I have a lot of karma with older, single women.  Many such women find their way to Dharma centers in search of answers and a framework for rebuilding new lives.  Many of these women grew up in an age when their job was to look after the men in their lives.  Their husbands grew rich, successful, they grew older and less appealing, and the marriage ended (usually with the husband going off with some younger woman).  Now they have few skills, very low employment prospects, no money, feel old and unattractive, face a society that is uninterested in them.  Their sense of worth and value before was grounded in how they look, but since that is now gone they lack in self-confidence.  They have given everything they had to raising their kids, but their kids are now largely on their own and don’t need them anymore and in fact want the mother out of their life.  WHen their kids are failures, they feel like it is a reflection on them and that they have failed as a mother.  Sometimes, they will interfere with the ability of their children from fully becoming adults on their own because they want to still feel useful and so they clean up all of the messes their adult children make, creating dependencies, irresponsibility in the kid, etc.  THey try be strong, but feel alone and with nothing meaningful to do. 

We once rented ‘It’s Complicated’ which is a movie about more or less this situation.  It touched on pretty much all of these themes.  The movie basically was the fulfillment of every such woman’s hopes and aspirations.  She was divorced for 10 years after her husband left her for a Barbie.  She had rebuilt her life, opened up a bakery business, her kids were now all off to college, her ex-husband is having a tough time with his new wife (former mistress), he comes wanting her back and falls back in love with her realizing that he was wrong and a jerk before.  He charms her, wants her, she tries to keep her distance but then gives it a go.  She feels new energy and vitality, her family becomes reconstituted just like old times, everyone is happy, some of his old bad habits resurface, she realizes that she has moved on and no longer needs him, she has outgrown him.  She then rejects him, but now they become good friends.  She then establishes something adult with a really nice guy.  She is also of course a really great cook, her children have all turned out great.  They wanted their parents to get back together again, she wanted to make them happy in this regard, but ultimately this wasn’t the right thing to do because she had moved on, and finally they understood.  In the meantime, she was finally having built the addition to her house that she has always wanted (her new kitchen and view of the sea from her bedroom).  She was of course a great cook, her children adored her, her ex-husband finally realized what a great mother she was, and she had spent a year in Paris in her 20s learning to cook really well.  She had a close circle of friends who she could confide in talk to.

Another recurring theme in so-called “chick flicks” these days is the woman is with some really nice, but ultimately incompetent guy.  She is bored with him, but he is a good guy.  She wants him to find his balls and his backbone, be able to take charge more so that she does not have to carry all of the load (which she is doing very well, because he has no idea how to do things and she doesn’t trust him to do things right).  Some crisis then happens, forcing her man to rise to the occasion, he discovers his strength, they are able to let go and have a good time, their relationship becomes revitalized.  And now she has a nice, strong and capable man who respects her and appreciates her. 

The other thing I have noticed recently is the life of older and retired people generally revolves around good food – buying it, preparing it and enjoying eating it.  This is true for my Dad and Helen (though they also have the toys my Dad plays with), Irv and Eva (though they also have their grandkids who they support outstandingly), and that movie A Year in Provence.

While I could make lots of Dharma commentary about all of the above, I think it is valuable in and of itself to better understand different groups of people, their stuggles and their aspirations.  On this basis, you can better help people.  Of course all of this is not meant as a gross generalization, rather just some recurring themes I have observed, etc.

One of the hardest things about being a parent of small children is sleepless nights.  This is actually an issue of spiritual concern. 

1. If we do not sleep properly then we will not be able to do our daily practice.  If we don’t do our daily practice, then everything will fall apart.
2. If you are exhausted, then during the day you will have less capacity to respond positively to the challenges that parenthood bring.  You will then get upset more often, spoil your relationship with your child, create all sorts of negative karma and generally be miserable day and night.  If you can get the sleeping down, you will be able to deal with anything.  If you can’t get proper sleep, you won’t be able to deal constructively with anything. 
3. Attachment to sleep is one of our biggest delusions, and this gives us a chance to work on overcoming it.
4. We will suffer from sleepless nights to the extent that we are thinking about ourselves.  This is an excellent opportunity to practice cherishing others
5. Learning the proper wisdom/compassion balance when it comes to teaching our children to sleep through the night helps us in many other areas of parenting.  Unfortunately, this is something we often mess up. 

The bottom line is this:  we are not helping our children by not helping them learn to fall alseep on their own and to sleep through the night.  But at the same time, we need to acknowledge their capacity and gradually work to expand it.  Our compassion without wisdom will not be able to tolerate our kids crying, and so we will rush in to console them.  But if we do so, we deprive them of the opportunity of learning how to calm themselves down and fall alseep on their own.  We can in fact create a dependency on us for them to fall alseep, which will make them less confident in themselves and also make them more tired because they too are not having very restful nights.  Eventually, every parent must let their child cry to fall asleep, the only question is how many sleepless nights will they inflict upon themselves and their children before they do so.  Therefore we should unapologetically adopt as a goal to teach our children how to sleep from the very beginning of their life.

How do we do this?

1. Rhythm is everything.  We should establish a night time sequence of events that we stick to every night that starts a couple of hours before they go to bed.  Then, when you start this sequence, the child already knows what comes next and where this particular sequence leads.  For example, our ritual for our older kids literally starts as soon as we get home.  We walk in the door, the first thing we do is take baths.  Then dinner, then a video/reading, then brush our teeth, then bed.  We do the same thing every day, the kids learn and know the rhythm, and it works.  For the little ones, we do bath, bottle, bed.   
2. We should put our children down to bed before they have fallen alseep.  We first make sure all of their needs are met (clean diaper, well fed, blankets in order, pacifier, right temperature, etc.), then we put them down into their bed while they are still awake (but calm). 
3. Once we put them down, there is no picking them back up unless things are really really extreme.  We can go back and give them their pacifier when they lose it, we can pat them lovingly, we can say things like ‘you can do it’, but we don’t pick them back up.  Then gradually, over time as their capacity increases, you go back less often, you stay less time, you start to not pat them but just console them with your words, etc.  Then, you start to not go back at all but just say something reassuring like ‘you can do it’ from a distance.
4. We need to learn to distinguish between fussing and really needing something.  Often what happens is the baby will be crying or wimpering or making frustrated sounds, but they are working through them.  If you let it ride, they then have various points where they calm down (sometimes just through having exhausted themselves with their cries).  They have a moment or two of calm, and then they start up again.  But they cycle back to calm again.  Gradually, the amount of time fussing decreases and the amount of time calm increases until eventually they are alseep.  When they are cycling in this way, you don’t need to go back to them – just let it ride.  But if they lose their pacifier or teddy bear, reach a point of total hysteria where they will not likely be able to calm themselves back down without some consolation, or they have pooped something awful and need to be changed, then you should go address that need and then leave them again.  You have to be prepared to do this for several nights, possibly even weeks, before they start to get the hang of it.  Don’t plan on doing anything else during this time because you will then just get frustrated with them.  Know that it may take several hours every night of dedicated work before they finally settle down.  Investing the time to teach them will save you countless hours in the future when you can just put your kid to bed, close the door and not have to go back until morning.  So while difficult, it is worth the effort.
5. Get them attached to a good teddy bear.  This can become their support and means of consolation.  We have found that those teddy bear security blankets are ideal.  They are both a teddy bear and a security blanket in one.  It should have things on it, like ears or tails or tags, that the kid can pull at.  One thing we also do is we have the mother sleep with it several nights so that she gets her smell all over it.  You can even consider putting it in the mother’s bra!  It may seem non-Dharma to encourage an attachment, we should not let the best (non-attachment to anything) be the enemy of the good (attachment for the teddy bear instead of the parent walking them around until they fall alseep!).  Eventually the child will outgrow their teddy bear, but if in the meantime they can use it to calm themselves down and enable both yourself and your child be properly rested, it is a small price to pay.  If it helps, mentally engage in the guru yoga of the teddy bear.  By nature, the teddy bear is the spiritual guide, but he is appearing in the aspect of a teddy bear.  So you are not cultivating an attachment in a samsaric object, you are teaching reliance upon the spiritual guide!!!
6. Resist the temptation to go ‘save’ them from their crying.  Once you make the decision you are going to let them cry and that you are not going back, then you have to stick with it all the way (barring, of course, something really extreme).  If you let them cry for 15 minutes and then crack and go get them, then you are not helping them.  The only thing you are doing is guarranteeing that tomorrow night they will cry for at least 15 minutes before they settle down because they will think crying for 15 minutes is how you get a parent to come.  They will then cry even more the next night.  But if instead you let them cry for as long as it takes, then the next night it will be less time crying, then less again the next night and so on until eventually they don’t cry at all.

When it comes to the child sleeping through the night, again, you need to work gradually.

1. Time everything so that you feed the kid a bottle when you, as parents, go to bed.  Typically, in the early days, the kid can go 2-3 hours between feedings.  So if you go to bed at 10:45, make sure you feed them a bottle at 7:45 so that they are sufficiently hungry at 10:45.  Likewise feed them at 4:45 and so forth going backwards in the day.
2. Try expand the time-scale between feedings during the night, not during the day.  During the day, you want to stuff them like a sausage.  But at night, you practice expanding the scope of time between feedings.  For example, if your child normally does 3 hours between feedings, then when they start to wake up after 3 hours, instead of feeding them give them their pacifier, console them, etc., but don’t feed them until 4 hours.  Then feed them a bigger than usual bottle (since they will be hungry).  Then do the same thing again, trying to stretch it out to 4 hours again.  If you can do this, you will get them down to one feeding a night.  You feed them before you go to bed, once in the middle of the night, and then once again when you wake up.  This is a major accomplishment.
3. Once you have done this, continue to stuff them full of lead during the day, especially just before they go to bed, and then try stretch it to 5 hours before you feed them in the middle of the night using the same tactics as above.  You can still feed them again when you wake up, even if it is less than 4 hours between feedings.  Once you have stabilized 5 hours, repeat the same process for 6 hours, then 7 hours until finally they can do 8 hours!  As a rule of thumb, a baby can do their weight in  pounds minus 2 hours.  So a 6 pound baby can stretch at most 4 hours before you really should feed them.  A 7 pound baby can stretch at most 5 hours, an 8 pound baby 6 hours and so forth.  But every baby is different, so really you need to figure this out according to your own kid’s capacity.  This has at least been our experience after 5 kids.

One final note on doing your daily practice during the training of your children.  Pre-children, our routine was say sleep 8 hours, then do our practice for 1 hour, for a total time period of 9 hours (this is an example, modify the number of hours accordingly to your individual circumstance).  So when you are training baby, when you get up to feed them the middle of the night bottle, instead of trying to go back to bed do your practice in the middle of the night, then go back to bed and wake up at the end of the same 9 hour period.  In this way, you will still get the same number of hours of sleep and the same number of hours doing your practice, but it will just be in a different order.  There are several advantages to doing this:

1. The hours you do sleep will be more effective.  The problem I have had is when I wake up to feed the bottle, I tend to become more awake.  It then takes me longer to fall alseep so these hours are wasted.  Then when I wake up to do my practice, I am too tired to do so, and my practice is of poor quality (or sometimes not at all if I am really tired).  If instead you do your practice, your mind becomes more subtle and collected so then when you do go back to bed you will fall right asleep.  The reason why we can’t sleep is our gross winds do not dissolve.  If you make your mind more subtle through your practice, they will dissolve more easily.
2. You willl have more virtuous dreams, leading up to sleep yoga.  Just as the last mind we have at the time of death determines the quality of our next rebirth, so too the quality of our mind we have as we fall alseep determines the quality of our dreams.  If we fall alseep with a virtuous mind, we are more likely to carry that virtue into our sleep and dreams.  Eventually, as our mindfulness improves, we will be able to carry it into our sleeping state and do lucid dreaming.  When we first start lucid dreaming we will want to fly around or do other such things, but eventually we can teach ourselves to meditate in our dreams.  Some of my most profound meditation experiences have come from doing this because at this point we are meditating with our subtle mind.  Think Shantideva!

I hope all of this proves useful to all those sleepless Kadampa parents out there!

You don’t need friends, you need to be a friend.  You don’t need people to love you, you need to love people.  You don’t need others to do things for you, you need to do things for others.  Other people don’t need to like you for you to feel fulfilled, you need to simply like others.  Don’t be upset when others don’t contact you, rather contact them.  Don’t wait for others to come to you, go to them.  Don’t let anything be an obstacle, make it an opportunity to grow.  Don’t want, instead give.  Don’t wait for things to satisfy you, rather bring satisfaction to them.  Don’t expect anything from others, rather be grateful for what you have.  Don’t judge people if they don’t live up to your expectations, rather strive to live up to your own expectations for yourself.  Don’t fish for compliments, rather give them unconditionally.  You don’t need to say anything, you need to listen.  You don’t need others to understand you, you need to understand others.  You don’t need anybody to do anything for you, you need to do things for others.  You don’t need to receive anything from others, you need to offer things to others.  Don’t blame others for your experience of life, take responsibility for it.  Don’t wish you were with somebody else, be delighted to be who you are with.  Don’t judge a situation in terms of what it can do for you, rather look at what you can do in  a situation.  Don’t create problems, resolve them.  Don’t judge, accept.  Don’t focus on what you are doing, focus on why you are doing it.  Don’t expect things to change quickly, just be happy to create causes which take you in the right direction.  Don’t keep going down roads you know lead nowhere, just decide to do the right thing.  Don’t base your sense of self-worth on what others think of you, rather base it on your potential to get better with effort.  Don’t try to change others, change yourself.  Don’t blame others for your problems, blame your delusions.  Don’t wish things were different, realize they are perfect just the way they are.  Don’t waste your time chasing rainbows, spend your times planting seeds.  Don’t get angry when confronted with the truth, realize it is your pathway to freedom.  Don’t waste the days you are given, make the most of them.  Don’t expect yourself to already be perfect, rather joyfully but patiently work on perfecting yourself.  Don’t lament that things are unfair, just treat others fairly.  You don’t need to be anywhere else, you need to be where you are.  You don’t need to be with anybody else, you need to love who you are with.  Don’t take half-measures, deal with things definitively.  Stop making excuses, know you can do it.  Don’t try go it alone, pray for the strength to change.

An extreme I often fall into is the extreme of trying to change others with the Dhama motivated by attachment. 

Bodhichitta is the wish to become a Buddha so that we can lead all other beings to the same state.  We talk all the time in the Dharma about how everything we need to do needs to be for others and how it is only by abandoning our delusions that any being can find happiness.  I have a highly inflated sense of how much wisdom I actually possess and how I know exactly what everybody else’s delusions and problems are and what they need to do to overcome them.  Call this pretentious wisdom!  As with all prides, this pretentious wisdom is often accompanied by an attachment to everyone else sharing my exalted view of my own wisdom, and so I feel the need to go around and “save everybody” by getting them to realize how I am right about everything – “if only they saw things as I did, they would not suffer…”

At the same time, I am still very much controlled and dominated by my delusions, in particular I still have a strong aversion to people being deluded around me and a strong attachment to people “succeeding” around me, in particular with my family.  If I am honest, I still have a “need” for others to change around me.  I still think my happiness depends upon whether those around me are happy.  Out of an attachment to a life of ease, I wish those who I interact with often had no problems so that I didn’t need to deal with their problems.  In short, I also have a strong attachment to those around me changing.  Additionally, an attachment to others changing actually functions to block any wisdom knowing how to help others from arising in our mind.  Instead of thinking about how to help others motivated by compassion, we “meditate” on their faults motivated by an anger wishing them to change.  Any “solutions” to their problems that such “meditations” produce, no matter how much they sound like Dharma wisdom, will not be the right ones.

These two together, namely pretentious wisdom and an attachment to those around me changing, are a very dangerous cocktail.  I tell myself I am being the good bodhisattva trying to bring wisdom to others, but in reality I am trying to change others with the Dhama motivated by an attachment to them changing.  People are not stupid.  They know when we are trying to change them, and they know when we are doing so motivated by an attachment.  Unless the other person already possesses great wisdom (and if they do, who are we to try chang them?), if we try change others motivated by attachment the only thing it does is cause them to reject the very advice we are trying to give and to resist the “help” we are trying to offer. 

Using the Dharma in this way is quite simply abusing the Dharma.  It is using it for our own purposes to fulfill the wishes of our attachment.  It also destroys our relationships with others because we start fighting with them and having all sorts of problems.  It is also the exact opposite of the bodhisattva path because it causes people to reject the Dharma.

So what should we do instead?  Just focus on changing ourselves and working on our own delusions.  This can still be bodhichitta in that the main activity of the bodhichitta wish is improving ourselves.  It is only after we have actually acquired some wisdom and skilful means and are completely free from the need for others to change that we can then start helping others.  Who we are is a far more effective “teacher” than anything we have to say, so it is only by ourselves living the example of somebody working on improving themselves without trying to or needing to manipulate or change others that we can help bring about change in others.  In short, if we are saying all the right things but still trying to change others motivated by attachment, we will create only problems and help nobody.  If we say nothing, but just be the example (not try “show” the example) of somebody working on themselves, we will help everybody around us.

We therefore very easily fall into the extreme of trying to change others with the Dharma

There are certain interpersonal dilemmas which come up again and again in modern life.  It is very important for Kadampas to learn how to respond to these situations with wisdom.  I don’t pretend to know what is the best way to respond to these situations, but I figure it might be useful for me to share some of the dilemmas which I have observed and what lessons I have learned for how to respond to them.  If other people have other examples and lessons learned, I am sure we could all benefit from learning from one another.

One of the most common such dilemmas is the “I’ll change honey, I promise…” dynamic.  Very often people find themselves in abusive or dysfunctional relationships.  The dynamic is as follows:  one person consistently mistreats the other and the other just generally accepts and goes along with it because they do not want to lose the relationship with the abusive person because sometimes there are “good times” that they don’t want to lose.  The abused person eventually realizes that it is unhealthy and they have had enough, so they say, “I am leaving.”  The abusive person then starts acting all nice, offering flowers (metaphorically or literally), and tells the other person that they will change, they promise.  The abused person then “sees the good” in the abusive person and decides to take them back.  But as soon as they do, the abusive person then starts to (gradually or quickly) relapse back into thier old ways and becomes abusive again.  Then the cycle starts all over again. 

Clearly, it does not help people to allow them to abuse us.  They are engaging in negativity against us, and if we allow them to continue to do so, we are enabling them to create bad causes for themselves for the future.  Likewise, it is not good for us because like a drug addict it erodes our sense of self-worth as we become increasingly ready to sacrifice all that is healthy and good in our lives in a desperate attempt to hold on to what little good remains.  I have a cousin who was once in an abusive relationship, she told the guy “If you hit me one more time, I am leaving.”  He became nice again for awhile, but then hit her again.  Without saying a word, she packed her bags, grabbed her kid, and never looked back!  Not only is that the right thing to do, it also is a powerful lesson to her daughter that we do not allow people to do these things to us.  In contrast, I know many people who for years allow these things to drag on, to the detriment of all.  Of course, physical violence is an extreme case, but the same dynamic plays itself out in many lesser forms.

So does this mean we should just leave and show total non-cooperation with any and all dysfunction in our relationships?  Of course not.  If we did, we would very quickly find ourselves without any relationships at all since everybody in samsara, at one level or another, is under the influence of their ignorant delusions and so is necessarily acting in deluded and dysfunctional ways. 

The test I use is the following:  if the other person is genuinely aware of their problems, is actively trying to change themselves (on their own, not due to your outside pressure), and you are providing some sort of positive influence in their process of change, then it is perfectly appropriate to remain in a relationship and to support the other person in their path of personal change, even if that means sometimes having to serve as the object of their abuse and dysfunction.  But if the other person is oblivious to their problems and doing nothing to change (except in response to your threats to leave), then it is better to let the relationship go and move on.  Of course, you still should always love the person and pray for their well-being, but you can do so without having daily intereaction with them. 

Will this mean you lose the “good” that you sometimes get from the relationship?  Yes, it does, but only in the way that a drug addict has to give up the “good” that comes from drugs – the honey they lick off of a razor’s edge.  So yes, you will have to give up some good feelings or times, but what you gain is self-respect, self-confidence and freedom from the constant troubles inherent in a dysfunctional relationship. 

When the other person realizes that they have permanently lost you due to their abusive behavior, there is a chance that they will then genuinely change.  We should pray that they do, but even if they do, we should never take the person back because doing so will just reproduce the old pattern.  But sadly, more often than not, even our absence in their lives is not sufficient to change them because they are completely possessed by the demons of their own uncontrolled delusions.  Their not changing when we cut the relationship does not mean we made a mistake to do so – it was and still is the right decision both for them and for ourselves – but rather it is a commentary on how powerful delusions can be and therefore it serves as a powerful reminder of the need for us to not allow ourselves to remain under the influence of our own delusions and for us to never abandon our bodhichitta wish to become a Buddha so that we will be able to have the time, wisdom and skilfull means to gradually and eventually lead these people we love to freedom.

We watched recently a documentary about the election of Barack Obama.  It was a behind the scenes look at the people who actually ran and executed the campaign.  There were thousands of 20-somethings who volunteered themselves 15-20 hours a day over a period of 20 months to get him elected.  While they were exhausted, they felt like they were contributing to something of great meaning, they felt like they were fulfilling a higher purpose.  And so they did so joyfully and with genuine enthusiasm.  In many ways, you can say it was they who got him elected.

This reveals a great many things.  First, Obama in his previous lives must have volunteered himself smililarly hard and enthusiastically thousands and thousands of times (or perhaps once with a bodihchitta motivation, which would have the same karmic effect, such is the power of bodhichitta…) to help others fulfill their wishes.  This is what created the karma to have all these people help him.  If he didn’t have such karma, they wouldn’t have worked for him and he never would have gotten elected.  Second, when people feel like they are fulfilling a higher purpose and their project is one of great meaning, then even if they are working very hard and long hours, they do so joyfully and enthusiastically.  It is not the financial rewards or the status that motivates good people, it is the meaning of the purpose for which they work which drives them. 

So how does this then apply to us? 

1. First, if in the future we want to accomplish the project of liberating all beings, we will need a lot of help to get the job done.  Like Obama, we will need many many volunteers who will help us out.  How do we get these volunteers?  By ourselves volunteering to help others fulfill their virtuous wishes.  If we do this with a bodhichitta motivation, understanding how our activities will benefit countless beings in countless future generations, then it karmically multiplies the value of our volunteerism.  For me personally, I have always been very bad at this.  I am happy to work on my projects, but I have always been bad about volunteering myself to help others accomplish their projects.  If I continue like this, in the future even if I have a virtuous wish, I will have nobody to help me fulfill it.
2. In our own lives, we need to see how our activities are building towards fulfilling a higher purpose.  It is this higher purpose which will give us literally unlimited energy to work hard and keep going, and to do so enthusiastically and joyfully.  What higher purpose can there be than bodhichitta?  What higher purpose can there be than the project of building a pure land in which all living beings can take rebirth and complete the path?  If I grow tired or I lose my enthusiasm to work, it is because I have strayed from this purpose.
3. We have an incredible opportunity to right here and right now be like a volunteer for Barack Obama, but instead of volunteering to work work to fulfill a politician’s worldly purposes (even a virtuous politican’s virtuous worldly purposes), we can volunteer to work to fulfill the living Je Tsongkhapa’s spiritual purposes in this world.  VGL’s wish and project is a ‘campaign’ to lead all beings to enlightenment.  His project is give people everything they need and to inspire them to take up the path which will permanently free them and all that they love from all suffering.  What can be more meaningful than that?  If we feel anything less than joy and enthusiasm in our work for fulfilling VGL’s wishes, it is because we do not really share them or we are not really working to fulfill his wishes, but rather our own.  If we do the work to put our mind genuinely behind this wish, then we will find literally endless energy to work continuously towards this end.  Even if our motivation is not perfect, the nature of the object towards which we work is so pure that the karma we create by volunteering ourselves is limitless. 
4. We need to rely upon Dorje Shugden as the ‘campaign manager’, or our boss, in terms of assigning us our individual task.  The campaign manager has the big picture in mind, and his job is to assign work to the volunteers so as collectively their efforts produce the final result.  So we should request him to reveal to us and arrange the conditions for us to assume our job in the spritual campaign.  In ALL situations, our number one job is ALWAYS to gain Dharma realizations.  Externally, my current situation is I can help through caring for my family.  If I provide a good childhood for 5 kids, then I create the causes to be reborn at least five times in good families.  This will make a big difference in terms of my future.  Likewise, I am making this blog/website so that I have access to ample good teachings in the future (assuming what I have to say is good, that is!!! hee hee).  I am trying to learn how to transform a very normal life into a deep spiritual retreat, which I hope will benefit countless living beings in the future who live ‘normal’ lives.  This seems to be the conditions Dorje Shugden, my campaign manager, has arranged for me. 

Conclusion:  I need to see my living my life as my volunteering myself to fulfill the virtuous wishes of VGL in his project/campaign to liberate all living beings.  If I maintain this recognition as the purpose behind all of my actions and the context of my life, then this is the karma I will create.