I have read Eugene Hirahara’s response to Ryuei’s response to Hirahara’s article in the Living Buddhism of April 2005.
I must admit, it was very difficult for me to read. Not in the sense that I can’t read, I can, rather in the sense that Hirahara continues to perpetuate a mythology that I fear will be SGI’s undoing in the future. Reading his reply to Rev. Ryuei of Nichiren Shu hurt me, it gave me a bad feeling in the pit of my stomach to listen to someone quoting strange documents I’ve never heard of in an attempt to validate the mythical transfer documents the Nichiren Shoshu have depended on to validate themselves as the one true Nichiren sect.
I stick by Daniel Montgomery’s book “Fire in the Lotus”. I probably will depend on his version of Nichiren Buddhist history until something better is written in English. Unfortunately the book is out of print. None the less it is quite a lot more accessible than many of the documents quoted by Eugene, and much more complete.
The Beginning of the End
Back in the 90’s many of us were quoting FITL on ARBN, and in place of a lucid argument against many of the primary points made in the book, Gakkai fundamentalists would simply point to the few tiny mistakes or merely accuse Montgomery (himself a member of the Christian clergy) as being a “Nichiren Shu Stooge”.
Speaking for myself the true eye-opening of FITL was my realization that Nichiren would simply have known better than to try and establish an ordination platform, an act that turned so bad for Tendai Buddhism, and in doing so select one priest out of six to be the sole inheriting disciple.
Looking back over 700 years into the past it’s easy to disregard the 5 senior priests in favor of one, especially if doing so somehow makes you No.1. If you take a moment to put yourself in Nichiren’s shoes however, any “betrayal” that occurred happened after he had already passed away. I have not heard anyone credit Nichiren with fortune-telling abilities, so why would he cut out five guys in favor of one? This is what Montgomery has to say regarding the six senior priests;
“Why had Nichiren left the succession to 6 disciples instead of only one of them? He made this appointment on 8 October, less than a week before he died. He must have known the Buddhist traditions whereby lines of succession had supposedly been passed down from master to disciple throughout history, but he also knew that such lines of transmission were of little value. The Tendai transmission, according to him, had been betrayed within a generation of Saicho’s death. His real model, however, was not Saicho but Shakyamuni, who had passed on his transmission to the four great Bodhisattvas and to myriads of Bodhisattvas from under the Earth, not to any single successor. “I wish to give the wisdom of the Buddhas, the wisdom of the Tathagata, the wisdom of the Self-Existing One to all living beings”, Shakyamuni had said in the Lotus Sutra chapter entitled “Transmission” (chapter II). Nichiren desired the same, and chose six as a working number for future ordinations. The number six also had a mystical connotation for him; it means ‘perfect’, he had said in the Kaimoku Sho. The transmission of the Dharma would pass not to any one teacher, but to all who kept the Sacred Title.”
What really struck me when I first read this passage was the line “but he also knew that such lines of transmission were of little value”.
The Nikko Transmission, the Transfer Documents
This is, in my mind, the big picture. Primary or fundamental principles simply cannot be obscured or erased by small and highly debatable facts such as who said what when, or who stole what from whose gravesite.
It is possible that most of the senior priests in fact did not live up to the wishes of Nichiren, but all that happened later, after Nichiren had already died. And… in regards to the subject of the lineage of the Nikko school, I would like to again point to passages of FITL;
“When Nikko died at age 88, he left six main disciples at Taisekiji-ji and six at Hommon-ji, following the example of his master Nichiren. But if Nichiren's transmission to six disciples had caused problems, Nikko’s transmission to two sets of six caused even more. Both groups claimed that their temple was the head temple of the Nikko Branch – Taisekiji-ji because it had been founded first and Hommon-ji because it had been Nikko’s headquarters. The rivalry degenerated into dynastic squabbles when the landowners began to exercise their authority as chiefs of their respective clans. It was they who chose the abbots and dictated temple policies.”
FITL continues to explain that by the time of the late 1300’s the Nikko sect had already been split 5 ways. And it gets worse;
“These sub-sects, cut off from the sacred Mount Minobu, from the principle temples in Kyoto, and from each other, were hard-pressed to establish their titles to orthodoxy. The distinctive feature of the Fuji school is its claim that the only true line of descent from Nichiren is via Nikko, the chosen heir. In 1488, two centuries after the death of Nichiren, Nikkyo, a priest at Taiseki-ji, claimed to have discovered two documents written by Nichiren, passing on full authority to Nikko alone. The original documents have disappeared, but “true copies” are preserved at Taiseki-ji. Other Nichiren bodies ignore them as forgeries.”
“The first of these documents, called the “Document for Entrusting the Dharma which Nichiren Propagated throughout His Life”, is said to gave been written by Nichiren on Mount Minobu in Sept. 1282, a month before his death. It reads ‘I transfer all my Buddhism to Byakuren Ajari Nikko. He should therefore be the great leader for the propagation of true Buddhism. When the sovereign establishes this religion, he should erect the Kaidan of Hommon-ji at the foot of Mount Fuji. All we have to do is await the time. This will be the Ordination Platform of the Original Gate (Hommon no Kaidan).”
“Needless to say this document played especially in to the hands of the Hommon-Ji party since that temple is specifically named, but it says nothing about Taiseki-ji. Since it is written in Chinese, the key phrase could also be interpreted as ‘At Hommon-ji of Mount Fuji the Kaidan ought to be established’, thus making it more specific yet. In any case, its propagation did nothing to settle the dispute between the two temples.”
“The second document, called ‘Document for Entrusting Mount Minobu’, is supposed to have been written by Nichiren on the day he died. It reads, “I transfer the fifty-year teachings of Shakyamuni to Byakuren Ajari Nikko. He is to be the Chief Abbot of Kuon-ji on Mount Minobu. If anyone, clergy or layman, opposes this, he is not disciple of mine.”
“The two documents are contradictory. The second says that all authority is to go to Nikko, who is appointed High Priest at Kuon-ji on Mount Minobu, whereas the first says the official High Sanctuary (Kaidan) is not Mount Minobu, but Hommon-ji at the foot of Mount Fuji. In any case these documents convinced few people, and Nichiren Shoshu, which published them, remained a minor sect right up to the end of WWII, when it had less than 3 percent of the Nichiren faithful. Its sudden rise to prominence since then had been owing to other causes.”
The Big Picture
This is the big picture, in my honest opinion. If you simply disregard these huge historical contradictions, as well as the huge contradiction that an ordination platform, a single disciple as Head Priest, or a supreme Gohonzon (another blog in itself) even fit into Nichiren’s life and teachings, then it is easy to continue on to argue whether your team is No. 1.
Let us touch base with reality for a moment. Nichiren – unlike Tien Tai or Dengyo, did not live during an ideal period. Whereas Dengyo certainly could be excused for establishing the Kaidan on Mount Hiei, Nichiren’s advent was during a period where the failings of the major sects were apparent, even obvious to him. Why would someone so smart make the same mistakes all over again?
Anyway, here we are, factions of the SGI continue to raise the banner of Nichiren Shoshu, and to be clear, we must realize that Eugene Hirahara is defending Nichiren Shoshu in the process of promoting his own team’s superiority. This is the part of the whole picture I think has not been made clear.
In order to validate SGI as being the true and sole successor of the will of Nichiren, one must first validate Nichiren Shoshu. Any magic obtained must come from the source, which is Taiseki-ji. This is, in fact, a gigantic leap of faith considering it was the SGI Youth Division, following the excommunication of SGI in the early 90’s, that published research showing just how broken and disconnected the lineage of Nichiren Shoshu and Taiseki-ji really was. There were allegedly periods not only when the High Priest was a mere child but when the entire temple was completely abandoned.
Ignoring this for the moment, and ignoring the immediate conflict and separation of the Nikko school following Nikko’s death as well as the intense infighting, ignoring transfer documents that are most likely forged and themselves contradict each other and then further ignore the reality that Nichiren Shoshu itself was a minor player in the Nichiren world up until the advent of the Soka Gakkai, we can move on to present times.
A greater obstacle exists to the claim that the SGI is the sole inheritor to Nichiren’s Buddhism. SGI was completely separated and excommunicated by the High Priest of Nichiren Shoshu himself, Nikken Shonin. Since it was our own Toda Sensei that stated clearly “The cardinal point of faith lies first and foremost in pilgrimage to Taiseiki-ji. No one can develop true faith unless and until he faces and worships the Daigohonzon directly” (Seikyo Times, Aug. 1971), logic states the we have become cut off from the very magical lineage or true lifeblood of faith, as if such a thing could possibly exist.
So in other words we depend on magical transmissions to make NSS the only correct sect but ignore being deprived of those very transmissions. Now we are left to make the bridge to how we have inherited this lineage and we do so by then RE-devaluing Nichiren Shoshu and thereby presenting the theory that what Nichiren Shoshu lost through evil acts, we have found. This is truly magic of the most dangerous sort.
So what is the truth? The truth is that Nichiren’s Buddhism is whole and complete without lineages, without magical objects, single disciples, or head temples. Nichiren’s Buddhism has no need for Number One teams, or High Priests, forged transfer documents, or fighting amongst sects and sub-sects. Neither does Nichiren’s spirit, will or teachings revolve around heated debates pertaining to the fine points of unknowable history, or the translation of obscure documents that prove or disprove qualities of human beings we can never be sure of, and are themselves unimportant.
We have the Gosho, we have the Gohonzon, and we have the Lotus Sutra. We ourselves are only removed from the time of Nichiren’s life by mere centuries, barely measurable in geological time. We have documents persevered in Nichiren own hand and now accessible over the intenet for all to see.
Further more, for many Nichiren believers we have the SGI.
In fact the SGI’s own introductory pamphlet entitled “A Winning Life” contains no mention of any controversial issue pertaining to Nichiren’s Buddhism. It states, simply;
“It was Nichiren Daishonin in Japan, however, who took the final all-important step to transform profound theory into a somple practice and thereby enable ordinary people to reveal their highest state of life in the midst of day-to-day realities.”
“The Daishonin realized his purpose was to reveal this ultimate truth to the people of his time and for all eternity. Hence, Nichiren Daishonin’s Buddhism is for the present age, and Shakyamuni and T’ien-T’ai prepared the way.”
“Nichiren Daishonin lived from 1222 to 1282 during a tumulturous time of social unreast and natural catastrophe. The son of a fishman, he became a religious acolyte and after a period of intensive study he came to realize that the Lotus Sutra constitutes the heart of Buddhist teachings.”
“He subsequently dedicated his life to sharing his realization, despite facing numerous persecutions for preaching what was considered a subversive doctrine. By declaring that embracing this law had the power to allow all individuals to attain enlightenment, the Daishonin disturbed the ruling class of politicians and priests who adhered to other forms of Buddhism. Nonetheless, he gained a loyal following of believers. He especially embraced ordinary people from all walks of life.
“After Nichiren Daishonin’s passing, his closest disciple, Nikko, kept the true spirit of Buddhism alive. For the next six centuries, the Daishonin’s Buddhism was maintained by a relatively small religious groups until the early part if the twentieth century.”
And so that’s it. There is the official voice of SGI. What “parallel universe” SGI do those such as Eugene Hirahara belong to? I do not know. I do not mean to criticize someone I have never met, but my heart aches at the thought that Eugene’s article has set us back from TRULY BEING FREE for years to come.
In the world of Buddhism and universal truth and human freedom, there is no such thing as NUMBER ONE! NUMBER ONE! This “we are best” is a mindset that belongs in the world of professional sports and marketing.
I do not know exactly what the future holds for the SGI. I know I am in for the duration. I do believe however that regardless of whether or not one practices this beautiful Buddhism of Nichiren Daishonin, nothing can save us from remaining prisoners of our own minds and egos.
Rev. Greg, Shidoshi
This 'team' thing gets on my nerves sometimes. We're not playing football together or rooting for your local sports franchise. I love my Chicago Bulls but it's not gonna kill me if they didn't make the playoffs or win the other night's game.
My being on the SGI's bandwagon doesn't mean I have to agree exclusively with everyone up or down or sideways in the organization. However, on that note, who I 'fight' for in terms of practicing, shakubuku, and studying together is not necessarily for the cause, the mark, the goal or any doctrines or doctrines that come from whether printed or spouted. It's myself and my 'trench' buddies - a relative few of my fellow members. We 'fight' for our lives, for our practice, especially for my family and to create value for ourselves in everything we do.
I think we each choose or pick our fights but in the end the important thing is how we live our lives of value. If the SGI didn't support that in any way shape or form, I'd have been long gone.
Thanks, Greg. (and Phil & Charles, & etc.)
best,
Dan D
Gurnee, IL
...gakkai kinda guy
Well now I think we're saying the same thing, you are basing your opinion on what they teach and not who they claim empowers them to teach it.
Posted by: Philip Brett at May 24, 2005 08:45 PMOk Philip, I understand where we're disconnected.
Truth is, I'm not really deciding *who* is right, rather what I believe and what I choose not to believe. I'm a member of SGI because of reasons I trust, not based on magical lineage or unknowable history.
Rev.Greg
Posted by: Rev. Greg at May 24, 2005 04:52 AMIf you don't believe the magical B.S. then why denigrate the idea of deciding who is right based on doctrine and not fabled history?
Posted by: Philip Brett at May 24, 2005 12:55 AMGood stuff, Greg. I'll refrain from commenting about the efficacy of continuing to support an organization that is... as you describe. Suffice it to say that you are an interesting person. Hirahara and his ilk are not thinkers at all, but are simply reiterating and rehashing old flawed Nichiren Shoshu material. You are exactly correct in your descriptions.
I just wanted to offer my own favorite quote from "Fire in the Lotus," in support of your points:
"What is remarkable in Nichiren Buddhism is not that there were so many sub-sects, but that there were not more. There are several reasons for this. First, there is the democratic nature of the faith. Teachers are important, but they are not of cardinal importance as they are in esotericism or Zen; they have no esoteric wisdom to pass on to select disciples. The Nichiren believer who chants the Daimoku is the equal to his teacher, and faces the Gohonzon without any intermediary.
"The Nichiren sect insists on this point. 'There is no difference in the Odaimoku recited by people of different social status, social honor, social wealth, age or sex. The Odaimoku recited by our Founder (Nichiren) is the same as the Odaimoku recited by us with our hearts' (Shigyo Hikkei 28). The individual practitioner is expected to emulate Nichiren, not bow before him."
Cheers!
Andy
Posted by: Andy Hanlen at May 23, 2005 01:37 PMHi,
Briefly, I do think Nichiren hoped the Emperor would convert, and a Specific {Actual} Kaidan would be built. However, I also think he had a subtler view of Honmon no Kaidan in the General {Conceptual}sense. The rest I pretty much agree with you.
Something we are missing is that Mr. Hirahara is making a personal attack on the ethics and integrity of Nissho & Nichiro. However, my reading of Nikko's letter in 1284 indicates they may have acted wisely. The evidence is Nikko never went near Minobu from the time of the 100 day memorial, until the 3rd {2nd by our way of counting}anniversary. It als appears Hakiri may have had a falling out with Nissho & Nichiro, in the meantime, and Nikko knew nothing of the details.
Nikko pleads that he was ill and was unable to get to Minobu in 1283. He expresses dismay that the grave site at Minobu creek was so run down by neglect. This was 1284. This means Nikko himself, and those he had assigned to the rotation, had neglected the duty. So we can see why the Senior Disciples might have removed treasures -- to protect them.
Nikko also expresses hope that the revised RAR submitted by would be well received. He also says that, being in isolation in the Kai-Fuji region, he is out of the loop on events.
He then decides, in early 1285, to move to Minobu. Hakiri then writes back that he is happy Nikko is coming to stay. This is how I read the exact same documents Hirahara and Kawabe cite.
That is a preview of my upcoming Part 4, and I am not even to the forged documents yet. I have not read FITL, but likely shall, {if I still have it} after I finish my own analysis.
robin
You're so right about the Constitutional stuff, Greg - I know, it was very very weird to be taking the Cslifornia Bar on the one hand and being encouraged to help my performance by chanting to take away somebody else's freedom of religion on the other. Very, very weird. I figure that if you can go to Hialeah Florida and cut a goat in a Santerian Church, you can believe that the sun shines from Nikken Abe's sundry orifices. That's the law in this country, and the sooner we start recognizing that, the better we'll be able to mainstream ourselves -
this is off-topic, I know, but everytime somebody (like Hanlen) talks about the Gakkai becoming "mainstream", it reminds me of Marisa Tomei in "My Cousin Vinnie" - "Oh yeah, YOU BLEND!!!!"
Best, Byrd in LA
Posted by: Byrd in LA at May 20, 2005 08:41 PMByrd, great comment. I do agree with you. Something that hit me back in the mid-90's was that SGI had just then crossed over the line of religious freedom guaranteed by our own Constitution. This is why suturing values grounded in ancient Japan to our current sociopolitcal world is truly FWP.
Philip, I did read your latest comment. I do NOT believe in magical transmissions and lineages. This was the main point of this blog, and the primary subject of earlier blogs.
Thanks for writing.
Chiku - I'm going to require more time to ponder your comment.
Rev. Greg in Las Vegas
P.S. Ran into a Roman Chatholic priest in the Casinos. Had a nice time "bonding". Vegas is always an interesting place.
Posted by: Rev. Greg at May 20, 2005 06:01 PMHi, Greg,and thanks for this blog entry. I remember how liberating it was for me to read FITL a couple of years ago. I gave away a copy of it, and have not been able to get it back.
You said, "I do not mean to criticize someone I have never met, but my heart aches at the thought that Eugene’s article has set us back from TRULY BEING FREE for years to come."
I think we need to ask ourselves whether in fact it is Eugene "setting us back", or whether it is our masters in Japan. I realy wonder if this kind of stuff doesn't get written over there, or isn't at least vetted in the extreme.
I Know I have bugged out of the Shoshu conflict because of my own experience dealing with (of all things) domestic violence and dysfunctional families. The lion's share of all abusers I have dealt with do what I call "clutch and clobber"- that is to say that they beat up on their targets while desperately clutching at posession of the same entity they're clobbering. Uusually, this takes the form of stalking and clobbering coming from the same person and directed at the same target. The usual psychological reason for this is that the stalker (in this analogy the SGI) has some fundamental insecurity, some hole in the soul which only the target can fill.
This is obviously our dynamic in dealing with Nichiren Shoshu, and I don't participate because, as obscure as this reasoning may sound, I don't want to end up in a dysfunctional or abusive family in this or any future lifetime. In other words, Eugene Hirahara's article proves to me that we will, into the indefinite future, be "stalking" Nichiren Shoshu in terms of doctrine, clinging to something which fills a psychological need for us -- that is, to be #1, and to have the sole true inheritance, etc. We will also continue into the foreseeable future to clobber them,and to make this willingness to engage in clutch-and-clobber into a prime point of faith (witness the recent purges of non-Soka-Spirit supportive leaders). It's an unhealthy dynamic, and I've seen clutch and clobber karma blossom in some very scarey, obsessive, violent ways. This is why I don't participate.
FWIW. I'm glad this stuff is being discussed. Thanks again, Greg. best, Byrd in LA
Posted by: Byrd in LA at May 19, 2005 06:03 PMRev Greg,
I read your blog with interest, and I think I understand you remaining "Gakkai faithful". While I am definitely not "Gakkai faithful", I remain, as always, Gakkai hopeful.
Anyway, I am curious. You commented "The universe around us remains unchanged by what we believe." (May 18, 2005 09:04 PM)
My read on Nichiren and causality it that we believe, we act and interact, and the universe changes-it starts with actions based on what we hold to as being true, we influence our environments accordingly, and the universe changes.
This is a strong arguement for remaining. Contrary to your statement above, isn't this most of why you choose to remain "Gakkai faithful"?
Sincerely, chikushonin.
Posted by: chikushonin 智倶諸人 at May 19, 2005 03:54 AMExactly,what I'm saying, know what they are teaching and decide which is better.Yes,I read it and I was not convinced.Do you really think Nichiren transfered his life blood of faith thus making one school infallable? Not by your comment of searching your heart. You really find something wrong with choosing a school based on what they teach instead of who they say authorized them? I find that hard to understand.Perhaps there is some miscommunication.
Posted by: Philip Brett at May 19, 2005 12:14 AMUh, huh? What? So you're just going to compare doctrine between the two schools and pick the one you think is better?
Did you actually *read* my blog?
Rev. Greg
P.S. I will get back to you all next week. I'm off for now. If someone is available to reply to Philip's odd comments, I'd really appreciate it.
I didn't say I disagreed with anything, you said I was wrong to not be convinced of the version of history you accept. There are some differences in doctrine between nichirenshoshu and nichirenshu and I was saying that was the better measurement to judge by than lineages or documents.
Posted by: one great reason at May 18, 2005 09:24 PMPhillip,
First, there are so many points of doctrine being argued these day, so which point do you not agree with me on? If it's the broad issue of whether or not Nichiren Shoshu and thus SGI can rightly claim to be the only correct sect of Nichiren Buddhism, well, good luck to you.
You need to be searching your own heart for whether or not it even makes sense that there *could* be any "only correct" version of any religion.
Religion is invented by men. The universe around us remains unchanged by what we believe.
Rev. Greg
Posted by: Rev. Greg at May 18, 2005 09:04 PMShould I just say I'm still not convinced even though you say I'm wrong? I mean I don't have to agree do I? I can't turn it around and say you are wrong because I don't know who is right and who is wrong. Your conviction aside. I'll say this maybe it is more fruitful to judge by the differences in doctrine set those out and see how it looks. That seems to me more logical than claims and counter claims that can't really be determined.
Posted by: one great reason at May 18, 2005 07:39 PMEngyo Mike writes: "Personally it took me a good while before I came to the realization that the concept of "SGI membership" and the concept of "practicing Nichiren Buddhism" were not one and the same thing." This is oh-so-very true for so many of us I'm sure. Three cheers for the Internet and for Fraught With Peril for giving us the opportunity to open our eyes and minds and expand our awareness. It's a challenge to separate Nichiren Buddhism from the organization (any organization) and I'm still working on it myself as I'm sure plenty others are.
Posted by: Queen Lolo at May 18, 2005 05:18 AMThank you all for taking the time to comment. I will reply in order, most recent first;
Adrian – oh yes, the irony! SGI stands for Soka Gakkai International, the Buddhist lay organization which was, at one time, married to Nichiren Shoshu.
I agree Phillip, SGI has game as far as Nichiren Buddhism goes, which accounts largely for why I am still very much an active leader. As far as my not being convincing, you’re wrong. Thanks for writing.
Charles,
I agree with a great many points you have made. However I remain “Gakkai faithful” primarily because I do not truly believe in my heart that someone like Hirahara represents SGI any more than I do. I know the upper echelon of SGI leadership would not agree, but I don’t care. I make a tremendous effort to maintain my rebellious naiveté. Last month at one of my district’s discussion meetings a guest enquired as to the difference between Zen and Nichiren Buddhism. I began elaborating on the origins of Zen and Nichiren's opposition to the four major sects when all of the sudden a pioneer women’s division member, in a lame attempt to “rescue” the meeting from my long-winded assault, rudely interrupted me and in her very broken and limited English began to explain how Shakyamuni’s Buddhism was – uh – (stammer stammer stammer) lower level and Nichiren was uh “LIKE PHD!”
There’s very little unity in the SGI regarding Nichiren history or theology. I believe this is true even at the top levels of paid leadership. For this reason, I will not allow anyone sporting a position to discourage me from practicing in my chapter, which is where SGI really happens for me.
And Engyo Barrett, the best thing in your reply was “my path forward for myself became much clearer”. I think Adrian can relate to this statement... B^)
Rev. Greg
"The question is how can you justify staying on in an organization that is becoming philosophical road kill?"
Wow, that seems to be the question of our times... is there anything going on these days that this question does not apply to?
On a different note, what does SGI stand for? (Surely not Silicon Graphics International?)
-Adrian
I read Fire in the Lotus when it came out. It definately is from a NShu perspective. I don't find your arguments convincing about why would Nichiren do something he knew hadn't worked. In the time after the split I gradually realized I did not have to find an authority. That left me free to learn from everyone and do as I saw fit. I think that was for the best. I still maintain as far as organized Nichiren buddhism goes SGI is the best game in town.
Posted by: Philip Brett at May 17, 2005 10:26 PMRev. Greg:
You had me - really had me until the end. I have never met Eugene Hirahara either, but will give him credit for being a real team player. As with so many SGI staff pundits, they do not demonstrate original thinking, only the same old and contradictory party line. They are, I suspect, incapable of recognizing the flaws in what they preach because, as you correctly say, are dulled by magical thinking.
"I do not know exactly what the future holds for the SGI. I know I am in for the duration."
I said the same thing. The question is how can you justify staying on in an organization that is becoming philosophical road kill? You made some great points and then conclude in effect by saying that even though there is rampant contradiction, magical thinking of the most transparent kind - I'm down with this convoluted quasi-cult for the duration. To me, that's magical thinking of the most curious kind.
Charles
Posted by: Charles at May 17, 2005 09:00 PMRev. Greg -
Personally it took me a good while before I came to the realization that the concept of "SGI membership" and the concept of "practicing Nichiren Buddhism" were not one and the same thing. Once I was able to distinguish these as two separate and unequal concepts, my path forward for myself became much clearer.
Granted there is still ego involved, of course.
Namaste, Engyo Mike Barrett
Posted by: Engyo Mike Barrett at May 17, 2005 08:47 PM