The reason that I decided to share this early chapter in my life, was a Christmas gift I received, of a Zen Calendar, filled with those witty sayings and koans. I turned to March 18, and there was as a quote by my would-be old master:

“The mind is like a mirror through which you can see infinity; but if you put the blackness of hatred over it, you will see nothing.” Yogi Bhajan

This phrase almost sounds like the “clear mirror” guidance.

It was a long, uneventful journey. Crossing the dessert in an old pickup truck at midday with no AC and windows down was, perhaps, the most interesting part of my trek. It was so hot, I remember my ice cold soda started to boil. I finally reached my exit in the city of Los Angeles. After walking up the ramp, I saw a filling station to my left with a man pumping gas. It was close to dusk. Checking my map, I began to hitchhike down that frontage road figuring my destination was relatively close. A car pulled over. It was the man that was pumping gas. He was Hispanic. He offered me a ride. We must have gone about hundred feet when I felt him put his hand on my crotch. Big mistake for him.

I was rough Chicago kid, combat trained, and no stranger to the road, delusional tough guys, or thoughtless creeps. With a speed this moron had never seen before I had reached into my bag and put the razor sharp commando knife to his jugular. I told him to remove his hand or die. I had him let me out, which he gladly did, and began walking the rest of the way. In retrospect, my reaction wasn’t one of the gentle spiritual seeker. To the benefit of all the other wanderers or hapless targets, I doubt if that mope hit on any other hitchhikers that day or maybe ever. I’m not particularly proud of my potential for becoming dangerous when provoked, but the gods saw fit to draw me that way. Overreaction? Probably. Effective? Uh, quite.

It was nightfall when I reached the ashram. It certianly wasn't the kind of building I imagined it would be, looking more like a renovated small business than a place of Eastern worship. I stood about thirty feet from the window, staring inside. I was hungry, exhausted and must have smelled like wet dog. In the window was a man in a white turban, who sat perfectly erect. It was very impressive. I began to chant their mantra “Eck Ong Kar Sat Nam Siri Wha Guru.” Now that I had arrived, I realized that I didn’t know what to do except chant the mantra and project my desperation. Suddenly, I saw two men and a beautiful young women emerge from the ashram. The man who was sitting in the window with such perfect posture walked in my direction and a huge man hurried toward the street. He put his hands together in prayer position, bowed and said “Sat Nam.” I returned the gesture. I turned around to see the larger man talking up to two policemen, who quickly left the scene.

“There was some vandalism a few days ago. They were watching you. Why are you here?” asked the yogi.

“I came from Chicago to learn Kundalini yoga,” I said. By that time, a very large, bearded man, and the women stood before me. He was a barrel chested Indian with the appearance of one of those wrathful deities of Buddhist mythology. This guy could have stared down a cobra, then bitten its head off without blinking. But he was supposed to be about peace and love, a vibration I wasn’t picking up at that moment.

“What do you want?” he asked in a gruff voice, seeming to know why I had come, but not my intention.

“Power,” I said. What an idiot I was! Worst answer, ever. He looked at me with a kind of disbelief, bordering on irritation. I must have lookd like something the cat drug in compared to his disciples and their clean white robes.

“I don’t think you will make it,” he said. Without breaking eye contact with me, he held out his hand and the young woman produced a ten dollar bill which he gave to me.

“You will live in our ashram, use this to pay your expenses,” he said. With that, he left me with his assistant who led me to his Volkswagen beetle, where we drove off into the night. “Who was that man?” I asked.

“It was our master, Yogi Bhajan,” he said. “You must be blessed. It takes years for someone to enter life in our ashram, but he chose you.” In the twenty minutes of driving until we reached the ashram, he explained that Yogi Bhajan must have looked into my akashic record and deemed me worthy. He then gave me instructions on what would be expected of me in my new life. I was feeling somewhat special until I actually got into the ashram, where I met the man and women who ran it. Let me call her Pain Diva and him Sorrowsattva. They were perfect examples of what I did not want to be, but apparently, they were exactly what I needed. In my entire life since then, I have never encountered two such spiritually practiced devotees of such perpetual misery. She was the mother of a heroin addict, who embraced the strictures of ashram life to escape the grim realities of sustained social interaction. In her decision to become a yogis, I saw a reflection of my own desire to run away from the grind of my father’s life and that realization sent a chill up my spine. She had the aura of someone who had just been robbed and abandoned on a dark and lonely street.

Sorrowsattva was a Cuban immigrant whose family came to the U.S. in the early fifties. There was no humor in this man, only resolve to uncoil the serpent of the Kundalini chakra. I thought a hit of good acid would do the trick. If I had some, I might have dosed him and watched what happened. We did that occasionally back in the day. No, it wasn’t nice or right, but oh what a show it was. Oh man, did I need reform! Sorrowsattva was a baker by trade, with all the joy of an overworked undertaker. But I must admit that he had great hair. When he took off his turban, it hung to the small of his back with natural waves. Sorrowsattva reminded me of the necessary agony of physical conditioning. I had been quite an athlete in school, and spent my entire youth training for one sport or another. He reminded me of the loneliness of endless training without respite. I also remembered that Buddha had abandoned austerities.

These were my new teachers and my arrival was a disruption to their ashram and lives, like discovering you have a rat infestation. I was that well received, but if the Guru sent you, boy, they had to do their best. It was immediately clear that they weren’t interested in my quest, my story, or desires; they were only interested in Guru Yogi Bhajan and the ancient founder, Guru Nanak Dev, the fifteenth century founder of Sikhism. I was shown where to sleep and we would wake at 4:00 a.m. to begin my training.

The next morning I was instructed to take a shower. A minute of cold water, then a minute of hot – it was supposed to enhance my fertility. I was told to shower in my underwear. We began yogic stretching, and then proceeded to do pranayamic breathing while holding yogic forms. I had been doing yoga on my own for a few years and had no problem keeping up with Sorrowsattva. Next, we read the Upanishads and the contemporary guidance of Yogi Bhajan. Our final practice began. On a dingy altar, there was a small shrine with the photo of the fierce looking Yogi Bhajan, staring a hole through your third eye. We then chanted the mantra Eck-Ong-Kar-Sat-Nam-Siri-Wha- Guru, while focusing on the face of this guru. This we did for about ten minutes, although it seemed like hours. About a hour of yoga, twenty minutes of study, then ten minutes of chanting. This was my pre-sunrise ritual until I moved on, which wasn’t all that long.

I learned that pranic energy was stored in the nails and hair, and they should therefore never be cut. We rolled our uncut hair in a turban because of tradition and because the turban indicated your separation from God. When I think of me doing that in America, I felt as out of place as a tiger in the street. I was informed that in the dark and evil time of Kali Yuga, the great prophet, Guru Yogi Nanak Dev appeared to lead humanity from the brink of disaster and bring enlightenment to the world. With a vegan diet, abstinence from all vices, sex for procreation only, and practicing the strict path of Kundalini yoga as taught by Yogi Bhajan, enlightenment was possible. Oh what fun.

My first task was to cut the front lawn with a sewing scissors. Pain Diva said it would “Humble me before God.” I thought she needed to get laid, but I digress, as no man I knew would have the patience to sit through her whining, not even after putting the beer goggles on. As my new teacher during those long days, she would lecture me on the life of a Kundalini yogis. "Yawn. Zzzzzzzz."

The weekly highlight was when I went to the main ashram to take a turn at the marathon reading from their holy book, along with other disciples. There, that same female assistant that had given me the ten dollars came up to me and touched my hand, smiling seductively. “Holy shit!” I thought. If this is the guru’s daughter, I’m screwed. Between the creepiness of my teachers, praying to the photo of Mr. Guru Frowney Face, and being tempted by an ashram siren, I decided to go and not look back. I took with me a crash course in Kundalini yoga, and a good look at the endless painful austerity of extremist religion. Even being stranded in a wicked Sierra Nevada snowstorm on my way home was a more spiritually fulfilling experience. At least nature was showing me its beauty and power – something I did not see in their guru, their god, and especially my long-suffering teachers.

I suppose this austere experience prepared me for NSA. All those happy faces and big promises and their AAO's. I must be a slow learner, because it took me more than three decades to figure out that the things I truly believed were not what they seemed to be. Until you're awake, all by yourself, they never are.

No one has asked me sign the pledge of allegience in the SGI leadership manual, nor will they. According to the leadership manual, I am not qualified to be a leader. Why? The most important reason is because I cannot let any man, no matter how wonderful or great, to be exalted above the Eternal Buddha and the Lotus Sutra. My allegiance is first and foremost to the Buddha and the dharma of the Lotus Sutra. Mentors are human guides not objects of worship.

Although, I removed myself from the flow of activities some four years ago, I announce my official departure from the SGI. I am in the process of researching the best way to obtain a Nichiren Gohonzon to replace my Nichikan Gohonzon.

I am now a sangha of one and have named this new sangha, Jakkodo. This tranquil light society will be a non-profit religious corporation. Jakkodo is concerned with healing the mind, body, and spirit. It is of no interest to me to confront or criticize the SGI for their doctrinal deviations or cultish methods. My daughter and ex-wife are happy in the SGI, and that’s fine with me. Let it be.

To all my former teachers, thank you very much. To all my friends in the SGI, I wish you well. To those who will view me as the enemy or seek to attack me in some pathetic way, I love you. To the great mentor who I was willing to die for, it’s not about you. It's not about President Toda or Mr. Makiguchi either. It's not even about Nichiren, it really isn’t. It's about the Eternal Buddha and the dharma of Lotus Sutra. I would have thrown myself under the bus for you, but that's no way to stop traffic. Apparently, the ichinen of that day has a new mission.

Gakkoren
Charles Atkins

China provides sweat-shop labor, cheap (crappy) goods, criminal quality control, and has now become hooked on the rush of narco-capitalism. They need to be hit where it hurts, their pocketbooks and their treasury. All the nations of the world should immediately implement trade sanctions against this oppressive State. A trade embargo would be better. But greed stands in the way. All the hungy ghosts want their cut. Those Western ghosts who stand to gain by buying cheaper goods will justify overlooking China’s destruction of Tibetan culture, for the sake of the bottom line. Why? Because they’re pencil neck hungry ghosts and greedy bastards to boot, who value profit more than human decency. The Chinese government lies to its people and lies to the world, constantly. Corporations who want cheap products are loathe to offend their evil masters. China exerts tremendous efforts to stamp out religion, faith, free speech, and freedom. The "thought police" are everywhere. This the hallmark of communism. The State is God, with all its mercy and wrath. China will continue to crush Buddhism, falun gong, Christainity, Catholicism, Islam, or any other religion or spirituality that takes away facade-laden devotion to the State and their new, honey-sweet savior, Premier Maha Mara Money. They’re very good at suppression, torture, disinformation, and murder, all in the name of the State. What they are not good at is tolerance, decency, compassion, and freedom. Greedy and evil.

The Tibetans are willing to risk torture and death to preserve their culture. They have what the Chinese people themselves lack, a willingness to die rather than live without freedom - freedom to gather, freedom of expression, freedom to worship as they will. As China grows in economic and political power it will become emboldened like a drunk. Pressure of all types need to be applied. But greed, fear, and self-serving ambition stand in the way of bending the crooked will of Chinese communism. Their cutomers kowtow for their next scrap of bloody meat. Greed, greed, greed. Damn the Lords of Gaki. Free Tibet, humble China.

What does the SGI and PI have to say about the oppression of religion in China, especially the occupation and destruction of Tibet? As a YMD, NO! As a long time member, I have constantly heard the SGI credo: "We must fight evil authority! No matter what" Well, herrrrre's Johnnny! For the SGI, who is really a greater threat to Buddhism, Nichiren Shoshu or the Chinese Communists and their freedom wood chipper? In life, one must pick their battles carefully. In terms of what is dangerous to Buddhism, Nichiren Shoshu is like a fat ferral cat in the restaurant dumpster while China is a hungry tiger awakened from a nap. No comparrison.

But isn't there some bridge of cooperation or friendship that was formed between the SGI and China? Cultural exhange? Educatonal exhange? State sponsored tea parties with comrade so and so. Was there an agreement to NOT propagate Nichiren Buddhism in China for cultural and educational exchange? How expedient. I hear only silence. Silence will not do. I would be so proud if PI and the SGI condemed China for their actions and called for a free Tibet. But then China wouldn't like us anymore, now would they? Is it because they're construed as a heretical form of Buddhism (they're not) and unworthy of support by the true Buddhists? Oh the horrific repercussions! If we condemed China, there would be no more beautiful photo ops, no more tea parties under the spring cherry blossoms, no more honorary doctorates, no more politically controlled SGI presence.

Hey! didn't the Dalai Lama write a blurb for one of PI's recent books? Yes he did! Don't you think it's time for PI to flex his considerabe media-muscle and help out the Dalai Lama and the Tibetan people? I do. Please make me proud. But I must confess that my expectations for PI and the SGI to do something that might offend the great commie State of China, are around zero. Why? Because that would really mean standing up to evil authority, and that implies risk. Oh, there's so much we lowly, unsavvy laymen don't understand about the delicate balance of power and diplomacy. With martial law, the tanks rolling, billy clubs swinging for blood, tear gas wafting, automatic weapons firing at unarmed civilians, backroom torture and executions, the SGI has one hell of a friend.

I don't believe the SGI has the soka-balls to publically protest the Tibetan genocide. I sure wish we did. We speak of being free of fear like the lion king - that's what we're supposed to be. How the SGI publically reacts to this genocide will tell us more about the greatness of the mentor, the integrity of the organization, and the free thinking of the general membership than 10,000 voulmes of the illustrious mentor's daily guidance.

And what about all the other sects, religions, and nations? Let's hear it from the Pope, holy men, politcians, statesmen, and all the Nobel Prize winners out there. As world citizens we need to band together against this kind of murderous, culture crushing persecution. You never know who will be next - maybe all of us. How can this world allow the China-bully to murder these people and desecrate Buddhism? Oh, yea, it's because of the rampant greed and cowardice of hungry ghosts.

Isn't it ironic that China treats panda’s with more respect than the Tibetan people? Kudos to the Tibetan people who have stood up to the freedom hating Commies.

What about the rest of the world? There needs to be some kind of profound outrage at brutality of the Chinese government and there must be consequences for them. They don't deserve to host the Olympics any more than Nazi Germany was. Any sponsor with even a micron of integrity should pull out now. But it’s greed and cowardice that allows this to continue. It's true that sovereign nations should have autonomy when dealing with internal issues, except when it is actively engaged in genocide. Think Nazi Germany. We can do something about this. But the greed of manufacturers looking for cheap labor continues to enrich China. If China is not stopped, it will only be a matter of time until they’re exporting their brand of oppression to your grandchildren’s door step. Free Tibet Now!

I have learned that blogs are usually best at 500-1000 words, beyond that, it seems as if readers tire of the work. I also apologize for taking so long to get his final segment posted. My professional plate has been full. This meandering opinion piece concludes the series. Thank goodness.

CA: This is our last segment. I was wondering when we’re actually going to discuss Buddhism? We seem to be dancing around the edges here. I’m not sure what you’re looking for.

UOI: You’re right, Charles, we’ve gone into directions that kind-of surprised me.

CA: Look, Buddhism is compelling. It has the theoretical and the practical. There’s the historical and the mystical. It’s beautiful and sobering. It’s got magic and imprecations. It’s got blueprints for governance and ethics. There’s metaphysics, mythos, rules of conduct, you name it. What exactly are you looking for?

CA: Well, what was your birth religion?

UOI: I grew up Catholic. I went to parochial school in Chicago, in Ravenswood. Then I got my undergraduate at Loyola. I’ve been at the U of I ever since.

CA: One whole side of my family was Roman Catholic. You know the Brighton Park area around California and Archer? I used to watch candle lit processions down California. They used to sing this hymn, it sounded so somber, “Good Old Saint Ann.” My grandfather attended mass every morning for fifty years, and at the end of his life, the priest at good old St. Ann’s refused to perform graveside services because he was being buried in a non-denominational cemetery my folks donated because my grandparents were not exactly prosperous.

UOI: That’s odd. I don’t know what prohibition there would be for a priest doing a graveside service at a non-Catholic cemetery.

CA: I was 19 and there was no confusion as to what happened, it was just so strange to me how my aunts and uncles reacted. It didn’t seem to faze them like, “that’s the Church for you.” My folks were disgusted. I was upset. My grandparents didn’t deserve that. New subject, please.

UOI: That’s unfortunate. Okay then, let’s get back into your experience of converting to Buddhism. You were brought up in a Christian household with Christian values. What would cause you – or other young people to take up an Eastern religion like Buddhism instead of continuing their birth religion? In Buddhism, there’s no emphasis on God or Christ. There must have been some pressure for you to remain a Christian.

CA: That was certainly true for a lot of people I met, but not in my case. My folks were open to anything that would make me cut my hair and become a productive citizen again. After the Army, I had some problems readjusting. But there were lots of youths whose parents threatened to disown them if they practiced Buddhism.

UOI: How did they react to that?

CA: Some knuckled under and some were determined to practice, no matter what. What was even more interesting to me was when one spouse wanted to start practicing Buddhism, but their partner was against it. Some of those people risked their marriage to explore Buddhism. Some caved under the pressure.

UOI: Some risked their marriage?

CA: Absolutely. You can’t let worldly pressures or concerns keep you from the dharma – if you do, you lose. Just look at the Buddha. He defied his father, renounced the throne. He left his wife and kid. And let’s not forget his concubines. (laughs)

UOI: That’s a lot to sacrifice. What else does one have to give up to become a Buddhist?

CA: Wait a minute. It doesn’t always come down to pick your spouse or Buddhism or risk destroying your relationship with your family or friends. If you don’t make the big proclamation that now “I’m a Buddhist, whoo hoo, look at me! “ When you call attention to yourself, that’s when you’re begging for trouble. People will start judging you then. If don’t make it a big deal, people accept that and get on with their lives.

UOI: Well, what does one need to give up or change in order to become a Buddhist?

CA: When you “give up” something, like for lent, it implies sacrifice. Buddhism means to “let go” of attachments. Not resignation, but to remain un-swayed by outcomes.

UOI: Give up, let go, what’s the difference?

CA: Like I said, sacrifice verses non-attachment. That’s the distinction. You’re not “giving up” anything; you’re just learning not to be controlled by your environment and especially your own petty desires or weaknesses. Today, we don’t need to leave the household or society to practice the dharma. We can do that where we are, here and now.

UOI: I see your head is shaved. That has nothing to do with your sect?

CA: No, not at all. I shave it because it makes me look younger and more vital.

UOI: Well, what exactly do you let go of then?

CA: Each person needs to assess their desires, their nature, and fortify their life. We’re all interdependent, you know. We exist because everything else exists. It’s all mutually arising phenomena, interconnected on a level that’s beneath conscious awareness. It’s not that difficult to understand intellectually, but it’s hard to maintain as a state of mind. When you observe your mind and take refuge in the dharma, your attachments become clear. We’re filled with base, ugly desires. We’re AFU. We’re an aggregate of never ending desires and the lesser ego. I believe the initiation process of all great traditions is meant to get aspirants focused on transcendence. Transforming the impediments of life and mind is the basics of Buddhist practice.

UOI: But this is part of being human. People with so-called higher levels of consciousness don’t seem to be immune to desires and attachments.

CA: You’re right! (laughs) But we must be aware that liberation is a process. It’s a process of elevating desires, because you really can’t eliminate desires. I think the absolute elimination of desires is an illusion, something as a corporeal being is unattainable. Recognizing your attachments is Buddhism 101. Buddha was right when he said that attachment leads to inevitable suffering. We’re beings that have selfish cravings - to material things, to relationships, to outcomes, and that, leads to inevitable suffering.

Look, like most people, I’ve got a strong attachment toward life, you know, survival. Cancer caused me to face my own mortality. I could have died at any time. I was at risk for recurrence or developing other cancers like leukemia. It was only when I understood Nichiren’s guidance to “regard this moment as your last,” that I put the fear of death into perspective. Don’t get me wrong, I treasure life and get a chill thinking about death. I just one day realized that to lose my attachment to living this life as Charles Atkins was true freedom. I got to the point where I could say, “Okay, I can go with confidence, now! With that revelation, I believe the Buddha’s words in the Lotus Sutra when he said, “there is no ebb and flow of birth and death.” I understood that my life “is life,” and the appearance of death is merely a transition between the two cycles of actualization and dormancy. Like waking and sleeping. When that truth dawned within me – at once, perspective was born, and attachment was gone. It was a defining moment for me.

UOI: What about “attachment” to food or medicine?

CA: You’re trying to trick me into a contradiction. It won’t work. Buddhism is reason. You need wisdom here. Some people could really benefit from getting their attachment to hunger under control – not just their hunger for food, but their insatiable hunger for frivolous “things”. As far as medicine, I think it was Dr. Larry Dossey who said something to the effect that if penicillin were available in the days of Jesus, he’d tell you to get a shot. Food and medicine sustain life; we’re talking about attachments to the trappings of mundane life and earthly desires. Do I need to give you a list of possible attachments? We might be here a while.

UOI: Let’s go back a bit. What about people that resist conversion to maintain peace within their family?

CA: Buddhism views external pressure to turn you away from the practice as a natural consequence of embracing the dharma. We call these phenomena, sansho shima, or the three obstacles and four devils. We tell people to expect it and not be frightened or swayed.

UOI: Why would someone risk being disowned or destroying their marriage to practice Buddhism, or any other religion, for that matter?

CA: That’s a very complex question, actually. Something deep within us, maybe the explorer spirit is compelled to take on risks - to confront the unknown. And Buddhism is a great unknown. Maybe you’re unhappy and Buddhism promises happiness. Maybe you’ve got problems and your prayers or religion have proved powerless. That’s a common appeal. I know that some people refuse to give up their freedom to choose what’s right for them. If they want something bad enough, they’re willing to put aside everything, even relationships. I do know this, if you give up your quest at this early point because of the disapproval of your parents or spouse, you’ll get nowhere.

UOI: But how do people reconcile going from a God-based religion to a godless philosophy?

CA: Let me ask you this - what is it about “your” faith that sustains you?

UOI: I suppose it’s my belief that Christ died for my sins and this belief in Him is the way to everlasting life in heaven.

CA: That works for you, but some people no longer believe that, or they can’t reconcile the contradictions they see. It can be that simple.

UOI: The risk of falling into hell would seem like a deterrent.

CA: Fear is not an uplifting message. Lot’s of people rebel against this fear or condemnation. I did. When I looked around our church, I didn’t see one person that shined with the light of God. In the 50s’, I was strongly influenced by the movie, The Ten Commandments. I remember Moses with that big aura when he came down from Mt. Sinai. In church, I just saw average people, sleepwalking through their faith. There were no big auras. Our minister was a grouchy old German shaped like a pear, who smoked cigars until they were nubs, then he’d chew them like candy. I was more fearful of his breath than the fear of Armageddon. With the cold war and A Bomb drills, we kids were well aware that heaven and hell were right around the corner.

UOI: I’m vaguely familiar with the Buddhist idea of heaven and hell. If one accepts this, as I understand it, then they’re bound to accept the idea of karma and reincarnation, two concepts that are interesting, but at the same time not provable.

CA: You can’t prove an afterlife of heaven, hell, or purgatory either. Sure, you have near-death experiences where people see the light and think they’re at the gates of heaven, or some people claim that they’ve descended into the bowels of hell. I actually wrote about that in my books. In Modern Buddhist Healing, I even describe my own near-death experience. To their credit, the Tibetan Buddhists have completely mapped out the dying, death, and rebirth process. They describe the light or ground luminosity, the bardos phases, and the peaceful and wrathful deities. The Chinese Buddhists have a parallel mythology derived from the Juo Sutra, also known as the Sutra of the Ten Kings. Accordingly, the great light at the moment of death is the most elementary phase of the deathing process. Now scientists have created methods to induce this death state in the living by manipulation through mechanical means.

UOI: But that doesn’t prove what’s beyond this world.

CA: No, not at all. I guess we’ll just have to wait. You first. (laughter)

UOI: That’s why we have faith. Because we believe and God is unknowable, we take it on faith that His word is true.

CA: So is Christ’s saving power. So is the resurrection, and so on. Like you said, these become matters of “faith,” because they cannot be proven. Along that line, it seems to me, that accepting Buddhist theory is not as important as the actual practice. To conquer your suffering is what’s important. You can study Buddhism your whole life and even agree with the principles and theories. It may fill your head with information, but it won’t help you overcome your problems. For that you need the practice. It’s about overcoming your suffering.

UOI: But I thought the first noble truth is that all life is suffering.

CA: It is - with the ego driven mind. All life is inevitably suffering. The third noble truth states that there is also an end to suffering, and the forth instructs us to by following the eight-fold path. Attachments and selfish craving are at the root of suffering. Buddhist practice enables people to realize selfish craving for what it is and transform attachment to ambitions and worldly affairs. There’s no renunciation of these matters, just a deeper perspective and the wisdom to be engaged as a representative of the dharma. In the Nichiren school of Buddhism that I belong to, earthly desires equal enlightenment. But it’s far more nuanced that it sounds. As practice progresses and wisdom grows, our desires change from “me, me, me,” to the desire to be one with the dharma, to live the dharma. Altruism and compassion emerge as our behavior, and that makes the world a better place. We hope.

UOI: Other religions do the same thing.

CA: They do, and these good works are vital. From another perspective though, religions also tend to spawn fundamentalism. There’s real danger in fundamentalist religion. The inquisition happened long ago, but that brutal intolerance is alive today. Think Salem witch trials. Think Jim Jones. Think the Kansas-based Phelps ministries who picket the funerals of fallen soldiers saying, “God hates fags.” Positively repelling! When the words of the prophets are hijacked and used improperly by unbalanced people, we get extremism. We get terrorism. We get intolerance. For God’s sake, man, people used the Bible to justify slavery! Religion becomes an impediment to progress and even public health when it gets in the way of legitimate scientific progress like stem cell research. Or, when it preaches against birth control in an age of AIDS and over population. Religion continues to hold back scientific progress and improving public health in the name of superstition. Absurd!

UOI: Let me take this in a little different direction. Buddhism seems to emphasize “the mind,” more so than faith. Why is that?

CA: That is one perspective, although a sophomoric assertion that isn’t really correct. The Lotus Sutra insists that its blessings and secrets can only be realized through faith.

UOI: What is your definition of faith here?

CA: The Christian idea of faith calls for belief in the supernatural. The creation of the world in six days by a supreme being, the parting of the Red Sea, the resurrection and ascension of Jesus Christ into heaven as flesh and blood being. Faith as a Christian, then, would have many levels. There are people who find evolution plausible while believing in the resurrection. You have people who take every word of the Bible literally. You got folks who see it’s all mythology and metaphor, but still believe in a supreme being and his Only Son. In many case, faith is about belief in the true God and good acts. For some, faith is about preparing for the kingdom of God here on earth.

The Buddhist definition of faith can be summarized as “honoring the dharma.” There is no anthropomorphic, monotheistic supreme being in control of physics and fate. There is only the Law which underlies existence. It governs physics, life, and consciousness. Buddha identified this mystic Law as Myoho-renge-kyo. To work at this fusion of mind and basic nature is faith.

UOI: What you’re describing sounds like God. Is this an acknowledgement of the existence of God, Charles?

CA: What the Judeo-Christian call God, is, in my opinion, Alien.

UOI: You mean like ET?

CA: I wouldn’t be the first to make that connection. Look, the universe is vast and complex. Masters of antiquity have thoroughly described other realms and realities. Esoteric knowledge points in that direction, it doesn’t necessarily mean nonsense. There is a very real possibility of extraterrestrial or inter-dimensional life forms that may be beyond our comprehension.

UOI: What you speak of sounds like the X-Files. It’s absurd...totally without anthropological or scientific foundation.

CA: It would be a mistake to accuse me of speaking irresponsibly. Is it that implausible for our planet to have had an intervention by highly advanced beings or a civilization from a galaxy with 200 billion stars and a universe with a trillion galaxies?

UOI: There are some Christians that believe that all life and the universe itself was created about 6000 years ago. What’s the Buddhist perspective on evolution?

CA: First, let me clear up the subject of possible Alien intervention. Based on the Bible, the Torah, the Kabala, the Vita, the Upanishads, the Buddhist sutras, and a whole host of esoteric texts. That doesn’t include the historical records and legends from the Egyptians, the Incas, Aztecs, Mayans, and many others. There is a great deal of evidence that points toward intervention. I just want to reiterate - to support this viewpoint, doesn’t make you a lunatic or a fool. On the contrary, the premise that the universe was created 6000 years ago is absurd. Why, only a few centuries ago, the Catholic Church said the sun revolved around the earth, and the earth was the center of the universe. No offense, of course.

UOI: Um…None taken, Charles. What about Buddhism and evolution?

CA: Evolution, as a liner process of adaptation and mutation is readily assimilated by Buddhism. There is no conflict, really. And I think this is an important point: Buddhism and science are, for the most part, mutually compatible. If science and Buddhism were to be in contradiction on some point, Buddhism would recognize that and adapt versus refutation of science, based on faith.

UOI: So, what are the Buddhist and Vedic ideas on creation?

CA: Well, there’s a difference there. The Vedic idea is that the universe was created by a deity, where Buddhism does not acknowledge any creator as such, but attributes the existence of the universe to wholly natural phenomena. The universe has no original beginning and no permanent end. Just an eternal repeat of appearance, development, decline, and extinction. In fact, where Vedic and Buddhist cosmology agree is that the universe repeats cycles over vast periods of time known as kalpas.

UOI: Science theorizes that the universe emerged at the moment of the Big Bang, some 14 billion years ago.

CA: I love reading Discover Magazine or watching that series on the Universe, that I call Universe, Lite. I’ve always fashioned myself as a sort of armchair astronomer or physicist. I like to keep up with that stuff. With that said, it’s clear to that we don’t have a clue as to the size, scope, age, or nature of the universe, let alone how life developed elsewhere. Ideas about the universe that some scientists put out there, with great conviction, I might add, are in a state of constant revision. In a couple hundred years, we’ll look back at what we know now and shake our heads in disbelief at our ignorance. It’s clear to me that the more we learn, the less we know and the more paradoxical it becomes.

UOI: So, the idea that the world was created 6000 years ago is absurd to you? What would you say to someone who wanted to teach this theory along with Intelligent Design in our classrooms?

CA: The 6000-year-old universe, the 6000-year-old planet theory is hilarious until you recall that the commander and chief, the guy who has his finger on the button, actually believe this! As far as Intelligent Design goes, which is a religious theme does not belong in the classroom, except as a mythology subject. Are the proponents of Intelligent Design going to be covering the Hindu take on this subject? In Hinduism, there was an intelligent design and humans began living on our earth more than a billion years ago.

UOI: These are legends that I’ve heard of, but haven’t really studied.

CA: Perhaps you should pick up one of Michael Cremo’s books like “Forbidden Archeology,” or “Human Devolution.” It’s fascinating. There’s a great deal of archeological evidence to suggest that many great civilizations have come and gone over a billion or more years, leaving artifacts and legends along the way. It’s pointless to get into this. I do not ascribe to Biblical or Vedic creators, but I am open to the idea that advanced civilizations have existed here before recorded history. The Buddhist Sutras and the Veda’s have extensive accounts of the kalpa system. According to both of these religions, human beings have risen and fell here, many, many times. These accounts could be literal, they could describe some parallel universe of other dimension, or they could be metaphors that describe the author’s fantasy of an incomprehensible universe. My money is on those legends describing different or parallel realms, beyond ordinary conception.

UOI: Just a couple more questions.

CA: How about something Buddhist?

UOI: All right, okay…there seems to be a resurgence of Buddhism in the West, almost a popular movement. What role or fate do you see for religion in the next century?

CA: I see science as diminishing the stranglehold that religion has had on humanity. Science is going to cause a lot of people to back away from religion, especially those based in superstition or faith over fact. There are quite a few people who will never let facts get in the way of their beliefs. But it seems that the more we learn the less we will be held captive by religion. I don’t know why people can’t see that Judaism, Christianity and Islam, are essentially the same religion. Their God, has a different name in each religion and each has their own prophets. But this God, fathered three remarkably similar teachings, all from the same region, all with similar commandments and afterlife views. To my way of reckoning, they’re one religion.

UOI: How about Buddhism and the Asian religions?

CA: Before I address that, you should understand that greed, capitalism, communism, regional politics, celebrity, sports, and yes, hedonism, are all, in a sense religions, having sway over peoples lives or more properly, their minds. As far as Asian religions, Buddhism will continue to grow because it dovetails nicely with science and enables people to attain higher states of consciousness.

UOI: What about the future?

CA: Unless we can shake off the illogic of religious superstition and the greedy foolishness of materialism seen everywhere, we won’t have much of a future. The earth doesn’t need us and we’ve proved our species to be, at times, despicable. I don't believe in or accept any of the final judgment doctrines, whose superstitions masquerade as prophecy. Buddhism will continue to evolve and grow, especially those Mahayana traditions that give practical guidance on self-development and ethics. Nichiren Buddhism could have a major impact on the world because of the ease of its practice and its benefits, but until Nichirenism can stop itself from being the attack dog of dharmanic zealots, and embrace other traditions, it will never live up to its potential. This is especially true for my parent religion, the SGI, which has the all the tools for promoting Buddhism on an unprecedented scale. But the SGI is root-bound right now. Until it changes its doctrines to be in line with contemporary scholarship, moves away from its cult of personality and does away with the boat anchor of Japanese custom and culture, not to mention the provincial hinderance of Japanese thinking, it will continue to be stagnent or devolve, like it has been. It’s a shame, really. Hundreds, maybe thousands of experienced SGI members, especially in America, have fled or been marginalized, because of doctrinal contradictions and a cultish heirarchy.

UO I:I find it interesting that you, a Nichiren Buddhist, criticizing your own religion.

CA: It’s not a criticism, it’s an objective fact. It would be like you statting that the Church was losing membership because of their stand on abortion, stem cell research, homosexuality, and the fear of pedophile priests. I’m convinced that the Lotus Sutra is the religious text and dharma to get us through and beyond the cycles of war and environmental catastrophe. Nichiren Buddhism offers an elegantly simple practice to transform idiots into Buddhas, and this planet is overrun with covetous idiots. It’s not like someone chants once and they’re liberated and forever transformed. It’s the process.

UOI: Seeing as how this is our last meeting, is there anything you’d like to add?

CA: Yes. Just one last thing.

UOI: What’s that?

CA: I hope your thesis is well received and that your mind will always be open to new possibilities. Remember, wisdom is more important than advanced degrees.

UOI: It’s been a pleasure.

It’s fascinating to see so many people involved in the process, especially young people. How wonderful for them. The truth is, though, that I'm a nasty old cynic. That cynicism developed through the experience of watching the never ending freak show of Chicago politics, where bribery, clout. and "the fix" grease the machine. I can’t help but think of the two party system as an illusion - no, a delusion. In reality, what we really have is a one party system where presidential candidates make promises that are rarely kept and the backroom deal is still real forum for change, with a wink and a promise for future favors. So often, we choose the lesser of two evils, and that has made politics an unpalatable process for many. Wars have been fought and people have died to give people the right to vote, instead of living in a country controlled by dictators, generals, or as in the past, monarchs for life. For us, this election is different – at least on the surface. No matter who wins, I 'm prepared for whose gonna lose - us.

Since it’s come down to three candidates, I will give you my opinion. In the past, I’ve voted Republican, Democrat, and Libertarian. I don’t give a rat’s rump what a person’s party is, their race, or religion. I regard their words with the same suspicion that a parent does when they ask their teenager what they did at the sleepover at their friend’s house. I also watch for micro-gestures of the face and especially the hand, having learned long ago that even the best liars can’t really hide the truth for long. I listen for the timbre of the voice and for those city-slickin’, silver tongued, lawyer-like phrases, that can be taken a couple of different ways. You remember of course, “that depends what the definition “is” is.” I knew when we invaded Iraq that it was a lie. It was flabbergasting to me how so many people believed otherwise. I cold see Colin Powell's nose growing longer, the more he spoke. If you’ve reached that level of deception, I assume you’re a professional liar already and will have to prove yourself. What our country needs now – at all levels, are statesmen, not opportunistic politicians.

John McCain looks like he’s going to be the Republican nominee. There’s no point going over his military record as everyone knows he was a fighter pilot and POW, during the Vietnam War. He probably killed numerous military personnel and civilians back then. But after all, he was just following orders. He wants to continue the war in Iraq. Can he beat the democratic candidate? It’s possible, especially when you understand that Bush didn’t win the popular vote against Al Gore. If the military industrial complex needs him to continue their rape of the U.S. treasury, he could be the next president. But get out and vote, just the same, just pray that the election doesn't come down to Florida election judges - we all remember that, don't we?

Hillary Clinton is on the ropes – thank God, thank Buddha, and thank the American public. There’s a sick part of me that would love to know what Bill would be doing in the Lincoln bedroom while she was on Air Force One. Although she’s from Park Ridge, Illinois, the home of one of my naughtiest old girl friends, back in the day, I think of her politics like I think of a weather vane. Which ever way the popular winds are blowing, Hillary is pointing that way. Universal health care? Fabulous idea! Now please get real on how that can work. Would I vote for Hillary? I just caught her most recent speech, uh oh, the BS meter just redlined. Who’s the libertarian candidate?

Barack Obama has the juice and momentum. He talks like JFK, looks like a GQ model, and he’s got a smile as bright as a supernova. A black American president? It’s a good idea. Ophra has approved, so how can we say know (no)?Look where the white president's have gotten us, so race should not be an issue of any sort. Hell, I'd vote Lam the grey alien and his one world government if he were running on the best platform. To my way of thinking, Obama's election to the presidency would do wonders for race relations in our country, but based on all the fiends, lunatics, and closet-klan morons out there, I'd beef up the secret service. The one selfish reason I may vote for Obama is because he's on the Veteran’s Affairs Committee and knows first hand that the VA needs proper funding, which IT DOES NOT GET! It’s appalling to me, that we fight these wars, tie yellow ribbons around trees in our home towns and say "support our troops." But when they get home, they can’t get jobs because employers think they have PTSD and will go postal, they fall through the cracks and don’t get proper medical treatment, their lives are permanently scarred, and the government is super slow or utterly negligent in helping those veterans. With Obama, the BS meter is starting to smoke, but at least it's hopeful BS - he does have a good rap. For that reason, I will probably vote for Obama, even though the fix may be in for the "bomb, bomb, bomb -bomb, bomb Iran" warmonger. Remember the old Chicago advice for election day - "vote early and vote often."

UOI: I’m surprised to hear you say that you would kill someone for writing something offensive. I thought Buddhism was a pacifist religion.

CA: Where’s your sense of humor? “Never say never” about killing. I must confess, I’m more like Aleister Crowley than Mahatma Gandhi. It’s true, one of the great axioms of Buddhism is to “do no harm.” It might also seem contradictory that I eat meat and because of that, some cute critters must die. This idea of not killing is influenced by Jainism and Brahmanism – yet it’s really a practical contradiction.

For example, every time you breathe in air, all kinds of opportunistic organisms invade your body seeking to take hold. They become targets of our immune system. Our body is designed to kill them, whether you consciously want that to happen or not. At every moment, your immune system is killing off errant cells, microbes, disease germs, and viruses, without mercy. If it weren’t for killing on this cellular level, we would all die quickly. The question then, Is your immune system “you,” or is it some alien biological apparatus that’s encased in our flesh? The answer’s obvious, we’re all killers at the top of the food chain. I once had a sarcastic exchange with one of my Kundalini yoga teachers that eating vegetables could be an act of killing as they are alive too. Little did I know at the time that science would later demonstrate that even these so-called insentient forms of life make chemical and energetic protests to their harvest or demise that can be recorded by sensitive electronic equipment. To live, something must die.

CA: Intention is the operative word. If you’re in combat and your platoon buddies are in peril, it would be your duty to fire back with extreme prejudice to kill the enemy. Of course, some people refuse to defend themselves because of strict ideological beliefs, but the instinct to protect is deeply ingrained in us and it’s hard to program out. Whenever I think about this subject, I recall a female farm cat I had. I had a Chesapeake Bay retriever who got a little too curious sniffed one of her kittens to rough. That cat, who didn’t weight more than ten pounds, jumped in the air at that dog. She came down on that dog’s head with both claws. That cat tore that dog’s face up. It was a brutal lesson for my dog and a reminder to me of how a mother protects her young. An hour later, they were pals again.

Look, if someone broke into your home and was going to rape or kill your parents, how would you respond? Pray for them? Reason with them? No, unless you were a sniveling coward, you would defend your family to the death.

I make no apologies for being the kind of man who would take whatever action I had to, to protect my troops, my family, my friends, or even someone I didn’t know, if need be - and I have. Being a Buddhist does not mean that you detach from defending yourself or taking action to protect others. On the contrary, I think it’s cowardly to allow evil or violent people to harm others without attempting to defend them, even at the cost of your life.

Intention defines the morality of our actions. Accidentally running over someone with your car is a lot different than being drunk and killing a pedestrian. Defending yourself in an unprovoked attack is much different than a premeditated murder. Even the courts recognize that!

UOI: What I’m getting at, Charles, is the contradiction of killing someone, when you’re supposed to be a pacifist.

CA: But I’m not a pacifist, I’m a man. Pacifism is an ideal - biology comes down to fight or flight. Reasoning with someone that want’s to do you harm is always an option, but sometimes you don’t have time to reason, you need to act, and fast. I try to be someone who has compassion, but has the balls to protect myself, or others, when necessary. In my mind, idealism is noble, but it goes out the window when someone is threatening you or someone you love with a knife. My definition of “pacifism” is “the intention to do no harm.” A wise person knows when it’s necessary to act. Hesitating could endanger you or your loved ones. Doing nothing when something needs to be done is cowardly.

The Buddha urged his disciples to “kill the will to kill,” which I assimilated long before I became a Buddhist. In defense of my loved ones, my country, or those who need defending, I’m a protector first and a pacifist second. Let me make myself clear. I would never harm someone for what they wrote about the Buddha. I would probably admonish them with words, but I’d save their ass whuppin’ for karma and the universe. For those in peril, I would do what any warrior would do, with the least amount of collateral damage. Isn’t it better to die protecting someone than living like a coward? Let me give you an example.

Right after I got out of the Army, I happened to be in an apartment where several girls lived. A man, high on drugs and AWOL from the Army came in with a hunting knife threatening the women. They were terrified. There wasn’t a lot of time to waste. I sprung into action and disarmed him. It wasn’t easy, but I subdued him until the police arrived. There was no doubt in my mind that this lunatic was capable of killing those girls to get money or sex, so I took him out first. Although I wasn’t practicing Buddhism then, it was, in my opinion, the Buddhist thing to do.

UOI: Okay, okay, I get it. Let’s talk about the sect of Buddhism you mentioned in your book, “Modern Buddhist Healing.” I did a search of the SGI and was surprised to see what a controversial group it is. Part of my thesis touches on the influence of sectarian Buddhism in America. I must admit, I was surprised by the hostility of the SGI against Nichiren Shoshu. In my research, the SGI is branded as militaristic. It seems as if it promotes world peace through doctrinal confrontation and assimilation. That seems odd to me, but maybe you could explain that.

CA: Although I practice Nichiren Buddhism as an independent, apart from the SGI, I have the utmost respect for the organization and its international president, Daisaku Ikeda. There’s more than a few people who would say that I can’t be an independent Nichiren Buddhist and a student of president Ikeda. Well, that’s absurd. It’s like saying I can’t be a Nichiren Buddhist because I regard Shakyamuni as the true Buddha instead of Nichiren! Some have said that if you leave the SGI, you have betrayed the master or are against the organization. That sounds a lot like the thinking of warmongers here in the U.S. who say “our country, right or wrong,” or “if you don’t like it here in America, move to some other country.” Sorry, I can be an independent, revere president Ikeda and his good works, and still love the SGI. I think what betrays the spirit of Nichiren and what the SGI was founded on is to blindly accept what you’re told without question and promote doctrine that’s clearly in contradiction to the Lotus Sutra.

I respect the original intention of SGI, and especially the people in it. The SGI saved my life, and for that I’m eternally grateful. It’s true that the SGI has made enemies. You can’t go around disparaging other sects or religions and expect to get love in return.

For more than thirty years I was on the front lines promoting Nichiren Buddhism and the SGI. The life training I received there was intense and transformative. Most of the negative things that have been written about the SGI stem from its radical approach to the correct form of Buddhism to be practiced in this particular age. It also got bad press and made enemies because of its propagation efforts that we call shakubuku. We’ve been known to badger and bully people to join the movement. We’ve created a reputation of being very aggressive and uncompromising in the correctness of our view.

UOI: And what is that view?

CA: That Nichiren Daishonin, the founder, is the true Buddha of the latter day of the law and the Lotus Sutra or SGI way, must be spread throughout the world to usher in a peaceful age known as kosen-rufu. The idea is that 1/3rd of the world population needs to chant Nam-myoho-renge-kyo. The SGI claims to be the embodiment of the Buddha’s will and the way to make this process a reality.

UOI: You sound dubious when you say that.

CA: Yeah, I am dubious.

UOI: According to the number’s I’ve seen there are only 10 million members worldwide, mostly in Japan and a few hundred thousand here in the U.S. That’s a long way from 1/3rd of the world population.

CA: Based on the Lotus Sutra itself, over the past five years, my viewpoint has changed on the SGI and Nichiren Shoshu doctrine.

UOI: So you no longer ascribe to their fundamental doctrine?

CA: I believe that the SGI’s strong suit is cultural exchange and humanistic education. We used to put on the world’s greatest culture festivals – events that had the power to break down all barriers between people and bring joy into their lives. The SGI also is a great training ground for young people who need discipline and direction in their lives. People need to understand the law of cause and effect. We call this karma. They need to understand that their problems originate within their own lives, and can only be conquered by their own efforts. We call that human revolution. In other words, you and you alone are the source and solution to your problems. The SGI teaches people how to use their practice of chanting Nam-myoho-renge-kyo to awaken their highest potential. We recite portions of the Lotus Sutra to a mandala known as the Gohonzon - to tap into our higher power or Buddha nature. Of course, there’s more.

We’re shown how to study and how to propagate the practice to others in need. There’s no shortage of suffering people. We teach people “how” to study. We accomplish this through a highly organized network of groups with the district discussion meeting at the center. It’s a very cool forum where everyone can share their experiences and bond in a unified objective. There’s a family feel to it as these meetings usually happen in someone’s living room.

And might I add, this is a great cause to get behind. World peace is vital. The human race is in deep trouble. With a never ending succession of wars, terrorism, crime, a liberating, positive force needs to win over peoples minds before we destroy ourselves is deeply needed.

UOI: True, the world is becoming more chaotic. What does the SGI say about global warming?

CA: I can’t tell you what their official statement is, but I can tell you what the Buddhist perspective is. We’re stewards of mother earth, it gave us life and the earth can make us disappear without missing a revolution. If we look beyond the natural cyclical changes of heating and cooling the earth goes through and look at the human factor, it’s clear why we are in trouble.

Much of our problem can be traced to the three poisons of greed, anger, and stupidity that infect the human mind. Greed seems to drive the chaos. Add into that a blindness that disregards cause and effect and you’ve got a snapshot of the polluters of twentieth century. Garbage in, garbage out. Add to that the religious component of God giving man dominion over the earth and you have your recipe for disaster. It’s human arrogance to turn a blind eye to exhausting precious resources, like deforestation, and then dumping poisons into the water and atmosphere. We’re destroying what keeps us alive.

UOI: In Christianity, you have the end of days and in Hinduism you have Kali Yuga. What does Buddhism say about these times?

CA: It’s Ironic. Although the Lotus Sutra defines this era as one of darkness and evil, we must pass through this gauntlet to establish a peaceful world.

UOI: So there’s hope?

CA: The Lotus Sutra is an ancient text that praises the one-vehicle dharma that’s never actually revealed. Nichiren came along in thirteenth century Japan to identify exactly what this liberating dharma was. It’s the title of the Lotus Sutra, Myoho-renge-kyo. He added the Sanskrit word “Namu,” and declared that Namu-myoho-renge-kyo was the means for individual enlightenment and the way to establish world peace. I’m convinced that he’s right. No matter what the Lotus Sutra, Bible, Koran, of other holy books say, healing the planet, saving humanity is up to us, now. If we don’t wake up, humanity, maybe all life here as we know it, may cease to exist.

UOI: Earlier you praised the SGI, but you separated from them. What was it that caused you become an “independent,” as you say?

CA: The SGI was like my parents. They raised me, taught me many things. They gave me a moral compass and set my feet on the path to awakening. My real parents gave me life and provided for me until I could mature and make my own way in this world. They were Lutheran and I became a Buddhist. Although I loved my folks, and at some later point understood their sacrifice for me, I eventually developed my own worldview.

A similar process occurred with me, and the SGI. About five years ago, I realized that there were anomalies in the doctrine that I had been vaguely aware of before, but rationalized. Upon further study and meditation, those contradictions became more pronounced and needed to be reconciled. Once I confronted those contradictions and resolved them, my life went through a profound transformation.

UOI: What were those contradictions?

CA: It was asserting that Nichiren was the true Buddha, when there was no doctrinal evidence of that in the Lotus Sutra, or in Nichiren’s own writings. He never claimed that, ever! Nichiren followed Shakyamuni and the Lotus Sutra, and the SGI wanted us to follow Nichiren and his Gosho. The order is Shakyamuni, the Lotus Sutra, Nichiren, and his Gosho. Chanting to the Gohonzon, which is central to being a Nichiren Buddhist, which I am, is in reality a state of life that’s directly connected to the dharma of the Lotus Sutra and the Buddha. Although this may seem like a small thing to an outsider, it makes all the difference. I would liken it to being told to regard your uncle as your father or your aunt as your mother. I believe that this error was deliberate and expedient, occurring centuries ago for debatable reasons. As for me, once I figured it out, my life was transformed in wonderful, fantastic ways. I’ve been asked if I feel this way, why don’t I join up with other Nichiren schools that have this doctrine, like Nichiren Shu? My answer is that I am, and will probably always be, an SGI member at heart. In my mind, the truth of the dharma is what matters.

Part Three Coming, the Finale

His explanation for choosing me was pretty simple. He said that my books were the most interesting and when he later learned that I only lived a couple miles from his apartment, he knew that it was kismet. This interview took place over a few days and is quite long, so I will give it you in two or three installments, starting with today’s offering. I’m not entirely sure what he intends to do with this information, except that I made sure he signed off on an agreement that I own the copyright of my words (seen here) and that unless he gets my written permission, his use of my words were limited to his thesis. Obviously U of I is the student and CA is moi.

UOI: You were referred to me by a colleague as a healer and Buddhist master. I’ve read your two books and some of your other on-line writings and would like to conduct this interview to discover the differences between Buddhism and other religions. Let’s start with your background. When and why did you, an American, decide to become a Buddhist.

CA: First, I am very uncomfortable being termed a “healer” and especially “a Buddhist master.” Healer has a connotation as someone who heals another, like a Christian faith healer or a shaman. A medical doctor is also thought of as a healer. I am neither a faith healer nor a physician. I don’t heal anyone. What I do, is teach people how to heal themselves with Buddhist methods of meditation, prayer, and with the use of mantras.

Master? If you’re not the Buddha himself, you’re still a student, no matter how great people think you are, no matter how long you’ve practiced. No master claims they’re a master, if they do, run the other way as fast as you can.

CA: From the age of awareness, say five, I was a non-believer. It’s as if I were pre-programmed.

UOI: Were you raised Christian?

CA: Yes, Lutheran. The conservative, Missouri Synod branch. All the kids on my father’s side of the family were baptized and required to go through the confirmation process, whether we wanted to or not. I was from that generation where kids did what they were told, so that was that.

UOI: What got you interested in Buddhism?

CA: It was probably my father’s influence. He was exposed to Buddhism in China during WWII and explained reincarnation to me when I was a boy. He spoke with some respect about Buddhism and what he experienced, so I probably noticed that. He also spoke of the cruelty of the Japanese, so I was leery about telling him that I had become a member of a Japanese Buddhist society.

UOI: How did he react?

CA: He didn’t care because my life was so messed up at the time. I think the thing that warmed him up was that my first teacher of Buddhism was a Korean woman. After I brought him to a potluck and he tasted her food, she won him over.

UOI: So when did you take your Buddhist vows?

CA: I’m not a priest, so there were no vows, but I participated in what we call a gojukai ceremony in 1974. In that ceremony, we affirm three vows to practice and protect our form of Buddhism before a priest. But to be more precise, I began practicing Eastern religion in about 1965. I started with a book on yoga and somewhere in 1969 or so, I moved into an ashram in Los Angeles to learn Kundalini yoga.

UOI: Do you use yoga in your Buddhist practice?

CA: No, but there are some elements that I keep up with, like the occasional pranayamic breathing, although, I contend that the proper recitation of the Lotus Sutra and it’s primary mantra, has the identical effect of controlled yogic breathing.

UOI: Why didn’t you continue on that course?

CA: Their yoga practice was excellent, but the austere lifestyle and the rest of the practice wasn’t for me. For example, you were required to chant their mantra to a photo of their master. That was a deal breaker for me, but I did so for a while. I refuse to worship or idolize any living person, no matter how wonderful they seem. I did adopt their vegan lifestyle for a few years, but realized at some point that it had nothing to do with enlightenment. And, besides, we are after all omnivores, and I like the occasional juicy burger. For me, the big lifestyle issue was no sex outside of marriage and procreation. I liked girls and they liked me back, so that was the deal breaker.

UOI: So there’s no prohibition of sex outside of marriage or procreation in your sect?

CA: No. Sexual activities outside of marriage is deemed as an evil act because it can and does cause harm to one’s partner and destroys the family. Sex for pleasure is natural, but outside of marriage or a committed partnership, sex usually has some emotional fallout. Sex, based on love or mutual respect, whether inside the bonds of marriage or in a committed relationship is natural, and is not prohibited for laymen. How a priest handles celibacy, when celibacy is required is a controversial idea. Repressed sexuality, no matter why it is suppressed, tends to find expression in deviant ways. The Catholic clergy and Hare Krishna movement and others are stark examples of celibacy turning people of original good intention into pedophiles and sexual predators. I’m not sure how some priests or celibates control natural urges, but it must come down to channeling that energy into something positive or creative. I think Buddha remarked that if there had been another desire to conquer, as powerful as the sex drive, he might not have become the Buddha!

UOI: Interesting. Let’s change the subject. What was it about Buddhism that attracted you?

CA: Enlightenment. Responsibility for your own destiny. Power. Not Christianity. It seemed that the path I was on had come to a dead-end. I took all that was useful for me from Kundalini yoga and at the time, I was deeply immersed in the occult. It was the early 70s, and I was deeply involved in the use of psychedelic drugs. I was trying to use them in magickal ceremonies and for Tarot divination. Adventurous, too be sure, but a bad idea.

I considered Aleister Crowley to be my teacher. I studied all his works. After a couple of years of yoga, acid, and magick, my mind became clouded. I had been corresponding with Dr. Israel Regardie, and he severely reprimanded me for being a dumb ass. My parents were ashamed of what I had become. I was unhappy. I had fathered a child out of wedlock and my friends thought I gone mad.

There must be some truth to the old adage that when the student is ready, the teacher appears, because at my lowest moment, someone introduced me to Buddhism and the mantra, Nam-myoho-renge-kyo. The funny thing about that is I had heard that mantra in 1969, but it didn’t sink in at the time. I guess I wasn’t ready.

UOI: Aleister Crowley? Wasn’t he considered the evilest man in the world?

CA: Apparently he really pissed some people off. As a writer, as an authority on magick and mysticism, he was one of the greatest minds of the twentieth century. In retrospect, he was also a snob, a bigot, and, if you pardon my bluntness, an asshole of cosmic proportions.

UOI: Let’s change the subject again. What is it about Buddhism that differs from the message of Christianity? Let me explain that a little better. There are obviously big differences, like God and life after death. What, in your opinion are the more subtle differences?

CA: I don’t think you can have this comparison without looking at the obvious differences. Buddha never denied the existence of God or gods, he merely asserted that God or gods were irrelevant to one’s attainment of enlightenment. There are numerous references to gods in the sutras, but in that context, the gods serve the Buddha, and Buddha serves living beings.

UOI: What about Christ? What is the Buddhist view of Jesus, not only as the son of God, but as the sole source of salvation?

CA: Of course, Jesus comes into the picture long after the Buddha, so there is no reference to him in the sutras. But Jesus is highly respected in Buddhism as one who made the supreme sacrifice for living beings. He has all the attributes of a great bodhisattva and is therefore worthy of the utmost respect. With that said, the entire Christian mythology veers from the constraints of reason and rationality into the realm of the supernatural, which is at odds with the practicalities of Buddhism.

UOI: How so?

CA: The whole matter of the resurrection is a classic example of myth and metaphor taken as literal and true. And by the way, the supposed powers of resurrection are in no way exclusive to Christianity. The sutras speak of Buddha resurrecting 500 people murdered by warfare, with a blue lotus flower. It would be a mistake to interpret this legend as a literal fact, just as it is a gross error in interpretation to believe that Jesus rose from the dead after three days, then after appearing to his disciples, ascending into heaven. I think we are talking about the transformation of the spirit and redemption through death.

My personal opinion is that Jesus did not die on the cross, but survived his ordeal and went into self-imposed exile, but that’s not provable either. I once had a clergyman assert that if Jesus survived the crucifixion, that would destroy Christianity. I disagree. My opinion is that you don’t need supernatural nonsense to make a religious teaching a valuable or uplifting path. If you strip all the supernatural nonsense from the Bible and other holy books, including the supernatural mythos expounded in Buddhism, you get lessons on the right way to live and treat others. Isn’t that enough? The problem with religion, as I see it, and by religion, I include Buddhism, is that it becomes warped by the skewed interpretation of its believers. From religion, you are likely to get war, inhumanity, superstition over science, and a focus away from the here and now toward something that can’t be proven, outside of yourself – something that exists only in your mind or beliefs, but without truth or true substance. Emptiness is as close to the truth as you can get. Buddha never said, “I am a Buddhist.” Jesus never said, “I am a Christian.”

UOI: I recently read a Zen koan that asked what would you do if you met the Buddha on the road. “Kill him,” was the answer. What does that mean?

CA: That’s an offensive koan to me. I have never been a fan of the Zen philosophy. In fact, my master, Nichiren, strongly rebuked the way of Zen. I would call it dhyana disguised as devotion.

UOI: Well, what does it mean, “Kill the Buddha?”

CA: It means that enlightenment is innate. You must kill the need to look outside yourself for awakening. Enlightenment is self-realized and requires nothing external. So there is some truth to the idea that faith in the Buddha or some master thwarts our ability to realize what is already a fully developed enlightened being at the core of our life. Without doubt, we need teachers, but once we know the basics, it’s our responsibility to awaken. We can’t use Buddha, God or Jesus as a crutch. Here’s my koan, “What do you do if you meet the Buddha on the road? Ask forgiveness for having killed the writer of that koan.”

Part Two coming soon….

Oh yeah, a member has sent me another VP Tsuji lecture that I am adding at the end of this piece as a sort of “bonus track.” The origin of this lecture is unclear, but it certainly has the “voice” of Mr. Tsuji. I apologize in advance for any possible copyright infringments. I’ve cleaned it up as well as possible in a very short period of time. In my hurry to get part two and this bonus track out, I have hurried up my usual fastidious work and promise to clean up the typos over the next week or so. Enjoy

Begin Part Two

Like Nichiren Daishonin says, when you think about a pickled plum, it causes your mouth to water. One thing is that even if you’ve lost your parents, just by thinking of them, you can relive the time spent with them. In everyday life, if you sincerely practice true Buddhism, then at the crucial moment, just to think about the Gohonzon, you will find that the life of Nam-myoho-renge-kyo begins to well up inside you. And, as long as you scrape the insides, just as if you had a bulldozer running around inside you, that’s all you have to do.

The other day, I went to Hiroshima. There was a woman 37 years of age. She was really afraid of wintrer because when it came, her legs became very cold. She would wear three pairs of socks, boots, and some kind of heating pad. When I met her, I said, ‘Please chant Nam-myoho-renge-kyo to send it to the tips of your toes, like creating a Nam-myoho-renge-kyo transfusion in your blood. Please chant this way.’ The woman was very appreciative. She said that when she went home and followed the guidance, she sat in front of the Gohonzon, and, with the utmost of care, determined to send Nam-myoho-renge-kyo to the tips of her toes. Amazingly, within twenty minutes, she no longer had this difficulty. Since then she says all she needs is one pair of socks. It sounds like some kind of lie or fairy tale, but it really happened.

The other day, I went to the island of Hokkaido. A grandmother there was eighty years old and her back was so bent, she looked like a cripple. Because of her spinal condition, she could only chant daimoku to her hand, because that’s all she could see! I encouraged her saying, ‘If you cannot see the Gohonzon, make the Gohonzon well up from within yourself. Send nam-myoho-renge-kyo to your bone marrow with the utmost sincerity.’ I told her that the pain in her back will most certainly go away, even by tonight. She was really happy and departed for home. The next morning when she awoke, her back was straight. Before she could barely walk, but now, she could almost run.

I can say that in the last year, many people with these kinds of problems have brought forth their experiences. I’m the one whose giving guidance, and thid is really surprising to me! Every time this happens, I’m really shocked.

The other day I met a grandmother who said, “I heard my son give your experience and my back pain disappeared. Another person who had been blind for twenty years, hearing this, was able to see again. Why do these things happen? One thing you have to understand is that Nam-myoho-renge-kyo is promptly standing by within yourself. It’s just like a fire engine in the fire station, ready to move. But it has no form or color, so you cannot see it. There are only certain reasons which will cause the fire engine to move. A fire engine never leaves the station until someone tells where and what street a particular fire is occurring. You never see a fire truck come out just for a family struggle or something like this. One thing you have to remember is that the only way you can bring forth this Nam-myoho-renge-kyo life is by chanting Nam-myoho-renge-kyo. It’s like if you say, Mr. Williams, he’ll respond.

When you’re in trouble, it’s just as if you’re on fire. When you have bad eyes, your eye’s are on fire. If you have difficulty hearing, your hearing is on fire. When you’re having difficulty with your back, your back is on fire. When you have arthritis, your hands and legs are on fire. When you’re out of money, in Japanese, we say “the burning wheel,” so you’re still on fire. The only fire engines that can put these fires out is the fire engines of Nam-myoho-renge-kyo. Another passage from the sutra (Gosho) says just that. It also says “faith like flowing water.” When you talk about faith like flowing water, it means that whatever the obstacle, the water will never cease to flow. It will always find a way to keep flowing. You don’t quit practicing, but you continue. This is as we say, ‘faith like flowing water.”

Another thing the water does is that it works to put out fire. The stronger your faith, the more fire engines will appear within yourself. If you have weak faith, then only one fire engine comes out. And also, the water hose they use is much smaller in size, so it takes a long time to put out the fire. It’s just like the saying, “Gee, I’ve been practicing a long time, but can’t overcome my difficulties.” Naturally, when you chant Nam-myoho-renge-kyo to the Gohonzon in the butsudan, you find Nam-myoho-renge-kyo welling up and starting to run, spilling all over inside yourself. This is what the Gosho calls “the roar of the lion.”

Various sicknesses, such as cancer, diabetes, are like little chickens or rabbits within you. When the lion roars, the chickens and rabbits become so frightened, they are unable to move. In other words, when you chant Nam-myoho-renge-kyo, suddenly, the sickness stops its advancement. When it stops, all the lion has to do is walk up and eat it. In the same way, you find you can overcome your sickness with relative ease.

This isn’t something I’m saying. Nichiren Daishonin is the one telling us this. You should never think he is overdoing it.

People having financial difficulties should practice so they can strengthen their magnet. If it’s hard to chant daimoku, imagine that with every Nam-myoho-renge-kyo a hundred dollar bill is going to float down in front of your eyes. The important thing is the knowing that you have more power than the obstacle when you chant.

The other day I went to Hiroshima. A person who owned a hotel wanted to hear something about faith. He closed his hotel up and brought the whole family. It was November 3rd. Since that time, the person has said, :I don’t know why, but suddenly, we’ve had more customers coming to our hotel.”

The other day I went to a discussion meeting. At the home there was a grandmother who was sixty-six years old. Because she had sickness in her bones for fourteen years, she couldn’t use her arms or legs. I told her that she should try with a feeling that I want to send Nam-myoho-renge-kyo to the top of her head to the tips of her toes to the tips of fingers. I was told after I left, that later that evening the grandmother was able to move her arms and legs. And, at their home was a girl of eight. Their daughter had a hearing problem and didn’t like to go to school. The girl was sitting there unable to understand what anyone was talking about. But strangely, next morning, she said she could hear and she wanted to go to school. There was another person who was responsible for the discussion meeting, a senior leader and watch maker by trade who had practiced for twenty-five years. I told everyone that when you chant Nam-myoho-renge-kyo, you can make yourself like a magnet and call all good fortune to you. The leader, hearing this explanation, said that from today, I’m going to become a new member. I’m going to chant an hour at home. He said the next day, a lot of customers cam in to buy his watches. He had very special watches, and strangely enough, they began to sell. He said, “For the twenty-five years I have practiced, I don’t think I’ve ever given the wrong guidance. Now after twenty-five years, I’m really looking back at the way I have practiced. Just because I have practiced for twenty-five years, doesn’t mean that I understood it.”

There was a person who could not talk from the age of two and he was now sixty-seven. Finally, after sixty-five years he was able to talk again. All these people had been doing five prayers in the morning and three prayers at night. What’s important is to chant Nam0myoho-renge-kyo and cleanse your inner life. If you have problems financially, or problems with your family or your children, you must realize that this is a consequence of your personal slander to the Gohonzon of the Lotus Sutra. Therefore, it is important that we come to realize the fault is our own. As you come to realize that “I am fully responsible for committing such a slander and I will sit in front of the Gohonzon and chant the daimoku of apology from the bottom of my heart.

I think it’s very important that we, as members who have been practicing Buddhism, take responsibility for the causes created, not just our own, but our ancestors as well, evgen though they might have been ignorant of what they were doing. In this way, we can chant daimoku with the attitude that through our prayers to the Gohonzon, whether it be for a new home, our business, or our health, we will be able to contribute to the cause of kosen-rufu. Ask the Gohonzon “For kosen-rufu, please let me overcome these difficulties.” We must add this on to it. When you do the first prayer, facing east, then you are passing the test. Because of the Law. The Buddhist gods will give protection. When you say “for the Law,” it means none other than kosen-rufu. Without thinking about kosen-rufu, just chanting Nam-myoho-renge-kyo, there is benefit, but it’s just like riding in a regular street car versus flying in an airplane.

Another thing that is very important is to practice without ill feelings towards others. Also, we should not look down or use authoritarian means to degrade anyone. Why that is so is because there is Nam-myoho-renge-kyo in everyone. I have practiced for forty-one years, and most certainly I can say that I am a senior to Mr. Williams. I cannot speak English. I cannot do the things that Mr. Williams can do. Therefore, I really pray to the Nam-myoho-renge-kyo that is within him. It is always my sincere prayer that he can really bring out the Nam-myoho-rengte-kyo within himself so that he can function at the full capacity of 100%. Mr. Williams is the General Director. He cannot do the things the same as his wife. There are things that Mr. Williams cannot do, yet Mrs. Williams can. Therefore, there is also Nam-myoho-renge-kyo in Mrs. Williams. Again, there are things that Mrs, Takakura can do that Mrs. Williams cannot. As we look at things from this point of view, we finally find that everyone has nam-myoho-renge-kyo inside and can do things that the other cannot. As it says in the Gosho, “There should be no discrimination between male and female.” Whether man or woman, you have a mission. Once again, I’d like to say that if you can chant Nam-myoho-renge-kyo and cause it to well up withn yourself, sending it all over your body, this is faith.

Because you look for benefit from the Gohonzon in front of you, that’s why you receive little or no benefit. The sincere desire of the Gohonzon is none other than for you to bring forth the Nam-myoho-renge-kyo from within yourself. It is the prayer of the Gohonzon that everyone will become as the Gohonzon, and have that good fortune. We don’t want the Gohonzon to share anything with us, rather, we wish to become equivalent to the Gohonzon. That’s all the Gohonzon wishes for you – to become equivalent to it. If you can really understand what I’ve just said, it will bring you the greatest of joy, and will help you chant the daimoku of appreciation.

The lineage of faith is none other than to become the same as the Gohonzon itself. The high priest of today has a direct lineage from Nichiren Daishonin. Because of the lineage of the Law, he can produce the Gohonzon. However devout we become, because we are not priests, we still cannot inscribe the Gohonzon ourselves. Therefore, we have to say that we do not have the lineage of the Law. But we do have the lineage of faith.

When we chant, our whole body become equivalent to Nam-myoho-renge-kyo. However, there is no form to the Gohonzon inside ourselves. We can say that the Gohonzon enshrined in our butsudan is the father, and the Nam-myoho-renge-kyo that wells up from within us is the child.

I hope that all of you leaders of NSA have great confidence and joy so that you can lead and help the members within the organization.

BONUS TRACK: More Guidance from Mr. Tsuji

I’d like to talk about true faith today. It is important to advance true faith.

Gongyo is directly related to your life. There are three things directly related sustaining life. One is to eat and rest. It is important to consume nutrients and to get adequate sleep. These two are easy to understand and everyone does them. You don’t quit eating or sleeping because you are unhappy with someone.

But when it comes to doing Gongyo there are those who quit doing their prayers easily. It is because they do not realize that Gongyo and Daimoku are directly related to sustaining their life. You can improve your destiny by chanting Daimoku. Your karma will further deteriorate without chanting. If you do not chant your destiny will revert back to your former bad karma. It is like reverting back to your former state of having a weak intestinal system or back to poverty. These types of changes are not easily recognized. This is why people get lazy with their daily Gongyo and Daimoku. This is frightening thing.

There is a phrase in the Gosho, English Gosho page 81, “There is no true happiness other than upholding faith in the Lotus Sutra.” But do you really do your Gongyo with this conviction?

You must feel that it gives you the greatest pleasure to do Gongyo and Daimoku. There is phrase in the Gosho that emphasizes that Nam-Myoho-Renge-Kyo is the greatest of all joys. To be wed is a joyous thing. But Nam-Myoho-Renge-Kyo is a greater joy. To save millions of dollars may make you happy. But Nam-Myoho-Renge-Kyo is even more enriching. To finally renovate your home after many years of waiting may bring you joy, but chanting Nam-Myoho-Renge-Kyo is better than that. Finally getting a child after many attempts may be a joyous occasion but Nam-Myoho-Renge-Kyo is more joyous than that. Look into your hearts to see if you are chanting with this type of gratitude. Are you receiving 100% of the benefits that the Gohonzon would like to grant you? I feel that most of you are just receiving 10 to 15% of what you could be receiving. With this type of life condition you will lose to obstacles and deep karma. Why do you receive benefits when you chant to the Gohonzon – and why do you continue to chant? If you chant only to overcome a specific illness will it only cure that illness? If you chant for the success of your business, will you only become successful in business? It is not such a limited practice.

The Gohonzon is telling us it can elevate our life to the highest level, equal to the Gohonzon. There is a passage in the Gosho, “hoping to make all persons equal to me, without any distinction between us.” You should chant with deep gratitude to the Gohonzon for granting you the same life condition as the Gohonzon.

As you continue chanting, you yourself will embody Nam-Myoho-Renge-Kyo. There is another quotation from the Gosho page 216, “Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. To chant Myoho-Renge-Kyo with this realization is to inherit the ultimate law of life and death.

If you doubt whether this Gosho is true or not you are already separated from your Gohonzon. Because you think there is a difference; your connection is weak. Therefore, your benefits are diminished.

There is another quotation from page 832 of the Gosho, “Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-Myoho-Renge-Kyo.” As stated in this Gosho Nam-Myoho-Renge-Kyo exists within us. But for some reason it is very difficult to manifest Nam-Myoho-Renge-Kyo or we can not seem to bring it out. That is why we are mere mortals. Then how can we manifest it in our lives? We can bring it forth by only vocalizing Nam-Myoho-Renge-Kyo.

You may see cherry blossom and feel how beautiful it is. You may see a full moon and enjoy the moonlight. You may see a cockroach and feel disgusted. By seeing these things you feel these types of life conditions. You may be moved by hearing beautiful music or be motivated by hearing President Ikeda’s speech on tape. You achieve these through your ears. You’re related to your Gohonzon through vocalization. That means by chanting Nam-Myoho-Renge-Kyo out loud you bring forth your Buddhist life force.

There is a phrase in the Gosho that states that your voice brings out Buddhahood. As long as you chant Daimoku you bring out your Buddhahood. It will explode from you.

If you are conned or robbed, your life will burst with anger. If your life is filled with worries and suffering you may commit suicide. If you chant Nam-Myoho-Renge-Kyo you can change life filled with such suffering, anger, or poverty and overcome your problems.

There is a Gosho phrase on page 412, “What sickness can therefore be an obstacle?” For those of you suffering with poverty there is a phrase on page 1137 of the Gosho “….those who now believe in the Lotus Sutra will gather fortune from ten thousand miles away.” We recite in our Gongyo, “Jiga toku burai” or “Since I attained Buddhahood”. It is that crucial that we chant with conviction. To think that someone else will grant you Buddhahood is wrong. You must act yourself.

I visited the Kawai residence in Fukui Prefecture of Japan to give guidance at the meeting being held there around February. Mr.Kawai who is now 51 years old had been blind from three years old after contracting measles. I told him, “You have eyeballs don’t you? If you have eyes then you can open them. This Gohonzon is the Gohonzon of “The Opening of the Eyes.” “The Opening of the Eyes” teaches us to see clearly. And yet you cannot see – it must be because you did something against the Gohonzon and the Buddhist teachings in your past. You must have committed great slanders in the past. Ask the Gohonzon to please forgive your slanders. Express your gratitude to have had the fortune to meet the Gohonzon in this lifetime. Pledge to dedicate your life to Kosen rufu. Ask the Gohonzon to allow you to see the Gohonzon, your family and others around you so you can contribute towards Kosen-rufu.” I asked him to pray in such a way. In the beginning of March, I received a message that he regained his sight after almost fifty years. Through his experience the whole Fukui prefecture has revitalized itself. It is such a surprise that one person regaining his sight can have such a great impact on an entire region. But what I wonder about this incident is why he couldn’t regain his sight sooner? He was a member who offers his own home for meetings, never missed his Gongyo and had strong faith. Yet why wasn’t he able to see sooner. It was because his attitude when doing his Gongyo and Daimoku was incorrect. His faith had gone off track.

You must pray earnestly, “Isshin yokenbutsu fujishaku shinmyo” or “single-mindedly desiring to see the Buddha. You must chant with gratitude and conviction that you will become one the Gohonzon and Nam-Myoho-Renge-Kyo. There is no such thing as a sick or poor Buddha. Therefore, all worries will be resolved. That is why you can achieve human revolution. Only human beings are able to achieve these things. Cats meow, dogs bark, and pigs oink. An oink is always an oink – it is not Nam-Myoho-Renge-Kyo. You can not achieve enlightenment with a meow or bark. Our body is the embodiment of Myoho. In the “Oral Teachings” it is said your head is “Myo”, your throat is “Ho”. If you head hurts it is not “Myoho” it is the head of heretical teachings. If your stomach or intestines are not functioning, it is because these organs are not part of “Myoho”. It is a heretic’s stomach. It is the same with a leg that does not move. If it is a leg of “Myoho” it will work. It will not move because it is a heretic’s leg.

In April of last year, when I visited Osaka, the Vice Women’s Division Chief of Kansai Region came to get guidance in wheelchair. She had gotten colon cancer and as a result lost the use of her legs. As a leader of her stature she must have had strong faith. She probably chanted and did Gongyo earnestly too. But her paralysis did not go away. She was troubled by her health and came to me for guidance. I told her to ask the Gohonzon to allow her to walk, so she can travel everywhere for Kosen-rufu. Tell the Gohonzon how she needed to be able to walk so she can easily access small spaces and visit many members. She must burst with Daimoku as if she was a fountain spouting Nam-Myoho-Renge-Kyo.

When we are sad we manifest our unhappiness throughout our bodies. When we are down we show it in our actions and radiate our happiness when we are happy. At times we may jump for joy. In the same way we should burst Nam-Myoho-Renge-Kyo from our entire being like a bubbling fountain, and all our prayers will be answered. If we do so we will always be protected. I advised her as in the Gosho page 997, “Strengthen your faith day by day and month after month.” Three days later her legs began to move. Four days later she was able to turn over in her bed. On the fifth day she was able to urinate twice as much as before. Her bladder and other muscular functions had begun to improve.

In May 22nd when I visited Okayama Culture Center a young mother came to me for guidance. She was concerned about her 2 ½ years old son who was diagnosed with muscular dystrophy. This disease causes shrinking of the muscles until it affects even the internal organs until it results in death. I told this mother that it was her karma to suffer over her child. On the Gohonzon it is written that things are supposed to prosper and grow, then what is it that such a thing as shrinking happening? It must be because of the horrendous slander she committed against the Gohonzon. Pray that the two of you will work together as mother and child for kosen rufu so please cure the disease. The Lotus Sutra is like a plague that spans past, present and future. The Lotus Sutra can even help a person who has passed away to achieve enlightenment. Your child is still alive. It is natural to transmit the Lotus Sutra to your child.

There is no sin that cannot be eradicated by this Gohonzon. Your worry is not the result of your current slanders; it is a result of slanders in your past life. It is a slander from your past life that you can remedy in this life. Parent and child are one. Pray earnestly. This mother was sort of a complainer and insisted that her son was named by President Ikeda and that he was a fortune baby. I told her that President Ikeda will name a child at a parent’s request but he can not change your destiny. It is up to you to change your own karma and destiny. I got a message from her afterwards that her son began to run without falling after three days. She was shocked at how great the Gohonzon’s power was and how happy she was. Her son could now play on the slide and kneel by himself. He no longer had nose bleeds when he ran. As she continued practicing and her son got healthier, her husband began practicing earnestly too. For this mother who used to complain that she was suffering and had to practice because of her son, her attitude changed 180 degrees to gratitude towards her son for helping her to practice. Her practice changed from one of complaint to a practice of gratitude. With this as a turning point all her prayers were then answered and her withes fulfilled.

Each time I hear such experiences I truly comprehend how great the power of the Gohonzon. To be able to receive guidance to change our life is the benefit of having the organization.

It is tragic to practice the greatest teaching in the world for more than three decades and still be plagued by the same troubles you faced when you began your practice. I concur with the words of Mr. Tsuji when he stated that “There is no such thing as a poor Buddha. There is no such thing as a sick Buddha.” Of course, we all go through the tribulations of life and experience want or illness, but these “teaching experiences” are transitory, and through our practice, we learn the lesson well, so we can guide others in their quest. So, it is with great pleasure that I share with you, some basic guidance that I bestowed on an old, dear friend that I trained so many years ago. Whether he overcomes his situation or not depends on his willingness to reflect and act according to my guidance. It’s up to him.

My Dear Old Friend:

I was very moved by your call. We go back more than three decades, so your karma is very familiar to me. You turned to me out of respect, and I will respond to you in kind.

Let me just say this: You have proved your power to endure. Life can be wonderful or it can be hellish. It’s time to enjoy life. There is wisdom in the expression that “happiness is a choice.” It’s time for you to choose happiness instead of being a master of suffering. I will help you find the path that will take you to the Phantom City. If you have a copy of the Lotus Sutra, you will find therein the chapter titled “Phantom City.” In that chapter, Buddha describes the difficult, fearful, and dangerous path to the promised land of enlightenment – the reason we all begin our practice.

Even with our high hopes, the path is so long and treacherous, that the group of people who have embarked on this perilous journey become frightened and discouraged, so much so, that they wander off the path, get lost and disoriented, and decide to turn back. At that moment, a wise and brave leader appears – announcing that he knows the way to the destination. Through his mystic powers he immediately conjures a “phantom city” visible, but still some distance further along. The site of this magnificent phantom city buoys the spirits of the exhausted, fearful men. Empowered once again, by the promise of reaching their goal, they follow this leader, forgetting their former trepidation, finally reaching their destination.

In this wondrous phantom city, the men are refreshed in body, mind, and spirit, believing that they have attained their goal. At that moment, the wise man, the sage, proclaims that this phantom city is not the real goal, but magickal conjuration that he created to spur them on, and the real goal was not far off, and they should leave at once, which they did. The final goal of Buddhahood, of enlightenment, of liberation, just beyond the horizon, was the true destination. By virtue of the sage’s heroic, wise leadership, they all arrived at the place of reward, realizing their own Buddhahood.

The metaphor is that the Buddha applies expedient means to lead his disciples to enlightenment. Human beings are prone to their own delusions, weaknesses, laziness, and evil karma. For this reason, the Buddha appears as the hero of heroes, to guide them on the path to awakening. From a personal standpoint, I, your old friend and mentor, am your guide to the phantom city. From Nichiren’s perspective, the phantom city is enlightenment. Yet, what good is enlightenment, if we are wracked with doubt, fear, and pain? It is now time for you to realize that happiness and good fortune are not your goal, but a reality that already exists within you, if you just choose to allow it to surface. Let me speak of the practical and reasonable, by examining how and why you are where you are.

The specifics of your problems and situation are important to you, but those same details have become a net that has ensnared your mind and life. From that standpoint, the details of your suffering are irrelevant to me because they represent a particular manifestation of karma that is exclusive to you and could have been another variety of suffering, if your karma had been different. Suffering is suffering, whether it is the pain of failed relationships, bad finances, physical or mental illness, or unwarranted persecution. The type of problem varies from person to person, but the remedy or medicine is remains the same. Let me share with you advice that will enable you to conquer your troubles and fears.

The SGI is like your parents – it has nurtured you, raised you, comforted you, scolded you, and has been your family for more than thirty years. For this reason, what I have to say to you may be unwelcome or dangerous to your future. But if you want to transform your entrenched suffering, it may be necessary for you to think and do things differently, as the prescribed remedy that you have taken has not cured your problems.

First, you need to examine your life under the harsh light of introspection. You need to access and determine exactly what your problems and sufferings are and write them down – just the basic ones, not the myriad offshoots that plague your life, but the major ones. Then, in a clinical and detached manner, write down the truth of your behavior. For example, are you an alcoholic? Are you a victim of drug abuse? Are you irresponsible with money? Have you been lazy? Ask yourself the deep, penetrating questions that go to the core of your troubles. The answers to your probe will be disturbing, as you (me and anyone else) will clearly see that we are the source of our own pain and suffering, and we are the architect of our own troubles.

Now that you’ve exposed your failures, weaknesses, and delusions, you can truly open up before the Gohonzon and take refuge in the dharma – Nam-myoho-renge-kyo - you can take refuge in the Buddha and expiate all your self-imposed suffering. It is time to stop torturing yourself. In reality, although it doesn’t seem to be so, no one has done a thing to you – you have done this to yourself by the way you have reacted to circumstance (the same goes for me and anyone else). There is great truth in the expression that “confession is good for the soul.” By taking your problems, fears, and pain to the Buddha and dharma, it is possible to start over as a new man, reborn in spirit, renewed in mind, open to the beauty and wonder of life, and filled with the actualization of good fortune. Can you now see the wonderful phantom city that I have conjured?

It is fruitless to blame your parents, children, lovers, enemies, and employers. It is illogical to fault the SGI or anyone for your inability to transcend your recurrent problems. What is important for you is to once again, perhaps for the first time, to see and feel the beauty of life. It is also time for you to understand that the religious superstition that we have been systematically taught in the SGI is blocking your path. Once you put Buddha and the dharma back to the center, your life will naturally change for better. At the same time, you need to change your behavior, paying close attention to the details of your life. Let me explain:

Nichiren’s master was the Lotus Sutra and his mentor was Shakyamuni. Somehow, we have been taught that Nichiren is the true Buddha, when in fact, he never claimed this himself, not is it written anywhere in the Lotus Sutra that the “true” Buddha would appear in Mappo. Put the Buddha back to his rightful position as our guide. It has also been written and strongly inferred that unless you are of the same mind as President Ikeda, that you cannot attain enlightenment your life will come to ruin. The order of devotion is the dharma of the Lotus Sutra, as declared by Nichiren, Nam-myoho-renge-kyo, and the Gohonzon. You do not need sectarian superstitions, intermediaries or the permission of a sensei to realize your own Buddhahood. This enlightenment is a promise made to you by The Buddha, himself, directly to you, in the Lotus Sutra.

Can such a small adjustment in devotion make the difference between misery and joy? Yes, it can. With that said, you need to take on more work to support yourself and become completely independent. You must work to have your own place, your own vehicle, your own financial resources, and your own future. Once you reinvent yourself and show actual proof, those whom have wronged you, will see the truth of your path and you will be able to make peace within and with them.
I hope it is understood that you must be strong and practical. Stop getting drunk, save 10% of all your net income, become a winner at your workplace, and avoid all those well known patterns of behavior that have sunk you to the bottom.

This is between you and the dharma, you and the Buddha. Your obstacle is old patterns of behavior, thinking, speech, and action that have put you where you are. Change your order of devotion and work tirelessly to achieve your goal. There will be no step-by-step guidance from me. Contact me again, when you have achieved your objectives. In this letter, I have given you all the guidance you need to succeed.

Chuck

As promised, here is part one of SGI Vice President Takehisa Tsuji’s guidance at a leader’s meeting at the World Culture Center, on April 1, 1981. Coming in part two is about the same length of material as part one, mostly aimed at healing with daimoku. I have edited and removed all the typos and ambiguities then cleaned up the copy to make it easier to read. Nothing of substance has been changed from the original photocopied transcript that I archived. For those of you who remember Mr. Tsuji’s "Seikyo Times" series, "The Key to Revitalization," this lecture will bring back fond memories of a Nichiren Buddhist original who I suspect was marginalized because of his innovative mind and revolutionary ideas.

I took great care in transcribing this lecture. The original transcriber did a reasonably good, but quick job of typing it up, and getting copies made. There were numerous places where Mr. Tsuji’s idea were clear, but the translation was garbled. I took the liberty of making the text concise and understandable. I have left the apparent redundancies in tact because they illustrate how Mr. Tsuji took such great care in getting his points across. This was an honor to spruce up. I hope you will use it and cherish it as I have.

Tsuji Lecture, Part One

There isn’t a great deal of time, so I would like to talk a little about my long forty year practice under first president Makiguchi and second president Toda, as well as the third and fourth presidents of the Sok