Recently my Dharma-friend CopyKatz asked me:
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Do you feel we can affect reality or influence the environment by chanting or
by setting our intention on doing so?
Many of the Nichiren Buddhists I know practice to "elevate their life
condition" and achieve their dreams and desires. This is quite different from
chanting or meditating to let go and be present.
I have been struggling to figure out which of these two approaches is the
"correct" way to practice. This is the issue behind my question about chanting vs meditation. I'm not really wondering about the act of either one. I'm asking
about the motivation behind each.
I'm boggled.
>>
Since this is a question I have been pondering myself for some time, I asked CopyKatz if I could post my response here on my blog and was given the ok. Thanks CopyKatz both for your question and for allowing me to share my response with others here. So here it is:
As with chanting there are many different motivations behind silent meditation. You can sit for health reasons or to experience altered states of consciousness or for other reasons that have nothing to do with being present and awake in the moment. I recall a story wherein Francis Xavier (the first Jesuit missionary to Japan in the 16th century) was visiting a Zen monastery and he asked his friend the abbot of the monastery why the monks there were sitting motionless and silent. The Zen abbot told Francis Xavier that the monks were thinking about how many donations they would get, or when they would be able to visit home again, or thinking about relationships with secret lovers and so on. Though the journal this comes from didn't say (or the excerpt I was reading didn't include it) I hope the abbot went on to tell the Jesuit what the monks were supposed to be doing in zazen as opposed to what they were probably actually doing.
Anyway, let me share with you something I found illuminating concerning differences in motivation as well as the efficaciousness and possible consequences of such things as chanting for benefits.
Before I became a Nichiren Shu member, but after I had left Soka Gakkai, I became involved in Western ceremonial magick. One book that was immensely helpful to me was Donald Michael Kraig's book Modern Magick. In that book he presented the following defintions of white, grey, and black magick (which he was cribbing from Crowley and Dion Fortune):
"White Magick is the science and art of causing change in conformity with will, using means not currently understood by traditional Western science, for the purpose of obtaining the Knowledge and Conversation of your Holy Guardian Angel"
"Grey Magick is the science and art of causing change in conformity with will, using means not currently understood by traditional Western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously.
"Black Magick is the science and art of causing change in conformity with will, using means not currently understood by traditional Western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously."
Now for some explanation of what Kraig was talking about: the Holy Guardian Angel is the ceremonial magickal metaphor for what we call Buddha Nature, though personified as an entity. Perhaps it could also be understood as a Sambhogakaya or Bliss Body Buddha. But at any rate the Knowledge and Conversation of One's Holy Guardian Angel is supposed to be the functional equivalent of insight into our true nature.
Kraig discusses whether the change we are trying to bring about in accordance with our will is merely a psychological inner change that allows us to see opportunities or options that we had previously missed or whether an actual objective change in the world is brought about. He finally declares it a moot point, since the change happens regardless of whether it was brought about by an actual objective event or just a shift in our point of view. In terms of some schools of Buddhism all experience is consciously determined anyway so we would perhaps agree that it is a moot point.
Kraig sees the use of magickal rituals (of which chanting a mantra to a mandala while in the classical posture of the anjali mudra is definately a type) as a conscious magickal act. But when we dwell on destuctive self-fulfilling prophecies or otherwise use our intentions and imagination to will something into being perhaps without really thinking clearly about the outcome of our wishes or obsessions than we are unconsciously setting up a wholesome or unwholesome cause. Buddhism also teaches that karma is defined as intentional actions (whether done mindfully or or out of heedlessness or ignorance) and is not just a matter of conscious ritual intention (in fact this is what distinguished the Buddha's teachings on karma from primitive Brahmanism). When I was studying with Starhawk, she taught me something that was very illuminating about this - she pointed out that if you do a ritual for prosperity but spend the rest of the day bemoaning how impoverished you are, then you have effectively undercut the efficacy of the ritual by swamping it with conscious or unconscious negativity. So the lesson is that it is better for all our magickal or karmic actions to be wholesome, mindful, and consciously planned rather than heedless and based on ignorance of our own motives and carelessness as to possible outcomes.
The next thing to note is that Kraig defines only a spiritual goal as White Magick. In Buddhist terms only acts or rituals with the motivation of bodhicitta (the aspiration to attain enlightenment for oneself and others) is qualified to be a truly pure act or ritual. Anything else is grey in that it is tainted with a self-serving motivation. That does not make it bad, necessarily, but it does mean that it keeps us preoccupied with considerations tied in with what the Buddha called the eight winds. The glossary in the Writings of Nichiren Daishonin says this of the eight winds: "Eight conditions that prevent people from advancing along the right path to enlightenment. They are: prosperity, decline, disgrace, honor, praise, censure, suffering, and pleasure. People are often swayed either by their attachment to prosperity, honor, praise, and pleasure, or by their aversion to decline, disgrace, censure, and suffering." Kraig also points out that sometimes a ritual that is just meant to have a good effect for ourselves or someone else may have unintended consequences that are harmful to ourselves or others. So grey magick can accidently become black magick in his understanding. In other words, good intentions sometimes have unforeseen bad consequences. He gives the example of wishing for money, and then finding out that a relative has died and left us money in their will. Regardless of the veracity of magick, we will likely be left wondering if our intention for personal gain somehow harmed our relative. Kraig's recommendations is to use the Tarot or I Ching or some other form of divination to be clear about one's motives and the possible consequences of a ritual. In Buddhist terms, ritual action or not, we should be mindful and reflect on our motivations (in other words chant about them) before commiting ourselves to a course of action or before putting our energy into chanting for a set outcome. And of course there is always this: be careful of what you ask for, you may get it.
Now leaving Kraig's understanding of Magick aside for a moment, I have observed that chanting for something often sets into motion what I call the Fantasy Island Syndrome. In other words, you may get what you want only to discover that it isn't what you thought it would be and that there are more important values at stake. Or perhaps you get something other than what you intended and discover that it is better than what you were hoping for and a greater cause of personal growth. In fact, because the Odaimoku is inherently an expression of bodhicitta I think this Fantasy Island Syndrome offsets the possibility of Odaimoku bringing about any truly harmful effects for ourselves and others, but that doesn't absolve us of being mindful, freeing ourselves of the influence of the eight winds, or of cultivating bodhicitta.
But finally, as I have written in my article on Chanting and Desire at Ryuei.net I think we need to present ourselves to the Gohonzon when we chant just as we are - and that includes all the issues, desires, concerns, hopes, fears, and dreams in our life. We should chant about these things so that they can be illuminated by the Odaimoku just as on the Gohonzon representatives of all ten realms are embraced and illuminated by Odaimoku. I think we should chant about these things and then let them go, chant about family and friends (and even strangers and enemies) who are having difficulties or facing challenges in their lives and then let it go entrusting all to the Gohonzon (i.e. the awakened true nature of life). Then when we have gotten all that off our chests we should just chant and abide in the boundless light and life of the Odaimoku illuminating and letting go anything which arises.
Namu Myoho Renge Kyo,
Ryuei
This and The Real Gohonzon are wonderful articles and I couldn't agree more with your suggestion to chant for desires and then let it go. Also, liked your description of the Gohonzon as pointing to the ultimate reality. Someone once compared it to a window through which to experience the mystic law.
Posted by: Royceann at February 13, 2005 02:47 AMRyuei:
Chanting is all three types of magick. According to Crowley, Regardie, and others, knowledge and conversation with your Holy Guardian Angel is more than a metaphorical connection to the Buddha nature, it is in an active, life long process to communicate with the discarnate entity connected to your life. I believe that all of this is best (and more easily) accomplished through chanting to the Gohonzon.
Charles
Posted by: Charles at February 13, 2005 08:35 AMHi Charles,
Unfortunately I have to agree that chanting can and has been used in terms of all three types of magick. I would like to think, however, that the Odaimoku is not an ehtically neutral energy like electricity or nuclear power that can be used for good or ill, but an "energy" that is intrinsically tied in to the Eternal Buddha and therefore bodhicitta. So I do not think those who use it to harm others (like the chanting campaigns against Niken) are going to get the results they are expecting.
As for "discarnate entities" I am not sure how this squares with the Buddhist concept of Buddha-nature which is not an entity or self at all - let alone something distinct from "ourselves". "Holy Gaurdian Angel" implies a kind of intermediary with a divinity whereas Buddhism is about our own awakening. However, there are certainly cosmic buddhas and celestial bodhisattvas and gaurdian deities and so forth who all manifest the Buddha-nature of ourselves and all life to varying degrees. Is Nichiren's analogy of the caged bird singing and drawing the free birds to itself as like our chanting drawing these beings to us what you are thinking of?
Namu Myoho Renge Kyo,
Ryuei
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Posted by: Ryuei at February 14, 2005 09:34 AMRyuei:
Yes, I suppose that's a way to look at it. I was referring directly to Crowley's own explanation of conversation with his holy guardian angel as being a discarnate intelligence. I was never successful in accomplishing that feat in my practice and study of ceremonial magick, so I don't know if you get to the end and find it was all in your own mind or universal mind. Whether Crowley, the eternal prankster is pulling our leg, we can never be too sure as if you don't dig up your own enlightenment in that craft and instead rely on his twisted doctrine, you will be in deep trouble.
I do have one question for you. Nichiren was upset becaue he wasn't invited to the war council to pray for the defeat of the Mongols. How does that square with you? The way I read his words was that he was set to utter impercations. Oddly the Mongols were thwarted twice and I've always wondered if Nichiren didn't in fact make that happen. What do you think?
Charles
Posted by: Charles at February 14, 2005 09:45 AMHi Charles,
It's been several years since I last read Crowley, so I am going on threadbare memories. I do recall his encounters with Aiwass. Nevertheless, I think that he associated the Knowledge and Converation with the sixth degree and that in the degrees beyond that one "gives up" even one's own enlightenment before crossing the Abyss to the Supernal Triangle of the first three sephiroth. Kabbalistic jargon aside, I think Crowley and the other members of the Golden Dawn saw their spiritual path as something that begins with a very personal encounter but eventually transcends such things. And also, I recall either Crowley or one of his commentators saying something to the effect that the term Knowledge and Conversation of One's Holy Guardian Angel was used precisely because it sounds so hokey and therefore won't be taken too literally. Unfortunately, I don't have the inclination to go hunting down that quote right now.
As for Nichiren and the Mongols, I can't recall where he says that but it does ring a bell. On the other hand, he refused to take a temple that was offered to him after the Sado Exile on the condition that he pray for the nation's welfare along with the other schools. I think Nichiren wanted to be on the council to the exclusion of the Shingon, Pure Land, Zen and other rivals. I do admire his integrity though, he didn't sell-out. His exclusivity I find more troubling.
As for the fate of the Mongols, I think that had to do with the Mongols not paying attention to recurrent weather patterns and not so much with who followed what form of Buddhism. Afterall, the same thing happend to the Spanish Armada and no one was chanting Odaimoku in England at that time.
But there is another way I look at the situation. Let us say that forces beyond the natural were at work. It makes sense that they would not allow Japan to be devastated by the Mongols when the seeds of Odaimoku had been spread and could come to fruition at a later time. Why uproot good soil even if the harvest is not as immediate as one might wish? So perhaps we can say that Nichiren's spreading of the Odaimoku did keep them at Bay. Also, the government did collapse in 1333, due in part because of the shogunate bankrolling Shingon prayers instead of paying off the samurai who did the actual fighting against the Mongols. So someone had their priorities a little screwy.
Still, I am very wary of attributing tsunamis, earthquakes, droughts, disease, famine, pestilence, and celestial events to people's religious affiliation or lack thereof. Certainly I do believe that people's faith and convictions do have an indirect effect on how societies or even individuals are vulnerable to disaster or in their abilitity to mitigate disaster or cope adequately with it. But to say a person or group of persons did such and such a prayer to entity so and so and thus caused/averted a natural disaster sounds a little far fetched to me. It was part of the worldview of Nichiren and his contemporaries, but it is not something that fits in with my own more scientific view of natural processes.
Namu Myoho Renge Kyo,
Ryuei
Ryuei:
I'll find that Gosho where Nichiren spoke about prayer to defeat the Mongols - my first thought was "On The Buddhas Behavior,"but there are several other Gosho candidates. I find it important because prayer to defeat an enemy or cure a Lord is directed prayer - one to kill an army, another to kill virus or bacteria - each one could be viewed in a positive or negative light. I also vividy recall some verse from Watson's interpretation of the Lotus Sutra where Shakyamuni would magically conjure beings and circumstance to aid believers of the Lotus Sutra after his extinction. Black, Grey and White Prayer and magick are part and parcel to Buddhism - it's pretty obvious once you put Western and Eastern spiritual traditions side-by-side.
Although I too am scientifically inclined, because we a life form of the universe and a child of this earth, I believe that there is a direct connection between the thought/intention of human beings and natural occurance like eathquake, et al. Maybe, I'm still too old school but the superstition rings deeply with me.
As far as knowledge and conversation with your holy guardian angel, it seems to me that the ultimate process leads to a type of alchemal transformation of the spirit. I find mine with daimoku.
Charles
Posted by: Charles at February 14, 2005 01:09 PM
Ryuei:
I found the quote in On the Buddhas Behavior:
"I had been expected to be consulted about the Mongols, invited to the war council, and asked to defeat them through the power of prayer." pg. 173, MW.
What is your opinion? Is this not, at least on the literal, surface level, a prayer on the black level? From the standpoint that IF prayer can be used to kill (and I believe it can), this is evidence that even a Buddha - in defense of their nation, could resort to metaphysical battle for what they believed was the greater good. Didn't Krishna tell Arjuna that he should do his duty (fight the bloody battle) while driving his chariot?
I assert that prayer/magick impacts the quantum field and intention drives the force. Scientific illumism is the recognition that consciousness interpenetrates all phenomena. Spindrift, the prayer research group has established this fact. Prayer and intention effect the quantum field.
Charles
Posted by: Charles at February 14, 2005 01:42 PMHi Charles,
Thanks for finding that quote. That is the one I was thinking of. Personally I would chalk this one up to a prayer for self-defence. And there are many ways to defeat or turn-aside an army besides violence.
On the whole, the use of Buddhist prayers for political, nationalistic, and other us vs. them type purposes don't sit well with me. For instance, I am always a bit annoyed when friends of mine ask me to chant for their favorite baseball/football/basketball team.
So I find this kind of thing troubling, and in the end I think it best to refrain from attempting to judge Nichiren's intentions. In my own situation, I think it best to chant for the peace and happiness of my own country but not my own country alone. So I could chant for our victory over the Sunni insurgents in Iraq, or the Iranians, or the North Koreans, or the Wahabbi (who I am tempted to view as unmitigated evil), but I think it best to chant for the enlightenment, peace, and happiness of our own country, our own leaders, and also the people and leaders of these other countries and groups. That way there will be a victory for not just one side but a real victorious awakening for all sides, and one that will be stable and productive instead of based on injury and defeat which only sows the seeds of future conflict.
As for the way human intentions impact the natural environment, I wrote about this shortly after the tsunami disaster on the Nichiren Shu yahoo group. A version of what I wrote was used for the February issue of the San Jose Nichiren Buddhist Temple newsletter, but here is the relevant excerpt from the original:
Anyway, coming down from that lofty level, I want to address the admittedly more metaphysical assertions about karma. I agree that such a teaching sounds cold and to say that people die because their karmic number is up is not any more helpful than to say that people suffer and die because God has a plan and we just don't know what it is. Bleaach!
Fortunately, there is a much more reasonable reply. Or at least I think so. I have a very
very helpful book called Good, Evil and Beyond: Kamma in the Buddha's Teaching by Bhikkhu Payutto (Bhikkhu is not a name but a title that means he is a Theravadin monk) which was being given away at one of the Chinese temples here. It was published,
apparently for free distribution, by the Buddhadhamma Foundation in Bankgkok, Thailand
back in 1993. Anyway, Bhikkhu Payutto explains that according to the Buddhist canon there are five categories of natural law that life is subject to:
1. The natural law of physical objects or elements - changes brought about by heat or temperature in other words molecular activity is dealt with by this law.
2. The law of heredity or genetics.
3. The law of mental workings or psychology.
4. The law of intentional behavior - in other words our actions and their consequences over this and subsequent rebirths - karma (in Sanskrit) or kamma (in Pali).
5. The law of the dynamic and interdependent relationality of all things. This is the
fundamental law from which the other four derive.
So notice that the law of karma or cause and effect is only one of five types of natural law
according to Buddhism and that it is derivative of the fifth or overriding law of interdependent transformations.
In connection with all this Bhikkhu Payutto points out three important thing which I will
quote in full because I believe they are so important if one is to understand the classical
Buddhist point of view regarding the world, the role of God (or lack thereof) and the role of human actions and responsibilities:
"Firstly, this teaching highlights the Buddhist perspective, seeing the course of things - the world and life of the world - as subject to causes and conditions. No matter how minutely this law is analyzed, we see only the workings of the Norm [Dharma], or the state of interdependence. Knowing this allows us to learn, live and practice with a clear and firm
understanding of the way things are. We need not concern ourselves over questions of a Creator God with the power to induce the flow of the Norm to deviate (unless that God becomes one of the determining factors within that flow). When challenged with such misleading questions as, "Wihout a being to create these laws, how can they come to be?," We need only reflect that if left to themselves, all things must function in one way or other, and this is the way they function. It is impossible for them to function any other way. Human beings, observing and studying this state of things, then proceed to call it a 'law.' But whether it is called a law or not does not change its actual operation.
"Secondly, in our analysis of this one law of nature [the overall law of Dharma], we must by
no means reduce events entirely to single laws. In actual fact, one and the same event in nature may arise from any one of these laws, or a combinaton of them. For example, the blooming of the lotus, in the daytime, and its folding up at night are not the effects of the law of elements alone, but are also subject to heredity. When a human being sheds tears it may be due largely to the effects of the mental law, as with happy or sad mental states, or it could be the workings of physical law, such as from getting smoke in the eyes.
"Thirdly, and most importantly, here the commentators are showing us that the law of
kamma [cause and effect in terms of intentional actions], is just one of a number of natural laws. The fact that it is given as only one among five different laws reminds us that
we should not immediately write all events off, pleasant or unpleasant, as the workings of kamma. We might say that kamma is that force which directs society, or decides the values
and lives within it. Although it is simply one type of natural law, it is the most important
one for human beings, because it is their particular responsibility. Huma beings are the
instigators of kamma, and kamma shapes the fortunes and conditions of their lives. Looking at the world as most people tend to do, that is divided up into spheres of influence for which nature is responsible, and that for which human beings are responsible, we will see that the law of karma is a stricly human responsibility. As for the other laws, they are entirely the domain of nature. "
I think that what Bhikkhu Payutto says here is a very important point for all Buddhists to consider. Not everything is about us. Human intentional activity is the most important
thing for us to be aware of and take responsibility for because that is the part of nature that is up to us. But there is a lot more going on. There is the movement of tectonic plates, the condition of the ozone, the collective factors that go beyond the intentions
or karma of individuals such as cycles of poverty, wars, the vagaries of the market,
etc... Now even here human can take responsibility for how we relate to these factors - we can blind ourselves to them and pretend that our own actions, karma, mental states or whatever are all that matter, or we can be aware that our choices as individuals and
collective communities will make a difference in how in tune or out of sync we are with these other forces. And in general, part of becoming a wise and mature human beings is simply recognizing that there are things that are not and should not be under our control and
that life is fragile, impermanent, and subject to suffering and yet still valuable and precious and so we must act accordingly.
Namu Myoho Renge Kyo,
Ryuei
Hi Ryuei;
I have to say this has been a bit of a "whoosh" experience reading this...
What on earth is magick with a k???
Surely that is not a correct English word.
To me it sounds extremely silly...like something spoiled teenagers come up in their bedrooms painted black....lol.
Sorry to be this flippant...but really.
I believe the Daishonin wrote in a Gosho (can't think which one right now) something along the lines of:
You must not rely on the occult.
While the tibetans are renowned for their involvement with occult esoteric rituals (inherited from their native Bon religion) I can not understand a Nichiren Buddhist even thinking about such a subject considering Nichiren Daishonin's Buddhism being an antithesis to all that.
I suppose I missed the main points of your blog as I got so distracted by the term magick....
Chanting FOR things....
that is the Gakkai way isn't it?
Of course we offer prayers when appropriate but surely the practise is much more than that.
Not that I am saying you agree with chanting for things per se...
Sorry I am a bit ratty today...
Best, Jussi.
Hi Jussi,
Sorry if the occult jargon threw you off. The term "Magick" with a "k" was coined by Aleiser Crowley in order to differentiate Western Ceremonial practices and its aims from stage magic or parlor tricks. He also had some Kabbalistic reasons related to Gamatria (Kabbalistic word games) for justifying this. But Crowley was nothing if not a prankster and someone who enjoyed talking over peoples heads on purpose. And yet, I like the idea of using Magick when speaking of Western esoterica. Anyway, I would agree that Western Ceremonial Magick (no matter how you spell it) is basically equivalent to Japanese mikkyo (the basis of Shingon and Tendai esoteric practices) or Tibetan Vajrayana (which is really inherited from India tantra as much or more than from Bon to my understanding). However, I would say that Buddhist esoterica and tantra is at least based on Buddhist principles, whereas Western Magick is based on monotheistic teachings mixed (often dubiously) with non-dual strains of Jewish mysticiscm or even Hinduism.
Nevertheless, I think Donald Michael Kraig's insights into how ritual and focused intentions (whether conscious or not) can impact our lives are valid. I also think his differentiation between purposes aimed at spiritual realization, worldly purposes of benefit for oneself and/or others, and worldly purposes of harm for self-serving ends is instructive. If nothing else, his writings made me more aware of my own motivations, intentions, and approaches to spiritual practice.
As regards relying on occultism or benefits - I agree with Nichiren. If that is all one wants or if that is how one measures the effectiveness of Buddhist practice then one might as well be a non-Buddhist. For Nichiren, as for me, Buddhist practice should not be for the purpose of accruing worldly benefits, it should be for the purpose of fulfilling the aspiration to attain enlightenment for oneself and others and as a consequence manifesting the Pure Land in this world. Anything else is secondary and supprotive. I will add, however, that I have no problem with people brining their "whole selves" to the Gohonzon when chanting Odaimoku. I think we should chant about the problems and issues and concerns in our lives and allow the Odaimoku to illuminate ourselves and our whole situations. I think that is part of the transformative nature of our practice. While I do not think we should reduce Odaimoku to a verbal rabbits foot as too many have done, I also think we should see it as all-embracing.
Namu Myoho Renge Kyo,
Ryuei
dear rev.,
can you please tell me which gosho nichiren used to apeak about not chanting for worldly benfits?
my local sgi is way into this, and i am not. some ammo for dialogue, please. thank you.
doug highfield
p.s. is nichiren shu and nichiren shoshu same thing?
Posted by: doug highfield at March 13, 2005 02:43 PM