Changing Ourselves to Transform the World Around Us

The phenomenal postwar development of the Soka Gakkai, for instance, played an important role in Japan’s rise from the ashes of defeat—a fact that was also noted with keen interest by the eminent British historian Arnold J. Toynbee. The wide dissemination of the Mystic Law serves as the fundamental driving force for transforming the world into a realm of peace and prosperity. All of you, my friends in faith, are working together with me to fulfill this great mission that we proudly share. This is the most admirable life possible and the way to accumulate boundless good fortune and benefit.

Nichiren Daishonin writes: “From [the] single element of mind spring all the various lands and environmental conditions” (WND-2, 843). This expresses one of the most profound principles of Buddhism—in other words, the principle of “three thousand realms in a single moment of life,” which teaches that our heart or mind encompasses all phenomena in the universe. A place can be transformed positively or negatively depending on what is in people’s hearts and minds. It is no exaggeration to say that the human spiritual quest throughout history has been an exploration of this “single element of mind.” And when we closely examine such fundamental problems as war, famine and environmental destruction, we find that they all come back to this one element.

When we change ourselves, the environment also changes 

Viewed in terms of the principle of “three thousand realms in a single moment of life,” the land also has a state of being or life condition. Because Buddhism views life and its environment as inseparable, when the hearts of people living in a certain place are troubled and unhappy, the land, their environment, will also be troubled and unhappy. When people’s hearts shine with inner strength and confidence, the land will also flourish and prosper.

In order to make our precious blue planet Earth shine with the light of peace, prosperity and happiness, it is absolutely vital that we master, deepen and polish this single element of the heart or mind. When areas such as science and information technology lose sight of this truth, they will not be able to contribute to human happiness. 

In its ultimate expression, faith in the Mystic Law is the “single element of mind” that can enable our lands to truly flourish. Mr. Toda used to say, “Wherever there are people who have faith in the Mystic Law, that place is a Buddha land.” Through their dedicated endeavors, our SGI members around the world are making valuable contributions to their communities and societies. By striving to achieve lives shining with health and happiness, each of them is demonstrating the path to transforming the karma of their respective countries. 

A nation’s prosperity is a direct result of its people standing up with confidence and tapping the passion and energy of the youth. In that respect, nothing pleases me more than seeing my fellow members with whom I share such deep bonds enjoying happy and victorious lives—not least the pioneering members in Kansai, who as youth worked alongside me to make the impossible possible so many years ago. 

Osaka, long famed as the “nation’s kitchen” and commercial capital, and invincible Kansai—some scholars have argued that it was the dynamism of the people of Kansai in the decade after World War II that provided the momentum for Japan’s subsequent miraculous economic recovery. Ever-Victorious Kansai helped carry the nation forward. Many leading thinkers, including noted American economist Lester Thurow and former U.S. ambassador to Japan J. Thomas Schieffer, have praised the boundless strength and energy of Kansai. 

The power of one genuinely committed individual can surpass that of a force of one million. When we change the “single element of mind” and thus transform ourselves, our environment changes. And when our environment changes, the world changes. 

The darker and more confused the times, the brighter the wisdom of Buddhism and courageous action based on that wisdom shine. Our progress signals progress for our countries and for the entire world toward a better, more hope-filled future. This is why we must never stop moving forward.

Mr. Toda declared: “Buddhism is a win-or-lose struggle, and genuine Buddhism is to be found in engaging in a wholehearted struggle in society. To be true disciples of the Daishonin, true agents of change, we have to put Buddhism into practice in society and strive as hard as we can for the welfare of others, our country and the world. That’s what the Soka Gakkai is all about.” 

Buddhism has the power to transform the land 

What, precisely, does the “threefold transformation of the land” mean? It is a principle of change—of transforming the countries, lands, areas or places where we are into Buddha lands—which is expounded in the “Emergence of the Treasure Tower” chapter of the Lotus Sutra (see LSOC, 173–74). It derives from Shakyamuni Buddha’s action of purifying the lands throughout the universe in a threefold process. 

Leading up to the Ceremony in the Air of the Lotus Sutra, the magnificent, jeweled treasure tower of Many Treasures Thus Come One rises out of the earth, Buddhas gather from throughout the universe, and the entire assembly is suspended in space so that Shakyamuni can begin his preaching in the air. 

When the treasure tower first appears, however, its doors remain closed, and Many Treasures Buddha, who is seated inside, cannot be seen by the assembly. The doors cannot be opened until all the Buddhas of the worlds of the ten directions have assembled before the treasure tower. For that to happen, the land has to be cleaned and purified into a place suitable for such a great assembly of Buddhas—that is, transformed into a Buddha land. Shakyamuni thus embarks on what is termed the “threefold transformation of the land.”

In the first transformation, Shakyamuni emits a ray of light from the tuft of white hair between his eyebrows, making visible the Buddhas in their infinite realms throughout the universe. Those already gathered at the assembly are able to see Buddhas and bodhisattvas in countless lands preaching the Law with great and wondrous voices. These multitudes of Buddhas then say to the bodhisattvas who follow them: “Now I must go to the saha world,^[1] to the place where Shakyamuni Buddha is, and also offer alms to the treasure tower of Many Treasures Thus Come One” (LSOC, 173). Having learned of the appearance of the treasure tower, these Buddhas throughout the universe hasten with their followers to gather before it and meet with Shakyamuni and Many Treasures. 

Incidentally, in modern terms, we can perhaps think of these innumerable lands described in the sutra as corresponding to the infinite planets of the cosmos. 

Accompanied by their bodhisattva followers, the Buddhas who preach the Law in every corner of the universe begin to assemble one after another at Eagle Peak on the earth. What unfolds is a scene of the grandest scale imaginable. In order to prepare a suitable place for all these Buddhas and bodhisattvas, Shakyamuni transforms the ground into lapis lazuli and adorns it with jeweled trees. An exquisite fragrance perfumes the air and beautiful mandarava flowers cover the ground. In this purified land, each of the Buddhas who gather takes their place on a lion seat. These events represent the first transformation, or purification, of the land.

The second transformation takes place because there is not enough room to accommodate the vast multitudes of Buddhas who continue arriving. Shakyamuni therefore also purifies “two hundred ten thousand million nayutas^[2] of lands in each of the eight directions,” connecting them to the saha world and forming one Buddha land of inconceivable extent. 

Yet even this is still not sufficient to fit all the Buddhas of the universe, so, in the third transformation, Shakyamuni proceeds to purify a further “two hundred ten thousand million nayutas of lands in each of the eight directions,” fusing them with the other already purified lands. 

As a result of this threefold transformation, the saha world and a total of four hundred ten thousand million nayutas of lands in each of the eight directions are merged into a single, vast Buddha land, accommodating infinite multitudes of Buddhas of the ten directions who are emanations of Shakyamuni Buddha. Now that these Buddhas are all present, the doors to the treasure tower are opened by Shakyamuni. With Many Treasures Buddha looking on, the entire assembly is lifted into space, and the Ceremony in the Air begins.

In a loud voice, Shakyamuni declares: “Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so” (LSOC, 176). It is a call for the future propagation of the Lotus Sutra.

The mentor-disciple relationship is the starting point for all things 

The essence of the “threefold transformation of the land” is a grand drama of teacher and disciples on a universal scale, in which countless disciples gather around their teacher. It is an assembly of capable individuals who pledge to carry out kosen-rufu, or the widespread propagation of the Law, into the far distant future. 

In Nichiren Buddhism, the relationship between teacher and disciple is the starting point for all things; it is the source of all genuine victory. 

The Ceremony in the Air sets the scene for the subsequent preaching of the essential teaching of the Lotus Sutra [which begins in the “Emerging from the Earth” chapter]. The “threefold transformation of the land” thus opens the stage for the essential teaching, a drama of teacher and disciples from time without beginning. 

Viewed with the Buddha eye and the Dharma eye—the vision that perceives the true nature of reality—Buddha lands are now steadily being constructed in Japan and around the world. The drama of the essential teaching, a glorious paean to the people, is now unfolding. The time has arrived for the disciples of the essential teaching to take their place on the world stage.  

Part 2: Strive With Joy at Each Moment

Mr. Toda often used to say, “As far as faith is concerned, I’m persistent to the point of obstinacy.” Kosen-rufu is a momentous struggle that requires continuous effort and indomitable resolve. Our dedicated members everywhere have striven tenaciously, with incredible courage and sincerity, amid storms of slander and abuse, to positively transform their environments and communities. Their endeavors truly resonate with the principle of the “threefold transformation of the land.”

Why was it necessary for Shakyamuni Buddha to purify or transform the land in a threefold process? The Great Teacher T’ien-t’ai of China identified the three stages involved in this purification as representing the progressive transformation from the Land of Transition to the Land of Actual Reward and to the Land of Eternally Tranquil Light. The Land of Transition is inhabited mainly by practitioners of the two vehicles—namely, the voice-hearers and cause-awakened ones, or persons of learning and realization; the Land of Actual Reward is inhabited by bodhisattvas; and the Land of Eternally Tranquil Light is the land where a Buddha lives. 

T’ien-t’ai also interpreted the threefold transformation as corresponding to the eradication of each of the three categories of illusions,^[3] respectively—illusions of thought and desire, illusions as innumerable as particles of dust and sand, and illusions about the true nature of existence. He viewed it as being symbolic of triumphing over these illusions and manifesting the state of Buddhahood. 

The important point, however, lies in the fact that Shakyamuni proceeded in swift succession, without any interval, to transform first one sphere of lands and then a second and then a third. Great change can be realized only through constant and continual effort. 

Our inner resolve can vanquish our illusions 

Viewed on an even deeper level, from the perspective of Nichiren Buddhism, the moment we decide to transform our environment, our lives undergo a tremendous change. This is because when we forge a deep and unwavering resolve to embark on this undertaking, we immediately vanquish all of the three categories of illusions. As a result, our environment, or the land, also changes without fail. 

The “threefold transformation of the land” essentially represents the challenge of doing our human revolution to smash through the tiny shell of our lesser self. This means vigorously chanting Nam-myoho-renge-kyo and courageously initiating efforts for kosen-rufu with the same spirit as our teacher or mentor in faith. Victory lies in taking action right here and now, not sometime in the future. 

Kosen-rufu means to fundamentally transform society 

From the standpoint of human society, the “threefold transformation of the land” could be deemed as symbolic of the harmonious coexistence of all humankind. In the Lotus Sutra, Buddhas from the infinite worlds of the ten directions gather and mingle peacefully in a single Buddha land. Accordingly, the Ceremony in the Air represents an ideal world in which people from all walks of life, transcending national and cultural differences, come together as one. 

From the perspective of life, meanwhile, the Mystic Law is the Law of the universe. Thus, wherever we spread the Mystic Law, all Buddhas and bodhisattvas throughout the universe will gather joyously to praise and protect us. The teachings subsequently expounded by Shakyamuni in the Ceremony in the Air—which begin with the “threefold transformation of the land”—clearly attest to this. 

Kosen-rufu is the process of spreading the Mystic Law in this troubled, strife-filled world. Dedicating our lives to kosen-rufu means taking on the struggle inherent in the “threefold transformation of the land”: the struggle to fundamentally transform society—a place afflicted by the three poisons of greed, anger and foolishness—into a Buddha land. 

And, further, from the standpoint of life condition or state of being, the “threefold transformation of the land” is a demonstration of the boundless virtues possessed by the two Buddhas Shakyamuni and Many Treasures. It also represents the unification or merging of all the Buddhas throughout the three existences of past, present and future who are emanations of Shakyamuni. Buddhas and bodhisattvas from every corner of the universe, seeking the Law and their teacher, travel from afar to assemble in the saha world. This gives us an indication of the towering life state of Shakyamuni, brimming with infinite wisdom and compassion, as he preached the Lotus Sutra. This is a testament to the greatness of the Mystic Law that underlies this life state—a life state that all of us who dedicate our lives to the Mystic Law are also able to attain. 

Today, leaders from various spheres around the world are visiting the Soka Gakkai Headquarters and other Soka Gakkai centers. Guests from diverse cultural backgrounds and traditions are expressing their sincere support and understanding of the philosophy and activities of the SGI. They deeply appreciate the humanistic ideals and principles we uphold based on the Mystic Law and are forging close ties of friendship and cooperation with us. 

As the representative of our entire membership, I have also received many awards from cities across the globe and academic honors from universities and other institutions of higher learning. The SGI has become a truly magnificent organization, a great harbinger of change in terms of bringing humanity closer together in accord with the principle of the “threefold transformation of the land.” 

We can make a difference in this life 

We are also now seeing more and more community leaders in each country attending SGI activities or events.

Visitors flock to our centers, splendid citadels built with the spirit of the oneness of mentor and disciple. Through your noble efforts, Nichiren Daishonin’s confident assertion that the Mystic Law will flourish throughout the land (see WND-1, 392) is steadily becoming a reality.  

Your unstinting efforts to talk with and encourage the members in your groups, districts and chapters, helping them transform their lives, are all part of a wonderful drama of victory that embodies the spirit of the “threefold transformation of the land.” Everything comes down to striving with a sense of joy at each moment, believing that the area we find ourselves in right now—no matter how small or how challenging it might be—is the shining stage on which we can make a difference in this life. 

Mr. Toda asserted, “If Japan were filled with people who had the strength and mettle of great champions, it would undoubtedly be rebuilt by their unsurpassed abilities in industry, reconstruction, culture and the arts.” When he spoke of “great champions,” he meant people brimming with dynamism and life force, people challenging their own human revolution and showing actual proof of happiness. When people overflow with the vibrant, positive energy to win, to succeed, they can powerfully transform society and eventually even achieve a profound change in the destiny or karma of the world as a whole. 

I gave my all as Mr. Toda’s disciple, completely united with him in spirit. Speaking out for truth, I helped one person after another bring about a fundamental inner change in their lives. I fought with the determination to permeate every place I went with my mentor’s spirit and life force. Nichiren Buddhism teaches that the saha world is in itself the Land of Eternally Tranquil Light, or the Buddha land. The condition of the land is also a manifestation of the “single element of mind.” It arises from our mind, our fundamental attitude, and is contained therein. 

I have often spoken of the principle of the “threefold transformation of the land” to people living in places afflicted by earthquakes, typhoons and other natural disasters, and prayed together with them. The relief and reconstruction efforts selflessly undertaken by SGI members during such trials have served to spread hope and courage, and have contributed to building greater community cooperation and unity. I have received many messages of appreciation for the invaluable role our members have played in reconstruction efforts in communities that have been hit by disaster. All these members have done a brilliant job in changing poison into medicine. 

In our dialogue, Dr. Zhang Kaiyuan, eminent Chinese historian and former president of Huazhong Normal University, spoke of how China had recently overcome a number of disasters, including severe snowstorms and a devastating earthquake in 2008, and gone on to make the Beijing Olympics a resounding success. He remarked: “Chinese Premier Wen Jiabao wrote an inscription to encourage those living in the quake-affected areas that said, ‘Much distress regenerates a nation.’ True to these words, the disaster focused the entire Chinese people, both inside and outside China, on the task of rebuilding their country. Because they rallied together, united and overcame hardship, they were able to triumph over a disaster of the kind that we might experience once in a thousand years.” 

The mental strength and inner fortitude of the people is tremendous. Based on the principle of “three thousand realms in a single moment of life,” it is possible for us to tap this strength without limit. It is the Daishonin’s unshakable conviction that, if we each bring forth our inherent power as a Bodhisattva of the Earth, we will manifest a strength greater than that of all of the Buddhas and bodhisattvas throughout the ten directions and the three existences; we will definitely change our karma and transform the world around us into an ideal land of peace and security, safeguarded by the protective functions of the universe.

Summon the ‘great power of faith’

Currently, Japan and the rest of the world are facing a serious financial crisis. However, Nichiren Buddhism teaches us of the “wonderful workings of one mind” (The Record of the Orally Transmitted Teachings, p. 30). I hope you will be confident, therefore, that with a strong determination in faith never to be defeated, you will find a way through any situation without fail. My wife and I are also wholeheartedly chanting for each of you to be staunchly protected and for you to triumph and prosper in your lives. 

In the Lotus Sutra, the process of purifying the lands takes place not once but in three stages; in other words, it was achieved only through repeated efforts. The challenge of transformation thus requires immense patience and perseverance. When things get really tough, let’s always summon the “great power of faith” (WND-1, 319), pray our hardest, keep on trying and challenging ourselves again and again, and thereby open the way to a victorious future! 

The Indian poet and educator Rabindranath Tagore wrote: “A country is the creation of man. A country is not all land but all soul. It is only when its people are expressive that a country is fully expressed.” 

Today, the Mystic Law has spread to 192 countries and territories. Our Soka movement is recognized widely as an exemplary global network dedicated to the cause of good. Our endeavors in the spirit of the “threefold transformation of the land” as Bodhisattvas of the Earth are beginning to have a meaningful impact on the world. 

Kosen-rufu has entered a new stage. Just as Nichiren called out, “My disciples, form your ranks and follow me” (WND-1, 765), the time has now come for fresh legions of capable individuals to boldly step forward and rise into action. This is the goal of the Year of Youth and Victory.

Holding high the Soka banner of the oneness of mentor and disciple, our members throughout Japan and the entire world are making positive contributions to their communities and societies. I wish to applaud and commend them with all my heart as a great and noble gathering of Buddhas dedicated to actualizing the principle of the “threefold transformation of the land.” 

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Transforming the Form, Changing the Shadow

Terri Coker / Brooklyn Park, Minn.

Living Buddhism: Terri, you’ve been practicing Buddhism since you were 19. You’ve had many experiences over the years. Could you tell us about your journey of human revolution?

Terri Coker:  Absolutely. It actually took me more than 20 years of Buddhist practice to truly start grasping the meaning of human revolution. I remember reading the story of Shariputra and the Brahman who begged for his eye. I read this story three years in a row in the SGI-USA publications, and I couldn’t understand why Shariputra, not the Brahman, didn’t attain Buddhahood. The Brahman behaved terribly, but how could Shariputra be the one who received the bad effect?

As I started to question this, I began to understand human revolution as the deep inner transformation required to fully believe in my own Buddhahood and that of others. There were areas of my life in which I didn’t fully respect or believe in the Buddhahood of those around me, namely at work and in my family. But I soon saw how I could transform the environment through a shift in my own life. 

At work, I started chanting for my boss and my co-workers, and I watched as one by one, everything transformed. I could see kosen-rufu unfolding in my environment. 

A bigger challenge was with my family. I moved to Minnesota and hadn’t spoken to them in 25 years. I held a grudge toward certain family members. I had to transform this because it had been sitting on the back burner for so long. For years, I had chanted about how to transform it. Then, I read guidance from Ikeda Sensei that talks about how people in the state of learning, realization, bodhisattva or Buddhahood cannot attain enlightenment if they don’t have gratitude. The bells in my head went off. I couldn’t get rid of the hatred in my heart because I didn’t recognize the debt of gratitude I owed to my family members. From there, I had a new respect and appreciation for them, and our relationship transformed.

In both cases, the key was changing myself first and transforming my life to transform my environment. I could impact my environment rather than be influenced by it.

The killing of George Floyd in 2020 really shook up Minneapolis and the entire country. You are from a suburb of Minneapolis. Can you tell us about that time and what it was like?

Terri: It was a confirmation of the violence that had been happening in the Twin Cities for decades. In terms of the SGI membership, people were on every side of the issue. There were those who were victims of police violence, members who were protesting peacefully, members who were protecting the community as police officers and firefighters, as well as members who were living in the neighborhoods that were impacted by riots. Everyone was deeply impacted and concerned. 

As an organization, we received encouragement to go back to Sensei’s poem “The Sun of Jiyu Over a New Land.” In it, Sensei wrote about his immediate response upon hearing about the Rodney King Riots in Los Angeles.

Putting everything aside,
I sat before the Gohonzon and
single-mindedly prayed—
for the safety of my treasured friends,
for the immediate restoration of order,
for a world without violence and discrimination.
(My Dear Friends in America, fourth edition, p. 213)

Based on this, the members of Minneapolis all united in prayer for the safety and happiness of the people in the Twin Cities. There were many instances after this where people could have been hurt yet their lives were protected. We could see the power of our united prayer. 

What happened next?

Terri: Another series of violent acts in my own community forced me to go deeper. There was another tragic police killing, and then shortly after, my neighbor across the street got his Jeep stolen. The young person who stole the vehicle was caught and, instead of running, decided to lay down in the street and wait for police to come. A couple of weeks later, a group of kids tried to vandalize my front patio but accidentally sprayed cleaner instead of paint.

All of this left me quite angry and shocked. I immediately started chanting for the individuals who committed those acts and felt a river of compassion erupt for them. Most certainly, their worlds had been turned upside down by the pandemic. 

The shadow is like the form. If the shadow is reflecting violence, then I had to check the form, my own heart.  As I chanted to examine my own heart, it didn’t take long to see where decades of old pain and violence had remained unresolved in my life. As I chanted to uproot and transform this in my life, I started to gain confidence to transform my own and my neighbor’s trauma. Compassion for the happiness of the community came forth, and I started introducing others to Buddhism in my neighborhood. I knew that transforming my own heart, putting the issue of the happiness of my community in front of the Gohonzon and planting seeds of Buddhahood, is really what would transform the land. 

Have you seen any changes in your community?

Terri: The other day I was reflecting on whether things had changed, and they have. My neighborhood is calmer, and there is greater exchange between neighbors. And then recently, there was a news story about the police department in my city adopting a program where mental health staff, rather than police, would be dispatched in response to mental health calls. It’s one of only a handful of cities in the nation to have this kind of program. I truly believe it is because of our prayer for the land and our efforts to share Buddhism in our communities.

That’s incredible. Do you have any determinations for the future?

Terri: I’m determined to introduce one youth to the practice this year. I am currently supporting a young person who has challenges. To support them means that I am helping them recognize that they can go as far as they want, and I’m determined to transform my own judgment so that I can fully awaken others to their potential. 

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Changing on the Inside

Gordon Pettigrew / La Crescenta, Calif. 

Living Buddhism:How did you start practicing Buddhism?

Gordon Pettigrew: When I was 17, my mom and brother began practicing Buddhism with the SGI. I watched their lives completely change. My mom received a promotion at work, something she had been trying to accomplish for several years, and I watched my brother succeed in his academic and personal pursuits. He also started to attract friends who loved and supported him. But most importantly, they started treating me with a level of respect that I didn’t think that I deserved.

I didn’t take to the practice immediately. But in 2012, at 18, I found myself deeply suffering. I spent most days and evenings drinking and using drugs, which fueled other less than savory behaviors. Near the end of my first year of college, I was threatened with academic probation, and after a night of heavy partying and poor decision-making, I decided it was time to change. The next day I went to kosen-rufu gongyo with my mom and signed up to receive the Gohonzon. 

A lot has changed since then. Can you share what your biggest benefit was?

Gordon: My first immediate benefit was that I passed all of my classes, which I didn’t think was going to happen. In the first few years, I got several jobs, graduated with my bachelor’s, and in 2017, got my EMT license. But I would say that in 2023, about 11 years into my Buddhist practice, there was a huge shift in my life based on a deep inner realization. 

By that time, I had been living in New York City for about five years. On paper, everything looked good. I had a great job, great apartment, money, a motorcycle, and I was engaged. But Buddhism is about transforming our hearts through human revolution. Even though things looked good on the outside, inside I was miserable. Fundamentally I wasn’t doing much to honor my own life and happiness. I started addressing that in front of the Gohonzon with the support of the young men’s division members in Brooklyn. We started challenging ourselves for the sake of our own happiness and all of the guys we were supporting. 

Then I had this realization that I was in a co-dependent relationship with my fiancee at the time. We were clinging to each other for dear life. Through chanting, doing visits and talking to my friends in faith, I realized that the one thing that often holds me back in life is fear and cowardice. I was suffering because I was afraid of confronting the really tough stuff head-on. Realizing that helped me develop the courage to end the relationship. But when it rains, it pours. In the same week that I ended our relationship, I lost my work as an in-home health aid and the potential for more TV and film work due to the writers’ and actors’ strikes. Thanks to throwing myself into every SGI activity I could, chanting a lot, and putting faith first, I mustered the courage to move back home to Los Angeles. 

Is there another aspect of your life that you feel you have changed?

Gordon: My family has changed tremendously. Again, on paper, things looked good. We grew up in a nice neighborhood in a big house. My parents made good money. But underneath that there was a lot of suffering. My brother and I were put into a lot of extracurricular activities, so we weren’t home a lot, but when we were home, my parents were pretty stressed.

My parents divorced after I graduated from college, which prompted my move to New York. I can see how the Buddhist practice of my mom, my brother and me allowed us to calmly deal with all of the challenges in front of us. It’s still not easy. But all three of us have courageously taken on our own struggles and have had a dramatic change in the way we embrace problems. We are striving in our personal lives and winning. My dad still doesn’t practice, but we continue to chant for his happiness every day. 

When I look back, I think my biggest change has been how I treat myself and other people. Previously I lacked a lot of compassion. 

Sensei has said: “A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind” (The Human Revolution, p. viii). What does this quote mean to you?

Gordon: We get to be the catalyst for the change that we want to see in our environment. I’ve seen it in my life and in my family.

Many revolutions have taken place throughout human history. People have these great ideals that could potentially effect change, but until each person decides to adopt these ideals for themselves and take action on them, it doesn’t mean anything. I can stand onstage and preach about peace until the cows come home, but if there is no peace in my family or if I’m the only person in the room who embraces that, then it’s not going to make a difference. If the dignity of life is at the core of each person’s ethos, we can effect real change. 

I think that begins with our human revolution to truly respect and love ourselves. I can’t claim to love everybody if I hate myself. And Buddhism is what helps me believe in my full potential.

From the August 2025 Living Buddhism