Hi whoever reads this stuff,
I'm feeling a bit dismayed of late by the kinds of things I see among American Nichiren Buddhists. Actually, I've been seeing this for quite some time but lately it has just really bugged me more than usual because I've been having a wonderful Christmas with my family and sister-in-law (the tree with the blinking lights in the living room, the pile of presents, the fancy dinners, midnight mass, snarky Xmas songs by the Kinks or Jethro Tull) - all the stuff I grew up with. And yet, it seems that over the holidays the "Buddhists" are concerned about whether and how to convert all their Christian family members that they had the bad karma to be related (or married) to and how to correctly treat a scrap of paper with sumi squiggles so as not to bring bad karma down on oneself and so forth and so on. It seems that Buddhism instead of liberating people has got them all twisted up in knots and burdened with needless superstitions and metaphysical anxieties (as if the regular mundane anxieities were not enough to deal with).
Of course I blame the Nichiren Shoshu and elements of Soka Gakkai for this. You have to have a somebody to blame and be enemies with afterall. And how wonderful that the Shoshu and SGI have provided American Buddhists with a whole host of enemies to fight and issues of Japanese Buddhist doctrinal minutia to fight over. It's not like we American don't have enough enemies (foreign and domestic) to fight or issues to fight over. How generous to import some more! But anyway...
When I was in high school I was already disturbed by Christian dogmatism, triumphalism (both blatant and subtle), sectarianism and so forth and so on.
I was intrigued by Buddhism because as it was first presented to me (in Zen Flesh, Zen Bones and many other books by the likes of D.T. Suzuki, Shunryu Suzuki, Philip Kapleau, and others) it was not about dogmas but actual experience as the outcome of spiritual practice. Here was a way to get beyond the formalities and superficialities of creeds and holy books and get to actual spiritual life.
What did I get in actually hooking up with Buddhists - the Nam or Namu debate!!!
I was intrigued by Buddhism because it seemed to go beyond triumphalism and sectarianism and emphasized compassion and selflessness over joining the right club. Buddhism taught that bodhisattvas can appear anywhere and not just as Buddhists. Other teachings were not condemned but looked upon as potentially being skillful means of awakening compassion and liberation in all people.
But what do I get - Buddhists who have chanting campaigns to magically close their rival's temples down.
I was intrigued by Buddhism because it did not fixate on material objects and formalities but on mindfulness, introspection, and practical guidance for leading a life that would be of benefit to oneself and others as per the Eightfold Path or the Six Perfections.
What do I get - Buddhists who are obsessed with a calligraphic mandala and argue incessantly over which one to use, what ceremonies to perform or not perform to "activate" it, whether or not it can be photographed (will it lose it's soul?), what is th proper way of acquiring one (bestowed or bought and from who?), how big should it be, what kind of border, what kind of butsudan to enshrine it in and how to get it, whether or not it should be magically connected to some uber-mandala at a temple in Japan, and how much bad karma will you get if you make a mistake in any of these things.
Now most of my encounters with Buddhists and Buddhism (including Nichiren Buddhism) have been very positive. Most of the negativity, superstition, and even sectarianism and racism I can write off to certain dysfunctional individuals and in particular a couple of groups that are more dysfunctional than functional (in my view). But it does make me sad that Buddhism which should be so liberating has really enslaved so many with superstitions, enmities, dogmatisms, and sectarian rivalries that they did not have before they embarked on a path to what they thought was Buddha Dharma. Instead of being an agent for healing, their encounter with Buddhism has been actively poisonous, a pernicious influence. This saddens me.
And of course I am not the only one to observe this. It is the reason why all too often when I tell people I am a Nichiren Buddhist and/or that my practice is chanting Namu Myoho Renge Kyo the person I am talking to recoils slightly and say, "Oh! You're one of those people!" It has gotten to the point where I keep my sectarian affiliation (which is actually not with those people they are thinking of) and main practice to myself until I've sensed that I've won enough goodwill and trust that they will give me a fair hearing when I reveal the awful truth about the kind of Buddhism I practice.
Seriously, who needs this kind of grief? Is this what we all signed-up for when we, as Americans, came to seek the Dharma? And who is really slandering the Dharma or associating with slanderers when you consider why people have these bad impressions and where they got them from?
Anyway, I don't say any of this to reflect badly on Nichiren Buddhism as a whole, and particularly not to reflect badly on Nichiren Shu. My experiences with Nichiren Shu have been very positive. Sure they are not perfect and neither are all its member or ministers, but I am not perfect either. But on the whole I have found Nichiren Shu to be what I was looking for in the first place and more. In fact, if I had found Nichiren Shu first those many years ago I would have been spared a lot of grief - but then I would have still had to encounter those who outside of Nichiren Shu have been more damaged than helped by various forms of Nichiren Buddhism.
Where am I going with this? I don't know. I am justing thinking out loud and blowing off a little steam.
I guess where I'm going with this is that if you are a Nichiren Buddhists and you have found that the way you have been taught it has lead you to take on the burdens of sectarianism, superstition, dogmatism, us against them frames of mind, trusting in some far-off person rather than coming to know your own buddha-nature (good sense and conscience being part of that), materialism, fretting more over rites rituals and religious furnishings than over the development of selfless compassion, than probably you are being poisoned by "Nichiren Buddhism" rather than helped by it. Yes, instead of poison becoming medicine - the medicine has become a poison.
What did you come to Buddhism for? Did you find it, or are you still waiting? What disappointed you about the religious traditions that you grew up in? Did you find more of the same in Buddhism? Why are you putting up with such total bullshit!
Here's the bottom line - don't put up with B.S even if it is cloaked in Buddha Dharma. Find the real thing. Get real about your own life! Look, really look at your own life! If the Dharma is helping you clarify your own actual life than that is probably the authentic Wonderful Dharma. But if it is leading you into all kinds of metaphysical or sectarian concerns that were imported from another culture - then you are being taken for a ride. The Dharma as actually taught by the Buddha (please read Glenn Wallis' book The Basic Teachings of the Buddha) is about clarifying your actual reality. Don't waste your time on some exotic headtrip or imported tribal allegiance. Get real and come back home to your life and your family and your loved ones and the simple joys of life.
When I left SGI (it was NSA back then actually) I was all twisted up about Buddhism too. Thankfully I read two books, On Cutting Through Spiritual Materialism and The Myth of Freedom by Chogyam Trungpa Rinpoche. That set me back on the right track of what is Dharma is what is bullshit. Then I met a wonderful teacher, Rev. Bokin Kim, who supported me in really freely exploring Buddhism even as she encouraged me to continue to practice. Then I was fortunate to find many other wonderful face-to-face Dharma friends and mentors, including Dharmajim and Taigen Dan Leighton, and in particular the Ven. Ryusho Matsuda (who is especially adept at tactfully reminding people to cut out the useless speculations and arguments and get back to the reality of this moment with appreciation and gratitude). All of them helped me to get real and to see that the Dharma was about getting real, getting grounded, learning to make efforts, appreciate what my life is and the people and things in it, and to overcome belligerence and cultivate gratitude. That is real Buddha Dharma. That is what I signed-up for.
How about you? Has Buddhism really healed your life or has it poisoned it? Can you even tell the difference? Please don't settle for anything but the real Dharma which is nothing but the reality of your own life.
Namu Myoho Renge Kyo,
Ryuei
Rev. Ryuei -
On a much more positive note:
We had an experience last week (a week before Christmas to the day). This may not seem like much to some, but we received an invitation to attend a memorial service at the SGI community center here in Houston.
The memorial service was for an old acquaintenance's mother - the daughter and her husband are SGI members of long standing; the mother practiced Vietnamese Buddhism of some form.
Of course, a memorial service is not exactly a happy occasion, but it seems there are still some folks in SGI-USA Houston who do not see Rev. Myokei (Lynda) and I as enemies or opponents. We were treated by most folks as either guests or old acquaintenances. Philosophical and doctrinal differences were not the topic of discussion - no one accused anyone of heresy or attempting to suborn believers in any direction.
It was a breath of fresh air to be treated as practitioners of a similar faith, rather than as enemies and evil; to be treated in turn as we have treated those SGI members who will interact with us at all. Can sanity be breaking out? I hope it's catching!
Namaste, Engyo Mike Barrett
Posted by: Engyo Mike Barrett at December 27, 2007 01:18 PMMike,
I've had similar experiences several old friends in SGI. I also hope this is a new opening for shared fellowship...we have so much more in common
than not! This will most likely "break out" only
in grass roots friendships.
Rev Ryuei,
This Christmas I had 17 family members to dinner.
I was able to pay back my mom's spiritual generosity from when I used to visit here in the 70's. She holds a strong Christian faith.
She'd prepare a special place for me to offer my
Buddhist prayers and offer flowers to honor my practice.
This year I set up the most beautiful little tree with accumulated ornaments-each from a special time in our family.
We showed videos which included the two grandfathers no longer living so they were "with" us. The appreciation I felt for my
family was mirrored in my own heart.
Coming out of the darkness of illusion and gaining appreciation for what's right before our eyes...this whole process (whatever faith one practices) is an
inside job and whatever is happening around us can help
bring it out or fuel the fighting attitude we assume
when we're afraid or confused. I appreciate being able to break bad mental habits through practicing Buddhism. Something else to celebrate.
Also...last night I noticed that we had 10 more minutes of daylight-hooray! Happy New Year, Patty
Posted by: Patty at December 28, 2007 07:32 AMWow, Michael - there is so much here that I don't really know where to begin. So I will begin at the beginning - mine and many others'...your question is "What did you come to Buddhism for? Did you find it, or are you still waiting?" That is a challenging question.
I know that a lot of people joined up with those groups which you mention having no clue about Buddhism and no real interest in it at all. I think most people signed up because they wanted something like a car or a girlfriend, or maybe even (in the old days, before the SGI started defining itself in terms of our "war" with our parent sect, Nichren Shoshu) World Peace, whatever that means. To this day, people who have a genuine interest in Buddhism generally do not stick around in the SGI for long, or if we do, we're kind of on the periphery. The late Shin Yatomi seemed to be working hard to "bridge the gap" between the SGI and mainstream Buddhism, but I don't know who will be taking on that task within the SGI after his death.
So, in a way, Michael, you're experiencing angst over Buddhists who haven't ever really had a real interest in Buddhism at all. I studied Buddhism in college, and figured out early on that I had a tiger by the tail in the Nichiren practice, but I had to place my own Buddhist study on hold for over a decade until I met up with people like you who were able to encourage me to go beyond the SGI's publications and take up where I had left off after college. I didn't sign up as a Buddhist in order to become small-minded, but I regret to admit that that's what happened. My online friends have allowed me to learn that it's possible to continue on with a Nichren Buddhist practice while avoiding sectarian tunnel vision. Thanks to you for that, Michael - please don't think all your efforts have been in vain.
The medicine becoming a poison is a fabulous image - I hadn't thought of that before. I wonder how or why that happened? I think you're right that it has, but I don't know what the process was. Maybe we're just learning about human delusion and ignorance in a petri dish -- not content with our own history of religious intolerance in the West, we've decided to replay it as an expression of gratitude to our Japanese mentors. How bizarre
I agree with you, too, that gratitude and mindfulness of this moment are critical. I hope that the SGI is able to find a way to import these features of Buddhist wisdom.
You've given me a lot to think about, and I appreciate that, Micahel - happy new year to you and yours. Looking forward to an enlightening 2008, your friend, Byrd in LA
Posted by: Byrd in LA at December 28, 2007 12:03 PMYou are spot on. No more words needed.
Born and bread in Christianity, in what it use to be a dictatorial and communist regime, meeting Buddhism was just normal for me. Freedom and wisdom and get on with life.
Thats the way it is.
What I would really like is a modern version of Buddhism language: same stuff put in today's language/words. You know when you meet a group of lawyers or marketers or constructors or etc: they speak their own pretentious narrow snobbish little world's language that nobody else could possibly understand it or join it?
That's something that should be addressed as it keeps some people thinking it is some sort of magic world where one chants 100 times and there it goes shake a stick you got the winning ticket. Richard Causton for SGI got as close as possible. I do not know of a book in real, meaningful way to simply pass the wisdom.
Ryuei: you are there. (Unfortunately I cannot write - English second language - and/or speak it :-)) sometimes)
Wishing you all wiser and more fulfilled 2008.
Oana
Ryuei,
I understand your feelings entirely, and I appreciate your continuing respect for Nichiren Shoshu and SGI members despite having moved on to Nichiren Shu. I have been a Buddhist for over 20 years -- and not always as a Nichiren-ist. Currently, I am affilitated with Nichiren Shoshu, primarily because I felt a need to have priesthood, ceremony, and the Dai-Gohonzon back in my life and practice. After 15 years of feeling alienated from my religion, I am greatly comforted with my return to the temple.
But I have always been grateful for being introduced to Buddhism by NSA/SGI and for the experiences that they provided to me. I do not blame their members for continuing to practice the only form of Buddhism they know, and I would gladly practice with them -- if only I was allowed. The animosity is deep. Neither Hokkeko members nor SGI members show much interest in chanting together, even though the liturgy is (or was) mostly the same. Even my best friend of 15 years, an acquaintence from the NSA days, has disavowed me and broken off all communications.
So, I have to distance myself from the theology and politics, and focus on the prayers and practice. Sadly, I still feel alone and very impure because of my ecumenical attitudes. Even among members of my temple who are open-minded about contacting members of the SGI, celebrating Christmas or Hanukkah with our non-Buddhist families is considered a sign that you are not serious about your practice. While I am still shy of approaching other Nichiren sects - particularly given temple admonisions and the difficulty as a lay American believer of getting reliable and unbiased historical information - I remain open to the notion of exploring other forms of Nichirenist practice.
My point is that you are not alone in your feeling that superstition and sectarianism have stunted our movement. I do think that our differences are based on real issues, but if splits can occur, then so can reconciliations.
Thank you for sharing.
Posted by: Scott at December 31, 2007 07:17 PMSadly I was one of those individuals for whom Buddhism became a poison rather than medicine.
Having been involved with SGI Australia I had to walk away as there were elements to this organisation that didn't seem right for me.Unfortunately it left me with a great deal of baggage in the form of confusion and not knowing which direction to take.
People like Ryuei helped me to push through all this crap and look for the authentic.
I can honestly say that I love the Lotus Sutra with reverence, faith and devotion.
But I had to clear away all the sectarian hogwash to get to this point.
I also realised that my relationship to the Lotus Sutra is individually unique.
Although I use the Japanese prayer form of Namu Myoho Renge Kyo, the rest of my pratice is in English. I don't see any personal benefit reciting in another cutlures language.
Being Australian I need an Australian structure to my belief system.
When I chant Nam or Namu MyoHo RenGe Kyo I do so out of love for this sutra. And also because this prayer includes all the Buddha's prior teachings, which flow into this sutra like rivers flowing into the ocean of Dharma.
I don't have a problem with Amida Buddha as I experienced with some Nichiren Buddhists who became hostile and slanderous of the Pureland Sutra's as taught by Shakyamuni.For me Amida is an element of Myoho renge. The same goes for all the Holy Tathagata's who are emanations of this Wonderful Dharma Flower.
I don't regard myself as a Nichiren Buddhist as I don't agree with all of Nichiren's opinions some of which I regard as incorrect.
But no one owns MyoHo RenGe Kyo or has copy right to it. Hence I feel comfortable using it.
It is the Buddha's gift to me.
I do have a Gohonzon on my shrine, but it serves as a point of focus rather than worhsip. The Gohonzon also serves as a photo image of the entire Lotus sutra.When I stand in front of this Lotus mandala it reminds me of its teachings and of how much the Buddha loves us.
In conclusion I would like to thank the following sutras for granting me a deeper appreciation of the Lotus Sutra.
The Lankavatara Sutra, Tathagatagarbha Sutra, Sukhavati Sutras, Flower Adornment Sutra, Parinirvana Sutra and finally the Metta Sutra.
This last sutra in my opinion is the key to all of Buddha's teachings.And also the most challenging. What profits a man if he obtains the whole universe but has no love in his heart?
Warm regards,
Thomas
Namu Myoho renge kyo.
Michael,
I believe it has to do with the three proofs. Nichiren says, "Of the Three Proofs, Actual Proof is the most important."
President Ikeda says, "Joy and Appreciation are reflections of our enlightenment."
People arguing about doctrinal and theoretical Proofs are doing just that. Arguing. Those with Actual proof do not need to argue. Those people can merely be joyful and show appreciation for their life and their Buddhist practice.
I have both of those aspects in my life, a joyful life, where a joyful life did not exist prior, and I am able to show appreciation for my joyful life, daily.
I began my Nichiren Buddhist practice to become happy.
President Ikeda says, "the purpose of life is to be happy!!"
I do not quote President Ikeda for any reason other than I find him to be correct.
I focus daily on my own daily life. I compare my own life to my own life, asking myself, "Am I happier today than I was yesterday, and can I be happier tomorrow than I am today?"
It is hard to argue with myself.
Patrick
Posted by: Patrick at January 1, 2008 07:40 PMDear Michael --
You write so well.
There are (literally) hundreds of thousands of disgruntled NSA-SGI members Out Here who hearily agee, although we may not be ready for another ethnically-Japanese organization.
My primary concern is world peace, through a religion that offers an alternative to the either-or of Islam and Christianity.
However unenlightened its managment may be, SGI has made significant inroads. People in "190 countries and teritories" are discovering daimoku.
An awareness is being created, often among people who are not spiritually-inclined.
I think the U.S. may have been unfortunate, in that the original propagators here were war brides -- usually hardened bar hostesses who married the dregs of our military enlisted personnel.
As Nichiren put it, they could "lead by following" the men they supported as leaders -- men who were exceptionally weak and easy to manipulate. (But many of these Japanese ladies have done "human revolution" and become quite likeable.)
In other coountries, I think SGI has been led by businessmen or others with different educations and needs. They may be less xenophobic, less motivated by aggression, greed and stupidity.
Despite all its flaws, I think the gakkai can be viewed as a step in the right direction, at a time when the world desperately needs something of the sort.
Barbara
Posted by: Barbara Pike at January 2, 2008 09:17 AMRyuei:
In some ways, Buddhism is like karmic chemotherapy - at least that has bee my experience. For thirty years, the harder I practiced, the more I was ravaged.
Then, a light dawned inside me and I knew the way. Since then, Buddhism has been more of an uplifting elixer than a purgative. What made the difference? Reason, independence, and awakening.
Charles
Posted by: Charles at January 2, 2008 01:36 PMHello,
First, I want to express my best wishes for a Happy New Year 2008 to the Rev.Ryuei, his family and all people who visit here. Good Health and Prosperity for all!
I usually do come here to learn about aspects of Buddhism I do not know, and have not other way to know. But this is the first time I try to write here (english is not my language, excuse me for the faults). I wish to express my respect and thankfullness to Rev. Ryuei for his work and dedication to the Sacred Dharma.
About the theme of this post:
I am from Dominican Republic. In 1972, as an adolescent I did to know Buddhism first, with the D.T. Suzuki Essays on Zen Buddhism II book. I never was Christian. My parents do, but nominally only. I did to know Nichiren Buddism (NSA) on July 26 and got Gojukai in August 7, 1975 after learn Gongyo in seven days. ReaIly, a very hard work, I think. So, I did to begin NS with the head full of koans and Zen esthetic. Very quickly I realized the radically different way was NS. No matters. I did quick adjusts and throw away all zen or "heretical" books and thoughts. I was promised by leaders a good job, a pretty car (for activities of course), a fast universitary grade, and money, much money, and all of that will depends of me, my millons of daimoku and my strong faith. I was enchanted! Oh, what a magical word I have now! A real and powerful Mantra, like hindu yoguis!...
Then I was leader too. First Hancho, Group-Cho, YMD Yusohan (TCD), Senior Division member, etc. No need to say what happened through the years. All of you know the same history (It was no magical powers here after all). But that did not matters.
After the temple war began, I did to take party and moral support for SGI and Pt. Ikeda, because the abusive excomunion was a fact, and I never did to believe in the NS exclusivism and authoritarism. But I did not change my Nittatsu Shonin gohonzon for a brand new. I did not change it when asumption of Nikken neither. I did not see any doctrinal reason for do it so. It was a unpleasant discussion with YMD leaders about it. So, I was let away, (I was released I think) and since that time contact with SGIRD is almost inexistent.
I have to say I am a simple and stand alone SGIRD member right now. A non active and free member and I have not any intention to assume some future leadership neither resign too. I feel fine this way because from this condition, I have studied freely some kinds of Buddhism, like Zen, Vajrayana , Theravada and other Nichiren Schools's doctrines. And thanks to my personal practice I have realized a vision of Buddhism in general and Nichirenism in particular, I never dreamed to realize it. A New "Weltanschaung".
It is of justice to say, I never had been attacked by local leaders about my faith condition or free way to think. I know about some admonitions to some members but that is not frequent here. But many fanatic attitude toward Sakyamuni exists yet, as if he is the Devil and not the very founder of our faith. I am ashamed! I came to Buddhism to be spiritually Free, searching spiritual Freedom, whatever that would means. SGI has made too many good deeds but has a lot of things must change, many superstitions, many myths. (SGIRD too). Attitude toward Sakyamuni Buddha must change and try it respectfully and thankfullness. The same I say about Jesus and the christian civilization who se values made possible the free propagation of Dharma in occident.
So I feel free now to help people to find the Dharma, not just my dharma. I teach Na MU Myo Ho Ren Gue Kyo now, only that. The Profound Dharma hidden in the Nyorai Juryo chapter of Lotus Sutra, transfered to us, represented by Jogyo Bosatsu at the Space Ceremony, by Sakyamuni Nyorai and Taho Nyorai. The Dharma is for all mankind, it does not belongs to any particular organization. Neither the San Dai Hi Ho. Sakyamuni Buddha give us the knowledge to realize our inherent buddahood. Not the buddahood for buddhist, but for Human Kind. Nichiren made it available for us at these times.
I think The Temple War had something positive: the true about Nichiren and his teachings are becoming clearer each day thanks to sites like these. (And of course, the people who make it possible and their visiters). And the technology like Internet.
I have a debt of gratitude toward old NSDominicana, their former leaders and specially the people training me in hardness of buddhist practice. I have a special debt of gratitude with Mr. K. Kimura, the former NSD-SGD Director General (Honbucho) by his great Jihi and personal care training me and I need to say it. But my vision of the Dharma has little in common with the actual politics of the Organization (SGI). Perhaps some day things will change.
Thank you very much for let me write in your space here. And please pardon me for the longitude of this comment.
Na Mu Myo Ho Ren Gue Kyo,
Gnomegang.-
Posted by: Gnomegang at January 2, 2008 06:30 PMMichael,
I belive statements like the one below serve no purpose other than fueling arguments with other organizations, SGI specifically.
Reverand Ryuie, writes, "whether or not it should be magically connected to some uber-mandala at a temple in Japan," referring to the Dai-Gohonzon.
This is a poor characterization of another organization of which you do not belong or affiliate with. Poor use of languange, respect, and characterizations by yourself on others practice of buddhism.
The characterization is based on non-factual information, but opinions.
I am sure you know the SGI does not refer to the Dai-Gohonzon as a super-Gohonzon. You and others have characteriZed this situation for whatever reasons you choose.
Patrick
Posted by: Patrick at January 3, 2008 12:16 PMPatrick -
Could you please give us the correct, approved way to reference the Dai-Gohonzon in the context of the SGI?
That way we can all refer to this properly, avoiding such mischaracterizations in the future.
Thanks in advance, and namaste,
Engyo Mike Barrett
Frankly I was not even necessarily referring to the SGI or any specific sect or group with that specific comment. I was referring to people's superstitous hang-ups in general. If it happens that the shoe of my comments fit a particular school or group then so bit it.
I recognize that some people here are sectarian apologists - that's fine. But my concern is not with building up one sect or disparaging others. I am interested in the Dharma that transcends sectarianism - and certain teachings and attitudes are sectarian and I am going to point this out. If someone feels I am goring their sacred cow - then maybe they should consider why they have such attachments and aversions in the first place and whether this is conducive to liberation.
One other thing, in my comment about how SGI and Shoshu have provided us with enemies to fight - I am afraid that might be misconstrued. I was being sarcastic and I did not mean that they were necessarily enemies or should be viewed as enemies. Nichiren Shu in general ignores them - and I think that is probably a good policy.
What my sarcasm was intending is that SGI and Nichiren Shoshu have imported their enmity with each other and with all other schools of Buddhism over here and even now are trying to recruit people to participate in their intersectarian conflicts. My sarcastic observation is this: How kind of them to provide us with new conflicts to join in on - as if we don't have enough on our own.
I view all this as being on much the same level as the Quarrel of Kosambhi. How did that end? The laypeople boycotted the quarreling monks until they almost starved to death. Then both factions who had formerly told the Buddha himself to take a hike, came back to him begging for his help in ending the dispute - which was then resolved peacefully.
Namu Myoho Renge Kyo,
Ryuei
I just read this out of curosity. I don't normally come to this site. What attracted me to Buddhism was the aspect of introspection, the inward-looking. It is a valuable and powerful method of self-development. You should try it sometime. Frankly, how you, one of the most argumentative people I have ever encountered, can complain about the sectarianism and incessant arguing of others, is quite astounding.
Namaste,
Anna
Anna has a point, sort of. In discussing sectarian infighting, it seems like you are engaging in the same infighting. How to discuss sectarianism while not appearing sectarian yourself? Maybe just ignore the whole thing and pretend everything is fine? Or focus on your own teachings? Hmm... I don't have an answer.
Posted by: Vanya at January 5, 2008 12:14 PMP.S. I didn't mean to call you argumentative. I don't think you are.
Posted by: Vanya at January 5, 2008 12:41 PMRyuei,
I just came home from Zazenkai at the Atlanta Soto Zen Center. The theme for this weekend was "The Liturgy of Dogen." The chanting aspect of the retreat was a disaster. After a painful 30 minute session of chanting we were asked for our comments. One person said that the "droning" was putting them to sleep. A Tendai shu practitioner and myself related how what was being done had no resemblance to what is normally refered to as "chanting" or "liturgy." We were told to practice with our resistance and cooperate with the leaders!
So why did we "sign up" for this practice? I think it is the same for all of us on some level. We all "hit the wall" of life and need to "sit down and shut up (or chant and shut up)."
Overall dharma practice has been helpful to me. I have had to swallow a lot of poison. Sangha practice may not always live up to our expectations. But we always have to come back to that beginning point of why we sign up. Because at every point "I" hit the wall and have to sign up again.
Following the Dharma path at this time and place that we find ourselves can be challenging. What is the correct practice? Who is a valid teacher? Do any of us really know what we are doing? But this gives us the real opportunity to seek the Dharma with out the formalism and ritualism that has stifled it in other historically buddhist cultures.
Namu Myoho Renge Kyo,
Marcus
I would like to know about the "real Dharma"
so please do tell (I ask 3 times now)
Nam Myoho Renge Kyo
With sincere gratitude,
Joe Killian
Early on in the old NSA I figured out there was poison mixed in with the medicine, at least as far as what the organization did (as opposed to what they taught). However, the chanting was still attractive and I thought that the promises they made (that the practice would be effective as prayer and that it would lead to the good old Buddhist virtues) might be realized, so I continued as long as I could.
But now I think that at least some of the poison goes back to Nichiren's own actions (in particular, the sectarian arguing even if this sort of thing long predated Nichiren) and some may even be fundamental to Buddhism, especially the idea of karma, which leads to a lack of compassion.
So, a lot more poison than medicine.