Not long ago, I was locked in a tooth and nail Buddhist discussion on Itai Doshin with my wife. She’s an introvert, a solitary pagan - now also a Buddhist, and I think the gods would vote her “most likely to spot a con game.” Itai doshin as presented by the SGI was to her invasive, counter-agenda to individuality, and highly suspicious in light of history. It seemed creepy to her, like trying to emulate an ant colony. To me, unity based on the Mystic Law as promoted by the SGI, was the only sure way to achieve world peace. Because we didn’t agree, I decided to look at the concept of itai-doshin again, in-depth, objectively, without all the AAO’s still echoing in my head.
As a youth division member, I’d been trained to strive for unity with my leaders, members, organizational objectives, all current and new campaigns no matter how inane or inconvenient, and of course with the mentor. I was the proverbial worker bee carrying out tasks particular to my duty and position. The heavenly blue morning glory pollen must have been psychoactive, because original thinking emerged. I began to doubt the traditional order. There’s no place for rebels in the hive.
You don’t need a blowtorch to cut a stick of butter when a knife will do the trick. How does one convey their realization of the facts without the intent to sway anyone from their chosen path? The harmonious unity of believers can be strong.
The biggest threat to any sect is when people begin to think for themselves. That’s when the powers that be begin to lose control. When believers discover that they’ve been force-fed a recently invented mythoganda – a mythology propagandized for self-serving interests – a philosophy that has veered from the founder’s original intention, the sect begins to fracture, and new directions emerge from the ruins. We’ve seen designer-faiths that serve the dubious ambitions of larger than life leaders and witnessed their fall. One should exercise due caution with time and money, question authority, and examine doctrine under the electron microscope of reason, objectivity, and insatiable curiosity.
Many in body – one in mind: Achieving itai doshin is stressed by Nichiren himself as the way to accomplish the great objective of kosen-rufu. What did Nichiren draw his inspiration from? Are we going to the same source as Nichiren? No, we are not. SGI members employ the term “kosen-rufu” to indicate a state of world peace when it actually means to “widely declare and spread (Buddhism.)” There is much division within the Nichiren sects and invariably with other forms of Buddhism as well. With what are we to be of one mind - the mentor, the Buddha, the Gohonzon, or the dharma? As we’ve seen with all organized religion, unity centers on the oracle - a leader who embodies an ideal, a vision, a mission. When you’re more connected with the imperfect leader than to the Law, devolution is at work.
Unity is vital. Families, companies, teams, political parties, and even nations feed their very existence with it. Yet, unity is difficult to achieve and even more challenging to maintain. Although not a religious concept, many in body - one in mind is an extremely important idea in Nichiren Buddhism. Woe unto the individuated Bodhisattva that seeks reform. They are falsely accused of disrupting the harmonious unity when they want a return to the prime point of centering on the dharma, not the person. As presented by the Fuji School, itai doshin is a red herring that diverts attention away from dubious core doctrines as a naturally as aged wine enraptures the soul. The hammer of religious and social conformity finds the individuated mind, driving it flush with the wood.
A formerly entrenched collective-will, silences dissent with righteous zeal. When the vortex of activities whirl, many voices allegedly speaking for the mentor, issue forth their emphatic directives. With spiritual authority, they lash out at our laziness and commitment to push us forward. Each member strives to fulfill a role in the great mission; with one mind they seek victory in the campaign. It’s like a jigsaw puzzle. Each campaign is another piece in the puzzle. Each day the picture gets clearer. “Keep chanting, keep chanting, we’ve got just twenty years to go.”
On a larger scale we see many in body - one in mind often terrorizing people from a national level. In World War II, Germany gave the impression of many in body, one in mind, especially in their huge public displays of military pageantry with civilian unity, right down to the flag waving, slogan spouting children. The Japanese Empire is another striking example of many of one mind; do as your told, do not question, serve the emperor with your life. Trust and obey for a unified nation. The experts can point out the flaws in Germany and Japan’s campaign for national unity in their war efforts. From a Buddhist point of view it could be argued that Germany’s error could be found in an evil ruler and a deeply flawed political philosophy. Japan’s forced allegiance to the Shinto talisman has been blamed for its ultimate defeat. Outwardly, both Germany and Japan were very conspicuous examples of itai doshin, based on bad ideas and bad leaders. There are many examples in the world of religion, both ancient and modern that should give us pause before we sell our souls to any movement.
If we look to Nichiren, we can see that he was at one with the dharma of the Lotus Sutra, and therefore, his disciples were of one mind with him. Today, it is a different story. The various Nichiren sects and the SGI are not at one with each other and are not at one with any other Buddhist sect or religion. In fact, there has been, a great schism.
Are we to be at one with the mind of PI? How can that be? We do not know who PI is, or what he has truly said or written. In fact, who can really know the mind of another? Are we to substitute the word “spirit” or “heart” for mind? If so, we are in an even deeper quagmire because the spirit of a person or what’s in their heart is even more ambiguous, especially when they are surrounded by spokesmen and their real lives are veiled in secrecy. All we get is the carefully orchestrated photo op and well-crafted editorial.
It took decades for me to understand that the Eastern model of the psyche that mandates acceptance of one’s social place and the Western model of fulfilled individuation, are not perfectly compatible. I thought that creating a culture based on SGI mandated itai doshin to be merely the arduous matter of planting a superior seed in the acidic ground of Western mind. I hadn’t anticipated the possibility that the Soka/Fuji model of Nichiren Buddhism was flawed due to core doctrine contradictions of the most serious kind. It was also sobering to observe the pervasive resistance by individualistic Westerners to the surrender of independent thought and ambition to the ways of the great East. It was hard not to be captivated and compelled to join in, but as the noose tightened, most regained their senses and somehow wriggled free. The Western mind, with its aim for individual realization and wholeness, is at odds with the marrow of Eastern conformity. I had thought that the SGI member, as a world citizen, was a hybrid being that drew from the great traditions of the East and West. It took my departure from the SGI to become an individuated bodhisattva-Buddha. Once one turns from the dharma as the center and relies on persons, they have been seduced from the proper path.
Carl Jung stated, “In the last analysis, every life is the realization of the whole, that is, of the self, for which reason this realization can be called ‘individuation.’ All life is bound to individual carriers who realize it, and it is simply inconceivable without them. But every carrier is charged with an individual destiny and destination, and the realization of this alone makes sense of life.”
On the contrary, the deep seeded ways of the East are so much different. Joseph Campbell discusses this conundrum in his essay, “The Separation of East and West,” in Myths to Live By.
(The Western Psyche) “…is precisely the opposite to the ideal enforced upon everyone – even the greatest saints and sages – in the great East, where the only thought is that one should become identified absolutely with the assigned Mask or role of one’s social place, and then, when all the assigned tasks shall have been perfectly fulfilled, erases oneself absolutely, slipping (as one famous image has it) like a dew drop into the sea. Fore there – in contrast to the typically Western European idea of destiny and character potential in each one of us, to be realized in our lifetime as its “meaning” and “fulfillment” – the focus of concern is not the person but (as in the modern communist tyrant states) the established social order: not the unique, creative individual – who is regarded there as a menace – but his subjugation through identification with some social archetype, and his inward quelling, simultaneously, of every impulse to an individual life. Education is indoctrination, or as described today, the brainwash. The Brahmin is to be a Brahmin; the shoemaker, a shoemaker; the warrior, a warrior; the wife, a wife; nothing other, nothing less, and nothing more” (1972, p. 68).
Thanks to the fresh viewpoint of my wife, I was able to reevaluate a crucial aspect of my spiritual life that had been glossed over from the beginning. With study, prayer, contemplation, and objectivity, I was able to resolve my questions and doubts about my allegiance and mission. Buddhism is best taught from teacher to student. From that perspective, I owe a debt of gratitude to many people. At what point does the aspirant become awakened and a teacher in their own right? I am very thankful to PI for his guidance and instruction, and I’m truly sorry that some of his well meaning, but mindless followers, have compromised his effectiveness. When the mentor displaces the Buddha, the sect’s founder, and even the dharma, that movement is due to fracture like an old foundation in a strong earthquake.
My center is the dharma of Nam-myoho-renge-kyo as embodied in the Gohonzon. My eternal masters are Shakyamuni and Nichiren. My doctrine is found in the Lotus Sutra, the Gosho, the essence of universal mythology, the truths of science and the diversity of nature. My inspirations are the Buddhas and Bodhisattvas of the universe and the quantum connection between us. My friends and teachers are those who trained and guided me, like PI and various leaders and members too numerous to mention. To be an individuated bodhisattva-Buddha is my way – at one with the Buddha, yet my own man. I had to leave home and my SGI family to become awakened. Do as you will, but to thine own self be true.
While going through a large cache of long lost papers, I happened upon the following letter written seven months after PI’s groundbreaking visit in 1990. It was written to my dear friend Mr. M – a Japanese entrepreneur and ever-humble Buddhist adept. I’m not sure it was ever delivered. I’m in the habit of writing cathartic letters that are archived but never sent. Writers are weird like that.
Soon after this writing, Mr. M. resigned his position as chapter chief, disassociated himself from NSA and concentrated on his career as a corporate Japanese-English translator. After twelve years, I spoke with him again in 2002 to inform him that he was mentioned in my book. Mr. M. was very pleased. I found him and his family to be thriving, happy and healthy. Not bad for someone who staked off on his own and away from organization and its madness. As always, I found him to be prosperous, wise and fearless.
What’s interesting about the letter is that it expressed a situation that still exists today - mixed messages from the top down and even from the doctrine itself. Conflicting messages were rampant like you should be a leader, but you should not want to be a leader. Behave like a Buddha of Absolute Freedom, but do as we tell you. Protect the priesthood – now you must destroy the priesthood. 1990 was supposed to be a new beginning but instead was our Waterloo. I was still weak from the ravages of cancer when the conflict with the priesthood began and we reached inertia as an organization, never fully recovering. It was a bizarre time. My wife at that time, who is now a territory leader, broke from the organization and nearly quit her practice. At a district meeting I mentioned that I was going on vacation the next week. A leader approached me after sansho and asked me if I got permission to go from my senior leader. I had to laugh in their face. It must have been a pain in the ass to train me. Still, I never left the organization and roared back with 37 letters of remonstration against Nichiren Shoshu, completely buying into the heresy. I felt like Vasubandhu who wrote 500 treatises in praise of Theravada only realize his grave error and then wrote 500 treatises to exalt Mahayana instead of cutting out his own tongue. It was only when I finally left the organization some thirteen years later that profoundly great benefits of creativity, clarity, and happiness began to emerge in my life as if a bud frozen all winter had come alive again under a warm spring sun. Here’s a prime example of someone struggling with the cult mentality, being pulled in ten directions at once. Never let them win.
August 14, 1990
Dear Mr. M:
I am writing a letter to you because I don’t know what to do. Nobody in NSA seems to care whether or not I am alive or dead, unless of course, I drop my World Tribune.
In the scheme of things, I’m very sorry to say that there are only two people in NSA which I can turn to. They are you and Mr. S. You are always on the road and Mr. S. is in Japan. But the Gohonzon always listens to me, and I know that is really the important thing. Don’t tell me I’m a bodhisattva in the state of Hell. I’m a bodhisattva who is a member of an organization which lacks true mercy. I have been in Hell, I have marched through it and banished Mara with the power of my Daimoku. In view of the Ten Worlds, I am probably in the state of Learning. And oh, what lessons I am learning!
At this point in time, I am completely dismayed with our organization, my role, and just what direction things are going. Since President Ikeda’s visit in February, it seems as if NSA has come to a complete standstill, yet his guidance was perfectly clear to me. The primary emphasis is to reorganize NSA, and redirect the leadership from authoritarian nature to a service oriented leadership. The primary emphasis is to center on discussion meetings, encouraging individual members to excel in their roles within society, and establishing life-to-life links with the members.
No one cares about my wife and me. I found that out when I was being ravaged by cancer. Looking backward can serve little purpose, holding grudges is improper, yet unless I can accurately evaluate the past, charting my future will be futile. In other words, within my chapter, there were some who prayed for me, some who shared in our suffering, while others provided important guidance. Yet, I quickly discovered that the broader-base network of eternal friends in NSA which I foolishly supposed were cultivated through long practice, high level vigorous activities, and filled with mercy from their connection with the Gohonzon, were not there at the crucial moment.
In essence, I received a hundred times more support from my family, my friend’s families, and even the VA Chaplin assigned to Buddhists. I find myself apologizing for being such a fool for believing anyone really cared what happened to us. Am I stronger because of this contradiction? Yes I am. Reading PI’s many guidance about how members rally around in support when a comrade has fallen is certainly a wonderful concept…yet, it was not my experience. On the contrary, I found myself completely isolated and on my own. Besides your visit and heartfelt gift, the only card I received from the members was from Mrs. Williams.
Sour grapes? No! It’s a common courtesy. I’ve determined to never let down someone who is sick and suffering! My Karma? True! Yet, what does that say about us? A simple card makes a big difference. It says people care. I received dozens of cards from family and friends. But NSA members who I fought in the trenches with, went about their business. I still call to mind in President Toda’s “Ode to Youth” about “marching over the bodies of those taiten members.” Actually, that’s how I saw it, although I have never been taiten. I felt like a solider left on the battlefield to die while my comrades continued to fight. No one came back for me. I had to crawl to safety by myself. I am almost ashamed to admit it, but I was so desperate for hope and encouragement while in the hospital that I wrote to Mr. N. (Joint Territory Chief) three separate times for guidance, and he never answered my letters. Would Nichiren Daishonin ever fail to respond to a disciple in a predicament like mine? What am I to think? I have noticed that leaders are very quick to go up the chain of command and painfully slow coming down to the lower levels. Fortunately, I have faith which is invincible.
During my recovery, I determined to use my illness as a springboard to fully develop my Ichinen, build the organization, and reassume my level of leadership which I had resigned from in 1986. But I found out the hard way that the current hierarchy was not interested in me. It didn’t matter that I had beaten a death sentence of cancer, achieved a powerful samadhi, produced eight shakubuku, built a small han into a thriving group, and totally devoted dollars, time, and heart to the organization. Taken for granted again! I am often reminded of the famous adage, “NSA doesn’t need you. You need NSA!” At this point in time, I find that very frightening. How can one follow obediently now that cat’s out of the bag? Unless something is done, NSA will have only a handful of members willing to put up with such crap.
Do I have a bad attitude? The answer is no. I’m expected to accept every contrived idiocy which comes down the pike as if it were inspired revelation from the Gohonzon itself. I am of the opinion that we have people in crucial positions with no business being there beyond the fact that they are willing to obey without question or pause and are willing to give up every other area of their personal life. Very Scary!
But now, after so much time has passed, I can clearly see that for one of the few times in my life that I was correct in my opinion. President Ikeda exonerated me (us) so to speak. NSA has gone down the wrong road. This tears my heart up. I love NSA, or at least the kind of organization which Sensei describes. What is troubling me so, is that the leaders blindly carried out their leaders directives, and those whom I suspect of having no independent mind of their own, are still in power. They parrot the current theme of the new NSA and all it entails. Yet, no one has bothered with me. I am not utilized, trusted, respected, or care about. How can I support an organization which doesn’t care about me in the slightest? If we are willing to cast aside our pioneers like three-day-old garbage, we’re in serious trouble. Where is the new NSA? I would like to contribute. Since the status quo is still in tact, I bet that it is nothing more than rhetoric, again.
After all of this, I have resigned myself to continue boldly in the realm of shin-gyo-gaku. I won’t make the same mistake as Shariputra in a previous life when he abandoned his faith over his discarded eye. Yet, if I were offered a high level position, I wouldn’t take it. Being an outcast because of other’s ego, ignorance, and illusion must be some kind of honor. I can only conclude the intelligentsia that comprises the hierarchy of NSA has led us to a complete stalemate. I would give my very life to see NSA move in the right direction again. At this juncture, achieving kosen-rufu seems impossible. We need a change in thinking, in leadership, and direction.
Sincerely,
Charles Atkins