Each October I devote an entire month to studying Nichiren’s treatise, “The Opening of the Eyes.” I began this tradition at the urging of my youth division leader in 1974. At that time, we had no English Gosho and had to read excerpts from our publications. Back then the youth division was encouraged to memorize certain passages in both English and Japanese to recite aloud at meetings. Reciting those passages was a pledge of allegiance to Nichiren Buddhism and NSA/SGI. Some may argue that they are one and the same, but in my opinion, they are not, at least not anymore. The Kaimoku Sho is an ode to the essential teaching of the Lotus Sutra, Shakyamuni Buddha, and the superiority of the dharma of Nam-myoho-renge-kyo.
This year’s reading took on major significance for me because of my recent disassociation from the SGI. My separation from the SGI seemed like I was on a glacier that began to crack beneath my feet. A psychological chasm of intellectual and spiritual atrophy appeared before me. My spirit – my very ability to think and speak freely was in danger of being dashed like a fragile sheet of ice falling from a frigid mountain ledge. Trusting the Buddha, I was able regain my balance and continue my march to the summit.
For many years I used “The Major Writings of Nichiren Daishonin” as my source for studying “The Opening of the Eyes.” This year, I used the “Selected Writings of Nichiren” translated, edited and published by Columbia University Press, with SGI as the copyright holder. Nichiren wrote this seminal work in 1272 during his freezing, death-defying exile to Sado Island. I can’t think of a more intellectually challenging Gosho than this one. Nichiren discusses the merits and faults of Confucianism, Taoism, Brahmanism, Theravada, provisional Mahayana, esoteric and exoteric Buddhism, the Nirvana Sutra, and all saline aspects of the Lotus Sutra. Great pains are taken to clarify the difference and appropriateness of shoju and shakubuku. It is lamentable that Nichiren had not been exposed to the Judeo-Christian traditions so he could have explained and contrasted them in light of his teachings. But if we can recognize the uncanny similarity of the Pure Land teachings that promise salvation in an afterlife paradise with Judeo-Christian mythology, we can draw our own conclusions.
The Gosho itself is very redundant and I can see how some people might lose patience with it. To get the most out of this Gosho, I recommend time and persistence. One needs to use the glossary, a Buddhist dictionary, read the footnotes, the endnotes, and vigorously follow the leads in the bibliography, letting it take you wherever it might lead you. This is why studying “The Opening of the Eyes” requires for me, one full month a year, devoting at least one hour a day to it. The benefit of approaching it in such a manner is that you will learn how Nichiren Buddhism and the Lotus Sutra stacks up against other forms of Buddhism, other Eastern religions, and by way of inference, the Judeo-Christian traditions. With the huge new shakubuku targets for the SGI, a dynamic working knowledge of this Gosho is crucial. It’s fine to say, “Just chant” or “you can become happy,” but we are living in an age now where many people have a general knowledge of Buddhism and various traditions outside of their birth religion. Not everyone can be a scholar, and it’s usually not necessary to get the point across. Our problem is that many senior leaders and members are completely ignorant of Buddhism. We don’t understand our own sect’s teachings very well, and many don’t know much about Buddhism in general. I would wager that most senior leaders couldn’t pass a college level test on basic Buddhism, even if they had passed the advanced study department exam and were very knowledgeable of Nichiren Buddhism. Why? Because we rely too much on PI’s writings and we arrogantly dismiss other forms of Buddhism as provisional or heretical – not worth knowing. I ask you what the GKI exhibit has to do with Buddhism? As a test of my suspicion, I suggest putting together a few general questions on Buddhist theory, practice, and history that are not Nichiren related and pose them to your seniors, like what is Mindfulness Meditation; What are the Four Noble Truths or the Eightfold Path? Ask basic questions like who is Angulimala and what’s the importance of his attainment? What’s the difference between dhyana and samadhi meditation? You get the idea. Just ask basic questions – nothing tricky or obscure. My hunch is that we won’t know many of the answers. How’s that for practicing the supreme form of Buddhism for the latter day of the Law?
The Opening of the Eyes is important because it provides an example of Nichiren’s spirit to advance the dharma, even at the cost of his own life. In thirteenth century Japan, there was a great deal of confusion and turmoil over Buddhist doctrine. We don’t live in that era and I think it’s an error of judgment to take a shakubuku approach to other religions when we don’t really understand our own teachings very well, let alone the one’s we’re challenging in discussion. I’ve heard members call Tibetan Buddhists slanderers, yet they don’t a clue as to what their belief system is. Ask your seniors why the SGI and PI remain silent on the Tibet issue while you’re at it. Members might verbally attack Zen because Nichiren did so, yet they don’t know what a Koan is or how to meditate, where it originated, and what its history is.
Based on my understanding of the Kaimoku Sho, Nichiren made a strong stand to clarify the errors and ranking of the prevailing schools and sects of his day. In today’s diverse world, we would do well to get off our high horse and treat our fellow Buddhists as equals, not inferiors. When I consider the SGI core doctrines now after 30 years of study, I am appalled at my own stupidity. The obvious contradictions were not obvious to me until I began to pull myself from the dogmatic tar pit that almost swallowed me up. I now know enough about Nichiren Buddhism to say that I know little. Regarding a whole world – no, whole universe of Buddhism outside of our sects narrow slant, I can say that I know nothing. But I’m now beginning to learn.
Submitted for your approval, the day before Halloween is the lost chapter from the original manuscript of "Modern Buddhist Healing." It was not included in the final version because the nature of its message did not move the message of healing forward and was therefore cut. It has mysteriously reappeared, just in time for the festivities.
For those who read my e-book, "Mokuren," on BuddhaJones, you'll notice that a couple of the chapters were an adaptation from this missing piece. Isn't it interesting that the Buddhist celebration of Urabon in October has some parallels with All Hallows Eve that we observe here? As you know, Urabon is based on Mokuren visiting his miserly and coveting mother in the afterlife, only to find her wracked by unquenchable desire in the Hell of Hunger. The Urabon Sutra is known as "The Sutra of the Dead." The dictionary of Buddhist Terms and Concepts has an apt description on page 496. "When Maudgalyayana asked Buddha how to save his mother who had fallen into the world of Hunger, he was exhorted to offer one hundred kinds of food to monks on the fifteenth day of the seventh month…and his mother was relieved of her suffering. Later the festival of the dead became an annual Buddhist ceremony held for the benefit of the deceased.
Urabon is consistent with Halloween in that it too suggests that the spirits of the dead are close at hand during this time. The following was my observation of the interim existence.
Memories of the Afterlife
When I woke from the near death experience my body tingled from head to toe with an effervescence that can only be described as being spiritually aroused. My respect for all life and the lessons learned knew no bounds. For days, weeks and even months after the experience I could still smell the sweetness of that world. The inside of my body felt like it was glowing with light and radiant energies. Although my body was extremely weak, my spirit was now super charged. The foremost remnant was being infused with an enormous dose of mission for the future. The message burned into my very soul was the need for advancing in an all out effort to fulfill my purpose and exalt the healing powers I had used.
MEMORIES OF THE AFTERLIFE
Submitted for your approval, the day before Halloween is the lost chapter from the original manuscript of "Modern Buddhist Healing." It was not included in the final version because the nature of its message did not move the message of healing forward and was therefore cut. It has mysteriously reappeared, just in time for the festivities.
For those who read my e-book, "Mokuren," on BuddhaJones, you'll notice that a couple of the chapters were an adaptation from this missing piece. Isn't it interesting that the Buddhist celebration of Urabon in October has some parallels with All Hallows Eve that we observe here? As you know, Urabon is based on Mokuren visiting his miserly and coveting mother in the afterlife, only to find her wracked by unquenchable desire in the Hell of Hunger. The Urabon Sutra is known as "The Sutra of the Dead." The dictionary of Buddhist Terms and Concepts has an apt description on page 496. "When Maudgalyayana asked Buddha how to save his mother who had fallen into the world of Hunger, he was exhorted to offer one hundred kinds of food to monks on the fifteenth day of the seventh month…and his mother was relieved of her suffering. Later the festival of the dead became an annual Buddhist ceremony held for the benefit of the deceased.
Urabon is consistent with Halloween in that it too suggests that the spirits of the dead are close at hand during this time. The following was my observation of the interim existence.
Memories of the Afterlife
When I woke from the near death experience my body tingled from head to toe with an effervescence that can only be described as being spiritually aroused. My respect for all life and the lessons learned knew no bounds. For days, weeks and even months after the experience I could still smell the sweetness of that world. The inside of my body felt like it was glowing with light and radiant energies. Although my body was extremely weak, my spirit was now super charged. The foremost remnant was being infused with an enormous dose of mission for the future. The message burned into my very soul was the need for advancing in an all out effort to fulfill my purpose and exalt the healing powers I had used.
Attaining the Buddha's promise and entering nirvana is earned the hard way and is not indiscriminately bestowed or easily achieved. Until my goals were accomplished, I couldn't die again. I had to first survive cancer, and then teach other people how to overcome their illness, leading them expediently toward their own enlightenment.
It is impossible to get a near death experience out of your mind. Explaining it to others is compounded by the fact that it is too overwhelming for language. Every moment that vision, its images, and the unexplainable symbolism colored my worldview. Events and words constantly remind me of how precious life is and how profound the nature of the human being is in relation to the cosmos.
Saturated by disrespect for life on every front and faced with the supposed cheapness of life, I am deeply troubled by the careless disregard for life demonstrated by our species. Common euphemisms like "you only go around once" make me want to get up and shout, but it would do no good. I have been bestowed a marvelous vision shared by others in a world that ardently believes that life first appears on our small planet as an original soul and with death goes directly to heaven or hell.
The human fear and aversion to death is well founded. Men of courage and even wild beasts fear death for good reason. What awaits us after death cannot be known but must be experienced firsthand or be realized in the meditation of samadhi. The experience of others who have gone before and who have returned to share their tales of an afterlife tell their story as they have seen it. There are common threads of consistency that run through their experiences. But they only tell the very most beginning of the story.
Without malice toward the afterworld description of any other religious teachings, philosophies, or people who have given heartfelt, firsthand accounts of their own near death experience, I will explain in detail observations from the moment of death to my return to the present life. My experience favorably corresponds with such treatises as the Kusha Ron, written by Vasubandhu in the fourth century, and with the teachings of Nichiren and Shakyamuni.
What happened was so overpowering that words could never adequately describe it. Sweet fragrance abounded in the light. Possessed with all my senses I could hear and feel Nam-myoho-renge-kyo as its rhythm began to fill my senses. My spirit felt like it was vibrating with a sound frequency similar to effect of a tuning fork that resonates at a particular pitch or octave; my spirit became synchronous with Nam-myoho-renge-kyo. From the light I beheld countless Buddhas coming toward me at tremendous speed as if emerging from great golden thunderheads. Glorious sound, music, sharp purple, red, and gold banners were everywhere gently waving in an astral breeze. Flashing color and radiant light in kaleidoscopic, pulsating panoramas seemed to illuminate the entire universe.
"Thus Come One" is an honorific title of Buddha. The vision of thousands of enormous transformed Buddhas radiating holy light like binary suns in the dark of space defies words and comprehension. In an instant the Buddhas fused into me and we raced through the tunnel in a flash, ascending through discernable layers of spiritual realm that were at first dark and foreboding, then became more refined and beautiful, until I seemed high above my point of origin in an ethereal landscape of eternal light. With an incredible domain of tranquil light before me I could also clearly see the mysterious workings of the interim existence beneath me. I could vividly see the Buddha's nirvana beyond and the eight distinct worlds of hell through Realization encompassing life from everywhere in the universe, not just our world. My sense of vision enabled me to see in all directions at once.
The realm I approached was not a physical world but a heaven of energy that moves the universe by its mere exhalations. I never entered that place and woke up back in the world of the living. I was encountered by great Buddhas of the universe that exist on the highest heavenly planes. Their appearance conformed to my expectations for what a historical and transformed Buddha should look like. They were of glorious stature, radiating holiness and deserving of honor.
I knew then why one of Buddha's honorific names is, "Thus Come One". The central Buddha who led the thousands of other Buddhas was pure white and soft blue light and appeared to me several times larger than a big man. He floated through the ether upon a great lotus with arms outstretched. His garments were golden robes. Behind him forming a sort of "V" shaped wedge were other awesome Buddhas of similar size and enlightened stature. Great banners of vivid red, sharp purple and white gold waved in the heavens above them. Their function was to greet me, protect, and guide me.
Although unworthy, what occurred moments after my death was not the same thing that happened to others who had died. The reason for that is because those who have managed to attain the Buddha's promise are instantly carried on the shoulders of those Buddhas to the pure land between life and death. Those of unquestionable evil are immediately swept into hell. For the great majority of those comprising the six lower worlds characterizing sentient life in the world of humans (saha world) on our planet, they must travel the long procession of death within the intermediate existence that eventually leads to rebirth. All interim beings are possessed of nine aspects, which enable them to move through the various stages of death until rebirth.
From my vantage point at the very threshold of the stratum of nirvana, and the good fortune afforded me from a swift journey that bypassed the usual path followed by the dead, I was able to observe the soul's procession through the intermediate existence and its eventual rebirth. I feel uncontrollable gratitude being able to share this experience and have a renewed determination to return on that same direct path one day.
After physical death, the spiritual body still remains possessed of five components that embody the five senses and the mind. At death there is a veritable discharge of energy from the deceased. Like peeling off the skin of an onion, a part of the five components remain on the earthly plane slowly degrading into the air. When the image is very strong those residual five components are known as ghosts.
As the deceased moves further into death the entity shifts from their usual consciousness, then beyond the unconscious realm towards the sphere of the alaya- consciousness or karma repository. An analogy would be coring an apple and keeping the seeds. Moving through the universal psyche, the deceased encounters a thousand billion flashing images that replay the history of personal and collective life. At this moment saviors, angels, and dead relatives may appear. The apparitions seen are actually real because spiritual life forms can descend, move laterally, or in some cases rise through the planes.
Because time is a relative phenomenon, the deceased can be visited by someone long dead and already reborn. The light seen by people having a near death experience is from the realm of the initial separation when synaptic nerves are firing off and brain cells are dying. It is the most preliminary stage. Those images and visions do not truly depict what lies in the deeper states of death. What exists beyond the tunnel and the light is the beginning of reflection and renewal.
Nam-myoho-renge-kyo was my protective robe of honor, my impenetrable amour, my brilliant lamp that showed the way; the lode stone that attracted a host of Buddhas. It was the Law that mercifully saved me from the forty-nine day or indeterminately long journey required of the dead. Like looking down a mountain with binoculars I could see that when the deceased became an interim spirit they manifested nine aspects or quasi-powers to move toward the beginning and the realm of rebirth.
The first aspect is visibility; although comprised of extremely subtle matter, other beings on the same level can see them and see the lower levels as well. The second aspect is motion. The power of motion endows the interim body with supernatural power to travel unrestrained anywhere that is suitable to its karma; but that force is only active after the procession through all the stages of death.
The third aspect possessed is heightened qualities of the five sense organs, enabling the interim body to clearly experience and perceive what is transpiring. The fourth aspect is being unhindered in penetrating all realms at their level or below. It is the ability to pass through the densest matter. This power appears after the journey of death into the realm of rebirth.
The fifth aspect demonstrates fixity of destination, which is methodically determined along the journey. Nothing can stop or impede the interim body from its true destination, never veering from its course even when the deceased protests that they are going in the wrong direction. The sixth aspect is feeding on aromas existent on their level. Beings in the afterlife sustain themselves on odors, with the evil nourishing themselves on foul orders, and those of good fortune obtaining pleasant odors for their sustenance.
The seventh aspect is duration. Duration of the interim body in the intermediate existence is subject to the gravity of ones karma, but there is no fixed duration in the afterlife. The normal procession of death lasts for forty-nine days but may last longer depending on how difficult the journey proves to be for the deceased and the disposition of their rebirth. Regardless of the duration of interim body, it is forever compelled to rebirth.
The eighth aspect is securing rebirth in the most suitable form for its karma. Securing rebirth is accomplished after the deceased has finished their procession past the so-called Ten Kings and finds the corresponding form and environment that will allow for rebirth. At the precise moment when the sperm enters the ovum and the zygote is formed, a new expression of that life entity is created. The ninth aspect is locomotion. Locomotion means that the interim body can move into its own acquired level or below to secure rebirth without the slightest impediment. Nothing can stop it.
Once the deceased moves beyond the mind-bending visions of the universal psyche and the great light, they move forward to the influence of currents and eddies that naturally draw them forward toward the first barrier. Even if there were a billion-billion dead souls at this first barrier there is no waiting or delay. There is no way to move according to willpower and there is nowhere to go. There is no up or down, nor front or back or sideways. There is only deeper and deeper; a solitary wandering or going toward a beckoning unknown.
The heavenly vision of the deceased enables them to see through matter and into this world, where they can see their family but can't do anything for them, only to move further away by the moment. After seven days of our time they reach the mountains of death which they are now obliged to climb. Perhaps a way of explaining this phase in death is to suggest that the interim body struggles with formidable spiritual forces that prey on and torment souls on the journey of death, sweeping them into evil worlds, and reinforcing the dangers that remain ahead.
There is nothing to fear for those who lived compassionately, with pure faith, and acquired a high life condition. Without treasures of the heart and a mighty spiritual sword to defeat evil, duly serving as a sturdy walking stick over the treacherous mountains, one might be delayed and experience protracted suffering or fear before traversing the first barrier. But it is not difficult to cross for many, children and animals climb those mountains with the greatest of ease. For some it's as if a well-lit and safe path has unfolded before them.
Finally reaching the other side of the mountains of death, the deceased moves without hesitation to court of King Shinko, the first of the Ten Kings who judge the souls of the dead, urging them to renounce evil and pursue good. Metaphorically these forces are called the Ten Kings because they represent a process for self-reflection, direction, and atonement orchestrated by the universe itself. But the Ten Kings are far beyond personifications of anthropomorphic guardians and judges. They are forces of the universe that serve as filters, purifying and preserving the universal order. These Ten Kings function like lymph nodes in the human body. They are the lymph nodes of the ultimate spiritual aspect of the universe.
The second king, King Shoko, oversees the dead proceeding through the rivers of the three crossings. The third king, King Sotei, inquires to the deceased's sexual conduct. The fourth king, King Gokan discovers the extent of the deceased's lying. The fifth king, King Emma, judges the degree of evil and exacts immediate punishment with iron rods, exhorting the deceased to perform virtuous deeds. The sixth king, King Henjo, admonishes the dead and commands them to perform good deeds. The seventh king, King Taizan decides where the dead will be reborn in their next existence. The eighth king, King Byodo passes an impartial judgment and directs the dead to remember their promise to do good. The ninth king, King Toshi, and the tenth king, King Godotenrin evaluates the deceased's desires and predilection toward greed, anger, and stupidity.
When the deceased reaches the First King the relative degree of their good and evil deeds is established. Like being investigated by an auditor who is all seeing and all knowing, the deceased passes through the court, leaving through a sort of turnstile that directs them precisely toward their next destination, separating and sorting according to karma. Still completely alone in virtual darkness, the deceased moves to the pull of mysterious magnetic forces that direct them to their next destination. With their heavenly eyes the deceased can see, but for many they see only darkness. Faith and good fortune provide whatever light guides them. They can only move in their predetermined course at the speed they are pulled. Still in possession of their earthly mind, which is now phased, with the higher levels of consciousness, the interim body cannot truly fathom what to do, or what happens next.
Tradition tells us of guardian angels that watch over human beings for their entire life. Guardian angles are highly evolved and rarified spiritual functions of the Law that observe the good and evil of that being and serve as witnesses as they are judged before the Ten Kings. In general, on the journey of death there are no angels to keep the deceased company as they come upon the river of the three crossings. Specifically, angels and guardian spirits may descend through the planes to comfort the deceased but they are unable to alter the procession. Angels rarely guide the deceased through death but instead appear later in the court of King Emma to testify.
At this phase the dead encounter a great river of tremendous breadth, some two hundred miles across in places. This is the first of three crossings. Depending upon where one arrives at the great river they must cross there or choose another place. There are no mistakes. Barriers, guardians, and forces prohibit the deceased in taking the easy way out. The weight of ones sins determines the place of crossing. The shallow depths are the paths for those of reasonable good and minor evil. They are able to wade through the water never becoming submerged or marooned, eventually gaining access to the other side of the river.
The second crossing is a forbidding place where those who have committed great evil must cross. It is dark as crude oil, freezing cold, and deep. There are gigantic waves, swells, powerful undercurrents, waterspouts, and whirlpools. The waters of the second crossing are filled with demons, evil spirits, and poisonous serpents. Those unfortunate enough to make this crossing experience horror and anguish. Some are swept into the freezing depths of terror, subjectively prolonging their journey until they make it to the shore.
The third crossing is a golden bridge that spans the waters. The deceased who have performed virtuous acts and great good cross there. Innocent children who have lost their lives cross there. They may look down at the waters and see the perils of others crossing, but the deceased of the third crossing look away toward the next barrier, filled with joy and anticipation.
Eventually they all arrive to stand before a large tree of life surrounded by one male and one female demon that strips them of their clothing and hang them on the tree to determine the weight of their sins. This is the phase where the dead are stripped of all ego and their soul's naked form is exposed for all its good or evil.
On the fourteenth day the deceased arrives at the court of King Shoko where an inquiry to that entities good and evil deeds takes place. Giving a visual description to the Ten Kings might be best explained as concentrations of light. They measure in precise terms the essence of the deceased and initiate reform of their soul by the method of causing self-reflection and understanding in the most merciful way. Trying to give human form to these forces may be natural for man, but the preponderance of life in the universe is not human.
Natural forces like the Ten Kings are the emanations of the Buddha and bodhisattvas and have more in common with gravity, light waves, or radio waves than they do of our idealization of the human form. The Ten Kings take on the form most conducive to the interim body passing before them. Their function is to awaken the deceased to the wrong they have committed while alive and to move them toward enlightenment. The Ten Kings appear wrathful but are actually filled with compassion and mercy.
Beings are judged on the seventh, fourteenth, twenty-first, twenty-eighth, thirty-fifth, forty-second, and forty-ninth days, and if their disposition is unsettled, on the first and second anniversary of death. Our life entity is more precious than all the treasures in the entire universe. Intrinsically possessing Buddhahood, the Ten Kings serve as a potent remanding force of the universe to guide life to its full realization and enlightenment.
Each King judges the good and evil of the interim life. The fifth barrier is the court of King Emma, the barrier where the guardian spirits or angels finally appear to reveal the entire record of every single good or evil deed that the deceased made during their previous life. These messengers, guardian angels, or guardian spirits are related to the person from the moment of birth, following them through life.
Intercession by guardian spirits in our mundane world is a very hot topic among people today. Although such things are possible, they are extraordinarily rare. The guardian spirits usually appear for the first time to the deceased at the court of King Emma, where they testify to every thought, word, and deed of the deceased's previous life. Not even the slightest offense is missed. Everything that person was in their former life means nothing as King Emma interrogates them for their misconduct. Even the title of King or Emperor means nothing and the former leaders, societal masters and the once famous are no different than the average person.
At this juncture the deceased may try and justify their evil because their fear of what lies beyond is so great. At that time the deceased is shown what is termed the johari mirror or an instantaneous replay of their entire life. When faced with the truth of their actions they can do nothing but look in the mirror, cringe, and lament for their evil deeds.
Every barrier idealized as the Ten Kings forces the deceased to review their previous life and karma they created. The intention of the Ten Kings is to prepare them for the next incarnation. The Ten Kings are actually specific Buddhas grooming their children through expedient means. At the court of King Emma the deceased realize the importance of prayer on their behalf to raise their level. If the family or others offer sincere prayer for the repose of the deceased, then favor from King Emma may be obtained. When prayers are offered for the deceased who have created hell, hunger, or animality as their dominant life condition, even those beings can be uplifted, and possibly spared from a birth into the evil worlds. The deceased gain immeasurably from sincere prayer and are filled with inexpressible joy. How difficult and painful are the scenes of the deceased's family fighting over their inheritance, embroiled in greed and squabbling over petty matters, rather than offering up much needed prayers for the deceased's benefit.
What is at work in the intermediate existence is the strict law of cause and effect as it relates to the true-life entity. On the forty-ninth day of the journey the deceased comes to the seventh barrier and almost the last phase or opportunity for the "self" to establish its rebirth according to the residual causes of the alaya consciousness.
The court of King Taisan has six gateways that represent entry into the worlds of hell, hunger, anger, animality, tranquility, and rapture. According to their fate each interim body passes through a predetermined portal and melts into that stratum of the universe to find rebirth. At that moment the latent powers of volition, locomotion, non-hindrance, and fixity become manifest. The Ten Kings cannot alter the karma of the deceased or change their destined place of rebirth. The worlds of learning and realization move unencumbered to rebirth as easily as a sword cuts the air. The world of Bodhisattva and Buddhahood provide instantaneous rebirth and operate from a different dimension that sees all the worlds and moves their inhabitants toward enlightenment.
The Great mantra is the means whereby beings of the six worlds and nine worlds may be protected along the perilous journey of death. Even if they have embraced the Law for only a short time, the effect is so great that the deceased will have created the cause that pleases the Ten Kings and lessens their evil deeds, altering their dominant life condition taken into the intermediate existence. With the Great mantra in one's heart the deceased are able to lessen their burdens and quickly find favorable rebirth to continue their quest for enlightenment.
The Law of Nam-myoho-renge-kyo is rare and difficult for beings to encounter. It is rarer than finding a vast ocean of water on the sun. The Law draws the benighted life of beings into the world of Buddhahood, without a single exception.
If by the seventh barrier the deceased's world of rebirth is still undetermined they proceed to the Eighth King, the Ninth King, and tenth King. Those who create ultimate evil or ultimate good do not go before the Ten Kings. They are either whisked away to the lion throne of eternal nirvana and instantly reborn, or they are cast into the great citadel of the hell of incessant suffering. Those who merge into nirvana acquire instant rebirth anywhere in the universe that will best suit their karma of exalting the Law and fostering enlightenment. Those who descend into the condition of hell endure agonies in subjective time until they acquire enough energy to be reborn into a hell world, which corresponds to their karma. Only prayers for the deceased benefit and an incalculable number of rebirths can free them from their suffering. Even the condition of hell can be transformed into enlightenment with the Great mantra.
Since waking from my near death experience I have felt both blessed and pressured. Everywhere I see people who believe they live only one life: the present one. Religious professionals and people of faith heralding an afterlife existence that did not parallel the Buddhist view or mine saturate the airwaves. From my perspective, I now understand without the slightest doubt that the spiritual energies that are revealed in nature and animate our body, giving rise to consciousness, are neither created nor destroyed. This true entity of life that is ours has lived an infinite number of lives in an uncountable variety of worlds, in a myriad of forms. The interim of death is as common to us as the life we are now living. Forgetting the duration of death is as crucial as being unfettered by the details of a trillion previous lifetimes.
The overall feeling of my near death experience is the importance of life. I fully comprehended the depth of suffering of the chronically ill and now had a golden opportunity to contribute something important to their lives. First it was necessary to regain my strength, and then it was time to find a way to teach others what I had learned.
*This subject and this chapter are subjective, metaphorical, and not able to be proved. But it's what I experienced. Happy Halloween. Charles
Ten Kings: Ten kings of the other world described in the Juo Sutra (Sutra of the Ten Kings), popularly believed to take turns trying the dead, from the seventh day after a person's death until the second anniversary - every seven days for the first forty-nine days (7 weeks). Their true identities are said to be those of Buddhas and bodhisattvas.
Johari mirror: A metaphorical mirror where the deceased reviews the thoughts, words, and deeds of their previous lifetime.
As Buddhists, we learn early on about the mind-body connection through such ideas as shiki shin funi, which details the idea of the oneness of body and mind. There also exist concepts like the oneness of the person and the environment, and the oneness of the person and the universe. Human beings are an amazing combination of molecules, harmonious systems, intelligence, and divinity. We are possessed with form, perception, conception, volition, and consciousness. At times this harmony becomes unbalanced due to dysfunctional lifestyle, environmental factors, and the latent seeds of karma. How do we overcome and regain equilibrium?
When illness strikes we naturally wonder, what is our reason for being? Beyond career, family, and our mundane endeavors is the seat of higher purpose. Within each of us resides a noble spirit capable of creating lasting value in our lives while profoundly moving the hearts of others. Although there are many circumstantial triggers that can induce self-reflection and redirect our lives in a positive way, the bane of illness can be transformed into the gift of life. Survivors often learn through their experience the importance of sharing with the sick, the suffering, and forgotten.
When serious illness strikes, there is no guarantee of recovery. A skilled physician can do only so much. Individual response to treatment varies and the will to live cannot be quantified. How do we change adversity into reward? In times of trouble we naturally turn to prayer, meditation, and the Absolute. It can be said that healing has seven principles. They are: treatment, faith, prayer, hope, intention, desire, and visualization. With these affirmative natural means, serious illness can be challenged and the fears of death reconciled. Our first step is proper diagnosis and treatment by a qualified physician.
The Elixir of Faith
Having faith in our physician’s knowledge and expertise is vital. We should also believe in our ability to overcome illness. It is common for people to have faith in the Absolute and find solace in their belief. If faith can move mountains, it can certainly cure illness. Studies at Harvard University have shown the faith factor to boost the immune system. Faith also has many psychological benefits like resolve, composure, gaining perspective, and peace of mind.
How important is faith? It seems vital, especially when facing daunting obstacles or imminent death. Although last minute absolution is better than falling hopeless into the void, one should consider building faith early on so when the final moment comes, our mind is steadfast and free of qualms. There appear to be many ideas of what spiritual faith is. It might be defined as belief in God or the dharma, expectation, strength of purpose, and so on. Skeptics scoff at the idea of faith comparing it to religious flotsam or a crutch. But faith does not belong to religion any more than prayer does. Faith is a human quality of hopeful conviction that exists because it is useful to our survival and development as a species. Faith to me is the state of life where I can confidently say, “I can’t wait to see how this is resolved.”
Prayer is Boundless
Human beings are hardwired for prayer. Science is now proving what most people have always believed. Prayer, in its many forms can positively influence the immune system of our own body as well as the health of others, regardless of geographic distance. Prayer has many names and forms such as spoken prayer, silent prayer, meditation, mantras, affirmations, and liturgies. Studies in mindfulness meditation have demonstrated that it can boost the immune response. Some might believe that their prayer is true and others false. What science has been able to determine about prayer and healing thus far points to the equality of all prayer in causing a measurable immunologic boost. We should be very cautious about downplaying the veracity of other types of prayer while asserting that Daimoku is supreme. We have no solid proof, just anecdotes.
Prayer emerges from the depths of life as powerful as an ocean tempest or like the cobalt silence of deep space. Prayer is elegantly simple yet utterly mysterious. In his book, The Doors of Perception, Aldous Huxley, speculated that all mind and life appear separate, but are actually connected and one with each other. Eastern philosophy suggests the same idea in the metaphor of Indra’s Net. In that image, the infinite aspects of the universe are contained in every atom of life as represented by a jewel. This jeweled-net spans the universe and its microcosm, and every aspect is reflected back in its entirety to every other gem. Huxley’s image of the “Mind at Large” alludes to the premise that each person is part of a limitless repository of knowledge, energy, and potential that is shared with all other life forms. With prayer and meditation, people are capable of connecting with the Absolute within and elsewhere.
How prayer works to aid the body and mind is now being researched at major universities throughout the world. Independent prayer research groups like Spindrift are also conducting controlled studies to document the effects of prayer in a variety of areas including distant healing and intention. In 2003, researchers gathered at MIT along with the Dalai Lama to discuss the relationship of mind and body and develop research programs in those areas. Until Nichiren Buddhism opens itself up to scientific scrutiny, we aren’t even pointing at the moon, we’re pointing at a moonless horizon.
Physical medicine encourages the patient to reestablish equilibrium in the body through drugs, surgery, therapy, and radiation. Prayer and meditation can facilitate that unity. Once the body is aided by the therapeutic approach, it tends to heal itself. Sometimes treatment can’t stop the progression of disease and something beyond physical medicine is needed for recovery. As Larry Dossey, M.D. states in his book of the same name, “Prayer is Good Medicine.” Prayer is noninvasive, easy to do, and can empower the human spirit to move from the darkness of despair to one of hope and determination. Moreover, prayer is free.
Hope is Good Medicine
Believing in our own recovery is vital. Hope can boost the immune system and give us positive energy to move forward, not just cope with our burdens. A young man named Adams was able to achieve complete remission from leukemia for more than five years by having faith in the process of his treatment and hope for the future. When he first fell ill at 11, Adams learned visualization and prayer to combat his leukemia. He became very proactive in his recovery. The doctors at the children’s hospital were so impressed with his use of visualization that they began to incorporate guided imagery into their treatment options for other patients. Adams’ hopes for survival were realized, and he became cancer free. How his remission occurred can be attributed to the therapeutic excellence of modern oncology and Adams’ resolve. Along with the physical aspect of medicine are the intangible elements of the mind, the unconscious, and spirit. Prayer, meditation, and visualization seem to harmonize the physical part of us with our spiritual nature. Adding hope, we can unite the body and mind, the unconscious, and our spirit for healing. There is advantage in squarely facing up to the realities of our condition. With hope, we can face the inevitable, transforming it into victory. Hope and prayer can be a child’s most potent medicine against disease.
Intention is Prayer
The idea of intention has seen a rise in popularity lately by author, Dr. Wayne W. Dyer. Intention is a form of directed prayer, often without religious component. Because the mind is connected with the environment, our intention is reflected there causing influence of a profound or weak nature, depending on inscrutable factors and conditions. Intention can be both positive and negative, just as prayer is. When our attachment to a specific outcome is strong, waves of intention penetrate the objective, causing a measurable effect.
Not long ago, the famed Spanish dancer, Pascual Olivera, died of non-Hodgkin’s Lymphoma after a harrowing, three-year battle. During the course of his illness, Pascual displayed the kind of heroic behavior described by Joseph Campbell in his book, Hero of a Thousand Faces. Fighting illness while encouraging others was Pascual’s intention. The result of his efforts left a treasure trove of inspiration and poignant images that could inspire others to overcome their suffering.
During a particularly difficult day, a friend of Pascual took up pencil and paper and drew the image of a mighty lion in attack and a tiny ant. She asked him what he was at that exact moment – the lion or the ant? Realization swept through him. Understanding that his recovery was a potential in each moment, he intended to be that lion and to regard cancer as the ant. His prayer and visualization, tempered with firm intention were true and potent. Pascual went into complete remission. Despite his weakened state, the world traveler and his faithful wife, Angela, traveled the US, speaking to more than 15,000 people about his life and battle with cancer. He shared with the audience the lesson of the lion and the ant, encouraging people to have the same spirit when challenging their own obstacles. Moved with compassion for those attending, despite his weakened condition, he and his wife danced with the grace of two loving swans traversing rough waters, in a movement of life and love. In their final flourishes, behind her grand Spanish veil, they kissed one final time. All felt their power of intention.
Desire Means Life
Desire exists for survival. Lets root out baser aspects of desire that spring from greedy attachment and comfort. The type of desire referred to here is the same kind that moves the salmon upstream to spawn and die. In other words, the desire to quickly overcome and manage illness or die with grace and honor is the kind of impetus being described here. Our will to be cured is paramount. Desire for wellness that is found in our positive attitude can truly be a deciding factor in recovery. Many people fall ill in the first place because they have given up on life or have lost hope. If we receive a bad diagnosis, it is only natural to be discouraged. We cannot let our negativity win over us. Once we know our options and have pondered the situation, our desire to fight or give up becomes a deciding factor in our recovery.
Doreen was 62 when she was diagnosed with throat cancer. The squamous cell carcinoma had invaded her lymph nodes. Her prognosis was extremely poor. Doreen survived her surgery and went through intense radiation therapy that had many difficult side effects. Her head was tilted to one side. She lost her ability to speak and had to breathe through a hole in her throat. None of these indignities impeded her desire to live her life to the fullest, one day at a time. The mortality rate for metastasized esophageal cancer is fewer than 5% of patients surviving five years. Doreen survived for ten years, astonishing her doctors, and encouraging other cancer victims to keep on fighting. Her desire to live complimented her treatment and enabled her to survive far longer than expected.
Visualize Wellness
We use visualization every moment, whether we are aware of it or not. When we think back to a full moon over the ocean or picture our dream home, we are using visualization. From the realm of desire and our belief system, images emerge from our mind and we make them a reality. It can also be said that our desire, belief system, and conflicts in the unconscious affect our health and may even foster illness. “If the mind’s belief system (on a conscious or unconscious level) says that it is appropriate to get sick in a certain situation, it will signal the body accordingly, and the body will obligingly manifest symptoms of illness; it will in fact become ill.”
To promote healing and maintain wellness, we can use visualization to project positive images into our life. We accomplish this during our prayer or mediation that is performed twice daily for ten-minute intervals. With a visualization of wellness, the mind-body relationship is improved with tangible results both physically and psychologically.
Carolyn was diagnosed with metastatic breast cancer. Her breast was removed and there were more surgeries. She tried prayer and apology, but her mind was like a snowstorm of thoughts and insecurities. Carolyn learned about visualization and used daimoku to quell the deafening voices inside her mind. With visualization twice daily, the internal noise abated and she was able to focus again. Feeling renewed, she joined a support group and began to share her newly found wisdom with other breast cancer patients looking for answers in their own fight. The mind-body connection is real and visualization enables us to issue commands via specific images to stimulate healing. Once our mind can reconcile the innate fears associated with disease, it can be put to the practical work of making us well through visualization.
“It is remarkable that the mind (brain) can alter the activity of white blood cells and thus an immune response, because white blood cells travel through the body in blood or lymph vessels and are not attached to nerves. Nevertheless, research has shown that the brain does communicate with the white blood cells.” Our conscious mind is wholly unaware of the immense internal dialogue that occurs inside us, keeping us alive. This internal communication is unrelenting and astounding. There are more than 5 trillion cells in the human body, working in complete harmony with each other. There is an ancient Eastern metaphor that suggests that our mind experiences 847 million thoughts each day. Interestingly, modern science has discovered that there is a constant communication between our brain and various bodily systems, the organs, and cells. Taking the idea even further, we might surmise that this internal communication extends to the atomic and quantum levels as well. Visualization can move sick bodies toward wellness.
Reaching Out
Reaching out to others during course of our own illness helps encourage people, giving them hope. Our actions might be as simple as sending a card, calling, visiting, or just holding someone’s hand in time of need. For those of us who have recovered from serious illness, we can teach people the secrets of our survival. Helping the sick is a powerful reason for being. Treatment, faith, prayer, hope, intention, desire, and visualization are universal principles for healing. Underlying these seven principles is the bedrock of altruism - the selfless act of giving back. Life is the ultimate healer. We are that life.
Sources consulted:
Benson, Herbert with Miriam Z. Klipper, The Relaxation Response, HarperTorch, 1976
Davidson, Ph.D., Richard, et al., Alterations in Brain and Immune Function Produced by Mindfulness Meditation, Psychosomatic Medicine 65:564-570 (2003)
Huxley, Aldous, The Doors of Perception, New York: Harper, 1954.
Sweet, Bill, A Journey Into Prayer: Pioneers of Prayer in the Laboratory - Agents of Science or Satan? 2003, Xlibris.
Hall, Stephen, New York Times, September 14, 2003, Is Buddhism Good for your Health?
Khalsa, M.D., Dharma Singh, Food as Medicine: How to Use Diet, Vitamins, Juices, and Herbs for a Healthier, Happier, and Longer Life, pg., 4, Atria Books, 2003
Dossey, M.D., Larry, Prayer is Good Medicine: How to Reap the Healing Benefits of Prayer, HarperSanFrancisco, 1996.
Campbell, Joseph, The Hero with a Thousand Faces, Pantheon Books, 1949.
Gawain, Shakti, Creative Visualization, pg., 57, Bantam Books, 1982.
The Merck Manual of Medical Information, Second Edition, pg. 7., Merck Research Laboratories, 2003.