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Chanting Growers Group
- Thread starter PassTheDoobie
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"I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground."
(On Rebuking Slander of the Law and Eradicating Sins - The Writings of Nichiren Daishonin, page 444) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 6th, 2007
(On Rebuking Slander of the Law and Eradicating Sins - The Writings of Nichiren Daishonin, page 444) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 6th, 2007
"In the January 1958 issue of the Daibyakurenge, the Soka Gakkai's monthly study journal, President Toda contributed what was to be his very last New Year's message. The title of the article was 'Exerting Ourselves Bravely and Vigorously.' In the conclusion of his message, Mr. Toda stated:
"As I greet the New Year, I pray fervently that every single Soka Gakkai member will renew their pledge to 'exert themselves bravely and vigorously' (cf. LS2, 23) on the great path of kosen-rufu.
"Repeat to yourselves day and night the Daishonin's words, 'You must not spend your lives in vain and regret it for ten thousand years to come' (WND-1, 622), and strive with faith that grows stronger day by day, month by month, and year by year. This is the key to realizing our goals for the coming year as well as our goals throughout life. First, make a firm determination. And when you've done that, set forth courageously.
"Also, Nichikan Shonin (1665-1726), who is known as a great restorer of Nichiren Daishonin's Buddhism, wrote about 'exerting oneself bravely and vigorously' in his Interpreting the Text Based upon Its Essential Meaning, saying: 'Yu (bravely) means to act with courage; myo (vigorously) means to expend all one's wisdom.... Sho (pure) means unadulterated; jin (effort) means ceaseless advance.'
"Mr. Toda often stressed that this challenging spirit is the essence of Buddhism and the mark of a Buddha. I have lived my life in complete accord with this spirit. Let's win in the upcoming Year of Advancement and Victory with the great fighting spirit found in 'exerting ourselves bravely and vigorously.'"
SGI Newsletter No. 7060, 2ND SOKA GAKKAI HEADQUARTERS LEADERS MEETING, Dec. 7th, 2006, Advancing Kosen-rufu through Harmonious Unity, translated Dec. 20th, 2006
"As I greet the New Year, I pray fervently that every single Soka Gakkai member will renew their pledge to 'exert themselves bravely and vigorously' (cf. LS2, 23) on the great path of kosen-rufu.
"Repeat to yourselves day and night the Daishonin's words, 'You must not spend your lives in vain and regret it for ten thousand years to come' (WND-1, 622), and strive with faith that grows stronger day by day, month by month, and year by year. This is the key to realizing our goals for the coming year as well as our goals throughout life. First, make a firm determination. And when you've done that, set forth courageously.
"Also, Nichikan Shonin (1665-1726), who is known as a great restorer of Nichiren Daishonin's Buddhism, wrote about 'exerting oneself bravely and vigorously' in his Interpreting the Text Based upon Its Essential Meaning, saying: 'Yu (bravely) means to act with courage; myo (vigorously) means to expend all one's wisdom.... Sho (pure) means unadulterated; jin (effort) means ceaseless advance.'
"Mr. Toda often stressed that this challenging spirit is the essence of Buddhism and the mark of a Buddha. I have lived my life in complete accord with this spirit. Let's win in the upcoming Year of Advancement and Victory with the great fighting spirit found in 'exerting ourselves bravely and vigorously.'"
SGI Newsletter No. 7060, 2ND SOKA GAKKAI HEADQUARTERS LEADERS MEETING, Dec. 7th, 2006, Advancing Kosen-rufu through Harmonious Unity, translated Dec. 20th, 2006
PassTheDoobie said:
WOOOOOOOOOOO HOOOOOOOOOOOOOOOOOO!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
Im with it BIG HOMIE, I have to be i cannot let myself slack off, i can feel it in my bones, and while doing my nightly Daimoku last night it seemed as though i could have just kept on going , as a matter of fact i allmost got out of bed and continued, but had lots to do today. However it was a great feeling to feel like time was not a factor, it was just flying by.
I need to set some goals for myself, thats something i have never really done in my life, nows the time.
I also feel i should relate just a bit about when my lil girlie friend recieved her Gohonzon, cause it was a wierd encounter. First of all we had planned on meeting there at 3:30, well she got there at 3:15 and i got there at 3:55. So things didnt start out well, i thought everything would mellow out but it didnt, i didnt get to go on stage with her because 75 people recieved their Gohonzons and they all had to be by themselves, not like at my Friendship Center meetings where i could have been on stage with her, that really sucked and if i would have known that i may have suggested we do it at the Center but it was kinda special being that it was New Years Eve. Well, i did everything i thought i could do to releive the tension, i comforted her i praised her, she allmost wouldnt talk to me, it was very uncomfortable, but i felt for her more than i did for myself, if you can belive that, i just wanted to see happiness and i didnt, not towards me anyway. So she wanted to get coffee with 2 of the girls i had introduced her to awhile back and i was invited but it sure didnt seem like i was WANTED, ya know what i mean?
So when we all hooked up in front of the place, i just said i have alot of things to do and i have to go. Before that however when it was just me and my friend i asked her if there was something wrong , did i do something wrong and basically she just gave me no answer, what could i do?
Thing is i have known this girl for a long time and this behavior in nothing new, believe me its not her everyday attitude but she defenitly has her moments. So i tried to take it with a grain of salt and ask about it later, well the next time she called me everything was just peachy keen and you know , i just left it at that, i didnt feel the need to question her behavior when she got her Gohonzon, really all i want is the best for her as long as its not fuckin with my head and it wasnt and isnt so all is what it is. Peachy keen!
At the enshirinement she treated me a ton of love and respect so as far as im concerned its all in the past.
Anyway, shes doing great and all is well, Nam myoho renge kyo!!!!!
peace and thanks for listening, i love you all my friends!!!!!
bonz
ps. as allways feel free to add your input. i respect all of you so much it could shed some light on the subject even though its a thing of the past.
or is it?
>>>>>>>>>>>>>>Nam myoho renge kyo>>>>>>>>>>>>>>>>>> !!!!!!!!!!
When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo. This is what is meant by "Buddha." To illustrate, when a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out. When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge.
[ How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra, WND Page 887 ]
[ How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra, WND Page 887 ]
Nam Myoho Renge Kyo
Nam Myoho Renge Kyo
SGI President Ikeda's Daily Encouragement
Monday, January 08, 2007
Faith is light. The hearts of those with strong faith are filled with light. A radiance envelops their lives. People with unshakable conviction in faith enjoy a happiness that is as luminous as the full moon on a dark night, as dazzling as the sun on a clear day.
Nam Myoho Renge Kyo
SGI President Ikeda's Daily Encouragement
Monday, January 08, 2007
Faith is light. The hearts of those with strong faith are filled with light. A radiance envelops their lives. People with unshakable conviction in faith enjoy a happiness that is as luminous as the full moon on a dark night, as dazzling as the sun on a clear day.
Who Is a Buddha?
Who Is a Buddha?
To many, the image conjured up by the word Buddha is of an otherwordly being, calmly remote from the matters of this world. Through meditation he has attained state of "nirvana" which will enable him to escape this world and its constant sufferings--the fruit of human delusion and desire.
However, this image does not reflect the truth about the life of Shakyamuni, the founder of Buddhism who lived in India around 2,500 years ago. He was a deeply compassionate man who rejected the extremes of both asceticism and attachment, who was constantly interacting with others and wanted all people to share the truth he had discovered.
The literal meaning of Buddha is "enlightened one." Enlightenment is a fully awakened state of vast wisdom through which reality in all its complexity can be fully understood and enjoyed. Any human being who is awakened to the fundamental truth about life can be called a Buddha.
However, many schools of Buddhism have taught that enlightenment is only accessible after an arduous process undertaken over unimaginably long periods of time--over many lifetimes, in fact. In dramatic contrast, what is considered Shakyamuni's last and highest teaching, the Lotus Sutra, explains that Buddhahood is already present in all life. It teaches absolute equality and emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of the Buddha nature. No one else gives it to us or judges whether we "deserve" it.
As with gold hidden in a dirty bag, or lotus flowers emerging from a muddy pond, we have first to believe our Buddha nature is there, then awaken and develop or "polish" it. In Nichiren Buddhism this can be done through devotion to the law contained in the Lotus Sutra and the chanting of the phrase "Nam-myoho-renge-kyo."
But Buddhahood is not a static condition or a state in which one can rest complacently. Rather, it is a dynamic experience and a journey of continual development and discovery.
When we continually reinforce the Buddhahood in our lives, we come to be ruled less and less by selfishness (or greed), anger and foolishness--what Buddhism terms the three poisons. As we fuse our lives with the enlightened life of the Buddha, we can tap the potential within us and change ourselves in a fundamental way.
As this inner state of Buddhahood is strengthened, we also develop a fortitude which enables us to ride even the wildest storms. If we are enlightened to the true, unchanging nature of life, we can joyfully surf the waves of difficulty which wash against us in life, creating something of value out of any situation. In this way our "true self" blossoms, and we find vast reserves of courage, compassion, wisdom and energy or life-force inside us. We find ourselves becoming more active and feeling deep inner freedom. And as we experience a growing sense of oneness with the universe, the isolation and alienation that cause so much suffering evaporate. We lessen our attachment to our smaller egotistical self, to difference, and become aware instead of the interconnectedness of all life. Gradually we find our lives opening up to those of others, desiring their happiness as much as our own.
However, while it is easy to believe that we all possess the lower life-states outlined in Buddhist teachings (hell, hunger, animality, anger and so on), believing that we possess Buddhahood is much more difficult. But the struggle to develop and constantly strengthen this state within our lives is well worthwhile.
For, in the words of Daisaku Ikeda, "[Buddhahood] is the joy of joys. Birth, old age, illness and death are no longer suffering, but part of the joy of living. The light of wisdom illuminates the entire universe, casting back the innate darkness of life. The life-space of the Buddha becomes united and fused with the universe. The self becomes the cosmos, and in a single instant the life-flow stretches out to encompass all that is past and all that is future. In each moment of the present, the eternal life-force of the cosmos pours forth as a gigantic fountain of energy."
[ Courtesy July 1998 SGI Quarterly ]
Who Is a Buddha?
To many, the image conjured up by the word Buddha is of an otherwordly being, calmly remote from the matters of this world. Through meditation he has attained state of "nirvana" which will enable him to escape this world and its constant sufferings--the fruit of human delusion and desire.
However, this image does not reflect the truth about the life of Shakyamuni, the founder of Buddhism who lived in India around 2,500 years ago. He was a deeply compassionate man who rejected the extremes of both asceticism and attachment, who was constantly interacting with others and wanted all people to share the truth he had discovered.
The literal meaning of Buddha is "enlightened one." Enlightenment is a fully awakened state of vast wisdom through which reality in all its complexity can be fully understood and enjoyed. Any human being who is awakened to the fundamental truth about life can be called a Buddha.
However, many schools of Buddhism have taught that enlightenment is only accessible after an arduous process undertaken over unimaginably long periods of time--over many lifetimes, in fact. In dramatic contrast, what is considered Shakyamuni's last and highest teaching, the Lotus Sutra, explains that Buddhahood is already present in all life. It teaches absolute equality and emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of the Buddha nature. No one else gives it to us or judges whether we "deserve" it.
As with gold hidden in a dirty bag, or lotus flowers emerging from a muddy pond, we have first to believe our Buddha nature is there, then awaken and develop or "polish" it. In Nichiren Buddhism this can be done through devotion to the law contained in the Lotus Sutra and the chanting of the phrase "Nam-myoho-renge-kyo."
But Buddhahood is not a static condition or a state in which one can rest complacently. Rather, it is a dynamic experience and a journey of continual development and discovery.
When we continually reinforce the Buddhahood in our lives, we come to be ruled less and less by selfishness (or greed), anger and foolishness--what Buddhism terms the three poisons. As we fuse our lives with the enlightened life of the Buddha, we can tap the potential within us and change ourselves in a fundamental way.
As this inner state of Buddhahood is strengthened, we also develop a fortitude which enables us to ride even the wildest storms. If we are enlightened to the true, unchanging nature of life, we can joyfully surf the waves of difficulty which wash against us in life, creating something of value out of any situation. In this way our "true self" blossoms, and we find vast reserves of courage, compassion, wisdom and energy or life-force inside us. We find ourselves becoming more active and feeling deep inner freedom. And as we experience a growing sense of oneness with the universe, the isolation and alienation that cause so much suffering evaporate. We lessen our attachment to our smaller egotistical self, to difference, and become aware instead of the interconnectedness of all life. Gradually we find our lives opening up to those of others, desiring their happiness as much as our own.
However, while it is easy to believe that we all possess the lower life-states outlined in Buddhist teachings (hell, hunger, animality, anger and so on), believing that we possess Buddhahood is much more difficult. But the struggle to develop and constantly strengthen this state within our lives is well worthwhile.
For, in the words of Daisaku Ikeda, "[Buddhahood] is the joy of joys. Birth, old age, illness and death are no longer suffering, but part of the joy of living. The light of wisdom illuminates the entire universe, casting back the innate darkness of life. The life-space of the Buddha becomes united and fused with the universe. The self becomes the cosmos, and in a single instant the life-flow stretches out to encompass all that is past and all that is future. In each moment of the present, the eternal life-force of the cosmos pours forth as a gigantic fountain of energy."
[ Courtesy July 1998 SGI Quarterly ]
Dependent Origination
Dependent Origination
Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.
Shakyamuni used the image of two bundles of reeds leaning against each other to explain dependent origination. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.
More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.
When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."
There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.
If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.
Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.
On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.
As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:.
"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."
[ Courtesy July 1999 SGI Quarterly ]
Dependent Origination
Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.
Shakyamuni used the image of two bundles of reeds leaning against each other to explain dependent origination. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.
More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.
When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."
There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.
If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.
Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.
On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.
As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:.
"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."
[ Courtesy July 1999 SGI Quarterly ]
The Eternity of Life
The Eternity of Life
As a philosophy, Buddhism has always stressed the importance of squarely confronting the reality of death. Death, along with illness and aging, is defined in Buddhism as one of the fundamental sufferings that all people must face. .
Because of this emphasis, Buddhism has sometimes been associated with a pessimistic outlook on life. Quite the opposite is, in fact, the case. Because death is inevitable, any attempt to ignore or avoid this most basic "fact of life" condemns us to a superficial mode of living. A clear awareness and correct understanding of the nature of death can enable us to live without fear and with strength, clarity of purpose and joy.
Buddhism views the universe as a vast living entity, in which cycles of individual life and death are repeated without cease. We experience these cycles every day, as millions of the some 60 trillion cells that comprise our bodies die and are renewed through metabolic replacement. Death is therefore a necessary part of the life process, making possible renewal and new growth. Upon death our lives return to the vast ocean of life, just as an individual wave crests and subsides back into the wholeness of the sea. Through death, the physical elements of our bodies, as well as the fundamental life-force that supports our existence, are returned and "recycled" through the universe. Ideally, death can be experienced as a period of rest, like a rejuvenating sleep that follows the strivings and exertions of the day. .
Buddhism asserts that there is a continuity that persists over cycles of life and death, that our lives are, in this sense, eternal. As Nichiren wrote: "When we examine the nature of life with perfect enlightenment, we find that there is no beginning marking birth and, therefore, no end signifying death."
In the fifth century C.E., the great Indian philosopher Vasubandhu developed the "Nine-Consciousness Teaching" that provides a detailed understanding of the eternal functioning of life. In this system, the first five layers of consciousness correspond to the senses of perception and the sixth to waking consciousness. The sixth layer of consciousness includes the capacity for rational judgment and the ability to interpret the information supplied by the senses.
The seventh layer of consciousness is referred to as the mano-consciousness. This layer corresponds to the subconscious described in modern psychology and is where our profound sense of self resides.
Beneath this is the eighth, or alaya-consciousness. It is this layer of consciousness that contains the potential energy, both positive and negative, created by our thoughts, words and deeds. This potential energy, or profound life-tendency, is referred to as karma.
Again, contrary to certain assumptions, Buddhism does not consider karma to be fixed and unchangeable. Our karmic energy, which Buddhist texts describe as the "raging current" of the alaya-consciousness, interacts with the other layers of consciousness. It is at this deepest level that human beings exert influence upon one another, on their surroundings and on all life.
It is also at this level that the continuity of life over cycles of birth and death is maintained. When we die, the potential energy which represents the "karmic balance sheet" of all our actions--creative and destructive, selfish and altruistic--continues to flow forward in the alaya-consciousness. It is this karma that shapes the circumstances in which the potential energy of our lives becomes manifest again, through birth, as a new individual life.
Finally, there is the ninth level of consciousness. This is the very source of cosmic life, which embraces and supports even the functioning of the alaya-consciousness. The purpose of Buddhist practice is to stimulate and awaken this fundamentally pure amala-consciousness, or wisdom, which has the power to transform the most deeply established flow of negative energy in the more shallow layers of consciousness.
The questions of life and death are fundamental, underlying and shaping our views of just about everything. Thus, a new understanding of the nature of death--and of life's eternity--can open new horizons for all humankind, unleashing previously untapped stores of wisdom and compassion.
[ Courtesy October 1998 SGI Quarterly ]
The Eternity of Life
As a philosophy, Buddhism has always stressed the importance of squarely confronting the reality of death. Death, along with illness and aging, is defined in Buddhism as one of the fundamental sufferings that all people must face. .
Because of this emphasis, Buddhism has sometimes been associated with a pessimistic outlook on life. Quite the opposite is, in fact, the case. Because death is inevitable, any attempt to ignore or avoid this most basic "fact of life" condemns us to a superficial mode of living. A clear awareness and correct understanding of the nature of death can enable us to live without fear and with strength, clarity of purpose and joy.
Buddhism views the universe as a vast living entity, in which cycles of individual life and death are repeated without cease. We experience these cycles every day, as millions of the some 60 trillion cells that comprise our bodies die and are renewed through metabolic replacement. Death is therefore a necessary part of the life process, making possible renewal and new growth. Upon death our lives return to the vast ocean of life, just as an individual wave crests and subsides back into the wholeness of the sea. Through death, the physical elements of our bodies, as well as the fundamental life-force that supports our existence, are returned and "recycled" through the universe. Ideally, death can be experienced as a period of rest, like a rejuvenating sleep that follows the strivings and exertions of the day. .
Buddhism asserts that there is a continuity that persists over cycles of life and death, that our lives are, in this sense, eternal. As Nichiren wrote: "When we examine the nature of life with perfect enlightenment, we find that there is no beginning marking birth and, therefore, no end signifying death."
In the fifth century C.E., the great Indian philosopher Vasubandhu developed the "Nine-Consciousness Teaching" that provides a detailed understanding of the eternal functioning of life. In this system, the first five layers of consciousness correspond to the senses of perception and the sixth to waking consciousness. The sixth layer of consciousness includes the capacity for rational judgment and the ability to interpret the information supplied by the senses.
The seventh layer of consciousness is referred to as the mano-consciousness. This layer corresponds to the subconscious described in modern psychology and is where our profound sense of self resides.
Beneath this is the eighth, or alaya-consciousness. It is this layer of consciousness that contains the potential energy, both positive and negative, created by our thoughts, words and deeds. This potential energy, or profound life-tendency, is referred to as karma.
Again, contrary to certain assumptions, Buddhism does not consider karma to be fixed and unchangeable. Our karmic energy, which Buddhist texts describe as the "raging current" of the alaya-consciousness, interacts with the other layers of consciousness. It is at this deepest level that human beings exert influence upon one another, on their surroundings and on all life.
It is also at this level that the continuity of life over cycles of birth and death is maintained. When we die, the potential energy which represents the "karmic balance sheet" of all our actions--creative and destructive, selfish and altruistic--continues to flow forward in the alaya-consciousness. It is this karma that shapes the circumstances in which the potential energy of our lives becomes manifest again, through birth, as a new individual life.
Finally, there is the ninth level of consciousness. This is the very source of cosmic life, which embraces and supports even the functioning of the alaya-consciousness. The purpose of Buddhist practice is to stimulate and awaken this fundamentally pure amala-consciousness, or wisdom, which has the power to transform the most deeply established flow of negative energy in the more shallow layers of consciousness.
The questions of life and death are fundamental, underlying and shaping our views of just about everything. Thus, a new understanding of the nature of death--and of life's eternity--can open new horizons for all humankind, unleashing previously untapped stores of wisdom and compassion.
[ Courtesy October 1998 SGI Quarterly ]
Nam Myoho Renge Kyo
Nam Myoho Renge Kyo
SGI PRESIDENT IKEDA'S DAILY ENCOURAGEMENT
Tuesday, January 09,2007
The real benefit of the Mystic Law is inconspicuous. Just as trees grow taller and stronger year after year, adding growth rings that are imperceptible to the human eye, we too will grow toward a victorious existence. For this reason it is important that we lead tenacious and balanced lives based on faith.
Nam Myoho Renge Kyo
SGI PRESIDENT IKEDA'S DAILY ENCOURAGEMENT
Tuesday, January 09,2007
The real benefit of the Mystic Law is inconspicuous. Just as trees grow taller and stronger year after year, adding growth rings that are imperceptible to the human eye, we too will grow toward a victorious existence. For this reason it is important that we lead tenacious and balanced lives based on faith.
Beauty of Women
Beauty of Women
"I find a woman's face weathered from numerous storms in life to be beautiful. No matter what her age, just like the beauty of grains on wood that deepens with passage of time, beauty that has endured hardships shines with a distinctive splendor.
When one sees a woman for what she really is, free of decoration or cosmetics, I believe her life in all its naturalness, and her true, indestructible beauty emerges. But what is this elusive quality called beauty? In ancient Chinese literature the so-called beautiful woman looks thin and fragile. Her feet are tiny, because they have been bound, and she looks frail, almost sickly. That seems to have been the preference at a certain time. But later, in the T'ang dynasty, an ideal woman was someone voluptuous and healthy-looking. Even today, many cultures consider plump women to be beautiful and young women are strongly encouraged to eat well. This may sound incredible to women who live in societies where tall and thin models set the trend for what is considered beautiful.
Women tend to find themselves caught in a trap that makes them eager to fit themselves in the mold of "the beautiful woman"—a standard set by the social trends of the time. The purpose of this endless pursuit, and who it is for, are often forgotten. Perhaps, in the end, the pursuit of beauty is actually for yourself, so that you can feel good when you look at yourself in the mirror. If the purpose of beauty is to be attractive to others, then, I would honestly recommend that this time and energy be spent on polishing and cultivating your inner self; your character, as I think that would be much more effective in serving your purpose.
Whether it be your boyfriend, husband, or friends...why are they attracted to you? I am sure it's not only because of your looks but because of who you are, what they find in you, the beauty of your mind and your personality. No matter how pretty a woman is, if her attraction is only in her physical looks, I don't think the appeal will last, but rather fade away with time. True, lasting attraction to another human being comes from an inner beauty and confidence that shine from within.
For me a woman's true beauty lies not in her appearance, but deep within her heart. A woman who makes all-out efforts and who exerts herself wholeheartedly in her field is beautiful; she really shines. She looks sharp and focused and full of confidence. This kind of radiance will always outshine for me any external beauty related to what a woman is wearing. In fact those who are aware of their inner beauty don't need to seek borrowed beauty from outside. And, sadly, those who care only for their physical appearance are often spiritually impoverished and trying to conceal that lack with exterior trappings.
We all long for things of beauty-beauty of nature, of appearance, of life, a beautiful family and so on. But these cannot be gained if we are withdrawn and isolated, just looking at ourselves. We must create better relationships with other people and interact with our community and society with an open heart. We must be kind to nature. It is only through this process that we really grow and cultivate our own beauty.
A woman who can praise, appreciate and wholeheartedly respect those around her is more beautiful than another who is constantly criticizing others. In the same way, someone who can find joy and excitement of her own in her daily life, or even in nature and the changes of the seasons, has the warmth and brightness that can give a sense of peace and comfort to others. Being an expert in discovering beauty makes one beautiful.
The famous sculptor Rodin once said that beauty is not found in one woman but in every woman. And he identified the source that lights up this beauty as the "flame in one's inner life." The flame of a pure heart, the flame of compassion, the flame of hope, and the flame of courage. These flames are the source of light which enable women to shine with beauty.
It is said that "A woman's beauty shines with age." I find so much wisdom in these words. People normally connect beauty and youth, and cannot link the word "beautiful woman" with "older woman." A young woman in her teens is indeed beautiful, but there is a different kind of beauty that is found in women in their 30s, 50s, even 70s. When we seek beauty inside a person, we will realize that a truly beautiful woman is a person whose inner beauty continues to deepen and be cultivated with time.
Buddhism teaches that your physical appearance is a reflection of your inner self. Hence, a truly beautiful woman knows who she is and what her strengths are and is happy and confident to be true to herself.
Today we live in an age where commercialism determines what is "beautiful," but please remember that you cannot find true beauty in these fashionable trends. Beauty cannot be bought with money either. Many insecure young women tend to become confused by such messages sent out by the mass producers of today's society, but I feel that appreciating and realizing your own beauty means establishing a secure and robust inner self that will not be swayed by outer circumstances."
Daisaku Ikeda
Beauty of Women
"I find a woman's face weathered from numerous storms in life to be beautiful. No matter what her age, just like the beauty of grains on wood that deepens with passage of time, beauty that has endured hardships shines with a distinctive splendor.
When one sees a woman for what she really is, free of decoration or cosmetics, I believe her life in all its naturalness, and her true, indestructible beauty emerges. But what is this elusive quality called beauty? In ancient Chinese literature the so-called beautiful woman looks thin and fragile. Her feet are tiny, because they have been bound, and she looks frail, almost sickly. That seems to have been the preference at a certain time. But later, in the T'ang dynasty, an ideal woman was someone voluptuous and healthy-looking. Even today, many cultures consider plump women to be beautiful and young women are strongly encouraged to eat well. This may sound incredible to women who live in societies where tall and thin models set the trend for what is considered beautiful.
Women tend to find themselves caught in a trap that makes them eager to fit themselves in the mold of "the beautiful woman"—a standard set by the social trends of the time. The purpose of this endless pursuit, and who it is for, are often forgotten. Perhaps, in the end, the pursuit of beauty is actually for yourself, so that you can feel good when you look at yourself in the mirror. If the purpose of beauty is to be attractive to others, then, I would honestly recommend that this time and energy be spent on polishing and cultivating your inner self; your character, as I think that would be much more effective in serving your purpose.
Whether it be your boyfriend, husband, or friends...why are they attracted to you? I am sure it's not only because of your looks but because of who you are, what they find in you, the beauty of your mind and your personality. No matter how pretty a woman is, if her attraction is only in her physical looks, I don't think the appeal will last, but rather fade away with time. True, lasting attraction to another human being comes from an inner beauty and confidence that shine from within.
For me a woman's true beauty lies not in her appearance, but deep within her heart. A woman who makes all-out efforts and who exerts herself wholeheartedly in her field is beautiful; she really shines. She looks sharp and focused and full of confidence. This kind of radiance will always outshine for me any external beauty related to what a woman is wearing. In fact those who are aware of their inner beauty don't need to seek borrowed beauty from outside. And, sadly, those who care only for their physical appearance are often spiritually impoverished and trying to conceal that lack with exterior trappings.
We all long for things of beauty-beauty of nature, of appearance, of life, a beautiful family and so on. But these cannot be gained if we are withdrawn and isolated, just looking at ourselves. We must create better relationships with other people and interact with our community and society with an open heart. We must be kind to nature. It is only through this process that we really grow and cultivate our own beauty.
A woman who can praise, appreciate and wholeheartedly respect those around her is more beautiful than another who is constantly criticizing others. In the same way, someone who can find joy and excitement of her own in her daily life, or even in nature and the changes of the seasons, has the warmth and brightness that can give a sense of peace and comfort to others. Being an expert in discovering beauty makes one beautiful.
The famous sculptor Rodin once said that beauty is not found in one woman but in every woman. And he identified the source that lights up this beauty as the "flame in one's inner life." The flame of a pure heart, the flame of compassion, the flame of hope, and the flame of courage. These flames are the source of light which enable women to shine with beauty.
It is said that "A woman's beauty shines with age." I find so much wisdom in these words. People normally connect beauty and youth, and cannot link the word "beautiful woman" with "older woman." A young woman in her teens is indeed beautiful, but there is a different kind of beauty that is found in women in their 30s, 50s, even 70s. When we seek beauty inside a person, we will realize that a truly beautiful woman is a person whose inner beauty continues to deepen and be cultivated with time.
Buddhism teaches that your physical appearance is a reflection of your inner self. Hence, a truly beautiful woman knows who she is and what her strengths are and is happy and confident to be true to herself.
Today we live in an age where commercialism determines what is "beautiful," but please remember that you cannot find true beauty in these fashionable trends. Beauty cannot be bought with money either. Many insecure young women tend to become confused by such messages sent out by the mass producers of today's society, but I feel that appreciating and realizing your own beauty means establishing a secure and robust inner self that will not be swayed by outer circumstances."
Daisaku Ikeda
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There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the daimoku.
[ The True Aspect of All Phenomena, WND Page 385 ]
[ The True Aspect of All Phenomena, WND Page 385 ]
The lion king is said to advance three steps, then gather himself to spring, unleashing the same power whether he traps a tiny ant or attacks a fierce animal. In inscribing this Gohonzon for [your daughter's] protection, Nichiren was like the lion king. This is what the sutra means by "the power [of the Buddhas] that has the lion's ferocity." Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?
[ Reply to Kyo'o, WND Page 412 ]
[ Reply to Kyo'o, WND Page 412 ]
THE PROMISE OF DIALOGUE
THE PROMISE OF DIALOGUE
http://search.japantimes.co.jp/cgi-bin/eo20070111a3.html
THE PROMISE OF DIALOGUE
http://search.japantimes.co.jp/cgi-bin/eo20070111a3.html
Karma
Karma
Even within Asia, where the concept of karma has a long history and has been incorporated in a wide range of cultures, it is often misunderstood. Viewed from a negative, backward-looking perspective, karma has been used to encourage the disadvantaged members of society to accept their situation in life as being of their own making. Present suffering is attributed to negative causes made in the past.
Considering themselves to blame for their situation, some people have fallen prey to a sense of powerlessness. This is, however, a distortion of the original meaning of karma as it is used in the Buddhist tradition. To accept the idea of karma does not mean to live under a cloud of guilt and vague anxiety, not knowing what bad causes we may have made in the past. Rather, it means to be confident that our destiny is in our own hands and that we have the power to transform it for the better at any moment.
In the simplest terms, karma, which means actions, indicates the universal operation of a principle of causation, similar to that upheld by modern science. Science assures us that everything in the universe exists within the framework of cause and effect. "For every action, there is an equal and opposite reaction," is a familiar principle. The difference between the materialistic causality of science and the Buddhist principle of karma is that the latter is not limited to those things that can be seen or measured. Rather, it includes the unseen or spiritual aspects of life, such as the sensation or experience of happiness or misery, kindness or cruelty. In an address delivered in 1993, SGI President Ikeda described these different approaches. The Buddhist concept of causal relations, he wrote:.
... differs fundamentally from the kind of mechanistic causation which, according to modern science, holds sway over the objective natural world--a world divorced from subjective human concerns. Causation, in the Buddhist view, spans a more broadly defined nature, one that embraces human existence. To illustrate, let us assume that an accident or disaster has occurred. A mechanistic theory of causation can be used to pursue and identify how the accident occurred, but is silent regarding the question of why certain individuals should find themselves caught up in the tragic event. Indeed, the mechanistic view of nature requires the deliberate forestalling of such existential questionings.
In contrast, the Buddhist understanding of causation seeks to directly address these poignant "whys?"
Originally, the Sanskrit word karma meant work or office, and was related to verbs that mean simply "do" or "make." According to Buddhism, we create karma on three levels: through thoughts, words and actions. Acts of course have a greater impact than mere words. Likewise, when we verbalize our ideas, this creates more karma than merely thinking them. However, since both words and deeds originate in thoughts, the contents of our hearts--our thoughts--are also of crucial importance.
Karma can be thought of as our core personality, the profound tendencies that have been impressed into the deepest levels of our lives. The deepest cycles of cause and effect extend beyond the present existence; they shape the manner in which we start this life--our particular circumstances from the moment of birth--and will continue beyond our deaths. The purpose of Buddhist practice is to transform our basic life tendency in order to realize our total human potential in this lifetime and beyond.
As one of the ancient Buddhist texts states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."
Karma is thus, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives.
[ Courtesy January 1999 SGI Quarterly ]
Karma
Even within Asia, where the concept of karma has a long history and has been incorporated in a wide range of cultures, it is often misunderstood. Viewed from a negative, backward-looking perspective, karma has been used to encourage the disadvantaged members of society to accept their situation in life as being of their own making. Present suffering is attributed to negative causes made in the past.
Considering themselves to blame for their situation, some people have fallen prey to a sense of powerlessness. This is, however, a distortion of the original meaning of karma as it is used in the Buddhist tradition. To accept the idea of karma does not mean to live under a cloud of guilt and vague anxiety, not knowing what bad causes we may have made in the past. Rather, it means to be confident that our destiny is in our own hands and that we have the power to transform it for the better at any moment.
In the simplest terms, karma, which means actions, indicates the universal operation of a principle of causation, similar to that upheld by modern science. Science assures us that everything in the universe exists within the framework of cause and effect. "For every action, there is an equal and opposite reaction," is a familiar principle. The difference between the materialistic causality of science and the Buddhist principle of karma is that the latter is not limited to those things that can be seen or measured. Rather, it includes the unseen or spiritual aspects of life, such as the sensation or experience of happiness or misery, kindness or cruelty. In an address delivered in 1993, SGI President Ikeda described these different approaches. The Buddhist concept of causal relations, he wrote:.
... differs fundamentally from the kind of mechanistic causation which, according to modern science, holds sway over the objective natural world--a world divorced from subjective human concerns. Causation, in the Buddhist view, spans a more broadly defined nature, one that embraces human existence. To illustrate, let us assume that an accident or disaster has occurred. A mechanistic theory of causation can be used to pursue and identify how the accident occurred, but is silent regarding the question of why certain individuals should find themselves caught up in the tragic event. Indeed, the mechanistic view of nature requires the deliberate forestalling of such existential questionings.
In contrast, the Buddhist understanding of causation seeks to directly address these poignant "whys?"
Originally, the Sanskrit word karma meant work or office, and was related to verbs that mean simply "do" or "make." According to Buddhism, we create karma on three levels: through thoughts, words and actions. Acts of course have a greater impact than mere words. Likewise, when we verbalize our ideas, this creates more karma than merely thinking them. However, since both words and deeds originate in thoughts, the contents of our hearts--our thoughts--are also of crucial importance.
Karma can be thought of as our core personality, the profound tendencies that have been impressed into the deepest levels of our lives. The deepest cycles of cause and effect extend beyond the present existence; they shape the manner in which we start this life--our particular circumstances from the moment of birth--and will continue beyond our deaths. The purpose of Buddhist practice is to transform our basic life tendency in order to realize our total human potential in this lifetime and beyond.
As one of the ancient Buddhist texts states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."
Karma is thus, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives.
[ Courtesy January 1999 SGI Quarterly ]
How, then, are you to go about nurturing faith in the Lotus Sutra? For if you try to practice the teachings of the sutra without faith, it would be like trying to enter a jeweled mountain without hands [to pick up its treasures], or like trying to make a thousand-mile journey without feet. The answer is simply to examine the proof that is close at hand, and thus take hold of faith that is far off.
[ Letter to Horen, WND Page 511 ]
[ Letter to Horen, WND Page 511 ]
"In view of the accuracy of his prediction, can there be any doubt that, after this period described in the Great Collection Sutra when 'the pure Law will become obscured and lost,' the great pure Law of the Lotus Sutra will be spread far and wide throughout Japan and all the other countries of Jambudvipa*?"
*Jambudvipa - the entire world
(The Selection of the Time - The Writings of Nichiren Daishonin, page 550) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, January 7th, 2007
*Jambudvipa - the entire world
(The Selection of the Time - The Writings of Nichiren Daishonin, page 550) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, January 7th, 2007
Faith and Reason
Faith and Reason
Faith, or belief, and reason are commonly seen as being fundamentally in opposition to each other. Many people regard any kind of belief--and religious belief in particular--as some sort of paralysis of the faculty of reason, an intellectual crutch. Currently, however, this presumption of a sharp opposition between belief and reason, which has been the hallmark of modern thought, is being reexamined.
Twentieth-century philosophers such as Ludwig Wittgenstein and José Ortega y Gasset have pointed out that each of us lives, acts and thinks within a system of beliefs that is largely unconscious but without which we would be incapable of any thought or action. "Our beliefs are already operating in the depths of our lives when we begin to think something," writes Ortega y Gasset. Reason, in this sense, is founded on belief. If belief is the foundation of life, we don't really have a choice of whether to believe or not. We can choose, however, what to believe, what the substance of our faith will be.
Within the Buddhist tradition, the relationship between faith and reason has been the subject of sustained inquiry since ancient times. While this tradition has always held that the Buddha's enlightenment cannot be grasped or expressed in its entirety by reason or language, Buddhism has consistently held that reason and language should be highly valued.
While the Buddha's enlightenment may transcend the realm of reason, it is not irrational, nor does it resist rational examination. Faith in the Buddha's teaching is in fact the basis for a mode of intellectual examination which enlists not only analytical capacities but also seeks to develop the intuitive wisdom found in the deepest spiritual strata of the human being. Learning and knowledge can serve as the portal to wisdom; but it is wisdom that enables us to use knowledge in the most humane and valuable way. The confusion of knowledge and wisdom, arguably, is at the root of our societal distortions.
Nichiren likewise developed and presented his teachings very rationally. He is well known for his scholarship and his willingness to debate. Many of his important writings take the form of a dialectic question and answer in which doubts are presented, responded to and resolved.
Sraddha, prasada and adhimukti are three Sanskrit terms translated in the Lotus Sotra as "faith" or "belief." Sraddha, defined as the first stage of Buddhist practice, means "to arouse faith" and also "to possess curiosity about." The term thus includes the meaning of a sense of awe or wonder that seems to be at the root of all religious sentiment.
Prasada expresses the idea of purity and clarity. It could be said that, from the perspective of Buddhism, the proper purpose of faith is to cleanse the mind in order to enable our inherent wisdom to shine forth.
Adhimukti literally means intent, that is, the orientation of one's mind or will. This is the mental attitude of deepening one's understanding, cultivating and polishing one's life toward perfecting the sublime state of prasada. Faith thus purifies reason, strengthens it and elevates it and is an engine for continuous self-improvement. Daisaku Ikeda has defined faith as "an open, seeking mind, a pure heart and a flexible spirit."
The above terms can be contrasted with bhakti, another Sanskrit term for faith. Bhakti, originally meaning "to become part of," is a faith associated with a practice of surrender to--and unification with--a transcendent deity. This term is seldom, if ever, used in Buddhist texts.
The modern age seems convinced that intellect is an independent faculty, operating independently from feeling or belief. Yet it is becoming clearer that many trends, such as efforts to exert technological mastery over nature, rest on highly subjective beliefs or value judgements.
What is called for now is new unification of belief and reason encompassing all aspects of the human being and society, including the insights achieved by modern science. This must be an attempt to restore wholeness to human society, which has been rent asunder by extremes of reason artificially divorced from belief and irrational religious fanaticism.
This synthesis must grow from a dialogue based on mutual respect. Both sides must approach this dialogue, not with the desire to establish dominion over the other, but with a spirit of learning, of mining deeper and richer veins of truth. This will only be possible if all participants keep firmly in view the goal of human happiness. Does a particular position, approach or belief advance the human condition, or does it drive it back? Only on this basis can a dialogue between faith and reason produce true and lasting value for humankind.
[ Courtesy October 2001 SGI Quarterly ]
Faith and Reason
Faith, or belief, and reason are commonly seen as being fundamentally in opposition to each other. Many people regard any kind of belief--and religious belief in particular--as some sort of paralysis of the faculty of reason, an intellectual crutch. Currently, however, this presumption of a sharp opposition between belief and reason, which has been the hallmark of modern thought, is being reexamined.
Twentieth-century philosophers such as Ludwig Wittgenstein and José Ortega y Gasset have pointed out that each of us lives, acts and thinks within a system of beliefs that is largely unconscious but without which we would be incapable of any thought or action. "Our beliefs are already operating in the depths of our lives when we begin to think something," writes Ortega y Gasset. Reason, in this sense, is founded on belief. If belief is the foundation of life, we don't really have a choice of whether to believe or not. We can choose, however, what to believe, what the substance of our faith will be.
Within the Buddhist tradition, the relationship between faith and reason has been the subject of sustained inquiry since ancient times. While this tradition has always held that the Buddha's enlightenment cannot be grasped or expressed in its entirety by reason or language, Buddhism has consistently held that reason and language should be highly valued.
While the Buddha's enlightenment may transcend the realm of reason, it is not irrational, nor does it resist rational examination. Faith in the Buddha's teaching is in fact the basis for a mode of intellectual examination which enlists not only analytical capacities but also seeks to develop the intuitive wisdom found in the deepest spiritual strata of the human being. Learning and knowledge can serve as the portal to wisdom; but it is wisdom that enables us to use knowledge in the most humane and valuable way. The confusion of knowledge and wisdom, arguably, is at the root of our societal distortions.
Nichiren likewise developed and presented his teachings very rationally. He is well known for his scholarship and his willingness to debate. Many of his important writings take the form of a dialectic question and answer in which doubts are presented, responded to and resolved.
Sraddha, prasada and adhimukti are three Sanskrit terms translated in the Lotus Sotra as "faith" or "belief." Sraddha, defined as the first stage of Buddhist practice, means "to arouse faith" and also "to possess curiosity about." The term thus includes the meaning of a sense of awe or wonder that seems to be at the root of all religious sentiment.
Prasada expresses the idea of purity and clarity. It could be said that, from the perspective of Buddhism, the proper purpose of faith is to cleanse the mind in order to enable our inherent wisdom to shine forth.
Adhimukti literally means intent, that is, the orientation of one's mind or will. This is the mental attitude of deepening one's understanding, cultivating and polishing one's life toward perfecting the sublime state of prasada. Faith thus purifies reason, strengthens it and elevates it and is an engine for continuous self-improvement. Daisaku Ikeda has defined faith as "an open, seeking mind, a pure heart and a flexible spirit."
The above terms can be contrasted with bhakti, another Sanskrit term for faith. Bhakti, originally meaning "to become part of," is a faith associated with a practice of surrender to--and unification with--a transcendent deity. This term is seldom, if ever, used in Buddhist texts.
The modern age seems convinced that intellect is an independent faculty, operating independently from feeling or belief. Yet it is becoming clearer that many trends, such as efforts to exert technological mastery over nature, rest on highly subjective beliefs or value judgements.
What is called for now is new unification of belief and reason encompassing all aspects of the human being and society, including the insights achieved by modern science. This must be an attempt to restore wholeness to human society, which has been rent asunder by extremes of reason artificially divorced from belief and irrational religious fanaticism.
This synthesis must grow from a dialogue based on mutual respect. Both sides must approach this dialogue, not with the desire to establish dominion over the other, but with a spirit of learning, of mining deeper and richer veins of truth. This will only be possible if all participants keep firmly in view the goal of human happiness. Does a particular position, approach or belief advance the human condition, or does it drive it back? Only on this basis can a dialogue between faith and reason produce true and lasting value for humankind.
[ Courtesy October 2001 SGI Quarterly ]
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