Reverend Greg

I read your article as objectively as I could and found it disturbing that the basic tenets of faith seem like they are being corrupted by the "normal" tendencies of human behaviour. I am a totally isolated Buddhist, studying and practising on my own with no other Buddhists within thousands of miles of my little island, so I have no real experience with the organizational wheels and how they turn. It just seems to me that such goings on should be outside the inner core of how we believe.

I was introduced by way of NSA in California in the early eighties and I quickly realized that the shaking of pom poms and dancing cheerleaders was not the way I would proceed in my quest for enlightenment. Later, I had some contact with Nichiren Shu priests in Hawaii and also felt that their approach was not going to lead me where I wanted to go, but would more likely end up making me in a "mindless" believer in something I didn't really understand. This is not an impression I had of the priests but of some of the followers I spoke with.

The process of learning and enlightenment, to me, has been one of opening my mind to myself and to the world around me and then trying to align the ideas I have had with the ideals I read in the Lotus Sutra and Nichiren's teachings. I haven't felt a real nead for leaders or the desire to be one, and frankly I don't miss any part of the organizations that attempted to lead me in the past. If what I am experiencing is outside the realm of accepted Buddhism, so be it.

Hi Greg:

It's a pleasure to read your blog, and to realize that others are making similar observations. I appreciate your articulative and uncritical approach to the subject. Had I written the article it would have been different. Perhaps that is because it's been personally difficult locating like-minded people in this area. It's nice to know you are quite literally in my back yard.

Ashley Wooster

Dr. Mimi checking in,

Yes, Zadankai is a supportive place to discuss the practice.

Mind you we can all get a bit snippy and need naps and time outs every now and then.

A sense of humor and irony are definitely healthy attributes to have if one participates.

Also the ability to not take oneself too seriously.

I am a zadankai participant for about 14 years-- dang that is a long time to hang out with the same characters:)

Best,

Mimi
aka Dr. Mimi the Snap Diva

Thanks Steve for all the kind compliments.

What does true faith look like? Great question. True faith does not appear in this quantum space, it is odorless and tasteless. It certainly doesn't smell like teen spirit. Perhaps the point is that we should stop trying to "see" faith in others and accept that faith is as faith does - it continues.

I appreciate your struggles with SGI. In the early 90's, perhaps later, I had realized that I had become free. Being a free SGI member takes alot of thoughtful work and balance, but is worth the effort in the end.

Perhaps you should join zandakai, the discussion meeting that never ends? I have heard there are like-minded members there. Ask Dr.Mimi about it, I think she is a member.

Thanks again,

Rev. Greg

Really fantastic article - "the appearance of faith" - superb formulation - great tool for unpicking the (not particularly various) mix of attitudes and sensibilities often found in SGI.

But here's a question: what would "true" or "real" faith look like? (one which wasn't a simple refiguring of simple japanese style deference?) And what models are there for it?

I like Mimi's comment of taking what you need and leaving the rest - the only problem with this is the need to find kindred spirits who need the same stuff and leave out the same stuff! Otherwise it is rather a lonely experience (attending meetings and switching the mind on and off when various ideas are put across: ichinen - yes, I'll have some of that: good fortune - yes, I'll have some of that as long as its not connected to zaimu contributions in any simplistic way: the importance of the mentor - umm, no, I'll pass on that - in his day (up to age 65 - e.g <=1994) he was a massively inspiring figure, but since then has gone downhill a bit [paradoxically just as the hyperbole surrounding him has gone stratospheric in SGI pubs]:fighting evil priests? I'll pass on that too)

It is difficult to live religion for long as a "conscientious objector". But some idea of "faith" beyond obedience toward the organisation is utterly necessary in order that the galvanising power of the practice is retained, while ones critical faculties are enhanced.

Sometime last year for a while I hit a wonderful equilibrium of simultaneous free-thinking and yet still earnest-practice. I seemed to perceive the world correctly and had this amazing life-force at the same time.

This year, my practice has really gone down a bit, and am finding that mere free-thinking without the galvanizing force of "faith" leaves me less capable and less fulfilled. However, I need a "faith" which is open and fearless, which isn't afraid to ask questions, but which also is not afraid to believe.

Anyway, a brilliant article - thanks for putting it so vividly in focus.

Steve

Whoops! Poor editing.

I meant- Hinduism is an amalgamation of Brahmanism and Buddhism.

Just a historical nitpick and a few questions:

1. Didn't Brahmanism precede Buddhism, not Hinduism? Isn't Hinduism an amalgamation of Brahmanism?

2. How do we know how many people in Japan encountered the Gohonzon, joined the SGI and then left? Major assumption to assume only large numbers of US members left. I have never seen any kind of statistics of the movement of members in and out of the organization internationally.

3.I attended a Women's Division Meeting annual meeting in February in Petaluma. We had many members who practiced for 30-40 years. Most were "American" ( I put that into quotes as where I come from the word American applies to anyone from North, Central or South America) and not of Japanese origin. In my area, there are many members who have practiced from 30-40 years who are not Japanese.
I have practiced in many locales in California- outlying as well as in large urban areas and have visited members in other cities. What applies to one locale may not generalize to the rest of the US. There are definitely some regional variations in the makeup of the SGI-USA (not unlike other religious organizations).

4. Talking about race and looking at race, gender, ethnic differences does not make one a racist. Not acknowledging difference does not erase racism. Denial is not just a river in Egypt.

When I was a YWD in San Francisco, Danny Nagashima was the SF leader. I remember reminding members and leaders over and over this wonderful Gosho quote:

"Cherry,plum, peach or damson blossoms-all,juuast as they are, are entitites possessing their own unique qualities.(GZ,784)"

I believe the key to a dynamic and supportive organization is to embrace, celebrate and acknowledge diversity, not try to create individuals into uniform drones or clones. We can learn so much from embracing and honoring our rich diverse origins.

Your mileage may vary,

Mimi

Reb Greg;

After an essay like that I give you the appelation. You truly deserve it. You note that Buddhism and Japanese culture are intertwined, and that the influences of Shinto, years of authoritarianism and subordination by the state, and similar, are so strong that it is difficult for even the most serious practitioners to distinguish between what is "Buddhism" and what is Japanese.

Yet, I think what makes Critical Buddhism critical is this effort to make the distinction. What is the example of the Buddha? Where is Buddhism clearly distinguished from the Hindu substrate it originated in? The only real core of Buddhism is the principle that the goal of the practitioner is enlightenment, and that the obstacles to enlightenment need to be identified and defined and that the practitioner has to find his path to reach that goal.

Therefore learning from all teachers, following the path, being "critical" in seeking enlightenment and distinguishing what is "not enlightenment" from what is "enlightened" in a loving and attentive manner is what defines Buddhism.

The rest is local "upaya". Maybe the Sun is male God, maybe it is a female god, maybe it is no god. Maybe monks should wear orange, maybe gray, and maybe sweatsuits.

Maybe the Japanese have the right idea with their hierarchical collective all bound to their vision of a "Sensei" -- maybe not. It is the job of the Buddhist to point out the "maybe not" when folks are sure that such a thing "definately is" -- when it isn't. It is also the duty of the Buddhist to say "Okay that path is a fine path, but doesn't it lead to a chasm over there?"

There is a joke going around about a modern publicicist seeking to retrace an explorer's footsteps who climed Mt. Kilamanjaro. Everyone says "oh that is a fine idea!" But one wag who knows better says 'that's not for me' that fellow died a horrible death falling into a chasm.

Chris

My view is not two dimensional, but actually multi-dimensional. I do not see Japanese people, American people, etc., I see Boddhisattvas of the Earth within the SGI and in society in general. In society is most difficult because general society does not practice observation of the mind in observing the respectworthiness of others; Gohonzon object of fundamental respect.

Regarding the origin of groups, I do not group individuals by group or origin. I do not acknowledge all Japanese do this or all American's do that. The position appears racist at that point. I do not believe, accept, or embrace the attitude of all of any people; or a majority of any people do anything; as that attitude appears racist.

I have been fortunate enough to not have been influenced by Christianity as I refuted Christianity at age seven and became a disciple of Nichiren's teachings at age ten. I was raised by Japanese SGI indirectly; without their knowledge of course; gaining the attitude they shared with me which is equality to all people and life in general.

It is due to that simple form of respect, and mutual acknowledgement, I have received from Pioneers and new members alike within the SGI; respect for my humanity and nothing more; which is why I emphasise the attitude of Bodhisattva of the Earth, and why I am still practicing with the SGI and not elsewhere.

Most pioneers I have met embrace the attitude of equality and respect when American's would not. I believe that is why some national leaders are Japanese. Matilda Buck, Linda Johnson, and more Women's Division members are national and international leaders within the SGI today.

In the SGI and society, I have been confronted by racist American attitudes and I enjoy the SGI for a non-racist attitude. Unfortunately the SGI is a representation of our American society and we have racist SGI American memebrs as well. I have met my share in the last forty-three years of practice.

I have been called a pioneer by Japanese pioneers. The pioneer members do not call me an American pioneer, just a pioneer. Equality.

I happened accross your blog and saw the article you wrote. I felt compelled to respond, not with either agreement or disagreement, but another opinion on the same subject matter. Opinions are like people, varied and numerous. Agreement is not necessary, just respect.

I do not feel I need to defend the Japanese SGI leadership in the USA because our leadership is diverse and the best person is doing the best job, right now, or else leadership would change naturally.

My point of the Pioneers sticking it out is because they have been doing that for American's within the SGI, when American's will not do that for themselves within the SGI.

Leaders like Matilda and Linda have not practiced forty or more years, but they are working hard for the SGI and Kosen-Rufu, and that is what matters most, as well as they understand and embrace the concept of Bodhisattva of the Earth; mutual respect.

Not length of practice, but the size of the heart in the leader, I believe.

Thank you for your reply Patrick. I hope you will continue to read and reply to my blog often.

I appreciate your color-blindness towards the mystic law. That however isn't the point. I'm not commenting on ideals, rather realities. As far as the Japanese being vigilent - not sure how to comment on that. Clearly you have a bias towards the Japanese in SGI, I think. What I attempted to illustrate was not that Japanese were wrong, Americans were right, or anything even remotely so two dimensional, rather that part of what you see as "vigilence" in the Japanese may merely be their cultural and behavioral makeup, and that that makeup should not be confused with Buddhism.

Is that in itself bad? Certainly not. Keep in mind however that they are tremendous liars, culturally speaking. Certainly Japanese cutlural mores embody the concept of "the end justifies the means".

Does that make American's all good? Certainly not. In comparison to the Japanese we're narcisistic and flakey, slow to understand the deeper meanings of many things, and utterly polluted by our own Judeo-Christianity.

Sweeping generalizations to be sure. All in all in light of your reply I don't think I expected anyone to write back and say "I AGREE". Rather I was merely sharing my own experiences and outlook. Remember though that those of us who are culties, regardles of what cult, rarely can see anything objectively.

Also keep in mind as you re-read my blog, and I hope you do, that I have the unique experience of belonging to two cult entities which suffer from Japanese/American cultural tension.

Rev. Greg

I read your article. I am a Black American practicing member of the SGI for 43 years now. The color or culture has no importance to the preaching of Nichiren's teachings, just the correctness of the Teachings. Choices of doctrine some claim inconsistent is just opinion's without actual proof.

Yes I read your article, but I still feel color or culture has no conern to the Mystic Law and those who propogate the five characters of Myoho Renge Kyo; Bodhisattvas of the Earth; which is not consistent with your article. I do not agree with your article is all. Japanese cultural attitudes are not the issue, American's being consistent and continuous is the issue in America. Few American's have steyed and remained a part of the SGI for personal reasons. The Japanese members have remained vigilant, while the American's have not. Simple math to me. yes I read your article and I still do not agree with your assertions.

Hiya Byrd -

I think the point is that Buddhism cannot actually be an import, that is to say, something which is culturally rooted in one place, being transplanted in another.

Buddhism must, in accordance to Critical Buddhism, be a foreign critical voice where ever it is embraced...

RG

Hi, Greg- not only were all the representatives Japanese, they were all men! Oh,well....

It is a very, very interesting time to be engaged in the process of importing Buddhism into American culture. Talk to you all later,

When I wrote that little jab, I had in my mind the paid staff of SGI who are all under the censor of the confidentiality agreement. I have strong feelings about one who has signed over their rights to have an open voice with which to express themselves.

You may apply the intent of this statement any way you wish.

Thank you for your contributions.

Rev. Greg

"One thing is certainly true in my opinion, anyone on the payroll of a Buddhism sect, or anyone who has surrendered their voice to a confidentiality agreement, cannot truly be practicing true Buddhism."

Rev. Greg -

Do you consider a minister under contract to a specific congregation to be "on the payroll of a Buddhist sect"? Not sure if that was what you meant or not. For Nichiren Shu, anyway, each temple is an independent entity - each owns or rents their own facilities, and individually contracts with their minister or ministers. The national organization doesn't own any property, and has a very small annual budget with no employees.

All of this is notwithstanding the definition of just exactly what "true Buddhism" consists of, BTW, but that's an argument for another blog entry.

Namaste, Engyo Mike Barrett

I'm one of those 19 year Black SGI members who has learned to "take what I need and leave the rest." I don't think being an active member of the organization and in the tent means that I have to leave common sense and the desire to ask questions at the front door.

People come and go in and out of organizations for a variety of reasons. However I don't see much value creation in blaming those who leave for their shortcomings. That is just too easy. Those who stay don't have to circle the wagons and justify their staying by pointing the finger outwards.

For me, Soka Spirit is truly the challenge to eliminate authoritarian, judgemental and anti-intellectual tendencies within the organization. I think it is really fruitless to spend so much time critiquing others outside when your own house is not in order.

Just as humans individually go through the process of human revolution, I think organizations continually need to do reassessments and clarify purpose. I truly believe real change starts from within the organization, being consistent in modelling constructive and supportive behavior. This is far more productive to me than constantly focusing on the deficiencies and faults of others on the outside.

IMHO anyone who doesn't get that color and race and class is at the crux of most of the social problems in the United States, doesn't understand the history and social system of this country. Being "colorblind" is a nice way of glossing over the ughly realities and underlying conflict that is perpetuated daily in the US. I don't say this lightly but coming from experience of living through the civil rights, Black Power, feminist and peace movements of the US. My activist parents raised me in the midst of demonstrations, vigils and boycotts. Living with and around people like Martin Luther King, Malcom X, SNCC members,labor leaders,migrant farmworker activists, Quakers, Unitarians, people who put their lives on the line in reality rather than in rhetoric shaped my world view.

I learned there was so much more to social change than Martin Luther King and Rosa Parks. Many unnamed people coming together to create a momentum of change. Finding commonality at times, at other times conflict. I think the SGI-USA could learn a lot from these historical events if we would only study them with some depth.

Patrick, thank you for taking the time to reply.

You missed me though on some of what you're stating. By color, you mean race, yes? Are you Japanese Patrick?

"After 43 years experience with the SGI, I find American's that do not get their way leave the SGI out of arrogance or some other lower world emotion, called controlling others."

Some of this I don't understand. As far as people quitting because they don't get their way, I absolutely agree. I think this is a foolish and short-sighting thing to do.

Truthfully I feel like you didn't really read what I wrote, and are replying to feelings you have transferred from yourself. Please try again to state what you feel about this blog.

Thanks again,

Rev. Greg

I think if you remove the color from your eyes, you will find great human models of people within the SGI woirld-wide, whether they are Japanese, Black, Indian or any other race prcticing the daimoku of the Lotus Sutra. Color does matter so much more to an American that everythiing must be all American. I find many American's habv their own agenda in mind and not the SGI first when they practice with the SGI. After 43 years experience with the SGI, I find American's that do not get their way leave the SGI out of arrogance or some other lower world emotion, called controlling others. pPople can tell the difference in control and caring. Perhaps this is a color issue with some American's lacking the ability to see people first and not color first. Non-Buddhist thinking to me!

Sure there's a place for you Charles. I mean, I'm there aren't I?

It's just that there is a time a place for every soap box. *I* believe that people have as much right to be culties as they do to be free.

Others believe that if they can't reconcile every single aspect of SGI then they can't practice in SGI and they quit. Of course the end result is that SGI falls to the culties.

I have decided that I don't have to reconcile everything.

Rev. Greg

Rev. Greg:

I too am an SGI member - my 33rd year of practice was two days ago. What is troubling to me is equating obedience with faith. I am not a dog, I'm a critically thinking man. For some time now, I have been wondering where I could possibily fit back into my sangha.

Is there a place for someone who wants financial transparency all the way to the highest possible level?

Is there a place for someone who strongly objects to the over-the-top adulation of the mentor - not to mention the endless invocation of his works and name at meetings, virtually obsuring the teachings of the founder and the Lotus Sutra? And might I add, I really admire and enjoy PI's writings and guidance.

Is there a place for someone who rejects the myth of Nichiren as the true Buddha?

Is there a place for someone who does not accept the authenticity or legend of the wood plank at Taiseki-ji?

These questions I cannot reconcile. I respect and admire PI, I revere the founder and the intention of the movement, and my faith is wholly in the Lotus Sutra. Yet, I can't conceive of a way to be an active part in the SGI movement and hold the views that I do. There must be some way to find a place in the organization without having my hard-won realizations being perpetually corrected by ultra-culties and without me having to refute the swiss cheese mythos that they (and I once) believe(d).

There may be no place for me, but I do wish the movement and its member well. But I would like to find a place where I could contribute or at the very least, belong.

Charles

Hi Greg,

As you may know, I have a saying, "What works in Japan won't work here - and actually it doesn't work in Japan either."

Now actually there are a lot of things about Japan that I admire (obviously to anyone who knows me) and I think that for every dysfunction that the Japanese have American have one or two as well. They are just different dysfunctions.

But then there is this - the Japanese way of doing Buddhism is a result of centuries of totalitarianism and deliberate government subversion. The system that exists today is a holdover of the fuedal danka system and has indeed largely become a family business and a funeral/memorial service. Thankfully there are many good ministers who really do care about the Dharma itself, but the old system is breaking down even in Japan and the Japanese know it and are trying to find new ways. Here in America we must discern carefully what is an essential and helpful part of Japanese traditional Buddhism, and what is a dysfunctional accretion. It is no good importing somebody else's dysfunctional system when we have enough dysfunctions of our own.

As for those on a payroll being unable to be a true Buddhist - I might say something smart alecky like that myself. But really I wouldn't go that far. I have known personally those on the payroll of some org or another who have not let that compromise their integrity. One for instance was the late Senchu Murano who was a professional full time minister (a bishop in fact) but whose certainly never seemed to hold back in his frank (and franly doomy and gloomy) assesment of Japanese Buddhism. And Nichiren Shu News even published some of those. However, it is certainly true that if your livelihood depends on being in the good graces of an org, it will be awfully tempting and convenient to just tout the party line.

I think that on a payroll or not, Japanese or not, people need to read the gosho and see that Nichiren constantly encouraged criticism of authorities. He did, like the good Confucian he was, emphasize gratitude and loyalty, but for Nichiren loyalty meant speaking up for the truth and not just being a "yes man."

Namu Myoho Renge Kyo,
Ryuei

sounds familiar...