, ancient traditions, and scripture across cultures. This guides us toward a transformative experience in which we rediscover our self-worth, recognizing that we are loved—profoundly and unconditionally.

The Jewel Ornament

Our mind, for each of us, is the jewel ornament of liberation. Understanding our minds gives us the key to the treasures of bliss, compassion and happiness. Knowing our mind can end our suffering. Of course, at first this knowledge opens a door to a storeroom of how much suffering is actually taking place inwardly.

We may have spent years, decades, even lifetimes, with our finger in the damn of our life-force, holding back emotion, expression, adventure. We end up numb this way, which is just another form of suffering, and unhappiness.

It may feel painful to stop plugging up our feelings and go through the breaking open of the Pandora’s box of our inner dreams, releasing them all. But to be on an authentic spiritual path, to get free, entails this, and in hindsight, is a beautiful display of courage that propels us into needed confidence and certainty.

Awakening does not eliminate pain, but it transforms our relationship to it. The key difference is that once awakened, personal suffering ceases. We no longer perpetuate suffering by personalizing it. However, we will still feel our human range of emotions and are even more sensitized and empathic towards feelings of sadness, grief or suffering in others.

The Personal Mind

Suffering, at its core, is a product of the personal mind—a mind that misinterprets reality by clinging to its own importance. Our inability to remain attentive or focused stems from the constant flow of thoughts, distractions, and sensory input, which keeps us disconnected from the deeper wisdom of the mind. These thoughts and mental activity act as obscurations, blocking innate wisdom and truth, increasing our anxiety, and pulling us away from peace and happiness.

Thoughts arise from various sources—stimuli from our sense organs that we process through the mind, label as good or bad, and assess, constantly pulling on our attention. Other thoughts are recycled- they are old and repetitive, arising from memories, causing emotions of regret or pleasure. Still others are anticipatory, driving us to try and control the future, with endless planning and the creation of mental to-do lists in the process. On top of feeling burdened by this mental noise, our thoughts scatter, propelling us toward distractions in an attempt to alleviate the tension.

Transformation: The Inward Journey

The spiritual journey is always an inward exploration. It begins when we turn away from the external world as our source of answers—when we stop looking to others for validation and fulfillment and begin questioning who we are and what we truly want, and why. In turning away from our outer world, we face and embrace our identification with ourselves, and ask, how much of what I identify as “me” is actually who I am?

It’s a powerful moment, this turning inward. In this profound inquiry, we recognize that our thoughts, beliefs, and motivations may be separate from who we really are. This type of inquiry happens in the beginning of our journey in various ways, and continues as we un-layer our personality traits, to discover subconscious beliefs that drive our behavior and emotions. Meditation and mindfulness are practices early on that help us with this process. They encourage us to observe our thoughts and emotions also, to ask, who is this person I call myself?

Awakening through Understanding Nature of Mind

We all seek to be happy, and this is what we spend our life pursuing. How we pursue it depends on what we believe will make us happy, and thus, our minds are trained to process stimulus in a specific way for each of us, with unique likes, dislikes, desires and aversions. Each of our personal minds has been trained by our conditioning, and our conditioning is a layer covering our innermost self. Thus, many of our likes, dislikes, desires and aversions do not reflect who we are either.

The inward journey follows an arc of understanding our minds, specifically, how our minds work, and why. As already suggested, this understanding is born through “Nature of mind” teachings and practices, introduced in the first stages of awakening on the path. After reaching enlightenment under the Bodhi tree 2,500 years ago, Buddha introduced Nature of Mind training through his first teaching, now famously called the Four Noble Truths (the Four Noble Truths are explained in detail in Chapter 18).

Nature of Mind training provides us with many practices and meditation techniques to quiet or direct our minds in a focused and disciplined way, which is necessary if we are to receive insights and glimpses of awakening, and progress on our journey. It is with the calming of the chattering mind that habitual thoughts and worries subside and are no longer at the forefront- that is, where we are placing our attention. So, we can use our minds more effectively instead of feeling tossed about by the mind’s fickleness; as a woman working with me once analogized, “my mind is like a pinball in a pinball machine.”

As we practice, we cultivate discernment, learning to focus on what is true, on what serves us, and to let go of random thoughts, desires, attachments and negative conditioned beliefs that don’t support us. Using our minds properly is a key to liberating ourselves from the suffering of our minds’ inaccurate thinking, and cravings.

On my own path, ‘nature of mind’ training was given by my lamas right from the beginning, and strongly encouraged to be dedicated to. This training was a revelation to me, enabling me to begin to master my mind, cutting to the root of my unhappiness- my confused desires- and offering a glimpse, or direct experience, of what lies beyond thinking at all. Ultimately, Buddhist practice points us all to the discovery we are not our mind, which delves us into a direct experience of who we really are.

What is Asked of Us on the Journey

On the journey, we must confront what is asked of us. The spiritual path asks us to inquire within, to question the roles we play and the beliefs we hold. It urges us to consider whether life as we know it is enough—or whether there is a deeper meaning to self and existence that awaits our discovery.

Of course, this journey doesn’t look the same for everyone. For some, it’s a quest for inner peace, an escape from the chaos of life. For others, it’s a search for wisdom, for a greater purpose, or for connection with something beyond the self. Not everyone is seeking a connection, belief or encounter with a higher power. Some of us are just exhausted from the chaos, suffering and drama that has defined our lives.

Practice and Contemplation: Turning Inward

We can begin an inquiry in any moment, simply by observing our thoughts. We can just sit and be the witness of the thoughts that are arising in our mind, questioning where these thoughts are coming from.

Or, as a practice, we can ask our mind a question about ourselves and watch the processing the mind goes through to answer our inquiry, and then to explore and contemplate the answer given.

For example, if we ask our mind, Why do I like sitting with friends having coffee together, what may arise are memories of being with our parents in their social circles, and seeing that having coffee with friends was part of a social interaction that evoked good feelings, so we may have come to believe if I drink coffee, I will be accepted, have friends, be loved. I should like coffee, as they do. So, we train ourselves to like or enjoy drinking coffee. With simple exercises like this, we start to see that many of our preferences and behaviors are conditioned by past experiences—and they may not reflect our true self.

< >What comes to mind as something you like or dislike which may have been passed down to you, rather then making an authentic decision about it? < >Starting a list of our likes and dislikes and then looking into how and why they became desirous or undesirous can reveal conditioning or behaviors that we have not noticed before. Brahma Saṁyutta
The Discourse on Brahmā’s Request

Contemplation and Practice:

< >In reading sutra, we may feel confirmation of subtle beliefs we have about our lives, the afterlife and the world we live in, for example, that higher beings exist but not in the same way we as humans exist. What confirmations of your beliefs do you experience?In reading The Refusal Sutra, what insights arise illuminating your path?Reflecting on the initial steps of your spiritual journey, what motivated you to seek a deeper understanding of life? What were the emotions and thoughts that accompanied your first steps on this path?

Four

Introduction to

Buddhist Cosmology

“I will open the doors to the Deathless, Nirvana. Let those who have ears come with confidence.”

Gautama Buddha

One can view Tibetan Buddhist Cosmology as an introduction to the nature of Buddhism. Preliminary insights and teachings received through this unique view creates a foundation for the Nature of Mind teachings explored in later chapters. Through Buddhist cosmology, alternative views of our universe provide unconventional ways to contemplate and understand ourselves as evolving universal beings rather than mere Earthlings.

Metaphors and Symbolism

We may notice in the Buddhist cosmology a contrast with modern scientific discoveries. I am not suggesting we disregard modern science’s empirical evidence, (observable, measurable data gathered through experiments and observation) which is certainly a credible view of the physical and atomic structure of the universe. Rather, I encourage us to contemplate concepts such as a sacred mountain at the universe’s center metaphorically, and the story of humanity’s evolution as morally symbolic and reflective of the current causes and conditions we are subject to, due to the nature of mind in our modern era.

What is Cosmology?

Cosmology is generally defined as the study of the origin, structure, and dynamics of the universe. Scientific cosmology focuses on understanding the physical universe through the lens of physics and astronomy, and ancient Buddhist texts also offer a scientific perspective of the universe. However, fitting within the themes of this book, we will focus on exploring Buddhism’s spiritual cosmology, which delves into creation narratives (and their interpretations), the existence and role of deities, both form and formless realms, and the ultimate nature of existence—which, of course, includes our own existence.

Cosmology in Tibetan Buddhism

Cosmology in Tibetan Buddhism focuses on views about the structure of the universe (galaxies, stars, etc.), the evolution of humanity and sentient beings that inhabit the universe’s one billion worlds, and the potential future for all beings. Buddhist cosmology explains how this world-system connects the many realms and collectives that exist. Many Buddhists view this cosmology metaphorically, and as such it provides insights and recognition of deeper teachings as well as future potential for humanity’s evolution.

Deities, Realms and Worlds

In Tibetan Buddhism, cosmology is closely tied to the Buddhist doctrine of interdependent origination and the nature of samsara (cyclic existence filled with suffering). Central to Tibetan Buddhist cosmology is the concept of Mount Meru, a vast sacred mountain located at the center of the universe. Surrounding Mount Meru are a series of oceans and continents, including the four major continents, one of which is our Earth.

Buddhas and enlightened beings possess the extraordinary ability to manifest worlds and realms within the universe due to their divine-like qualities. They also bear the responsibility of being stewards of the worlds they create and inhabit. Beings who have not attained Buddhahood are considered sentient beings, while bodhisattvas—both in gross physical form like us and in more subtle body forms—are on the path toward enlightenment. Bodhisattvas gradually develop supernatural abilities, as well as deeper wisdom, love and compassion for all beings, such that they become guides reaching back for us to lead us to the next steps on our journey.

What is a Bodhisattva?

In Tibetan Buddhism, a Bodhisattva is a being on the path of enlightenment who delays their own full enlightenment in order to help others on the spiritual path. They make a vow to attain Buddhahood for the benefit of all sentient beings. The term "Bodhisattva" is composed of two words: "bodhi," meaning enlightenment or awakening, and "sattva," meaning being. Thus, a Bodhisattva is someone who strives for awakening for the sake of others.

Buddhist monks and nuns take bodhisattva vows, in essence dedicating their time on Earth to the welfare and betterment of sentient beings, including us humans. They remember quite distinctly their own suffering when they were lost in worlds of samsara they evolved through, and it is unbearable for them to feel the suffering of others as in any way acceptable. They are compelled to take a bodhisattva vow such as the one quoted by Shantideva (a revered 8th-century Indian Buddhist monk, scholar, and poet)- “For as long as space remains and as long as sentient beings remain, until then may I too remain to dispel the suffering of all beings.”

Bodhisattvas are considered the warriors of the advanced Buddha realms our modern-day superhero movies are inspired from. They are praised, worshipped and made into legends, yet they are unwavering. No matter the acknowledgement or supplications towards them, they remain single-focused, undistracted by the temptations of fame or wealth. They know what it is like to live in suffering, and the alleviation of the beliefs that create suffering is their continuous motivation once incarnating on Earth. We are all Bodhisattvas deep inside, and this revealing, is the awakening.

Along with compassion, we, as evolving Bodhisattvas, also cultivate wisdom—the insight into the true nature of reality, which includes the understanding of emptiness (Shunyata), the lack of inherent existence in all phenomena. Discussed in more detail in the following chapters, that attainment, or revealing of the state of emptiness inherent in us, is the pivotal transformation that brings us into the joy of our true desiring. It is the divine quality of Joy we are ultimately looking for in everything we indulge in.

The Six Realms in the Worlds of Suffering

Tibetan Buddhist cosmology’s view of the Six Realms of Existence (or also known as the Six Realms of Suffering) is a potent and distinctive starting point to provide initial insights into our human condition and our observable hamster-wheel states of mind.

This view contends that cyclical rebirth exists within six realms of samsara (cyclical rebirth within realms of suffering), through which beings reincarnate based on their karma. These six realms are Gods, Demigods, Humans, Animals, Hungry ghosts and Hell beings. These realms are not geographical locations as much as they are symbolic of different states of mind and experience.

Let’s explore how Tibetan Buddhism’s six realms of suffering relate to our own states of mind, revealing themselves as familiar patterns we continuously repeat throughout our lives. These realms are more than just external, literal realms of rebirth; they symbolize different states of mind and emotional conditions that we experience.

Traditionally, these realms are distinct realms of existence where beings are reborn according to their karma. However, Buddhist teachings also offer an interpretation of these realms as psychological or emotional states that we cycle through within the human condition, often shifting between them throughout our lives.

Distinguishing Between the Six Realms

The first of the Six is the God Realm. Beings in the God Realms are addicted to bliss and pleasure. They have everything that could possibly satisfy their desires and bask in abundance. Having no problem with being self-absorbed, they are uninterested in the sufferings of others.

The emotional state in this realm is temporary happiness, pride and delusion. The relative human experience is when we are absorbed in material or sensory enjoyments. While this state can seem blissful and appealing, it is fleeting and tends to cultivate ignorance about the impermanence of pleasure, leading to eventual suffering when our circumstances change.

Second is the Demi-God realm characterized by the emotional states of jealousy competition and conflict. Here, there is also temporary happiness, pride and delusion, and an absorption in material and sensory pleasures. However, in the demi-god realm, beings are coveting their God Realm neighbors abundance, so jealousy prevails.

Our experience of this in our human life is akin to the attitude and actions of ‘keeping up with the Jones’, constantly striving to compete and win, asserting our superiority over others. Here we are driven by power struggles, envy and the ego desire to win or dominate, leading to disharmony and unfulfillment.

Third is the Human Realm, where we alternate between suffering and joy, and are provided the opportunity for growth and awakening. In our human life experiences, we have the capacity for self-awareness, ethical analysis, and being directed by a moral compass. The human realm is considered the best for spiritual journeying because it motivates us to seek liberation due to our propensity towards sadness in the realization of our impermanence and that of all in our world.

Fourth is the Animal Realm where ignorance, complacency and fear driven behavior are predominant, and includes operating at times from a state of ignorance, dullness or survival mode generated primarily out of instinct and fear. If we have ever been driven by routine basic needs or avoidance of pain, simultaneously lacking curiosity or higher awareness, we have met this more primitive side of our humanness.

The fifth of the six existences is called the realm of the Hungry Ghost. Again here, when our emotional states descend into unmitigated desire, greed or craving, it is reflective of an insatiable hunger. This realm often leads to despair and symbolizes our inmost pursuit of fulfillment through worldly means without finding happiness, leading to a sense of inner emptiness.

The six realm is the Hell Realm, a space we occupy when we have intense anger, hatred or rage. This is a realm of overwhelming suffering where we can feel trapped in our own depression, despair or negative thinking. It can often arise from disharmony and unfortunately results in intensified conflict. It is the basis for war as it intrinsically contains righteous anger. It is here where fear degenerates into the terror of death.

We can all relate to our movements between these realms subject to our thoughts, emotions, and actions. When we recognize these states of mind, and have tools to work with them, we can begin to transcend them, and transform.

The Six Realms through the Lens of the Great Gatsby

F. Scott Fitzgerald, the American novelist, was a visionary who translated his observations of American culture into prophetic tales exemplifying the dangers of grasping for wealth and status. He keenly understood that the impermanence of worldly desires leads to deep suffering, the clear theme in Tibetan Buddhism’s Six Realms of Existence teachings.

In his most famous novel, The Great Gatsby, Fitzgerald captured this theme, during the Industrial Age, revealing how obsessive attachments to sensory pleasures and material wealth led to moral decay. His main characters, Jay Gatsby and Daisy Buchanan, represent the emotional states associated with the God and Demi-God realms—temporary happiness, pride, envy, and delusion—ignorance of the fleeting nature of human pleasures. This ignorance leads to intense suffering and a metaphorical fall from Bliss into the Hell realms for both Gatsby and Daisy, mirroring the cyclical nature of suffering described in Buddhism.

Fitzgerald’s insights were deeply influenced by his critical view of the moral decay and superficiality he observed among his peers and within his own family, driven by the pursuit of wealth, status, and power—pursuits he ultimately fell victim to. Despite his early fame and celebrity at just 24, Fitzgerald experienced these ambitions as hollow and ultimately destructive, leading him to traverse the very realms he wrote about. His life descended from the heights of success into a personal Hell, marked by debt, poverty, mental illness, and substance abuse, culminating in his untimely death at forty-four.

A century later, Fitzgerald’s prophetic vision remains relevant as we witness modern destructive events and crises attributed to the excesses of wealth and greed. From the 2008 Global Financial Crisis to environmental degradation, from the opioid crisis spurred by the pharmaceutical industry to the social upheavals during the COVID-19 pandemic, the dangers of our obsessions and grasping resonate deeply with Buddhism’s Six Realms of Existence, and the reality of our suffering.

The Human Realm

We are human. In this earthly realm, our physical experience is all we know. We have no gateway in our phenomenal world through which to enter other dimensions, no visible opening in the sky to peer into the layered worlds beyond us. So we may be doubtful, and even cynical about the possibilities of other worlds, dimensions and realms where there is an absence of suffering.

Can we pause for a moment and entertain the idea of an ancient, now distant, soul family—beloved ones, holy ones—residing in other dimensions? The concept of a soul family refers to a group of souls we may have shared deep connections with in past lives or spiritual realms, beyond our current physical family.

Perhaps these are beings with whom we felt a profound bond long ago, but they are now distant and forgotten, leaving only a subtle, lingering sadness deep within us. This sadness, like a faint memory, may manifest as a longing for something we cannot quite name.

In our efforts to cope with this inner sadness, we may escape into countless distractions, habits, or activities that act as coping mechanisms, bypassing the inner voice of longing. Yet, this very longing has the potential to become a source of devotion.

It’s a deep, spiritual yearning to reconnect with something sacred and beloved—whether that’s our soul family, the divine, or a higher state of being. This longing can transform into a powerful devotion, guiding us toward spiritual practices and a desire for reunion with the divine or enlightened beings who represent this greater, cosmic connection.

The Realm of Endurance

If we were to quiet the endless distractions all around us long enough, we might hear that small voice. If we embrace the sadness rather than evade it, we may find a small shutter opening, offering us a glimpse of a more absolute reality: one abundant in love, tolerance, and patience, letting light into the darkened room of our mental confinement.

It might surprise us to find there are ancient texts—wisdom doctrines—written by sages, yogis, and yoginis, which are records of where we came from, and the reasons for the state we reside in now. These texts, within the framework of Buddhist cosmology, describe a one billion world system, a structure of universal realms far exceeding the limited scope of our understanding of this small planet, and of ourselves.

In the following story of Earth’s origins, we can explore one view of how we humans came to inhabit this realm called Earth and evolved to our present state. This account can be interpreted in different ways—literally, by some of the more imaginative or fringe thinkers; metaphorically, by those who lean towards practicality; and symbolically, as guidance and forewarning for us all.

Our own world, Earth, is known as Endurance in Buddhist cosmology. All sentient beings born in this realm endure volatile emotions and suffering. As humans, we bear these afflictions in great measure. The name Endurance reflects the hardship evolving humans and bodhisattvas face, demanding exceptional courage and bravery. Thus, our human realm is called the Realm of Endurance.

Coming to Earth

In Buddhist cosmology, the sphere of reality itself never changes into something else. However, through blessings, vows, actions, and natural laws, oceans of realms arise and manifest within a multi-billion-world universe. Worlds exist in an inconceivable variety of ways, and Tibetan Buddhist cosmology categorizes these realms according to a spiritual hierarchy, with awakened and enlightened beings residing in the higher states, supporting lower states to further evolve.

According to Buddhist cosmology, at the beginning of a world cycle such as our Earth, advanced spiritual beings exist in a subtle, ethereal form, abiding in heaven realms. These divine beings are radiant, self-luminous, and do not require physical sustenance. They live in a state of bliss, free from the physical desires and suffering. Over time, some beings begin to explore the physical world, driven by curiosity.

Humanity's genesis on Earth began in such a way, when a god from the Heaven of Clear Light took miraculous birth in a new world. Others from this advanced realm followed, and their numbers grew, filling this early Earth with sublime beings in a paradise of beauty. These divine, luminous beings, with radiant bodies, could travel through space and were sustained by meditative concentration, much like their god-selves in former realms.

In this paradise, a white earth nectar grew, and the godly new humans ate it, delighting in its honey-like taste. Over time, they began to crave it and fixate on enjoyment from it. As a result, the nourishment of meditative concentration and other inherent qualities, including their miraculous powers, disappeared. Other earthly foods began to appear that they also ate and subsequently craved, causing the radiance of their bodies to gradually deteriorate. Courser foods began to appear, and the god-humans ate this, becoming coarser themselves.

Eventually from their bodies emerged productive organs, and the discovery of gender-specific bodies drew curiosity among the new humans. They began to explore their sexuality, and eventually began to crave sexual activity. Thus, their bodies developed with the ability to procreate.

At this point, it is important to remember that our world, and worlds like ours, originate and evolve from our own thoughts, emotions, cravings, pursuits, and actions. In this way, evolution occurs, for better or worse.

As craving and attachment intensified, the god-humans began to hoard the food that grew on earth. Consequently, the once abundant, self-sustaining food sources disappeared. Greed took root, followed by theft and disputes.

In an attempt to restore harmony and ethical conduct, communities formed, choosing morally upright individuals to guide society. But the ongoing craving and fixation on desires led people further into confusion and immorality. They had forgotten the divine beings they once were, able to live in love and compassion, and capable of manifesting all they needed.

Thus, they manifested death as a reality in this world, and their once radiant bodies transformed into mortal, decaying forms, appearing as corpses upon death.

Over time, advanced spiritual beings—stewards of the world systems—appeared, to guide humans out of suffering and false beliefs they had brought into reality. Thus, the Earth became established as a lower realm, one where humans could no longer access higher dimensions, except for those who attained miraculous powers or received guidance from spiritual beings from higher realms.

This marks the beginning of the spiritual path on Earth, a path that continues today. Enlightened guides and high-level bodhisattvas come to this Earth plane as emanations of their divine selves, taking human form to aid those who call upon their compassion.

The Future of Humanity’s Spiritual Evolution

In many traditions, the liberation of all sentient beings from suffering is prophesied, and Buddhist cosmology is no different. Divine beings such as the Buddha, incarnate on Earth at auspicious times. By traversing the spiritual path, engaging in deep meditative concentration, and attaining liberation, they offer teachings to help free humanity from suffering. In this way, they model the transcendence of suffering for all beings.

As we earthlings witness the joy and bliss future Buddhas demonstrate in their transformation from ordinary humans to enlightened beings, we are inspired to embark on the same journey. As we achieve advanced meditative states, we evolve, eventually reincarnating into higher realms such as the Heaven of Clear Light, as Buddha, Jesus, and other enlightened beings have done. When this happens for all humans and sentient beings, the cycle of birth, death, and suffering in our human world will be brought to an end.

While our own world continues to either evolve, or experience degeneration, there are countless other world systems experiencing similar circumstances. Yet, other realms, born from the Bodhisattvas' incredible virtue and vows, arise as places free from suffering. Realms Tibetan Buddhist Cosmology calls Blissful and Delightful belong to this category—sacred places where no suffering exists.

Time in Tibetan cosmology is often seen as cyclical, with the rise and fall of universes over eons. This cosmological system also includes the notion of kalpas, which are incredibly long periods during which universes come into being and dissolve.

Another important cosmological concept is that of Buddha fields, pure lands or paradises that exist beyond ordinary realms. These are places where enlightened beings manifest to teach and help sentient beings. Amitabha’s Pure Land, for example, is one of the most famous of these fields, which extremely advanced practitioners can visit and reside in, while still maintaining a human form. Tibetan Buddhist practitioners aspire to reincarnate in Buddha-lands as their next steps of spiritual evolution.

Buddhist cosmology integrates a worldview that is symbolic and experiential, reflecting the mind’s projections, karmic consequences, and nature of reality as understood through Buddhist philosophy. This metaphysical view supports our spiritual practice and insights into the nature of our consciousness and existence. Thus, supporting a quickening through the stages of awakening.

A Buddha Realm called Stainless

The following story is inspired from the sutra: The Noble Great Vehicle Sūtra, The Array of Virtues of Mañjuśrī’s Buddha Realm.

In a Buddha realm known as Stainless, the Buddha called Displaying Lion Power resides. This Buddha realm is one of the many lands filled with extraordinary beings, teachings, and divine activities. The beings in this realm are pure and dedicated to the pursuit of wisdom and compassion, living in harmony with the profound teachings of the dharma and nature of reality.

One day, Lion Buddha is speaking in honor of Buddha Shakyamuni’s service in the realm of Endurance, our world, where beings endure suffering, attachment, and ignorance. After hearing this, the great bodhisattva Ratnapāṇi feeling a deep inspiration proclaims, "Blessed One, I will journey to the Endurance world to behold, venerate, and honor the perfect Buddha Shakyamuni, and to hear his Dharma teachings."

Lion Buddha, with immense compassion, discourages him, "Noble son, it may not be suitable for you to go there. That world is filled with suffering, since one encounters beings who are immersed in attachment, aggression, and ignorance."

Moved by these words, Ratnapāṇi asks, "But why would Buddha Shakyamuni take on such a difficult task, when there are other pure Buddha realms where he could reside in happiness?"

Lion Buddha then shared, “Long ago, Buddha Shakyamuni aspired that no matter the cost, he would fully awaken and teach the Dharma among degenerate beings. Buddha Shakyamuni possesses great compassion to such a degree.”

Encouraged by this, Ratnapāṇi declared, "I will go to the world of Endurance to behold, venerate, and honor Buddha Shakyamuni. By developing such great compassion, and by embracing such a degenerate buddha realm, I will offer my service to Buddha Shakyamuni and assist him in his noble mission. I will guide beings away from the distractions of worldly pleasures and help them see the true nature of their minds."

Lion Buddha blesses Ratnapāṇi and declares to the other bodhisattvas, “Noble children, if any of you are eager to master patience like the bodhisattva Ratnapāṇi, you should accompany this noble son to the Endurance world.”

Ninety-two thousand other bodhisattvas in the assembly immediately volunteer to accompany Ratnapāṇi, and they all disappear from the buddha realm of Stainless to arrive in our world, Endurance.

Thus, Ratnapāṇi and his companions set forth to our Earth, bringing with them the light of wisdom and the power of compassion- vows of the bodhisattva. The Buddha’s life on Earth during this time signified great turning points, called Turnings of the Wheel in Buddhism, as he worked tirelessly to uplift beings and guide them on the path to enlightenment.

The teachings of Lion Buddha and the actions of Ratnapāṇi illustrate the profound connection between the Buddha realms and our world. They remind us that even amid suffering, there is hope, there are beings who are willing to help us.

This story also encourages us to expand our often myopic view of Earth. Just as individuals can be ego-centric, as a planetary culture, we tend to be Earth-centric. This ancient sutra helps us reframe our perspective to embrace a broader, universal view—one in which Earth is a part, but not the center.

Contemplation and Exercise:

< >What does the arrival of 92,000 bodhisattvas in our world signify for you today?How does the concept of different Buddha world realms change your perspective about the universe? Do you see parallels in your own life to Ratnapani’s dedication and devotion?Contemplate or write about any insights that may have arisen in reading this chapter on Buddhist Cosmology.

Five

Knock and the

Door will be Opened

"Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened."

Matthew 7:7-8

What happened to that 35-year-old that was me?

One night, after a particularly dismal day of realizing my marriage was in shambles, my in-laws hated me, and seeing every road I had chosen as having ended up in a dead-end, I had a moment of remembering my childhood dreams and aspirations. I had dreams of becoming an artist, a writer, a traveler, a teacher. Feeling quite broken, I sat down and wrote a letter to God. In it, I said something to the effect of- “I want to grow, I want to awaken, do whatever you want to me to get there, but please help, there must be something better, please show me what it is”.

Nothing changed though, at least not initially. In fact, things seemed to get worse. Over the next few months, I began coping with my depression with copious amounts of marijuana, my husband and I became estranged, my own family stopped speaking with me, and I lost my job.

Then one day, in the throes of drug-induced madness, I gave away all my possessions, got in my car, and drove across the country. When I arrived on the West coast, I got on a plane and flew to Hawaii, seeking a new life while, at the same time, running away from one. Miraculously, two weeks later, I met a Hindu yogini who saw how much suffering I was in and invited me to move in with her until I was able to get back on my feet.

She gave me administrative tasks to focus on something other than my misery. One thing led to another, and I became a graphic designer for her ashram publications, a writer for her newsletter, a traveling companion and assistant during her retreats, and eventually, a novice teacher at her retreats. Over the time I was with her, I became yogini-like, quite content with eventually living by myself on a Siesta Key beach.

While the transformation into working in all the fields I had dreamed of was beyond my comprehension of life’s miracles, the most valuable gift my first teacher gave me were the tools and practices that tamed my wild and reckless mind—specifically, the Nature of Mind teachings and practices. Years later, when my mind had found peace, and the poisons within my psyche had been transformed into medicine that healed my mental afflictions, I found my root guru, Khenchen Thrangu Rinpoche.

Remarkably, I recognized him, as if I had known him before, despite never having met him in this life. This recognition can occur when there is a deep, karmic connection from past lifetimes.

In seeing Rinpoche again, I knew I had rediscovered my roots, the lineage, and the life I had always longed for but never imagined I could have. In 2020, Rinpoche asked me to become manager of our monastery in Crestone, Colorado. On June 04, 2023, Rinpoche passed into Parinirvana, entering the formless, bliss-filled state of samadhi—a state of deep meditative absorption where the mind merges with the ultimate nature of reality, beyond suffering and duality.

I believe he will come back to us on Earth again soon. In Buddhism, bodhisattvas like Rinpoche vow to return swiftly to continue guiding others until all beings are liberated.

He knows how much we need him—I need him—to model for us what it looks like to embody the qualities of a master and bodhisattva. I am still here today, in his monastery, waiting for him.

The following section—Walking the Path—focuses on Tibetan Buddhist teachings, practices, and realizations that reveal the workings of our samsaric minds (the human state of consciousness caught in cyclical patterns of ignorance, attachment, and aversion, leading to suffering and repeated rebirth). It offers the medicine needed to cure our fundamental affliction: suffering.