5. Reliance upon Dorje Shugden

Activating the inner Spiritual Guide: The art of making requests to enlightened beings

Kadampa Ryan 5. Reliance upon Dorje Shugden, Activating our inner Spiritual Guide

I have explained the following before in the series on cultivating a true self-confidence, but it is so important I wanted to explain all of this again.  If we can master this, then the rest of the path becomes easy.

What is the most important question – the question if answered would answer all your other questions?  When we were kids, we would ask each other questions like:  if you had three wishes, what would you wish for.  Eventually we figured out that the best thing we could wish for was more wishes.  In that way, we could accomplish all our wishes.  Along exactly the same lines, the most important question we can ask is:  “what do I need to do to be able to make internal requests to you and receive perfectly reliable responses every time?”  I have had this question in my heart for years, saving it for whenever I would have a meeting with Geshe-la, but he answered the question during an ITTP without my ever asking it!

So here was Geshe-la’s answer:  “It is important to develop a good heart, a Buddhist intention, a beneficial intention, day and night, even during our sleep.  We will perceive a special idea, a mental image or plan as our intention is maintained.  Through blessings, imprints, receiving teachings and so forth, a special understanding or idea will develop.  Then our teachings will be perfect.  If we follow the writings alone, we will maintain just an intellectual understanding.  It is most important that we improve our motivation.”

After this advice was given, the ITTP then discussed this in great detail about what it means and how we practice it.

  1. First we dissolve everything into the Dharmakaya.  This eliminates all the interference from our ordinary mind.  We talked about this in an earlier post.
  2. We then align our motivation with that of the Spiritual Guide.  We also talked about this in an earlier post, but just to review some of the main points.  Our Spiritual Guide’s final intention for everyone is for us all to attain union with the Dharmakaya.  We generate a specific beneficial motivation with respect to the specific request we have for specific people by asking ourselves the question:  “what does Geshe-la want for this person/these people?”  ‘A good heart’ means a bodhichitta motivation, we wish to guide these people to enlightenment.  ‘A Buddhist intention’ means we are thinking about their future lives, not just this life alone.  Pure love, by definition, is love that works for the happiness of others in their future lives.  ‘A beneficial intention’ means we are seeking to benefit the other person, without any self-concern.  ‘Day and night’ means that we have a spontaneous realization of this pure motivation, we are never separate from it.  So we train consistently in the Lamrim until all of our wishes are pure.  ‘Even during sleep’ means we should try to carry this intention even into our sleep, and by doing so we can often receive signs and indications in our dreams.  We can fall alseep in the Dharmakaya posing a question according to this method, and during our sleep we will likely receive a response.  This gives new meaning to the saying ‘go sleep on it.’
  3. With strong faith that he is there and that he has the power to respond, we make our request.
  4. We then wait with our ordinary mind inactive, maintaining our pure motivation and faith for wanting a response to our request.
  5. Through this, a special image or plan will appear to our mind which will be the perfectly reliable answer to our request.  This is Geshe-la’s personal advice for us.
  6. This likewise works when invoking the Buddhas to accomplish their function for ourselves or for others.

How does this work?  We can understand this by an analogy.  Dissolving everything into the Dharmakaya is like having a clear space within which to project an image.  Aligning our motivation with that of the Spiritual Guide is like aligning the crystals of our karma with the direction of the light of our Spiritual Guide.  The crystals themselves are our own karmic potentialities which when a special light is shined through them they project, like a hologram, the future experiences they hold or what is possible.  These are created through our practice, study, etc.  We will talk in later posts how we can plant good seeds which can then be blessed.  The more faith we have that our Spiritual Guide is there the more it opens the curtains in our mind by purifying the obstructions of his presence being manifest in our mind.  The more faith we have that he has the power to respond to our request, the greater the power is the source of light.  Our request creates the cause for him to actually shine the light through our karmic potentialities.  The special idea that arises is the reflection of the light through the crystals that reflects the constellation of our karma.  This is our perfect response individually tailored to our karma.

There are some things we can consider about how to increase the power of this method.  First, the scope of the ‘special idea’ will correspond with the scope of our aspiration.  If our aspiration is worldly, the idea can be at a maximum worldly, if our scope is initial scope, the idea will correspond, etc.  Second, the purer the quality of the imprints we create, the clearer the will be the special idea, mental image or plan.  We will talk in the next post about how to create pure seeds.  Third, the quantity of imprints determines how much material the spiritual guide has to work with in shaping the plan.  Fourth, the less the ordinary mind is functioning, the clearer is the space within which the special idea is projected. The more I get my ordinary self out of the way, the clearer I will perceive the image because there will be less distortion.  The more willing I am to follow whatever is revealed, the more readily the special image will develop.  Fifth, the more familiarity I have with engaging in this practice, the easier it will get.  Sixth, the more faith that we have in the practice, the more rapidly will the special idea come.  Seventh, the longer we can maintain/sustain the motivation, the more complete and dynamic (in time, nuance, flexibility, etc.) the special idea will be.  Finally, eighth, the aspect of the Spiritual Guide to which you direct the request (Tara, Dorje Shugden, etc.) determines the nature or type of special idea or plan that emerges.

You can engage in this practice with all of your Dharma activities:  when preparing your teachings, when deciding what to meditate on, when making plans for the center or for your life, when thinking about how to help somebody, when posing any question, when doing sadhanas, when doing analytical meditation to generate object of placement meditation, when deciding what to do or say, when studying or contemplating, and when listening to teachings.

Through this practice, we can move beyond the books, from which we can only gain an intellectual understanding, to being personally guided, or taken by the hand, from where we are now to the final goal.  Likewise, we can know how to do the same for others (lead them by the hand to enlightenment).  Through mastering this technique, we can receive perfect inner guidance from our spiritual guide at any moment, and always know what to do.  With this ability, we will have nothing to fear and have infinite self-confidence.

Since much of this depends on faith, I want to just say a few words about faith in the Dharma.  Westerners have a natural resistance to faith because they associate faith with blind faith.  When we use the term faith in a Buddhist sense, we have a completely different understanding.  Blind faith is faith without a valid reason.  Believing faith is faith with a valid reason.  It is easiest way to understand believing faith by likening it to the scientific method.   In the scientific method, scientists have hypotheses which they then test.  A hypothesis is developed when they take all available information and come up with the most logical conclusion given that information.  Then they test that conclusion through experiments.  When they conduct their experiments, they then acquire new information with which they refine their hypotheses.  This is the type of faith we have in the Dharma.  Dharma is an inner science.

Believing faith is the strongest type of faith.  How do we develop believing faith?  There are several different methods we can use.  First, we can use the logical reasoning contained within the Lamrim to convince ourselves by weight of argument.  Second, we can be a good scientist and suspend our doubts about whether it works or not, and experiment with the instructions by putting them into practice purely.  From this we can see if they work.  Third, we can choose to believe.  Faith is a choice to believe.  What do we choose to believe?  That which is most beneficial to believe.  So we simply investigate whether it is beneficial to think in a particular way, and then we choose to do so.  Fourth, if you have previously gained conviction that your spiritual guide is a Buddha, and therefore completely reliable, then you can use the perfect logical syllogism which says, ‘the spiritual guide is omniscient and therefore completely reliable, he says X, therefore X is true.’  This is not blind faith because it is based on the valid reason that the spiritual guide is completely reliable.  You then use your powers of reasoning to fully understand from your own side.

At this point, it is useful to discuss the relationship between faith and wisdom.  This is best done through the faith wisdom cycle:  It starts with believing faith – we believe in the good qualities of the Dharma, for example, we believe that the spiritual guide is a Buddha.  Believing faith naturally leads to admiring faith – where we think, fantastic, how great.  We appreciate the good qualities of the observed object.  Admiring faith naturally evolves into wishing faith – the wish to acquire the good qualities of the spiritual guide ourself.  Wishing faith naturally leads to joyous effort – where we put the instructions into practice.  When we put the instructions into practice, we gain personal experience of their truth, which is wisdom.  We know the truth of the instruction from our own side.   This wisdom then functions as our next valid reason informing a now stronger believing faith, and so the cycle continues until we attain enlightenment.  This cycle is how we gain realizations, and all our practices should be organized into this cycle.

Everything in this series of posts is ultimately an extension of this advice.  This is the core of our reliance.

Cultivating healthy relationships: How to make peace instead of retaliate

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating healthy relationships with others

When somebody harms us our first reaction is to retaliate.  We usually do this out of anger, with the wish to get the person back or teach them a lesson not to do this to us again in the future.  But in general, retaliation only makes the situation worse.  To understand this we need to examine who really benefits and who is really harmed when someone acts towards us in a way that would normally harm us.  If we check, we realize we actually benefit.  We have now paid off a long-standing karmic debt.  If we practice patience, our inner qualities are improved.  The other person loses – they create the causes to experience suffering in the future, and were miserable in the experience because they got angry.  It was our fault they did what they did to us anyway, since we created the cause for them to do it to us.  So actually it is we who should feel sorry towards the other person.

But non-retaliation does not mean that we become everyone’s favourite doormat, or that there aren’t circumstances where we need to be firm.  Here we make a distinction between wrathful actions and angry actions.  Anger is necessarily an uncontrolled deluded mind, whereas wrathful actions are engaged in with total control, knowing exactly what we are doing.  Anger is necessarily motivated by self-cherishing, whereas wrathful actions are necessarily motivated by compassion and the wish to help the other person.  We need to be honest with ourselves and check if it is sincerely for the sake of the other person that we are wrathful with them or are we just using Dharma to rationalize the conclusions of our self-cherishing and angry mind.  Anger is directed towards the another person, whereas wrathful actions are necessarily directed towards delusions.  Anger is directed towards anyone who harms us, whereas wrathful actions are generally directed towards those who have sufficient faith in us.  So we need to check how much faith the person has in us.  Anger is necessarily a reckless action, whereas wrathful actions require tremendous skill.  In general, they almost always backfire unless you have extreme skill.

How to resolve conflicts with others

What follows is some step-by-step advice we can follow for resolving conflicts with others:

  1. Face up to your own mistakes and faults.  The first step is admitting that you have done something wrong.  Normally we blame the other person for all conflicts, and then we come up with a million reasons justifying why we are faultless and they are to blame.  This just causes things to degenerate into a blame game, increasing defensiveness and the problems.  It is totally useless to do this because it leaves the solution to the problem in the court of the other person.  It is much better to take the responsibility all into our court, so that the solution is all in our court.  It is particularly useful to look at ourself from the perspective of the other person.  Try see yourself the way the other person sees you.  This will help you identify where you have made mistakes and will make your facing up to your faults more effective with the other person.  The key to wisdom is being able to view the world from the perspective of others.  By facing up to your own faults, and apologizing for what you have done wrong creates the space for the other person to do the same.  The key here is you need to be sincere.  It doesn’t work to just say, ‘it was all me’, when you don’t really believe that.  The key here is not to expect anything in return.  We can get mighty upset when we apologize for what we did wrong, and then the other person doesn’t reciprocate.  We should do the right thing, regardless of what the other person does.
  2. We need to relate to the other person’s pure intentions.  Nobody is evil in their own mind, even Stalin, Hitler, and Osama Bin Laden thought they were good.  So you need to put yourself into the mind of the other person and understand what their good intentions are, and relate to that.  A good example is those family members who care so much about you that they smother and control you because they cannot stand to see you suffer.  Of course, their controlling behaviour makes things worse, but it is coming from a good place.  Likewise, we all know people who want all the right things but they use all the wrong means to attain them.  By relating to the person’s pure potential, it functions to draw it out, and shows them that you understand their position.
  3. Start first by establishing common ground.  When we are in a conflict we tend to focus so much on the differences that we lose sight of the much more significant commonalities.  In most conflict situations, it is inappropriate attention to focus on the minor differences and neglect the vast swaths of commonality.  It is from the space of common ground that differences can be resolved.
  4. In working through the differences try the following approach:  For those issues which are not important, or you are wrong, graciously practice accepting defeat and offering the victory.  There are so many things that we fight for that are really irrelevant.  For those issues that are important and that there are differences on, stand your ground without getting angry and clarify your intention.

These steps will help lay the groundwork for de-escalating the conflict in your life.  The other person will see you are trying to make things better and you are trying to act constructively.  It is much harder to act unreasonably in response to somebody who is being reasonable and constructive.  This helps not only you, but it also helps them.

Finally, if we want to eliminate even the possibility of being harmed, we need to surrender our lives and our karma completely to our Dharma protector Dorje Shugden.  We get angry because we wish things were different than they are.  When we rely on Dorje Shugden, everything is perfect for our swiftest possible enlightenment.  The situation may be uncomfortable and even painful, but we will know it is good for us.  We will know it is by working through this emotional challenge that we will grow spiritually and move closer to enlightenment.  We will gain the realizations we need to help others in the future who are suffering from similar problems.  In short, our difficulties will have a clear spiritual purpose.  If we genuinely feel that things are indeed “perfect”, then there is no basis for us wishing things were different than they are.  Therefore, there will be no basis for an angry response to arise in our mind when we are harmed.  Conflict may still occur, but we will not experience that conflict as a problem.  Through our not adding fuel to the fires of anger in the world, gradually the relationships around us will become increasingly harmonious, peaceful and rewarding.

Cultivating healthy relationships: How to resolve conflicts in our relationships

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating healthy relationships with others


For most people, conflict is the main problem they have in their relationships.  There is virtually no one who does not have conflict in their relationships.  In this post I will try explain what are the causes of conflict in our relationships, how to overcome our own anger and how to resolve conflicts with others

What are the causes of conflict in our relationships

Self-cherishing is the root cause of all problems in our relationships.  It is because we are pursuing our own interests, often at the expense of others, that our relationships have difficulties and conflict.  From self-cherishing comes attachment – where we view other people as a cause of our happiness.  They are there to make us happy.  From self-cherishing also comes anger – the mind that things that other people are the cause of our suffering.

So how does attachment cause problems in our relationships:  mostly through our expectations of others.  We expect so many things of others, and then when they don’t live up to our expectations of them, we feel like they have failed us, and we are unhappy or angry.  We have expectations that others treat us in a certain way, for example talking to us in a certain way or treating us with respect. We have expectations that others do or not do certain things for us, for example our parents paying for our university or our partner bringing us flowers on Valentine’s day.  We have expectations that others behave in a particular way, for example of wanting our kids to go to bed. But others did not ask us to have these expectations of them, so it is mighty unfair to judge them when they don’t live up to them.

So how does anger create problems in our relationships?  We can get angry about anything and anger always makes the situation worse.  It always escalates the conflict or harm.  Even if we deter the other person from doing what we don’t want with our anger, we just create resentment which provokes other problems, it leaves us miserable and from a spiritual perspective, it destroys all our merit.

How do we overcome our own anger in our relationships?

In the final analysis, it is better to have zero expectations of anyone or anything.  Then we are never disappointed.  Take the example of how we are all taught to manage the expectations of our boss.  If he gives us some project to do and asks us how long do we think it will take to complete it, we always give ourselves a little more time than we will actually need.  Why do we do this?  If we think the project is going to take us 1.5 weeks to complete and we say that, then if we turn it in in 1.5 weeks it will be expected and if it takes longer than 1.5 weeks we are late.  If instead we say 2 weeks, then if we turn it in after 1.5 weeks we are a hero, whereas if we turn it in in 2 weeks it is not a problem.  We manage our boss’ expectations.  But we need to manage our own expectations of others.  If we expect great things – or for that matter, if we expect anything – from others, then we set ourselves up for disappointment.  If they meet our expectations, we are not happy because it was expected.  If they fall short of our expectations, we are unhappy.  Either way we lose.  If instead we expect absolutely nothing from others, then even the smallest thing they do will exceed our expectations and we will be happy and grateful.  Ironically, by expecting nothing of others we can become grateful for everything.

In every situation if we check carefully we will see there are two possibilities:  We can do something about it or we can’t.  If we can do something about it, we should do so.  Then no problem.  No need to make a big drama out of it (which we usually do).  If we can’t do something about it, then we practice patient acceptance.  This is a mind that happily and wholeheartedly accepts difficult situations.  It is not just bear with it, but genuinely welcome the situation.  Since there is nothing you can do about it, you have a choice of either be upset about the unavoidable or transform the experience into something meaningful.  If with two cancer patients, one accepts their illness and the other does not, surely the latter suffers far more.

How do we practice patient acceptance?  We find ways of transforming the situation into an opportunity to increase our own inner qualities. We consider the situation a lesson in the law of karma.  We created the cause to experience whatever is happening to us.  So we are paying off a long-standing debt – like paying off the last mortgage payment.  We can use the situation to increase our determination to treat others as we would want to be treated:  kindly.  It is important to not feel any guilt here.  Guilt differs from regret in two ways:  (1) regret is forward looking, and (2) regret blames our delusions (not ourselves).  We can consider it a lesson in the need to overcome our delusions.  The only reason why we suffer in a situation is because we respond to it in a deluded way, and because motivated by delusions we created the karmic cause to experience this problem.  So we can identify what delusions are present in our mind, and try to overcome them.  We can consider it a lesson in compassion for others.  Others are suffering from far worse, and so instead of thinking about ourselves, we can think about others and generate the compassionate wish to actively dedicate ourselves to helping relieve others of their suffering.

In the next post we will talk about how to not-retaliate, and instead to make peace.

 

Cultivating healthy relationships: Motivation for series

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating healthy relationships with others

The goal of this series of posts is to examine some of the Kadampa tools we have available for making our relationships more healthy, stable and rewarding.  Ever since the publication of Modern Buddhism, the main mission of the tradition has been to attain the union of Kadam Dharma and modern life.  Our modern lives are the field of our practice of the Kadam Dharma.  Just as there is the field of accumulating merit and the field of all living beings, so too there is the field of our practice.  The field of our practice is like our personally emanated training ground/camp to forge us into the Buddha we need to become.  If we wish, our drill sergeant can be Dorje Shugden.  Part of our modern life is our modern relationships with other modern people.  Conventionally, we can’t accomplish anything, spiritual or worldly, if we don’t know how to maintain good relationships with everyone.  Ultimately, we cannot attain enlightenment until we realize the emptiness of all other beings and our relationships with them.  We see them all as the dance of the fabric of our mind.

Will part of our motivation for wanting to fix our relationships be worldly?  Of course it will.  This is normal.  When we all come into the Dharma, one of the main reasons is because our relationships are so bad and we are seeking some solutions.  Learning these methods for worldly reasons is not bad.  Seeking the solution to our worldly problems with spiritual means is better than seeking solutions to our worldly problems with worldly means.  We don’t stop doing the right thing if our motivation is less than perfect.  We will want to do so for both worldly and spiritual reasons in the beginning, but over time the spiritual reasons will gradually purify the worldly ones until eventually our motivation is entirely spiritual.

There are no quick fix solutions to problems with our relationships, but there are proven methods for gradually breaking free from all dysfunctional patterns in our relationships.  I want to make this series of posts very relevant to our actual modern life situations.  If all of this remains academic information, there is actually little value.  We need to dig deep into our actual situations, and try come up with more healthy ways to deal with them.  As you read through these posts, I encourage you to try think of them directly in the context of your relationships.  Mentally try these ideas to see how they might work.  Please also feel free to post questions in the comments section and I will try answer them.  If we do this, we will also be able to learn from other’s situations as well.  This is why the Facebook groups are so important.  They enable us all to learn from one another and keep the Dharma relevant to our lives.  We should not expect that just because we read a few posts on a blog that we are going to be able to fix all our problems in our relationships.  Our goal should be to gain some valuable tools, and to get yourself started on a fresh way of approaching our situation.

This series of posts will have three main parts:  The first is “what is a healthy relationship”, the second is “how to resolve conflict in our relationships”, and the third is “how to bring out the best in others and ourselves.”

Before we begin with the topic, it is worthwhile going back to basics.  We all want happiness all of the time.  We mistakenly think our happiness depends upon external things, and as a result certain external things are seen as causes of our happiness and other external things are seen as causes of our suffering.  We will then develop attachment for the former and aversion for the latter.  But the reality is our happiness is a state of mind, it is an internal feeling.  Since its effect is internal, its cause must be so also.  The cause of happiness is inner peace.  When our mind is at peace, we will feel happy even in the worst of external conditions.  When our peace of mind has been disturbed, we will feel unhappy even in the best of external conditions.  From this, we can see that the essential condition for happiness is inner peace.  This then raises the question, “what is the cause of inner peace?”  Delusions, by definition, function to destroy our inner peace.  We know a particular mind is a delusion if it functions to destroy our inner peace.  In other words, any mind that destroys our inner peace is, by definition, what we call a delusion.  In the same way, virtuous states of mind, by definition cause our mind to become more peaceful.  We know a state of mind is a virtuous one if it functions to make our mind more peaceful.  All of Dharma practice, therefore, is training our mind to abandon its delusions and train our mind to cultivate virtuous states of mind.  The more we do this, the more peaceful our mind will become in all circumstances, and the happier we will be all of the time.

In the context of our relationships, we have countless opportunities to do this.  Some relationships generate delusions in us, such as attachment and anger; and some relationships generate virtuous state of mind in us, such as love and caring.  Most relationships have a mixture of both.  If we want to make our relationships healthy, stable and meaningful, we seek to abandon all deluded reactions on our part in our relationships and instead cultivate only virtuous responses to whatever may arise.  By learning how to do this, and by transforming any adversities that come our way, we will position our mind in a space where no matter what happens in our relationships, good or bad, it will function to generate virtuous states of mind in us.  In this space, even if there are problems in our relationship, they won’t be “problems” for us – they will be just another opportunity to practice abandoning harming others and learning to cherish them fully.

We have no control over what other’s do, so our main focus should be on getting our own actions correct.  We waste so much time thinking about what others need to do to change, and we fail to look at what we need to do.  We need to reverse this.  We need to redefine the problem.  Normally we define our problems in our relationships in external terms:  what others are doing, whether we are with somebody or not, and so forth.  Here we make an important distinction between situations and problems.  The situation is what it is, but whether it is a problem or not depends upon our mind.  It is our mind that makes our situation a problem.  Geshe-la says we should distinguish the outer problem from the inner problem.  He uses the example of a car that has broken down.  Normally, we say, “I have a problem.”  But this is not correct, the car has a problem.  Whether we have a problem depends on how our mind relates to the outer problem.  If our reaction is deluded, then we have an inner problem.  If our reaction is virtuous, then we have no inner problem, and we remain happy.  Our focus here will be to redefine our problem to be how our mind relates to the situation, not the situation itself.  The advantage of this is it puts you in total control of your own experience.  Geshe-la gives the example of imagine we had to cross a large, rocky surface.  What would make more sense, covering the entire surface with leather or just covering our feet.  It is certainly more efficient to just cover our feet.  In the same way, when we are confronted with the endless series of outer problems we call samsara, we have a choice:  either try make the external conditions exactly as we want them all of the time (good luck with that!) or we learn to make our mind react virtuously to whatever arises.  Surely a more effective strategy.

Whether we are happy or not in a situation depends 100% on our mind, and actually has nothing to do with the external situation.  It is our belief that we have no choice about our emotional response to the world we experience that leaves us the constant victim, and creates all our problems.  When we accept that it all depends upon our mind then we take things completely into the domain of something that we have total control over, namely our reaction to events, a solution becomes possible.  As long as we condition the solution to our problems on what others do, then our freedom will always be arbitrary, fragile, and outside our control. True happiness is inner peace, the ability to remain calm and positive regardless of our external situation.

The main focus of this series of posts is give us the internal tools we need to learn how to interact in our relationships in a more beneficial way.  We will explore more beneficial ways of looking at the situations we face, and we will find ways of being able to grow internally from every situation, regardless of whether it is good or bad externally.  If we can do this, then even if we remain in a difficult situation, for us it is good and we grow from it.  Our external sitaution may not have changed, but its status as a ‘problem’ for us has changed.  The extent to which we are happy depends upon the degree to which we have beneficial, healthy states of mind.

Cultivating true self-confidence: How to fully seize the opportunity you now have (final post in series)

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating a true self-confidence

In this series of posts, I have done my best to explain my understanding of how we generate a reliable basis for generating self-confidence and then how we actually practice cultivating self-confidence.  In this last post, I will try explain what helps me overcome my laziness and indeed light a fire in my heart.

The first thing to do is to meditate again and again upon dying full of regrets.  Imagine that you arrive at your deathbed and your spiritual guide shows you what all you could have accomplished if only you had been motivated enough.  You could have accomplished all spiritual goals and lead countless others to the same state.  You could have caused your local center to flourish and enabled countless people to make contact with the Dharma – actually engaging in a Bodhisattva’s actions.  But instead you listened to and followed your laziness and attachment and anger, and accomplished nothing.  You have used up all the Dharma karma and now will fall into the lower realms where you will remain for aeons once again saving up your spiritual pennies.  Use this meditation to arrive at the conclusion that you will not let this happen to you.

Second, we need to realize that this moment is the one in which we can fulfil our spiritual destiny.  We wouldn’t go to school for years and years only to at the last minute not finish.  We wouldn’t run for political office our whole career and win the election to presidency and then not show up for the job.  Allow yourself to really feel this epic opportunity.  Meditate again and again on the opportunity you now have and that you have everything in front of you to accomplish everything.  The only thing you have to do is pick up what Geshe-la has given you.  The only thing standing in your way is the strength and purity of your motivation.  If you work on that, then you will have everything.

Third, we should appreciate the high stakes for the success of your practice, our local center and our tradition.  If you don’t attain enlightenment, everyone you know and love will fall into samsara and be lost for as long as it takes you to get out.  All the people who are depending upon your future students are also depending upon you, and so forth.  There are literally countless beings whose fate depends upon your actions in this life.  Our local Dharma centers are like an Embassy for all the Buddhas in our area.  It is our job to make it happen for the people of our respective areas.  If we don’t make it happen, it won’t happen for them at all.  When you see others you should think, ‘this person is depending upon me.’

On this basis, we should cherish our local Dharma center.  Through our local Dharma center we can accomplish everything.   Geshe-la has put everything at our feet.  We simply need to pick it up and use it.  We can accomplish with our local center what Geshe-la has accomplished with Manjushri center.  And we will have it much easier than he did because he has already written all the books and practices, established the study programmes, etc.  We just need to use it.  Venerable Tharchin says every person who walks into the center he views as the future saviour of all.  This is true.  This is a very literal statement.  We need to adopt this view, and cherish others accordingly.  The karma we accumulate working for the center continues to accumulate for as long as the center exists.

At a personal level, we need to quit hedging and holding ourself back.   Normally we have one foot in our practice and one foot in samsara – hedging our bets. What are we hedging on samsara for.  We already know enough Dharma to know it is a dead end and has no prospect for giving us anything.  Do something different with your life.  Really make a decision to go for it with all you’ve got.  Burn all the bridges to samsara and never look back.

With our relationship to our tradition, we need to allow ourself to be influenced by the three jewels and especially Shantideva.  We need to be careful about what we allow to influence us, so we need to check carefully that these things are of quality and value.  But once we have done that, then we need to make the decision to allow them to influence us.  Allow them to change us.  Yes, this will mean changes which are sometimes difficult, but this is a small price to pay for unspeakably fantastic goals.  In particular, you need to allow yourself to be influenced by Shantideva.  He pulls no punches and if you allow yourself to be influenced by him nothing will ever be the same.  You will leave behind your meaningless worldly life and embark upon a spiritual journey beyond your wildest dreams.

The choice is yours.

 

I dedicate any merit I may have collected from doing this series of posts so that all Kadampas may generate a vajra-like confidence in themselves, their practice, their tradition and our larger purpose.  Our tradition has been reborn into the modern world.  We have been reborn into our vajra family.  Now let us go do what we came here for.

Cultivating true self-confidence: Fulfilling your spiritual destiny

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating a true self-confidence

This series of posts combines together much of my understanding of what it means to be a Kadampa and how that serves as the basis for an infinite self-confidence.  In the first few posts we learned how to construct a reliable basis for self-confidence:  our virtuous actions, our overcoming of our delusions and our pure potential.  In the subsequent posts, we learned how to practice self-confidence by learning how to wholeheartedly accept everything and everyone, how to embark upon the Bodhisattva’s path by making a vajra commitment to others and how to become a qualified member of the vajra family.

In the next two posts we will talk about where to go from here.  What do we do with all of this?  To answer this question, I will first try explain how all our past spiritual practices over countless previous lives have ripened in the form of this one moment.  Then, in the final post of this series, I will talk about how to fully seize the opportunity we now have.

Understanding how all our past spiritual practices over countless previous lives have ripened in the form of this one moment

How can we understand this? We currently have everything:  We have a precious human life.  We were not born a hell being, we were not born a hungry ghost, we were not born an animal, we were not born a demi-god, we were not born a god, we have all our mental and physical faculties, we live in a country where religion is tolerated, we live in a country where there is the pure Dharma, we live at a time when Tantra is being taught, we have a strong interest in spiritual matters, we have the resources necessary to practice.  We have access to Dharma centers.  We have found a pure spiritual tradition with a robust spiritual community and pure instructions, we have the opportunity ourselves to work to cause the Dharma to flourish and engage in a bodhisattva’s actions.  We have all the books, all the sadhanas, the study programs, a qualified spiritual guide, everything.

None of this happens without a cause.  Essentially all the karma on our mind is negative.  We have spent 99% of our previous lives in the lower realms where we engaged almost exclusively in negative actions.  When we were in the upper realms we rarely if ever engaged in virtue, but instead just burned up our merit.  It is extremely difficult for us to engage in virtue. Look how easy it is for us to get angry versus how hard it is to love somebody else unconditionally without expecting anything in return.  Psychologists estimate that for most humans, it is 9 times easier to generate a negative thought than a positive one.  To create the cause for just a human rebirth, you need to engage in a pure action of moral discipline together with stainless prayer for an upper rebirth.  How often do we do that?  And we are Dharma practitioners.  I did the math once, and karmically speaking a life like this happens roughly only once every 475 trillion lives!

But look at all that we have.  We have created the cause for every single thing we are currently experiencing.  We have been saving up our spiritual pennies for countless lives, and they have all ripened in this life.  Dorje Shugden has caused it all to ripen in this one opportunity.  It is, for all practical purposes, now or never.  Essentially all of our Dharma karma is ripening right now.  If we waste this opportunity, the causes which created it will exhaust themselves and then we will have nothing left.  This should cause our heart to crack open with fear.  If, however, we use this opportunity to the fullest, then we will create the causes to continue and eventually get out.  It is as if we are in a line hundreds of billions of people long, and we are third in line.  Now is not the time to get out of line because we see some shiny object of attachment.

For all practical purposes, our choice at the end of this life is the pure land or hell.  These are basically our only two options at the end of this life.  Why?  If negative karma ripens at the time of our death, we will fall.  What activates negative karma at the time of our death?  If we respond to the death process with delusion and a negative mind, it will activate negative seeds and we will fall.  Right now, when we encounter just the smallest of inconvenience or discomfort we respond with negative minds.  Death is the loss of everything.  Everything will be taken away from us.  We will realize how almost everything we worked for in this life was for naught.  Our body will likely be in pain perhaps from cancer.  Our mental faculties will be dulled, whether it is from old age or all the medicine we will be on.   As we die, there is a good possibility we will feel as if we are suffocating.  If we can’t deal with the check out line at the grocery story without delusion, how will we manage death?

We must not allow the laziness of indolence to cause us to waste this precious opportunity.  We must actively seek out and destroy our delusions, like a resistance fighter living under occupation.  I know a practitioner who calls delusions warlords who have seized control of the field of our mind.  We must not allow objects of attachment to distract us.  Spirits can give you everything to keep you distracted and then at the time of death they reveal themselves saying ‘gotcha’ as you fall into hell having wasted this opportunity.

We need to realize what all you can accomplish with this life.  We can solve all the problems of this life, we can prevent ourself from ever having to fall into the lower realms again, we can permanently wake up from the nightmare of samsara, we can gain all the abilities of a Buddha.  We have a local Dharma center with which right now we can engage in a bodhisattva’s actions.  Through the center we can cause the Dharma to flourish and directly engage in a bodhisattva’s actions.  If all of this didn’t exist, we could only intellectualize about the Dharma.  So what are we going to do with the opportunity we have?

Cultivating true self-confidence: Unity born from being part of the same entity.

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating a true self-confidence

What is the unity born from being part of the same entity?  Here, we realize that we are all ultimately the same entity.

The correct meaning is we don’t say everything everyone does in the NKT  is perfect, rather we say I can transform everything they do, the good, the bad and the ugly, into something that is perfect for my own practice.  We can learn much more from people’s mistakes than their successes because people generally make many more mistakes than they do things right.  Each mistake we observe teaches us something, so even though it is a mistake in a conventional sense, for us it is perfect for our practice.  When we extend this understanding, we start to see the guru as the synthesis of all three jewels.  We see the Deities of our tradition as our personal Buddha Jewels, we see the books and teachings of our tradition as our family Dharma Jewels, and we will see the teachers and practitioners of our tradition as our close Sangha Jewels.  Since we are teachers and practitioners of the Kadam Dharma, it is correct to say that we are the same entity as the guru.  He gave birth to us and everything we have comes from him.  To see our Sangha as the spiritual guide appearing in the aspect of all Sangha Jewels means to make no distinction between Sangha and Geshe-la.  When we think Geshe-la, we think our Sangha.  When we think our Sangha, we think Geshe-la.  Our relationship with our Sangha is our relationship with Geshe-la, and vice versa.  If our relationship with even one member of the Sangha is not good, then our relationship with one aspect/part of our spiritual guide is not good.  The same logic applies to our relationship with each instruction in the tradition and each deity in our pantheon.  If we extend this view deeply, we come to feel our bodies as being Geshe-la’s body in this world.  Our speech will become Geshe-la’s speech in this world.  Our thoughts will become Geshe-la’s mind in this world.  We are all part of the same entity.   If we have unity born from same entity, we will naturally have unity born from a common view and from this common purpose and being polite and considerate to one another.  In my view, unity born from the same entity is our final goal and what Geshe-la is encouraging us to arrive at.

So what should we do concretely?  We shouldn’t keep our focus just our local center or teacher, but we should try understand how they fit within the larger picture of the tradition (we act locally, but we think globally).  We should try develop relationships with members of our extended vajra family.  For me, for example, my main teachers have been Gen Lekma, Gen Lhamo, Kadam Bjorn, Venerable Tharchin, Gen-la Samden (when he was Gen-la), Gen-la Khyenrab, and Gen-la Dekyong.  I likewise feel very closely connected with Kadam Lucy, Kadam Morten and my dear friend Kadam Olivier.  Spiritually speaking, these people have been my principal spiritual influences.  My home Sangha will always be the Sangha of Santa Barbara in the mid-1990s because that is where I spent my spiritual childhood.  We are almost all still around somewhere.  It was a great group.  The Sangha where I was really a member of a spiritual home is the Sangha of the Suisse Romande (French-speaking Switzerland).  This is when I was with my spiritual family of my own.  They are all each practicing in their own way now.  What I find is I naturally seem to form easy friendships with students of my main influences.  I think we should actively seek to build bridges across the entire vajra family by meeting and developing relationships with those in other parts of the vajra family.  This is why those who go to the festivals year after year feel like they are going back to a family reunion.  Our center, teachers, our courses and our Sangha are simply microcosms of the larger universe of our tradition which we should rely upon entirely as inseparable from the guru Geshe-la, who himself is nothing more than how Je Tsongkhapa is appearing in this world for us.  Because our center is a microcosm we lack nothing and have all we need, but because it is a reflection of a bigger picture, we can have so much more…

 

Cultivating true self-confidence: Becoming part of an epic revolution

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating a true self-confidence

In this post I will explain my understanding of how to become part of something bigger than ourselves.  When we consider ourselves as this small, ordinary individual, then we are correct in feeling like we are nothing.  But if we are part of something bigger than us, we are able to generate confidence from that larger entity – for example, being part of some large, powerful organization everybody benefits from that power.  It is the same thing in the spiritual realm.  The bigger thing we can become a part of is the vajra family.  It is like we put our individual candles together, and we each benefit from the blazing sun this creates.  First I will talk about what is the vajra family, then I will talk about how we can become a part of it – become a qualified member of it.  In the next post I will elaborate more on how to become a qualified member of our vajra family by uniting with it.

What is the vajra family?

First, we need some background on the vajra family.  Who is the head of the vajra family?  It is Buddha Vajradhara, who is currently appearing to us as Geshe-la. What is the purpose/mission of the vajra family?  Its ultimate purpose is to help all beings awaken themselves into the eternal, pure happiness of the Dharmakaya.  The temporary purpose is to solve all the problems of all living beings for all their lives.  What is the principal means by which this mission is accomplished?  By changing our own mind – we seek to change the external by changing the internal, not the other way around.  If I change my mind, I change the world since my mind projects it.  We focus simply on practicing Dharma purely and helping others to do the same.  Who are the members of the vajra family?  They are the Spiritual guide, our teachers, our sangha, past, present and future; our students, past, present and future; our close karmic circle of family, friends, colleagues, and the people we interact with in our area.  In short, the are in the broadest possible sense, the field of merit of all living beings.

How do we become a qualified member of the vajra family?

The Vajra family is open to everyone who wishes to be a part of it, so to become part of it, you simply have to want to do so.  The relevant question then becomes what do we need to do to make ourselves a qualified member of this family?

So how do we become a qualified member of the vajra family?  I this post I will discuss five different things we can do, and in the next post I will explain five more:

  1. Make a vajra commitment to take personal responsibility for the eventual enlightenment of each member of your vajra family.  To our Spiritual Guide and teachers, we need to make a commitment to strive to fulfil their pure wishes that you share, the ones that resonate in our heart.  This last point is very important.  The Spiritual Guide has countless good wishes for living beings.  At our current stage of development, we do not equally feel all of his good wishes.  There are some of his pure wishes that particularly “speak to us” and “move our heart.”  These are the ones we share with him.  These are the ones we should focus our efforts on.  We should not try force ourselves to work on wishes that we don’t (yet) share, because that can lead to all sorts of tension and resentments.  Rather, we pursue the wishes we share, and in doing so the scope of our own wishes will expand until eventually we share all of his good wishes.
  2. We should strive to align our personal aspirations with those of the Spiritual Guide – make his aspirations your aspirations.  Make what you want be what he wants.
  3. We should also strive to gain the realizations that we need to fulfil our commitment to our vajra family.  For example, if we see those around us suffer from anger, we should gain the experience of using the Dharma to overcome our own anger.  If we see those around us suffer from pride, we should gain the experience of using the Dharma to overcome our own pride.  By practicing in this way, you will naturally gain the realizations that your vajra family will need, and then almost by osmosis of being in regular contact with the Sangha, everyone will benefit from your realization, which will help them overcome the same problems in their minds.
  4. It is also vitally important to accept yourself and others fully without guilt or judgement to create a space in which yourself and others can change and allow your good qualities to flourish.  In an earlier post we talked about how the way our parents treated us influences how we treat ourselves which influences how we treat others.  In the same way, we should study how our vajra father, the head of our Vajra Family, Buddha Vajradhara appearing as Je Tsongkhapa appearing as Venerable Geshe-la treats us.  We should then treat ourself that way and then treat others accordingly.  Remember it is a delusion to think that the members of your vajra family are anything other than perfect for our practice just the way they are.  This doesn’t mean they are objectively perfect from their own side, rather this means that all of their faults and limitations are perfect for our practice, just the way they are.  We don’t need them to change because we appreciate how they are perfect.  If they do change for the better, then that is perfect too!  It is all good.  Basically, we need to have zero expectations and indeed desire that the members of our vajra family be any different.  For me, the easiest way to accept everyone is to view them all as extensions of the body, speech and mind of the guru manifesting as Dorje Shugden’s enlightened deeds.
  5. If we are a teacher or a more senior member of a local Sangha, it is very important that we strive to help others accomplish their personally chosen spiritual goals, not manipulate them with the Dharma to get them to accomplish ‘our’ spiritual goals for them.  We should not try to change others, rather we should just focus on changing ourself.  We need to 100% respect people’s freedom to do as they choose, and in that space we demonstrate our good heart and intention.  If we do this, people will naturally come and ask questions without us having to seek them out.  When they do ask of us, we seek only to give them the information they need to use their freedom wisely – we help them understand the consequences of their actions.  Because we have patient acceptance, we do not resist anything and do not need them to make any particular choice because we know how to use it all for our practice.  When we have this mind, we amazingly no longer feel the need to push anybody away because they are faulty or deluded.  What freedom!

Cultivating a true self-confidence: How do we make our life a samsaric purification system?

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating a true self-confidence

In the last post we examined how to make our life the synthesis experience of all living beings.  Now the question is how do we then make our entire life a method for purifying the samsara of all living beings.  How do we practice this?  The core of it is we exchange self with others, where we are identifying with their minds.  When we have done this, then what arises in our mind is actually what is arising in their mind.  First we say, “their delusions are my delusions” – we impute ‘my delusions’ onto the basis of the aggregate nexus of their delusions.  Second, we say “my delusions are their delusions” – we impute ‘their delusions’ onto the basis of the delusions arising within our own mind.  We know we have done it correctly when we experience life as both of these simultaneously and without any contradiction.  My experiences are their experiences – their aggregate experiences are my experiences.  Both of these simultaneously and without any contradiction.  My mind is their mind, their mind is my mind, both simultaneously and without any contradiction.  My subtle body is their subtle body, their subtle body is my subtle body, both simultaneously and without any contradiction. There is simply no longer any independent self or Ryan – “Ryan” becomes ‘nothing other than’ a microcosmic reflection of my vajra family.

With this recognition, we use all of the Dharma we have against ‘my delusions’ (the delusions arising within our mind).  We work exclusively on our own mind.  There are two different ways we can practice this:  King-like bodhichitta (or Christ-like bodhichitta) – it feels like I am treating directly my delusions, and by doing so I am indirectly treating their delusions that I have taken on (so directly me, indirectly them).  Christ took on the negative karma of all living beings, and then his suffering was actually the negative karma of others ripening on him so others didn’t have to experience it.  By generating faith in him, one gains access to his special blessings which function to free our from our negative karma by allowing him to take it upon himself.  In the same way, we take on the negativities, delusions and obstructions of our vajra family, and then the negative karma, delusions and obstructions that we experience are actually those of others ripening on us so that others don’t have to experience it.  By others generating faith in us, they gain access to our special blessings which function to free them from their negative karma, delusions and obstructions by allowing us to take them upon ourself.  We design our own enlightenment in this way.  With divine pride thinking I am Heruka doing this we generate the feeling like we are treating directly their delusions in their mind for them, and by doing so we are indirectly treating our own delusions by creating the karma to have Buddhas do the same for us.  Eventually these two methods will collapse into the same thing without any contradiction.

Technically speaking, how can we do this?  We essentially take on the contaminated karma of our vajra family.  This includes all the negative karma, deluded tendencies similar to the cause and their obstructions to omniscience.  This is possible to do directly if we have sufficient compassion/superior intention, concentration and understanding of emptiness.  We can more easily also accomplish this through requests to Dorje Shugden.  We have on our mind the contaminated karma for virtually any experience.  So we are essentially requesting Dorje Shugden to activate the karma in our mind that corresponds with the delusions and negative karma of our vajra family. We make requests to Dorje Shugden and dedicate, “may the delusions that arise in my mind be those of my vajra family; and when I overcome them in my mind may they be eliminated from their minds.”

What are the benefits of this practice?  First, it will give our suffering meaning, so we will gladly accept it.  Second, it will eliminate all of ‘our’ delusions in one fell swoop.  We will no longer have any delusions, they will be those of our vajra family.  Third, it will help us cut our identification with the delusions arising within our mind.  They are not our delusions, they are the delusions of others that we have taken on.  Fourth, with this practice, Bodhichitta comes naturally.  We see the direct connection between overcoming our delusions and negative karma and benefiting others.  The distinction between ourselves becoming a Buddha and our leading others to enlightenment disappears.  When we engage in our practices, we are directly working on the delusions arising in our mind, but we understand them to be those of our vajra family.  Finally, by overcoming the delusions arising in our mind, we gain the realizations we need to help those with these delusions overcome them.

This practice also enables us to create a special karmic connection with these beings which will ripen in the form of them being our disciples in the future.  This practice will karmically draw you closer to these beings in the form of you having a special relationship with them as your disciple.  This practice and this faith enables them to appear in your life.  Dorje Shugden does not activate the karma for them to come into our life before we have the realizations necessary to actually help them.  When we overcome their delusions in our mind, then we will know how to help them.  It is at this time that Dorje Shugden activates the karma for them to appear.  It is in this way that centers grow, and why Venerable Tharchin said that what we need to do to make the center grow is for ourselves, the members of the center, to gain realizations.

By eliminating others’ delusions in our mind, we eliminate them in their minds.  This is so because their faults and delusions come from our mind anyway.  If we understand this deeply, we will see we can directly engage in the actions of a Buddha right now.  We can carry the entire vajra family forward in proportion to their karmic connection with us simply by working on our own mind.

Cultivating a true self-confidence: Embarking upon the bodhisattva’s path

Kadampa Ryan 5. Reliance upon Dorje Shugden, Cultivating a true self-confidence

In this post we will discuss how to embark upon the bodhisattva’s path by making a vajra commitment to others.  A vajra commitment is a commitment to take personal responsibility for the eventual enlightenment of somebody else.  We promise somebody that we will do everything we can to help them attain enlightenment as quickly as possible.  We promise that we will continue working for their behalf for as long as it takes, even if that means countless lifetimes.  We will never abandon them.  We don’t have to directly do this with them, but internally we make such a commitment.

Who do we make these vajra commitments to?  Our vajra family.  Who is our vajra family?  Our sangha, our future students, our close karmic circle of friends and family.  Why do we start with our vajra family?   Because they are closest in our spiritual karmic proximity.  We can help people spiritually in proportion to our karmic connections with them.  Making a vajra commitment to somebody is the highest possible commitment we can make to another living being.  There is no higher commitment.  Helping people spiritually is the method for providing the greatest possible benefit.  If we can help somebody else attain enlightenment, we double the number of Buddhas working for others – like opening a second cash register at the supermarket.

Why do we make vajra commitments to others?  Because doing so puts ourselves in perfect alignment with the Buddhas, so their power flows through us, and as a result, we naturally and easily have self-confidence.  We credibly feel as if we can accomplish anything.  Making such commitments to others is the best possible thing we can do for our practice.  It changes everything in our life, like somebody having a child.  But it is much more than being a parent, because we are concerned for others’ spiritual welfare and our commitment is for all their future lives. Vajra commitments make our bodhichitta real, not abstract.  Bodhichitta is the wish to become a Buddha for the sake of others.  When we have others who we are personally responsible for, we need to get serious about gaining realizations to be able to help them.

As unattainable as such commitments may seem, they are in accordance with reality.  Things are empty, which means others are nothing other than projections of our own mind.  They are a part of us, like our right hand.  Anything we would do for ourselves, we do for others because we see no difference between us and them – everyone is ‘us’.  We are their creator – we created them, so of course it is our responsibility to take care of them like any good creator should.  We need to lead every appearance in our mind to enlightenment.  This is the meaning of a ‘great enlightenment.’

How to fulfill our vajra commitment to others

There are several different means by which we can fulfil our vajra commitment to others, but I will explain two:  ‘owing others faults as your own’ and ‘viewing your faults as those you have taken on’.

The first method is to own others faults as your own.  When you see faults in others, ‘own their faults as your own.’  The only reason why others appear to have any faults is because we ourselves possess the same fault within our mind.  When we see a fault in somebody else, we should see that person as a ‘mirror-like’ Buddha who reflects back to us our own faults.  Then we should find that fault within ourself and purge it like bad blood.  If we have difficulty identifying it within ourself, we can rest assured it is there.  We can also make requests to Dorje Shugden, please help me clearly identify this fault in my mind.

When you do this, several things happen:  First, you will gain the realizations you need to be able to help the other person overcome their fault because you do it yourself.  Second, you will show the best possible example for the other person, namely the example of somebody overcoming, or being free from, their biggest fault. Third, you will be able to maintain pure view of the other person, or at the very least find them to be precious for you so you will cherish them.  Fourth, amazingly, the fault will actually disappear in the other person.  The fault in the other person actually comes from your own mind, when you eliminate it from your mind, it will disappear from the other person.  In this way, a Bodhisattva gradually leads all beings to enlightenment.  And fifth, even if none of the above occur, at the very least, you will have one less fault in your own mind!

The second method is to view your delusions and negative karma as those you have taken on (from your vajra family).  When a delusion arises in your mind, imagine that it is one that you have taken on – that of your vajra family or your future students.  Imagine that as you overcome it in your mind, you are eliminating it in their mind.  For example, when you are sick, imagine you are removing their sickness; when you have a delusion, imagine you are overcoming all of their delusions, etc.  We take on the delusions of our vajra family because we realize we are in a better position to work through them than they are.   Our mind becomes like a computer monitor which reflects the aggregate nexus of the delusions arising in the minds of our vajra family.  We become like a contaminated mind treatment facility.  We bring in delusions and negative karma, we treat it within our mind and then return it back purified.

In the next post we will explore how we actually put this into practice.