How does "Tonglen: sending and taking" work?

Tonglen deliberately reverses the habitual impulse to reject pain and cling to pleasure. By intentionally visualising taking in suffering on the in-breath, the meditator trains the neural association between attention-to-pain and compassionate response, rather than aversion. The out-breath — sending relief — activates the prosocial orientation and the sense of agency that comes with giving rather than merely enduring.

How does "Drive all blames into one" work?

The Lojong slogan "drive all blames into one" points to the habitual pattern of self-protection: when things go wrong, the habitual mind seeks an external cause to blame. The practice is to redirect inquiry inward — not to self-flagellate, but to notice the role of ego-grasping, self-centered expectation, or reactivity that contributed to the situation. This interrupts the blame cycle that maintains interpersonal conflict.

How does "Practise with the unexpected" work?

Contemplative traditions observe that the value of training lies in its application when it’s hardest — not just in formal meditation. Unexpected disruptions produce a spike in reactivity that temporarily overrides deliberate thought; training in response to that spike means interrupting the automatic reactivity loop and choosing a more considered response. Over repetitions, the window of reactivity narrows.

How does "Don’t make gods into demons" work?

Lojong warns against what Chögyam Trungpa called "spiritual materialism" — using a practice meant to dissolve ego as a new trophy for ego. When practice becomes a source of identity, comparison, or judgment ("I’m more mindful than others"), the compassion mechanism is hijacked. The slogan is a circuit-breaker: does your practice open you toward others or close you in superiority?

How does "Train in the three difficulties" work?

Chekawa’s three difficulties are a learning model for changing habitual mental patterns: (1) recognising the habit in the moment, (2) choosing not to act on it, and (3) making that choice automatic through repetition. Each difficulty is genuinely hard, which is why the teaching names them explicitly — so practitioners don’t expect the transformation to happen suddenly and abandon practice when it doesn’t.

How does "Always abide by the three principles" work?

Lojong’s three principles of practice — maintaining commitment, abandoning public virtue-signalling, and applying practice impartially — target the social distortions that corrupt transformative practice. Showing off disrupts the non-egoic orientation; selective practice (only with people you like) preserves the very attachments that produce suffering. Impartial practice trains the neurological equalising of all people’s worth in attention and care.

Lojong: Tibetan Mind Training

Q: How does "Train with the two truths throughout all activities" work?

The two-truths teaching prevents two errors: nihilism (nothing matters because it’s all empty) and fixation (this situation is permanently, solidly terrible). Holding both simultaneously creates the cognitive flexibility to take situations seriously while not being devastated by them — a form of cognitive defusion from one’s own worst appraisals.

How does Lojong mind training change how you relate to difficulty and other people?

Lojong is a Tibetan Buddhist mind-training system, codified by Atisha and later Chekawa, built around 59 slogans that train the mind to transform adversity into awakening and to cultivate compassion for all beings including oneself. Evidence is primarily contemplative-clinical; some practices (loving-kindness, tonglen-adjacent exercises) have been studied, but the full system is practitioner tradition rather than a clinical protocol.

Lojong mind training emerged in 11th-century Tibet as a practice for turning difficulties — illness, conflict, failure, death — into occasions for spiritual and character development. The system is built around short slogans meant to be memorised and recalled in the moment when habitual reactions would otherwise take over. The practices below distil the most practically applicable slogans, with honest notes on evidence.

Practices

Tonglen: sending and taking

Breathe in suffering (yours and others’); breathe out relief and well-being.

Train with the two truths throughout all activities

Hold both relative reality (things matter) and ultimate reality (things are empty of fixed essence) simultaneously.

Drive all blames into one

When conflict arises, examine how self-grasping is the root, rather than blaming the other person.

Practise with the unexpected

When things go wrong unexpectedly, use that moment as the actual practice rather than a break from it.

Don’t make gods into demons

Don’t let spiritual practice become a source of pride, judgment, or superiority over others.

Train in the three difficulties

Notice the habitual pattern, decide to interrupt it, and then work on making the interruption automatic.

Always abide by the three principles

Maintain your vow, don’t show off, and practise impartially with everyone — not just the people you like.

Practice this with IX Coach

Reading about a practice changes nothing on its own. IX Coach turns these into a guided, adaptive routine — discerning where you are in real time and walking the practice with you, session after session.

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Lojong: Tibetan Mind Training

Practices

Tonglen: sending and taking

Train with the two truths throughout all activities

Drive all blames into one

Practise with the unexpected

Don’t make gods into demons

Train in the three difficulties

Always abide by the three principles

Practice this with IX Coach

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