Toda Christian Dating

Christian Dating For Free, CDFF, is the largest and best free Christian dating site for Christian singles in the world. Our service features both iOS and Android free dating apps as well as a desktop and mobile website. Unlike paid sites, it is 100% free to communicate with every single Christian member you see on CDFF. Chicago, dating, speed, free, sites, events, site, online, singles, service, black, services, suburbs, asian, gay, polish, scene, russian, latino, interracial ... ChristianMingle is an obvious choice for the number two spot on this list of the best Christian dating apps. The brand’s very name is a testament to its commitment to the Christian community. Sparks Network — which is responsible for JDate and Adventist singles, among others — launched ChristianMingle in 2001 to be a beacon of light for Christians searching for a lasting marriage. What on earth has gone wrong with Christian dating? Why does it seem so much more difficult today than it was just a generation ago? In this video I discuss some common questions about dating and purity. It is available in both YouTube and Facebook formats. Transcript How should Christians approach dating in our culture today? So, somehow between 1998 when I got married and today, all sorts of ... Christian Dating Site. As a follower of the Christian faith, you likely have a large social group of like-minded people that you see - either at church or elsewhere - on a regular basis. Within this group, there are probably some extremely lovely Christian people, who you admire for their dedication to their religion; however, that does not ... Dating is a source of immeasurable joy and pain, tangled up in a beautiful, complicate mess—testing us, shaping us, and often blinding us. So how exactly should a Christian approach dating? Editor's Note: This is the second part of a three-part series based on a recent interview The Christian Post conducted with Joni Eareckson Tada, and her husband, Ken. The couple reveals candid details about their 30-year marriage, their distress over the condition of Christian marriages today, and their encouragement to the victims of the ... Christian singles and Christian dating advice with Biblical principles and guidance for women and men in relationships seeking help and tips from the Bible. Christian Dating For Free, CDFF, is the largest and best free Christian dating site for Christian singles in the world. Our service features both iOS and Android free dating apps as well as a desktop and mobile website. Unlike paid sites, it is 100% free to communicate with every single Christian member you see on CDFF. Seek him first (Matthew 6:33), and dating will be added according to his perfect plan and timing. The Golden Rule in Dating. But after embracing and applying the first and greatest commandment, I have found that the golden rule in dating is this: Lean hard on the people who know you best, love you most, and will tell you when you’re wrong.

Article: "Japan's Religion of 'Gain'"

2020.09.14 14:52 BlancheFromage Article: "Japan's Religion of 'Gain'"

This is a September 22, 1966, article from a Jehovah's Witnesses magazine ("Awake!"), and it's been preserved by faithleaks.org.
Despite it coming out of a notorious Christian cult, the content is surprisingly accurate.
THE REASON FOR THIS MAGAZINE
News sources that are able to keep you awake to the vital issues of our times must be unfettered by censorship and selfish interests. "Awake!" has no fetters. It recognizes facts, faces facts, is free to publish facts. It is not bound by political ties; it is unhampered by traditional creeds. This magazine keeps itself free, that it may speak freely to you. But it does not abuse its freedom. It maintains integrity to truth.
The viewpoint of "Awake!" is not narrow, but is international. "Awakel" has its own correspondents in scores of nations. Its articles are read in many lands, in many languages, by millions of persons.
In every issue "Awake!" presents vital topics on which you should be informed. It features penetrating articles on social conditions and offers sound counsel for meeting the problems of everyday life. Current news from every continent passes in quick review. Attention is focused on activities in the fields of government and commerce about which you should know. Straightforward discussions of religious issues alert you to matters of vital concern. Customs and people in many lands, the marvels of creation, practical sciences and points of human interest are all embraced in its coverage. "Awakel" provides wholesome, instructive reading for every member of the family.
"Awakel" pledges itself to righteous principles, to exposing hidden foes and subtle dangers, to championing freedom for all, to comforting mourners and strengthening those, disheartened by the failures of a delinquent world, reflecting sure hope for the establishment of God's righteous new order in this generation.
[Establishment FAIL]
Get acquainted with "Awake!" Keep awake by reading "Awake!"
JAPAN'S RELIGION OF "GAIN"
By "Awake!" correspondent in Japan
REELING under the blows of atomic bombs and of military defeat, Japan emerged from the second world war with new and urgent problems. The feudal basis of family life had been weakened, old communal standards had been shaken and old-time religion had suffered a big setback. There was a moral and spiritual vacuum that needed to be filled. What would fill this vacuum?
In any other country, communism might have capitalized on the situation. However, communism failed to take hold among the nationally-minded Japanese. Rather, the post-World War II era has witnessed the growth of a multitude of "new religions," often called "crisis religions," designed to meet the people's immediate wants. Almost one hundred "new religions" have mushroomed during the past twenty years. Their number includes Shinto sects that had been forced previously to conform to state Shinto, as well as offshoots from established Buddhist sects. For the most part, these "crisis religions" have offered their adherents things that they lost during World War II, such as health, material prosperity, peace of mind and community fellowship.
Riding on this tide of religious revival, one sect has raced ahead of all the others.
[This is not an accurate statement; in 1954, New Religions Tenri-kyō, Reiyū-kai, Seichō-no-Ie, and Risshō Kōsei-kai already had 1,912,208, 2,284,172, 1,461,604, and 1,041,124, respectively, way more than Toda's Soka Gakkai had in 1954 (341,146). Source]
It is the so-called Soka Gakkai ("Value Creation Academic Society"), a development of the 700-year-old Nichiren Shoshu sect. Its postwar organizer, Josei Toda, explained that the Nichiren Shoshu sect had declined prior to the war, and, therefore, "as the Great Saint Nichiren predicted, Japan has experienced a crisis which resulted in national ruin." And what was his solution?
The militant Soka Gakkai, which has proclaimed itself the savior of Japan, and ultimately of the entire world.
Growth of Soka Gakkai
The Nichiren Shoshu sect was founded in the thirteenth century by Nikko, a disciple of the fanatical Buddhist monk Nichiren Daishonin. Its headquarters, which the sect expects to become the center of religion world wide, is a temple called Daisekiji, at the foot of Mount Fuji. Here are preserved the Dai·Gohonzon, said to be the original scroll containing Nichiren's sacred formula, and also Nichiren's miraculous tooth, the onikuge. It is reported that Nichiren pulled a loose tooth from his mouth and handed it to Nikko, to be used as a testimony in propagating their religion among all mankind.
[Too many explanations for why something happened = big red flag.]
It is also claimed that a piece of flesh still adheres to the tooth, and that this continues to grow. The sect is to reach its zenith when the flesh covers the tooth in its entirety. The tooth is closely guarded, and no scientific authority is permitted to examine it.
Soka Gakkai was founded in 1937 by Tsunesaburo Makiguchi, an ex-schoolteacher and student of pedagogy, who converted to Nichiren Shoshu. Nichiren's religious fanaticism and Makiguchi's theory of "value creation" have been combined into one of the most amazing religious crusades in history. Soka Gakkai itself describes the Theory of Value, as taught by Makiguchi and his successor, Josei Toda, in these words:
The goal of human life is happiness, ,the ideal state for each individual. ... A happy life is the condition in which whatever is regarded as having value is realized. . .. Truth and value are two very different concepts. . . . Historically, philosophers have regarded the principal elements of the ideal life to be truth, goodness and beauty. This is incorrect .... The Principle of Value makes the basic ingredients of happiness: gain, goodness and beauty .... The criterion of value is gain or loss, not good or evil. - Quoted from Contemporary Religions in Japan, Vol. I, No.3, September 1960.
This sounds contradictory to Nichiren's own oft-repeated emphasis on the "Lotus of Truth." Gain is substituted for truth.
[This sounds like it could easily foster an 'end justifies the means' mentality.]
Devotion to the sacred scroll at Daisekiji and the repetitious chanting of the Lotus Sutra are the "gain-producing values." Financial gain or faith healing often provide the incentive for joining Soka Gakkai. The standard for judging everything is: Do we gain or lose by it?
The fanatical Nichiren denounced all other schools of Buddhism as heresy, and established his own new formula for the salvation of all mankind: Namu Myoho- Renge-Kyo ("Adoration Be to the Lotus of Wonderful Truth!") Followers of Nichiren, and now of Soka Gakkai, are said to reach Buddhahood through the daily frenzied chanting of this formula, the Daimoku. Their mentality in this connection may be gauged by the following English-language article appearing in their Seikyo Shimbun ("Holy Teaching Newspaper"), No. 592, reporting a speech by the present leader, Daisaku Ikeda, on April 24, 1961:
We pray to the Dai·Gohonzon (''Holy Scroll") every morning and evening. Look intently at the Gohonzon, and you will find some Chinese characters on the upper left which read: ''Those who worship the Gohonzon or those who practice the sutra of the True Buddha can accumulate even greater merits than the ten virtues of Buddha." On the opposite side it is clearly written that "A person who viciously maligns the Gohonzon will surely have his head broken in seven." A person who has pure faith in the Gohonzon will be bestowed with even greater benefit than the ten good fortunes of Buddha. On the contrary, those who slander either the Gohonzon or true believers (Gakkai members) must undergo such dreadful punishment of having their heads broken in seven, i.e., falling into the pit of hell.
One may well ask, How could a religion with these medieval concepts make such strides, as Soka Gakkai has done, in a modern society? For the most part, Soka Gakkai adherents are to be found among the poorer, uneducated classes. The movement has made its appeal, emotionally, to the desire for material betterment. It has used a devastating instrument known as shakubuku - which has been variously interpreted as meaning, "destroy and conquer," "bend and flatten," or "crush and throw down." This refers to the practice of Soka Gakkai members in ganging up on households or individuals afflicted with sickness or economic problems, blaming it on their religion or lack of religion. and relentlessly 'brainwashing' them until conversion is achieved. The new convert must then destroy the "abominations" or appendages of his former religion.
[This is the process of hobobarai we have discussed.]
He is provided with his scroll, rosary and badge, and is threatened with terrible reprisals should he ever think of leaving the organization. Shakubuku was organized by president Josei Toda following World War II. It draws strength from Soka Gakkai's militaristic structure, which has been compared to that of the Hitler Youth. Its Youth Division today numbers one and a half million young people, including a fife-and-drum band of the Young Women's Division described as "second to none in its skilled and beautiful performance."
[Boy, NOT in MY experience!!]
Soka Gakkai describes its Youth Division as "the driving force of the organization."
[This YOUFF! focus is clearly original to the Soka Gakkai.]
Soon after instituting shakubuku, Toda proclaimed: "The great march for forced conversions, begun on May 3, 1951, has brought a great many comrades into our camp." By 1953, he claimed a membership of 53,000 households. By 1959, the number was 1,096,920 households, and by 1964, the claim was for 4,600,965 households.
Into the Political Arena
Soka Gakkai's main goals are political. This is in line with Nichiren's ancient claim: "I will be the pillar of Japan; I will be the eyes of Japan; I will be the great vessel of Japan." As explained in Seikyo Shimbun in April 1955, the sect's purpose is that "when, as the result of our great 'shakubuku,' our country is rid of all evil religions, the Diet ought to decide to create a national center of worship. For that end, it is necessary to send our members to the national legislature so that we could command a majority. Of course, it might be 10 or 20 years before this may be realized. Until then, we must train our members in the local legislatures."
After making sensational gains in local municipal and Upper House elections, Soka Gakkai set up the Komeito ("Clean Government Party") on November 17, 1964. The party immediately called for the abolition of the Japan-U.S. Security Treaty and for Japan to recognize communist China. However, Komeito acts independently of both "right" and "left."
According to Soka Gakkai leaders, the party has been organized as a practical means of carrying out obutsu myogo, a merger of government and religion. In elections for the Upper House of the Diet in 1965, Komeito increased its representation to twenty in this body of 250 members. They are planning next to put thirty-two members into the Lower House.
Other political parties are voicing concern at this religious invasion of the political arena.
Since 1960, Soka Gakkai has carried its campaign into Southeast Asia, and even into the United States. It has been outlawed in South Korea because of its political activity there.
Ultimate Goals
Seven centuries ago, Nichiren himself announced his sect's objective of building a national temple at the foot of Mount Fuji. Soka Gakkai has espoused this goal, declaring its purpose to establish a kokuritsu kaidan ("national instruction hall") for "basic religious training in defense of the nation." In July 1961 a four-day drive among members netted over three billion yen ($9,000,000), and this was used in building the projected temple's Grand Reception Hall, which was completed April 1, 1964. According to Soka Gakkai's Seikyo Shimbun, of October 19, 1965, another four-day drive recently raised 35 billion yen (nearly $100 million), which is to be used for building the shōhōndo, or main temple hall. This is now under construction.

Soka Gakkai used to make bold the claim that it would convert, first the entire nation of Japan, and then the world.

However, in July 1965 the sect's 34-year-old president, Daisaku Ikeda, appeared to make the goal more realistic, when he drew an illustration from the Indian state of Shravasti, mentioned in the "Lotus of Wonderful Truth." According to the Lotus Sutra, one-third of the people of Shravasti saw Buddha and believed him, one third saw him but did not believe his message, and one-third neither saw nor heard him. The implication is that the conversion of Japan will be accomplished when shakubuku has claimed one-third of the people for Soka Gakkai, another third is sympathetic, and the remaining third is either indifferent or hostile. A recent Soka Gakkai tabulation asserted that membership was already 5,400,000 out of 25,000,000 households in Japan.
[The actual population of Japan in 1965 was 98.88 million individuals; the population is not measured in "households" outside of religions' claims - and these claims are never audited or verified by any objective investigation.]
What is the ultimate goal of the movement? To quote Soka Gakkai itself: "The purpose of Sokagakkai is not world conquest, but absolute world happiness and peace. President Ikeda has always stated that 'the purpose of Sokagakkai is to save the masses from misfortune and misery and to establish happiness and peace throughout the world.'" - Sokagakkai and Nichiren Shoshu, by the Seikyo Press, October 25, 1964.
It is with this goal that Soka Gakkai carries forward its militant campaign of shakubuku. Imbued with the idea that people on this earth receive everything from the idol Buddha, they are aiming at centering all worship in Japan around the huge temple that is to be completed at Mount Fuji in 1970. A Gakkai spokesman told the Sunday Mainichi (November 14, 1965), that it is "not a 'coincidence" that the temple is scheduled to be completed around 1970.
[It was actually completed in 1972.]
This seems to be a target date for a campaign to "help save" the soul of everyone in the world. It is also in 1970 that the Japan-U.S. Security Treaty is scheduled to come up for revision-an explosive issue from which radical groups such as Soka Gakkai doubtless hope to make gain.
Fear, Mistrust and Apprehension
Observers have noted a rather unusual quiet in the Soka Gakkai camp in recent months.
[I suspect this was because Ikeda was TERRIFIED that the Japanese authorities would conduct an audit on the sources of the outlandish sum collected in the Sho-Hondo Construction Campaign, which had just wrapped. So until the coast was clear, so to speak, Ikeda was keeping everything quiet so as to not provoke any societal backlash in the form of intensified governmental scrutiny.]
Whether they have mellowed their aggressiveness, or whether this is a calm before further storms, remains to be seen. There are even reports that many have broken away from the movement in disillusion. The director of Shinshuren ("Alliance of New Religions"), which has mobilized its followers against Soka Gakkai, claims that at least a million members of Soka Gakkai want to leave the organization but are fearful of reprisals.
[It was in 1965 that Ikeda decided to change the Soka Gakkai's structure from vertical (new recruits joining the same groups as the members who'd shakubukued them) to horizontal (new recruits assigned groups based on geographical location) to facilitate political power via voting aggregates. The next year, 1966, Ikeda announced that half a million families had left the Soka Gakkai, and the year after that, 1967, Ikeda announced that the Soka Gakkai's growth phase had ended. Yay leadership!]
Soka Gakkai is mistrusted, and even feared, by the majority of the Japanese people. Its claims for the superiority of "gain" over "truth," coupled with fanatical shakubuku and equally questionable high-pressure political campaigning, have not endeared it to rational persons. The generation that remembers the crimes committed by the Nazis in Germany and by Shinto national ism in Japan is entitled to regard the politico-religious Soka Gakkai with apprehension.
Where may people turn in their search for true religion? Not to a theory of "gain," or to a lifeless idol of Buddha, but to the living God, Jehovah, whose Son, Christ Jesus, said: "There is more happiness in giving than there is in receiving." (Acts 20:35) Ah, there is the true secret of happiness! It is to be found in the practical application of the law of love, even as Jesus explained: "These things I have spoken to you, that my joy may be in you and your joy may be made full. This is my commandment, that you love one another just as I have loved you."-John 15: 11,12.
Of course, the Christian publication has to shoehorn its own "shakubuku" message in there somewhere! Why not the end?? Might as well make sure to leave everyone with a bad taste in their mouths, eh?
submitted by BlancheFromage to sgiwhistleblowers [link] [comments]


2020.09.03 22:21 BlancheFromage The Ikeda cult "sanitizing" that problematic Bodhisattva Quan Yin chapter (25) of the Lotus Sutra

Apparently, no one in SGI realizes that the Quan Yin chapter of the Lotus Sutra recommends a practice - repeating this bodhisattva's name! ["Nam gwan shi yin pu sa"] Nowhere in the Lotus Sutra will you find any recommendation to simply repeat the title of the sutra like a brain-dead dumbass.
But thanks to a very kind contributor who sent me some "Wisdom of the Lotus Sutra" books (I'm still looking for that reincarnation reference, BTW), I found the section where Ikeda and his goons give Chapter 25 the business.
Let's take a look, shall we?
First of all, the Engrish translation of "Quan Yin", "Guan Yin", "Kuanyin", "Kannon" - all this Boddhisattva's names - is "Perceiver of the World's Sounds". The Sanskrit is "Avalokiteśvara", translated as "Hearer of the Sounds of the World", according to this translation. I'm going to be working off the Burton Watson translation and cross referencing his (somewhat garbled) translation with this translation.
Did any of YOU realize this? Does anyone in SGI? My sources say NO.
By using an unfamiliar name for this bodhisattva, the Soka Gakkai's Deception Department Study Department is apparently hoping that the reader will simply lump this bodhisattva in with all the other irrelevant bodhisattvas in the Lotus Sutra ("Inexhaustible Intent", for gods sake, and "Wonderful Sound", for example) and kinda bleep right over it. Using her REAL name might arouse a seeking spirit that asks questions and we can't have THAT, culties, CAN WE?
This bodhisattva is VERY well known, perhaps the best known of any of the bodhisattvas. Quan Yin started out as a dude, but gradually transitioned to a woman (yay trans!) and is now regarded as something of a "mother goddess" figure along the lines of Christianity's Virgin Mary, as she hears the laments of the world's suffering masses.
There are numerous legends that recount the miracles which Quan Yin performs to help those who call on Her.
The Goddess of Mercy is unique among the heavenly hierarchy in that She is so utterly free from pride or vengefulness that She remains reluctant to punish even those to whom a severe lesson might be appropriate. Individuals who could be sentenced to dreadful penance in other systems can attain rebirth and renewal by simply calling upon Her graces with utter and absolute sincerity. It is said that, even for one kneeling beneath the executioner's sword already raised to strike, a single heartfelt cry to Bodhisattva Quan Yin will cause the blade to fall shattered to the ground. Source
There are many beautiful depictions of this bodhisattva, as here and here, and to my knowledge, she is NEVER referred to as "Perceiver of the World's Sounds". By using that translation instead of one of her popular names, these Soka Gakkai spin doctors Study Department minions could acknowledge this chapter while giving it the "Nothing to see here - move along" treatment. If they skipped over it altogether, surely some eagle-eyed intellectually-inclined SGI member (who was actually reading this dreck) would say, "Hey wait a minnit! WHERE'S CHAPTER 25???" So they had to manipulate it so it didn't take away from their Ikeda-centric message or raise any questions.
Thus far, everyone who claims familiarity with the Lotus Sutra has expressed surprise at the contents of Chapter 25, because it's exactly as I say. I suspect that what happens while one is a devout SGI member is that one kinda mentally "skips over" the problematic content, the way so many former Christians realize they did with so much of the nasty stuff about the jeez. It's right there in black and white, but the devout have their antiprocess shields locked down and can't see it.
But WE can.
This comes from "The Wisdom of the Lotus Sutra: A Discussion", Volume VI: Examining Chapters 23-28, Part III, pp. 71-98. The authors credited are, of course, Daisakoober Ikeduhhhh, and, in a fascinating twist, Katsuji Saito, Takanori Endo, and Haruo Suda. There are abundant references such as I'm describing; I'll just pull out a few.
First of all, the title should raise an eyebrow or two: "Universal Gateway". "Universal" means "for EVERYONE" and a "gateway" is what one passes through. That means ALL CAN ENTER. Alternatively:
Why is this chapter (Chapter 25 of the Lotus Sutra) called the Universal Door? Because this practice is so easy, it can be done by anyone – so it is universal:
Is this starting to sound familiar?? It should O_O
You don’t have to be intelligent enough to understand the Sutras and all the subtle, deep, profound meanings within them to practice this. Source
See? Even complete dummyheads can play!! EVEN IDIOTS LIKE YOU!
I love it when the religious talk down to me :D
So, starting on p. 71, Our Heroes begin by obfuscating:
Ikeda: Compassion is the basic prerequisite of a leader. This is all that really matters. To be a leader is to cherish and protect each person. The "Universal Gateway of the Bodhisattva Perceiver of the World's Sounds" chapter calls to mind the image of such a compassionate leader.
"Like MEEEE! Everyone should now be thinking about MEEEE just like I am!! Always thinking about MEEEE!!"
Note: This chapter is NOT about "leadership".
Saito: Indeed, Perceiver of the World's Sounds displays a kindness that resembles motherly love.
Endo: This bodhisattva is also sometimes referred to as the "merciful mother Perceiver of the World's Sounds".
Ikeda: We all think fondly of our mothers.
SUBJECT: **CHANGED*
Two pages in, despite linking this bodhisattva to mothers, they ALL refer to QuanYin as "him" despite this bodhisattva being widely acknowledged as female throughout the world:
Endo: I think this quality of motherly compassion explains why Bodhisattva Perceiver of the World's Sounds has enjoyed such popularity.
Suda: The SGI treasures each member with a kindness that is, in a sense, even greater than that of a parent. No matter what a person going through, SGI members support one another, sharing another's worries and offering encouragement.
GREAT one, Mr. Suda! 🤣🤣🤣🤣 That's HILAROUS! But can we get back to what we're actually TALKING ABOUT???
Ikeda: Bodhisattva Perceiver of the World's Sounds is so named because he listens with great compassion to all sounds and voices in the world, to the voices of suffering people, and he embraces and responds to them. He listens, understands and takes action in response to the true feelings of each person.
Notice how Ikeda so often describes himself using those exact terms... He's making this all about himself.
Ikeda: Isn't this boundless kindness exactly what identifies Bodhisattva Perceiver of the World's Sounds? This is why he is so widely revered.
Saito: This bodhisattva is so well known that, in the East, even people who have never heard of the Lotus Sutra are familiar with Perceiver of the World's Sounds.
Not by that name they aren't!
Suda: In India, China, Korea, Japan and many other Asian countries, no bodhisattva is better known. The number of shrines built to him also far exceeds those built to any other bodhisattva. People have continually entrusted their hopes to Perceiver of the World's Sounds.
In that lost email I spoke about peace in the Mideast. How could people there have dialogue when it's clear there's that immovable object colliding with the unstoppable force. How do even whispers get heard in all the cacaphony?
Oops - sorry. Continuing:
Endo: That's because he is said to save people from all dangers and difficulties at all times and in all places.
Oh, how silly those Orientals are! Look how irrational they are!
They're making this out like it's some sort of cultural lore or mythology instead of being EXACTLY what the Lotus Sutra STATES!
Have a look - this is a translation by Burton Watson, and he's feeding into the confusion:
Chapter Twenty-five: The Universal Gate of Bodhisattva Kanzeon
He uses one of Bodhisattva QuanYin's less-common names in the title, but the rest of the chapter, he uses "Perceiver of the World's Sounds" - which is supposedly the same thing - but nowhere does he correlate the two.
"Suppose, in a place filled with all the evil-hearted bandits of the thousand-million-fold world, there is a merchant leader who is guiding a band of merchants carrying valuable treasures over a steep and dangerous road, and that one man shouts out these words: 'Good men, do not be afraid! You must single-mindedly call on the name of Bodhisattva Perceiver of the World's Sounds. This bodhisattva can grant fearlessness to living beings. If you call his name, you will be delivered from these evil-hearted bandits!' When the band if merchants hear this, they all together raise their voices, saying, 'Hail to the Bodhisattva Perceiver of the World's Sounds!'
Note that one translation of "Nam myoho renge kyo" is "Hail, Glorious Sutra of the Wonderful Law and another is "to devote oneself to the Wonderful Law of the Lotus Sutra".
And because they call his name, they are at once able to gain deliverance. Inexhaustible Intent, the authority and supernatural power of the Bodhisattva and mahasattva Perceiver of the World's Sounds are as mighty as this!
Here is the other translation:
When a caravan leader travels on a dangerous road together with his fellow merchants, carrying precious treasures in a great manifold cosmos filled with evil robbers, if there be a single person who says:
O sons of a virtuous family! Do not fear! You should wholeheartedly chant the name of Bodhisattva Avalokiteśvara. This bodhisattva bestows fearlessness upon sentient beings. If you chant his name, you will be free from these evil robbers.
“Now, if those merchants chant loudly in unison, saying: Homage to Bodhisattva Avalokiteśvara!
“Then, by chanting his name, the caravan will immediately gain deliverance. O Akṣayamati! The transcendent power of Bodhisattva Mahāsattva Avalokiteśvara is as great and mighty as this.
Hm. Back to Burton Watson:
"Suppose there were a hundred, a thousand, ten thousand, a million living beings who, seeking for gold, silver, lapis lazuli, seashell, agate, coral, amber, pearls, and other treasures, set out on the great sea. and suppose a fierce wind should blow their ship off course and it drifted to the land of rakshasas demons. If among those people there is even just one who calls the name of Bodhisattva [Quan Yin], then all those people will be delivered from their troubles with the rakshasas. This is why he is called [Quan Yin]."
Notice how similar in wording and intent that is to this from an earlier Ikeda "guidance":
When I think of the hellish picture of the sinking Titanic, I wish there could have been some who chanted daimoku. Source
psshhhh As if that would have changed anything at all... But let's proceed:
Here's another translation:
If they were adrift on the great waters, by chanting his name they would reach the shallows. There are hundreds of thousands of myriads of koṭis of sentient beings who enter the great ocean to seek such treasures as gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, and pearl. Even if a cyclone were to blow the ship of one of these toward the land of rākṣasa demons, they would all become free from the danger of those rākṣasa demons if there were even a single person among them who chanted the name of Bodhisattva Avalokiteśvara. For this reason he is called Avalokiteśvara.
That's pretty clear, isn't it? HOW did Nichiren miss this?? WHY did SGI-paid Burton Watson choose the wording he did?
"If a person who faces imminent threat of attack should call the name of Bodhisattva [Quan Yin], then the swords and staves wielded by his attackers would instantly shatter into so many pieces and he would be delivered."
"Though enough yakshas and rakshasas to fill all the thousand-million-fold world should try to come and torment a person, if they hear him calling the name of Bodhisattva [Quan Yin], then these evil demons will not even be able to look at him with their evil eyes, much less do him harm." Lotus Sutra Chapter 25
It goes on like that for, basically, the entire chapter. "Call on Bodhisattva Quan Yin!"
Yet in the Soka Gakkai treatment of this chapter, they do not acknowledge the "calling on Bodhisattva QuanYin's name" aspect AT ALL! Not even ONCE! This is what the Lotus Sutra ITSELF says that everyone is supposed to do, and Ikeda and his duplicitous cronies IGNORE it!
Imagine if I text my husband, saying, "On your way home from the kids' soccer game, please stop at the store and pick up a gallon of milk" and he tells them, "Mom says we can stop for ice cream on the way home!"
Saito: He is so famous that in China he is revered as a Taoist deity. It seems that the attraction people have toward this bodhisattva transcends even the boundaries of religion.
"But WE want nothing whatsoever to do with evil Taoism, do we, SGI members? Of course not! Look away...look away..."
You're going to love this next part:
Endo: It must be his kindness that people are drawn to.
Suda: His face definitely displays warmth and gentleness.
AND femininity! O.O
Ikeda: Nothing is as powerful as kindness. Nothing can better win over a person's heart. No eternal flame is as strong or as bright. Its brilliance illuminates people's hearts. It ignites the light of hope. Kindness is true soft power.
Oh brother. So why hasn't a single person you've paid for held a dialogue with converted and become your "disciple", Daisucky? The eternal flame at your monument to yourself, the Sho-Hondo at Taiseki-ji has been snuffed out. And the SGI, which is exactly as authoritarian as you have specified, is hemorrhaging members.
Note that this "discussion" happened some time before 1995; the Sho-Hondo wasn't torn down until 1998, so Ikeda may have been alluding to that with his "eternal flame" comment, about how the Sho-Hondo was to be the place where all peoples of the world would make a pilgrimage to pay homage to the Dai-Gohonzon.
And that "soft power" bullshit is what Ikeda's infamous "Harvard (non)speech" was all about. Kinda think I need to revisit that - perhaps tomorrow.
Carrying on:
Suda: Yes. Hard power clearly does not attract people.
Oh, that mirror needs a polishin', I'm thinking!
Ikeda: Soft means compassion, power is force. It is the force of compassion.
OH PLEASE!!

BARF!

Ikeda: The foundation of culture, peace and education is compassion - kindness toward human beings. The soft of soft power implies limitless kindness, which gives rise to limitless strength.
uh...NO - it means having RESPECT for others and their rights and their CONSENT!
Ikeda: Also, underlying kindness is strength; without strength, we cannot be kind to others. Behind the beautiful kindness of Perceiver of the World's Sounds is his courage to seek and spread the Mystic Law without begrudging his life.
NO! It's NOT! It doesn't say that ANYWHERE IN THE CHAPTER! This bodhisattva has supernatural powers and is IMMORTAL! There's no "life" to "begrudge"!
From the Lotus Sutra:
"If there should be living beings beset by numerous lusts and cravings, let them think with constant reverence of Bodhisattva Perceiver of the World's Sounds and then they can shed their desires. If they have great wrath and ire, let them think with constant reverence of Bodhisattva Perceiver of the World's Sounds and then they can shed their ire. If they have great ignorance and stupidity, let them think with constant reverence of Bodhisattva Perceiver of the World's Sounds and they can rid themselves of stupidity.
Yet NONE of these stupids refer to this very clear instruction about reverence!
"Inexhaustible Intent, this Bodhisattva Perceiver of the World's Sounds has succeeded in acquiring benefits such as these and. Taking on a variety of different forms, goes about among the lands saving living beings. For this reason you and the others should single-mindedly offer alms to Bodhisattva Perceiver of the World's Sounds can bestow fearlessness on those who are in fearful, pressing or difficult circumstances [sic]. That is why in this saha world everyone calls him Bestower of Fearlessness."
That [sic] sentence translates this way in the other translation:
“O Akṣayamati! This Bodhisattva Avalokiteśvara displays such qualities, wanders through many lands in various forms, and saves sentient beings. For this reason you should wholeheartedly pay homage to Bodhisattva Avalokiteśvara. This Bodhisattva Avalokiteśvara bestows fearlessness in times of fearful calamity. For this reason everybody in this sahā world calls him Abhayaṃdada (Giver of Fearlessness).
The Bodhisattva Akṣayamati addressed the Buddha, saying: “O Bhagavat! I shall now pay homage to Bodhisattva Avalokiteśvara.”
Hm. REALLY odd that Nichiren completely missed this, isn't it?
But there's no excuse for Ikeda et. al. to be glossing over it to the point that they don't even MENTION it. It's the whole point of the chapter!
Enso: To pray to Perceiver of the World's Sounds without believing in and accepting the Mystic Law would be putting the cart before the horse.
Except that that's what the Lotus Sutra says to do. No other requirements; that's why it's called "UNIVERSAL Door"!
Ikeda: Bodhisattva Perceiver of the World's Sounds is encompassed in the life of the original Buddha from the remote past; that is to say, in the Gohonzon. The function of Perceiver of the World's Sounds is just a small aspect of the beneficial power of the Gohonzon - of the Mystic Law.
"Which means you should all just not worry your silly little heads about any of this."
Ikeda: There is even a history of people placing their faith in this chapter as an independent sutra.
Perhaps it was:
Nothing is known about the authors of the Lotus Sutra. Given the content of the text, however, scholars assume that they were monks associated with the Mahayana Buddhist movement. The Lotus Sutra as it is known today is a pastiche of several distinct works, written at different times by different people for different purposes over a period of several centuries. Source, p. 374.
These texts insist that they are the word of the Buddha. That insistence (along with a host of other factors) has led scholars to conclude that they are not. The Lotus is particularly famous in this regard, constantly exhorting its devotees to copy it and preserve it, with the Buddha offering all manner of future rewards—including buddhahood—for those who do and threatening horrible fates in hell for those who don’t.
Still, you have to sympathize with the authors of these sutras. The Buddha’s enlightenment is said to encompass all knowledge, and he is said to have taught everything that was necessary to reach enlightenment. He left no successor, and it will be billions of years before Maitreya, the next Buddha, comes. From that perspective, when he passed into nirvana the canon was closed. Yet religions change and innovations occur. How can those who seek change, who have a new vision of the path, articulate that vision without placing it in the mouth of the Buddha? Source
The 25th chapter, which describes the glory and special powers of the great bodhisattva of compassion, Avalokitiśvara (Chinese Kuan-yin; Japanese Kannon), has had an important separate life under the name of Kuan-yin Ching (Japanese Kannon-gyō). Source
5.1 The position of the Lotus Sutra in the history of Mahayana Buddhism
As I have written elsewhere, I assume that the Lotus Sutra was shaped gradually to its present form. Based on results of the research of our predecessors as well as my own, I have tentatively divided the process of formation of the Sutra into four stages as follows:
(1) Tristubh-Jagati verses, found in chapters from the Upayakausalya- (II) to the Vyakarana-parivarta (IX)
(2) Sloka verses and prose, found in those chapters
(3) Chpaters from the Dharmabhanaka0 (X) to the Tathagatarddhyabhasamskara-parivarta (XX), as well as Nidana- (I) and Anuparindana-parivarta (XXVII)
(4) The other chapters (XXI-XXVI) and the latter half of the Stupasamdarsana-parivarta(XI), i.e. the so-called Devadatta-parivarta
While exact dates of formation are impossible to determine, I assume that the Sutra came into existence in this order, apart from some exceptions such as the verse portion of the Samantamukha-parivarta(XXIV) which probably existed as an independent text but was later incorporated into the Lotus Sutra. Source, p. 171.
Continuing on:
Endo: Shakyamuni replies that if there are beings experiencing suffering of any kind and they hear of this bodhisattva and single-mindedly clal his name, "then at once he will perceive the sound of their voices and they will all gain deliverance from their trials." In other words, they will be saved just by intoning his name. The fact that his help can be gained so easily would seem to be one reason for the spread of belief in him.
Endo, you're such a pill! Sensei has to constantly clean up after you!
The book then quotes from the Burton Watson translation; note that "Think on the power of that Perceiver of Sounds" is translated as "contemplate the power of Avalokiteśvara", which suggests meditation in a way that "think on" does not, in my opinion.
Ikeda: Of course, from the standpoint of Nichiren Buddhism, calling the name of Perceiver of the World's Sounds means chanting the name of the "Nam-myoho-renge-kyo Thus Come One," the original Buddha of the remote past who is the source of Perceiver of the World's Sounds' power. It is the practice of chanting daimoku.
If that were the case, why did the Lotus Sutra not say that? What Ikeda's explaining is that you can go to McDonald's wanting a Big Mac sandwich, and if you order, say, "a Filet-o-Fish", you'll get a Big Mac!
Ikeda: Nichiren Daishonin says, "Those who attained enlightenment by listening to the six chapters from the 'Medicine King' chapter on are merely those who had remained unenlightened after gaining blessings from the verse section of the 'Life Span' chapter." Citing this passage, President Toda would often say, "The 'Perceiver of the World's Sounds' chapter is really nothing but the leftovers from the 'Life Span' chapter."
That's ONE way to steer people away from it, isn't it?
Ikeda: Nam-myoho-renge-kyo is the source from which Perceiver of the World's Sounds derives his strength.
Evidence? Didn't think so. Saying it's so doesn't make it so, you know.
Ikeda: Therefore, the Daishonin declares, "Now that we have entered the Latter Day of the Law, the benefits Nichiren and his followers enjoy in their chanting of Nam-myoho-renge-kyo are as far above those conferred by Perceiver of the World's Sounds as heaven is above earth or clouds are above mud."
Suda: The Daishonin is saying that even though the benefits enumerated in the "Perceiver of the World's Sounds" chapter are vast beyond belief, they cannot compare with the benefit of chanting Nam-myoho-renge-kyo. This is quite a statement.
Yes, indeed - it is quite a statement. But notice that Nichiren started with garbage - nothing but his own opinion. Why should anyone take him seriously? Nichiren even admitted at the end of his life that he had been wrong all along. And we can look at the "actual proof" of the people who chant Nam-myoho-renge-kyo and see that they're typically doing worse in life than those who don't chant anything at all! The practice of worshiping the Bodhisattva Guanyin remains widespread; the Nichiren practice has never come anywhere close to its popularity, despite Nichiren's promise of more and better benefits. Chanting Nam-myoho-renge-kyo simply does not deliver - that's why most people quit. They simply don't want to waste any more of their time.
And they don't go back.
Ikeda: All of these could be summed up as the benefit of achieving an accident-free and tranquil life. This is why the "Perceiver of the World's Sounds" chapter is also referred to as the "Chapter for Removing Misfortune and Prolonging Life."
President Toda described these benefits in terms that we can easily understand, saying:
1) If you are running a business and trying to earn a profit, some calamity may befall you. At such a time, if you place your trust in the Gohonzon, you can avert disaster.
Yet Toda's "credit cooperative" failed and he was indicted on criminal charges, leading to his quitting his leadership position within the Soka Gakkai!
2) If someone decides to cause you trouble or you experience a major loss, trouble will instead befall that person and your loss will turn into gain.
Nope. That's never a guaranteed outcome and more often than not doesn't occur.
3) When you are suffering due to earthly desires or illness, if you place your faith in the Gohonzon, earthly desires will turn into enlightenment and the devil of illness will be powerless.
Tell us again about your favorite son's untimely death from a stomach ailment that is rarely fatal, Ikeda SCAMSEI.
4) Should you fall from a cliff or have a car accident, if you believe in the Gohonzon, you will not be injured.
What a load of crap! I knew someone in the SGI while I was still "in" who had lost her leg in a car accident! She claimed her "benefit" was that the doctors were able to save her other leg O_O
5) If someone tries to get you fired from your job, if you believe in the Gohonzon, that person will instead be forced to quit and you will keep your job.
Bullshit.
6) If someone hates you or tries to harm you, if you have strong faith, he or she will have a change of heart.
I wouldn't count on that!
7) Even if you face execution, if you have strong faith, you will be let off. This is what is meant by "the executioner's sword will be broken to bits." This is the principle that the Daishonin himself demonstrated.
Is this sort of "get out of consequences free" card good for society, though? Do YOU want the murderer next door getting off instead of being placed safely behind bars where they can't get YOU the next time they get a hankerin' for some murderin'? And that reference to the Daishonin is a pile of baloney. Nichiren never said that the executioner's sword broke, but that's what all the artwork about the incident shows. Liars and their lying lies.
8) Even if you face imprisonment, if you have strong faith, you will be exonerated and sent home.
Tell that to all the Soka Gakkai members who took the fall for Ikeda for election fraud - they didn't get off:
The Komeito succeeded in reducing to eight the number of Soka Gakkai members who were indicted by the public prosecutor. All of these were convicted; Takashi Miyamoto and Akio Sunagawa (both chapter level Soka Gakkai leaders) served time in jail, and the remaining six received suspended sentences. The Soka Gakkai claimed officially that those members convicted were acting out of their own volition and were not carrying out organization policy. Source
9) If someone tries to poison you or if you are vilified, the perpetrator will find himself in the exact same situation. This is what is meant by the principle that the injury rebounds upon the originator.
Oh, you mean how Ikeda claimed that someone's child's DEATH was a "punishment for sin" (that and another child's death are described here), and then Ikeda's OWN son died young?
10) Even in a powerful storm, those who have strong faith will not be harmed.
Ha. Riiiiiight...
Endo: Mr. Toda's explanation is very clear.
ALSO very wrong!
Ikeda: Though this wonderful state of life is available to all, many people don't seem to want it! Instead, they seem desirous of anything else and content themselves with pursuing immediate gain! And then if they are subjected to the slightest insult, they begin to doubt the Gohonzon!
No! Say it isn't so!!
Praying with doubt is like trying to keep water in a bathtub with the plug pulled. Your good fortune and benefit will drain away. A passage from the "Perceiver of the World's Sounds" chapter reads, "from thought to thought never entertaining doubt!" A confident prayer will reverberate powerfully throughout the entire universe.
Easy to say, of course. But what of Chapter 1 of the Lotus Sutra, in which we find THIS?
 Having rained the Dharma, The Buddha will satisfy those seeking the path. If there is anyone seeking the three vehicles Who still has any doubts, The Buddha will completely remove them, Extinguishing them with none left over. 
So why should we believe it's entirely up to US? "The Buddha" is supposed to convince us! And that isn't our responsibility!
Ikeda: While the "Perceiver of the World's Sounds" chapter speaks of the benefit of offering obeisance and alms to Bodhisattva Perceiver of the World's Sounds, this of course means praying and making offerings to the Gohonzon.
"Of course". Wait - what??
Were you nodding along half asleep by this point? I think that was #GOALZ.
That's probably enough for now - the whole thing is just dumb. But hopefully you can see how Ikeda and his minions twist things so that they can be taken to mean something entirely different from what the words say.
submitted by BlancheFromage to sgiwhistleblowers [link] [comments]


2020.06.19 19:31 BlancheFromage Time to talk about "Fuju-fuse", the principle that Nichiren believers must never give nor receive donations to/from unbelievers

I've been meaning (for years) to put up a post about "fuju-fuse" - it's a Nichiren term. So this is going to be one of those research-type posts - Commentators, ye be warned...
In a nutshell, "fuju-fuse" is a hard-line movement within the Nichiren schools to refuse donations from anyone not a member or refrain from giving anything to anyone who isn't a member. It's basically the antithesis of "interfaith".
I'm going to be drawing on this paper: ALMSGIVING AND ALMS REFUSAL IN THE FUJU-FUSE SECT OF NICHIREN BUDDHISM WITH A CONSIDERATION OF THESE PRACTICES IN EARLY INDIAN BUDDHISM (INDIA) along with Nichiren sources I'll identify as we go.
The Fuju-fuse Sect is one of the eleven that traditionally comprise the mainstream Nichiren Buddhist movement in Japan. Like the others, it derives its ultimate scriptural authority from the Lotus Sutra and considers Nichiren (1222-1282) as its religious founder; its sectarian originator is Nichiō (1565-1630). Like the others, also, it sees itself as the only legitimate heir to Nichiren's teaching, making this claim on the basis of unwavering fidelity to Nichirne's instructions that his disciples should not accept (fuju) alms from, and his devotees should not give (fuse) alms to nonbelievers of the Lotus Sutra. Whether or not this was so unambiguously asserted by Nichiren has been a matter of controversy, but it is nonetheless true that all Nichiren sect [sic] agreed to abide by it. Adherence to this admonision [sic] was, after all, a means by which purity of faith could be maintained and an effective way to draw others to the Lotus faith. Source
There are a couple main things going on in this passage, IMHO. First of all, there is a precedent for not accepting donations from unbelievers, dating back to Nichiren:
On this occasion the shogunate offered to build him a large temple and establish him on an equal footing with all the other Buddhist schools, but Nichiren refused. He instead again refuted the errors of the shogunate. Source
Nichiren refused because he wanted to be the ONLY one, not just another of equal standing. So, since the shogun clearly did not believe Nichiren was exclusively correct, Nichiren would not accept his donation.
And from "The 26 Admonitions of Nikko", #6 and #22:
Lay believers should be strictly prohibited from visiting [heretical] temples and shrines. Moreover, priests should not visit slanderous temples or shrines, which are inhabited by demons, even if only to have a look around. To do so would be a pitiful violation [of the Daishonin's Buddhism.] This is not my own personal view; it wholly derives from the sutras [of Shakyamuni] and the writings [of Nichiren Daishonin].
It is traditional to offer a small token donation when one visits a temple.
You must not accept offerings from slanderers of the Law.
That means everyone who wasn't in their group.
So those two cover the giving of donations to non-Nichiren groups and the "receiving of offerings" from non-Nichiren groups. Clearly, there is a basis for the "fuju-fuse" stance both within Nichiren Shoshu, from whom SGI learned everything it ever knew about Nichirenism, and other Nichiren sects.
That bit about "purity of faith" within intolerant religions, whether they be fundagelical Christianity or Soka Gakkai/SGI, it seems that this whole concept of "purity of faith" appears tied to the most extremist views. Whichever is the most extreme in its intolerance gets to claim "purest faith" or "true heir" or whatever. It only goes in that direction - in the direction of extremism.
There was a competing movement, though - ju fuse. Under that doctrine, while they were forbidden from giving anything to foul heathen unbelievers, they were permitted to receive donations from them! This is really the pragmatist approach, because if the government decides to bestow some largesse upon the group, they can accept it. Under ju fuse, that large temple the government offered Nichiren, that he turned his nose up at? They'd have had a doctrinal basis for accepting it, while still keeping ALL their stuff for themselves otherwise. Best of all possible worlds, right?
There was a situation in 1532:
The extent of Hokkeshu[Nichiren Lotus Sutra supremacy believers]-organized machishu [townspeople] unity was powerfully demonstrated during a threatened attack by Ikko [government] forces in the summer of 1532. For days, thousands of townsmen rode or marched in formation through the city in a display of armed readiness, carrying banners that read Namu-myoho-renge-kyo and chanting the daimoku. This was the beginning of the so-called Hokke ikki 法举—J (Lotus Confederation or Lotus Uprising). Allied with the forces of the shogunal deputy, Hosokawa Harumoto, they repelled the attack and destroyed the Yamashma Honean-ji, the Ikko stronghold. For four years the Hokkeshu monto [community] in effect maintained an autonomous government in Kyoto, establishing their own organizations to police the city and carry out judicial functions. They not only refused to pay rents and taxes, but according to complaints from Mt. Hiei—also forcibly converted the common people and prohibited worship at the temples of other sects.
Recognition of the Lotus as the final source of authority in effect created a moral space exterior to that of the ruler and his order, wherein that order could be transcended and criticized.
Nichiren likewise fancied himself above the government as he sought to be acknowledged as ruler over all. This belief has obviously persisted among Nichiren devotees. THIS is why Makiguchi and Toda and Shuhei Yajima, along with 19 other Soka Kyoiku Gakkai members, were imprisoned - it was because they were promoting belief that the Emperor wasn't authorized to rule and make decisions for the country. That's why the charge against them was lèse majesté, or treason. They fancied that their religious beliefs ELEVATED them above the Emperor!
It's exactly the same as how fundagelical Christians like to claim they're only answerable to "god's law" and thus are free to ignore secular law whenever it suits them. There's no difference at all.
We have already noted that Lotus exclusivism could take the form of resistance to the ruling authority. Nowhere can this be seen more clearly than in the so-called Nichiren fuju fuse 不受不方& movement of the late sixteenth and early seventeenth centuries. Fuju fuse一 “to neither receive nor offer”一 refers to the principle that believers in the Lotus Sutra should neither receive alms from nor bestow alms upon nonbelievers (even the ruler himself),whether in the form of material donations or religious services. Although, as noted above, occasional compromises had been made in the early history of certain Nichiren communities, this principle had been widely honored during medieval times. Under the Ashikaga, the Hokke sect several times sought and obtained exemptions from participating in bakufu-sponsored religious events.
Matters had changed, however, by 1595,when Toyotomi Hideyoshi demanded that a hundred monks from each of the ten sects take part in a series of monthly memorial services for his deceased relatives, to be held before a great Buddha image he had commissioned at Hoko-ji on Higashiyama. Although cooperation was clearly a violation of orthodox principle, involving participation in non-Hokkeshu ceremonies (an act of complicity in “slandering the Dharma”),the performance of religious services for the nonbeliever Hideyoshi, and the reception of his offerings in the form of a ceremonial meal, the Hokke sect was at the time in a poor position to refuse. It had never fully recovered from the blow dealt it in 1536 as a result of the hokke ikki, and had suffered further suppression by Oda Nobunaga. A hastily gathered council of the leading Nichiren prelates in Kyoto agreed that refusing Hideyoshi would be dangerous, and decided to participate just once in deference to his command before reasserting the sect’s policy. In actuality, however, most of the Nichiren temples continued to participate for the full twenty years that the observances continued.
Virtually the only dissenting voice was that of Bussho-in Nichio 仏性院日奥(1565-1630),abbot of Myokaku-ji. Isolated at first by his refusal to participate, Nichio was compelled to leave his temple and depart Kyoto. Years later, in response to criticism that Hideyoshi would have destroyed the Hokke temples had the sect failed to comply, Nichio replied that the essence of the sect lay, not in its institutions, but in the principle of exclusive devotion to the Lotus:
Refusing to accept offerings from those who slander the Dharma is the first principle of our sect and its most important rule. Therefore the saints of former times all defied the commands of the ruler to observe it, even at the cost of their lives.... If we fail to defy the ruler’s stern command, how will we meet great persecution [for the Dharma's sake]? If we do not meet such persecution, the sutra passage “not begrudging bodily life” becomes false and meaningless.... If our temples are destroyed because we uphold [our sect’s] Dharma-principle, that is [still in accord with] the original intent and meaning of this sect. What would there be to regret?
Religious zealots crave a scorched earth and don't have any concern for the aftermath.
Nichiren Shoshu invoked this "fuju-fuse" principle in its decision to demolish the Sho-Hondo, as it had been donated by "slanderers". Notice that it wasn't done until 1998, until Nichiren Shoshu had finally excommunicated the rest of the SG/SGI members who had not transferred their membership to Nichiren Shoshu within the previous six years.
In time Nichio's position began to win support, and the Nichiren sect became deeply divided between the proponents of fuju fuse and the supporters of ju fuse 受不施(receiving but not offering), a conciliatory faction that maintained it was permissible to accept offerings from a ruler who had not yet embraced the Lotus Sutra.
You'll notice that the Ikeda cult is firmly on the ju fuse side:
Ambitious construction programs for its spiritual headquarters (to be "100 times bigger in seven years") at the foot of historic Fuji and business headquarters in Tokyo merely suggest the extent of its financial operations. Soka Gakkai is soliciting and granting investment requests "even from nonbelievers," says Fujiwara. Source
Jeffrey Hunter has appropriately termed the fuju fuse stance “institutionally radical,” because it “affirm[s] absolutely the claims of religion over the state, of its own truth over that of all other Buddhist and nonBuddhist teachings, and of religious over secular imperatives in the lives of its monks and lay followers”. For fuju fuse proponents, as for Nichiren centuries earlier, the idea of the Lotus as a truth transcending all other claims provided a basis for resistance to ruling authority that was not otherwise available in the political theory of the times. This subversive potential of Lotus exclusivism is noted, obliquely, in the virulent anti-Nichiren polemics of Shincho (1596-1659),a onetime Nichiren priest who converted to the Tendai sect:
In particular, the sacred deity revered in the present asre is the great manifestation of the Toshogu [i.e., the deified Tokugawa Ieyasu], worshipped on Mt. Nikko. However, the followers of Nichiren slander him, saying, “Lord Ieyasu rewarded the Pure Land sect but punished the Nichiren sect. His spirit is surely in the Avici hell. [The authorities] have expended gold and silver in vain, causing suffering to the populace, to erect a shrine unparalleled in the realm that in reality represents the decline of the country and houses an evil demon.” ... Are they not great criminals and traitors?
Recognition of the Lotus as the final source of authority in effect created a moral space exterior to that of the ruler and his order, wherein that order could be transcended and criticized. Nobunaga, Hideyoshi, Ieyasu, and later Tokugawa shoguns—men who sought to bring the entire country under their rule—were not slow to perceive the threat, and took special pains to break the autonomy of the Nichiren sect.
This is not to suggest that Nichirenist exclusivism is inherently subversive of authority. For a counter-example one need merely look to the four years of Hokke monto rule in Kyoto, when they used their exclusive truth claim to justify imposing their own authority on others.
Oh, they love all the power when they control it.
Yet at those times when Nichiren followers have found themselves on the margins of ruling power structures, Lotus exclusivism has often provided a moral basis for challenging the authority of those structures. With the suppression of the fuju fuse movement, that moral basis was obscured; Nichiren temples, like those of all Buddhist sects, were subsumed under bakufu control.
Fast forward a couple of centuries:
Some two hundred years later,amid the intellectual and social ferment that accompanied the decline of the bakufu and the entry of foreign influences into Japan, the conflict between accommodative and confrontational Nichirenist positions would reemerge. Attempts had already begun within the Nichiren tradition to codify doctrine based on Nichiren’s writings, independently of the strong Tendai influence that had pervaded its seminaries during the Tokugawa period. Crucial to such reformulations was the question of what role shakubuku should play in the changing era.
[S]cholar Udana-in Nichiki, one of the pioneers of modern Nichiren sectarian studies, argued forcefully for abandoning traditional shakubuku in favor of the milder shoju. ... Nichiki argued that shakubuku was inappropriate in an age when changing one’s sectarian affiliation was prohibited by law. Criticizing other sects was also apt to provoke anger, making people adhere all the more firmly to their original beliefs and preventing them from learning the True Way. An effective expedient in Nichiren’s time, shakubuku was now an outmoded approach that could only provoke contempt from educated people. Elsewhere, Nichiki wrote that the shakubuku method was readily misused by those deficient in scholarship and patience, and that those attached to its form often lacked the compassion that represents its true intent. Moreover, their arrogant attacks on other sects could drive previously innocent people to commit the sin of slandering the Lotus Sutra.
When does a "TRUE teaching" need to be modified to suit changing societal tastes?
But notice that those same criticisms of arrogance and lacking compassion are routinely raised against Christian evangelists, whose rudeness, discourtesy, and disrespect drive their targets even farther away from converting.
Moreover, in Nichiren’s time Japan had been a country that slandered the Buddha Dharma, and so shakubuku was appropriate; now it was a country evil by virtue of its ignorance of Buddhism, so shoju was preferred. Nichiki listed several occasions after the supposed 1551 turning point when, in his opinion,blind attachment to shakubuku had needlessly brought down on the sect the wrath of the authorities.
But doesn't that smack of "expedient means"? Ikeda likewise sought to override Nichiren's insistence upon shakubuku as an expedient means of gaining more followers for his cult and thereby more power for himself.
Nichiki even asserted that the Rissho ankoku ron, long regarded as the embodiment of Nichiren's shakubuku practice, no longer suited the times...in rejecting the Rissho ankoku ron for its connection with shakubuku, Nichiki also rejected its premise that the tranquility of the nation depends on establishing the True Dharma. If so, this represents a far greater departure from Nichiren’s teaching than the mere adoption of a different form of propagation.
Nichiki sounds eminently reasonable and rational.
Jump ahead to the last half of the 19th Century:
Along with the resurgence of hardline Lotus exclusivism, this period saw new forms of Nichirenist rhetoric linking shakubuku to militant imperialism. An early and influential example was Tanaka Chigaku + 智 学 (1861-1939). Tanaka is said to have become disillusioned with the accommodating shoju approach of the new Nichiki-school orthodoxy, which he saw as contradicting Nichiren’s claim for the sole truth of the Lotus. The new Meiji era, when sectarian affiliation was no longer restricted by law, impressed Tanaka as the perfect moment for a revitalization of shakubuku. He left the academy and eventually became a lay evangelist of “Nichirenism” (Nichirenshugi 日蓮王r i),a popularized Nichiren doctrine welded to nationalistic aspirations. In Tanaka's thought, shakubuku became the vehicle not merely for protection of the nation, but also for imperial expansion. In his Shumon no ishin 宗門之糸隹亲斤(Restoration of the [Nichiren] sect), published in 1901,he wrote:
Nichiren is the general of the army that will unite the world. Japan is his headquarters. The people of Japan are his troops; teachers and scholars of Nichiren Buddhism are his officers. The Nichiren creed is a declaration of war, and shakubuku is the plan of attack.... Japan truly has a heavenly mandate to unite the world.
Similar rhetoric, likening— even equating— the spread of the Lotus Sutra through shakubuku with the extension of Japanese territory by armed force,recurred in Nichiren Buddhist circles up through WWII. It was linked to broader issues of modern Japanese nationalism, imperialist aspirations, and the position of religious institutions under the wartime government; Nichiren groups were by no means unique among Buddhist institutions in their support—willing or otherwise— for militarism. While such issues are too complex to be discussed here, it should be noted that the understanding of shakubuku proposed during the modern imperial period differed from that of any other era in that it was aligned with, rather than critical of, the ruling powers.
Keep in mind that Makiguchi was absolutely a staunch supporter of Japan's war effort.
Fast forward to the post-WWII period:
In the postwar period,among the many Nichiren Buddhist denominations, confrontational shakubuku was represented almost exclusively by the Soka Gakkai, which began as a lay organization of Nichiren Shoshu. A descendent of the Fuji school, long isolated from major centers of political power, Nichiren Shoshu was able to maintain an identity as the most rigorously purist of all Nichiren denominations, an orientation the early Soka Gakkai inherited.
Although the earlier image of Soka Gakkai as an aggressive, militant, even fanatical organization still persists, it is no longer entirely accurate—since the 1970s, explicit denunciations of other religions have increasingly given way to cultural activities and Soka Gakkai5s peace movement (see Murata 1969 pp. 124-29). In the process, the word shakubuku has undergone a semantic shift and is now frequently used as a simple synonym for proselytizing, without necessarily signifying the rebuking of “wrong teachings.” These changes have come about for a variety of reasons. Mounting external criticism was one. Soka Gakkai came under fire for its political involvement (such as its founding of the Komeito, the Clean Government Party, in 1964) and for problems arising from over-zealous evangelizing (as when new converts would destroy ancestral tablets [ihai 位然] without the consent of other family members in the name of “removing slander of the Dharma” [hobo みびraz•誘法払い]).Other factors contributine to the more moderate stance were a muting of the sense of urgency as the hardships of the postwar years receded, and, most fundamentally, an overall effort at “mainstreaming'” as the organization became solidly established.
The shift away from confrontational Nichirenist exclusivism also played a role—though not a central one—in the 1991 schism between Soka Gakkai and its parent organization, Nichiren Shoshu. While the roots of this struggle go back many years, the triggering event seems to have been a speech delivered by Ikeda Daisaku 池田大作(1928- ), Soka Gakkai's honorary president and de facto leader, at an organizational leaders’ meeting on 16 November 1990. Several of the points in this address that were deemed objectionable by the Nichiren Shoshu Bureau of Administrative Affairs were expressions of Ikeda’s desire to modify the confrontational stance of traditional shakubuku. Ikeda is alleged to have said, for example, that "[statements such as] 'Shingon will destroy the nation’ and ‘Zen is a devil’ merely degrade the Dharma," and that in today’s society Soka Gakkai's peace movement and cultural activities represent the most viable means of propagation. On a later occasion Ikeda reportedly made remarks that unfavorably compared Nichiren’s harsh public image with the gentler image of Shinran [founder of Nembutsu school], and urged that Nichiren’s compassionate side be emphasized as “a requirement of shakubuku from now on.” The Nichiren Shoshu leaders countered that practitioners must follow Nichiren’s teachings and not social opinion the basis of spreading Buddhism in the Final Dharma age is to “repudiate what is false and establish what is right", as indicated in the Rissho ankoku ron. To select only the congenial aspects of Nichiren's teaching, they charged, is to distort it.
Indeed.
This aspect of the present rift—only one of several—may be seen as yet another round in the struggle between confrontation and conciliation that has characterized the entire history of Nichiren Buddhism. Ironically, it is the once-confrontational Soka Gakkai that has assumed the moderate position, while—at least on a rhetorical level—the traditional denomination, Nichiren Shoshu, has become re-radicalized.
As this brief overview illustrates, Nichirenist exclusivism is far more complex than mere “intolerance.” It has rarely been purely a matter of religious doctrine (although that too has played a role). At any given time it has been intertwined with specific social, political,and institutional concerns. It served to crystallize resistance to various forms of political authority throughout the medieval period; was suppressed under Tokugawa rule; was revived with a powerfully nationalistic orientation in Meiji; and has been refigured as the basis of a peace movement in the postwar years. Source
So the basic premise of shakubuku is that "No one who does not believe and practice as we do is acceptable" and that this situation must be rectified. Fuju-fuse has played a role here, in upholding the purity of the hardliner orthodox Nichiren doctrine. Somehow, it is said to have helped the fuju-fuse sects attract members, though I don't really understand how that would have worked, but this guy makes the case that it was a vehicle for rebellion against the established social order and the government:
Historian Fujii Manabu sees this increasingly institutionalized exclusivism as the means by which the emerging Kyoto machishu 町衆 (townspeople)—largely composed of Hokke believers—asserted their independence from the older feudal authority represented by the major shrines and temples. (p. 241)
A product of its time, to be sure. But, as the Sho-Hondo situation illustrates, still a potent doctrine.
submitted by BlancheFromage to NichirenExposed [link] [comments]


2020.05.31 07:57 BlancheFromage "Flamboyant, attention-seeking individuals representing themselves as multitalented supermen are at the center of Japan’s most successful new religious movements"

I found this little gem in an article, "The Prophet Motive" (Get it? Get it? Provocative title, neh?), about the pre-WWII Japanese New Religion Oomoto. You may remember that we touched on the subject of Oomoto in the discussion about the significance of New Religion leaders, like Oomoto's leader, like Soka Gakkai's leader, riding white horses to review their troops, how this was regarded as a challenge to the Emperor's authority.
A case study of Oomoto thus broadens the view of Shinto in existing Western scholarship. In explaining Oomoto success, I argue that in its heyday, Oomoto became the most conspicuous and fastest growing new religious movement for three primary reasons: charismatic leadership, innovative use of technology and the mass media, and flexible accommodation of social concerns and cultural interests not addressed by the state or mainstream religions. These three elements constitute what I call “charismatic entrepreneurship,” a term that suggests a combination of spiritual authority, an intuitive grasp of the religious marketplace, savvy management skills, and a propensity for risk taking. Charismatic entrepreneurship, which I will discuss in more detail below, is a critical concept for understanding the rise and growth of new religious movements, not only in Japan, but throughout the world. A third objective of the book is to demonstrate that [Oomoto's leader] Onisaburò provided an important model and legacy for new religions that followed in postwar and contemporary Japan. The postwar Japanese constitution may have established radically different circumstances for the freedom of new religions, but there were also important continuities between the prewar and postwar periods. By noting the continued importance of charismatic personalities and entrepreneurial leadership, we gain a different understanding of new religions across the World War II divide. Whether in intentional imitation of Onisaburò or not, flamboyant, attention-seeking individuals are at the center of Japan’s most successful new religious movements. In the immediate postwar years former Oomoto followers, like Okada Mòkichi and Taniguchi Masaharu, liberally appropriated Onisaburò’s ideas and techniques in their own new religions, Sekai Kyûseikyò (known in English as the Church of World Messianity) and Seichò no Ie (Truth of Life Movement). Kitamura Sayo, the cross-dressing founder of Tenshò Kòtai Jingukyò (Religion of the Shrine of the Heavenly Goddess, popularly known as odori shûkyò, the dancing religion), captured public attention for her scathing critique of the Occupation and her promotion of ecstatic dance as religious practice. Jikòson, founder of Jiukyò, claimed she was possessed by the sun goddess Amaterasu and famously recruited celebrities for a fictive government cabinet she hoped to lead.
Note that there is abundant evidence that Daisaku Ikeda hoped to ride Toda's Soka Gakkai's popularity all the way to a takeover of the Japanese government, being barred from running for public office by law due to his ethnicity and thus unable to mount any sort of political campaign as a candidate himself.
And since the 1960s, Japanese religious leaders representing themselves as multitalented supermen abound; they include Sòka Gakkai’s Ikeda Daisaku, Kòfuku no Kagaku’s Okawa Ryûhò, Kiriyama Seiyû of Agonshû, and even the notorious leader of Aum Shinrikyò, Asahara Shoko. Each of these leaders embodies a critical tension between religious idealism and business acumen, between the call of the divine and the call of fame. This tension is a defining feature of charismatic entrepreneurs. While deeply committed to personal religious visions, they believe these are best actualized through aggressive growth, made possible through entrepreneurial, self-aggrandizing actions. This tension characterizes charismatic religious entrepreneurs throughout the world. By examining similarities between Onisaburò and leaders of other new sects both in Japan and abroad, we can begin to question notions of Japanese exceptionalism, at least with respect to new religions. Scholars of Japanese religion sometimes help reify notions of difference, presenting Japanese religiosity as a phenomenon difficult to understand from the Judeo-Christian or Islamic perspectives about worship and the divine. They present Japanese beliefs about kami, sacred space, and permeability between the human and spirit worlds as valid, if alternative, religious worldviews, and they present the pervasive emphasis on practice and ritual, including the pursuit of practical benefits (genze riyaku), as an equal alternative to emphasis on sacred texts or individual relationships with God. While such an approach has been extremely valuable in opening new directions for research, I take a slightly different tack. Rather than highlighting exceptionality and difference, I prefer to point out commonality—namely, how global economic, social, and technological forces shape cultural phenomena in disparate regions in similar ways. Many Japanese religious beliefs and practices are indeed culturally specific, but religious actors in Japan respond to many of the same developments encountered in other modern nations. In the first half of the twentieth century these included urbanization and agrarian distress in the face of rapid industrialization; the emergence of consumerism, popular entertainment, and the mass media as religion’s competitors for public attention; and the public’s heightened desire for world peace and for easing the suffering of the unfortunate following World War I and worldwide depression. My approach to meeting the objectives described above is to place Oomoto’s rise within the larger historical context of developments in Japan and in the wider world during the first half of the twentieth century. I pursue a historical, rather than religious, understanding of Oomoto growth, emphasizing how its beliefs and proselytization activity shifted with prevailing conditions and attitudes. Oomoto’s evolving strategies for growth reflected domestic opportunities and constraints, areas of interest that transcended national borders via new transportation and communication technologies, and inexorable historical forces, such as those mentioned above. Under Onisaburò’s leadership, Oomoto responded to dynamic intellectual and cultural currents. In its formative years, it drew on Nativist rhetoric and residual disappointment that the Meiji Restoration had not resulted in a more equitable society. In the 1910s and ’20s, it highlighted spiritualism and internationalism, worldwide trends that the Japanese public had also enthusiastically embraced. In the 1930s, it was swept up in the national mood of heightened patriotism. Mapping Oomoto’s rise against historical developments enlarges the narrative of modern Japanese history by uncovering an “alternative” history suppressed by the teleology of Japan’s rapid rise as an industrial and military power. It helps to tie the heterodox and “alternative” to the mainstream developments of standard historical narratives. Identifying such counter-hegemonic traces remains important as a means to challenge neat, evolutionary models of national history. In short, this study questions the standard portrayal of the Japanese during this period as monolithically dominated by emperor-centered and state-defined nationalism, rather than deeply embedded in affective ties to nonstate organizations, whether a religious sect, local community, ethnic nation, or even family. Oomoto provides a window into popular consciousness that upsets received notions that imperial Japan was homogeneously nationalistic and unquestioningly enthusiastic about imperialism. This study does not minimize the intentions or actions of the state, but rather reminds readers that the possibilities for social participation and creative change exist even in the face of intensifying state authority. There is, however, usually a price to pay for defying or ignoring authority. Charismatic entrepreneurs who aim to survive in authoritarian societies are also adept at defensive strategies, casting controversial beliefs and actions in ways that are least likely to result in official repercussions. Throughout his career, Onisaburò attempted to manage the risks of propagating his fundamentally subversive views, cultivating establishment contacts and religious alliances, writing allusively and in code, and engaging in public patriotic activity. Such creative techniques allowed Oomoto to flourish for several decades despite advancing authoritarianism in imperial Japan.
Oomoto is considered a “new religion” (shin shûkyò). In Japan the term denotes religious movements that were founded after the mid-nineteenth century, distinguishing them from older, established religions legally recognized prior to that period. As “new religion” is a chronological category, greater specificity in defining new religions is difficult because they are a very diverse set, rooted in different traditions and engaging in a wide variety of practices. They are often said to share certain characteristics, such as charismatic founders and a combinatory approach, fusing elements from Buddhism, Shinto, Confucianism, Taoism, folk religion, and other aspects of the larger religious environment. It is important to note, however, that such syncretic tendencies are also strong among Japan’s established religious traditions. Conventional periodization arranges the emergence of new religions into waves or phases in modern Japanese history, reflecting periods of intense socioeconomic insecurity, including rapid modernization, overwhelming defeat in World War II, and the bursting of the economic bubble in the 1980s. Current scholarship identifies five distinct phases: the latter half of the nineteenth century, the prewar period (1920s and ’30s), the postwar period (1950s and ’60s), the post oil-shock period (late 1970s and ’80s), and the current post-Aum Shinrikyò period following the heinous subway gassing incident by a new religion in 1995. New religions are considered the most dynamic element in Japan’s current religious environment, reportedly involving as much as one-fifth, one-third, or even half of the Japanese population at their peak in the 1960s. For this reason, studies of Japan’s new religious movements constitute a major field in both Japanese and Western scholarship. Nevertheless, Western scholarship has been dominated by a social-scientific approach, categorizing sects and their characteristics or providing ethnographic accounts of single sects. Historians of Japanese religion to date have not fully investigated the context and key historical factors that help account for the rise of new religions in each of the phases described above.
New religious groups had to affiliate as a subsect of an official group; otherwise they would be labeled heretical or false religions (inshi jakkyò, ruiji shûkyò) and harassed by the police and Home Ministry.
This is a major cultural legacy that explains why affiliation with Nichiren Shoshu loomed so large over the Soka Gakkai's consciousness.
Oomoto opposed these policies of religious control and the artificial separation they erected among ritual, private belief, and public action.
"Faith Into Action", anyone? "ENGAGED Buddhism", anyone?
Its teachings, rituals, and political stances represented attempts to reintegrate belief and action into an organic whole rooted in the ceremonies and practices of “lived” religion. Oomoto called this reintegration saisei itchi, the unification of rites and governance, a slogan championed by the nineteenth century Nativists, who called for the restoration of the emperor. Many followers joined Oomoto despite its heterodoxy because it embraced elements of popular Shinto—such as faith healing and spirit belief—that had been consciously abandoned in the creation of modern, emperor-centered State Shinto. The state’s religious policy, influenced by Western Protestant views, tended to devalue elements that traditionally formed the very core of religious life in Japan—rituals, festivals, pilgrimages, and spiritualist practices. Oomoto capitalized on the state’s sterile view of Shinto by offering a richer, more traditional alternative. Oomoto’s Shinto rituals, like the Tsukinamisai, were vibrant, performative, and deeply infused with a sense of art and traditional aesthetics. Furthermore, they were enacted not by a specialized, professional class of priests but, like traditional community rituals, by lay members of the congregation who volunteered to participate.
This happened with the Soka Gakkai as well, where the laity basically usurped all the functions except for bestowing gohonzons and officiating at weddings and funerals. They did not permit much fraternizing with the priests in order to strengthen the membership's dependence upon the Soka Gakkai.
Oomoto’s prewar blend of religion and politics anticipates the political orientation of many new religions in the postwar period. Freedom of religion in the postwar constitution meant religions could begin to participate more directly in political and social activism. The most notable religious participation in politics was from Sòka Gakkai, currently Japan’s largest and most powerful new religion, which began its political activity in order to help realize a world that featured the unity of government and Buddhism, a goal that resonated with the ideal of saisei itchi.
We call that "theocracy".
Oomoto was frankly political, not in the narrow sense of campaigns or elections, but in its advocacy of social and economic justice. Oomoto’s assertion of a Neo-Nativist ethnocentric and cultural identity opposed the imperialistic, statist nationalism represented by the modern bureaucratic state. In other words, popular ethnocentrism did not equate with loyalty to the state and could even act as the basis for critiquing and opposing the modern state. For many members of society, “Japaneseness” was not measured in terms of the modern nation-state, which sought equality and identification with Western nations, but by the continuity of idealized cultural practices that differentiated Japan from the West. Proponents of popular ethnocentrism identified practices and beliefs, from language to divine ancestry, that made the Japanese population special in comparison to other nations. It is this sense of cultural, rather than statist, nationalism that remains the more potent today.
This is why, within the SGI, it is the Japanese members and especially leaders who form the highest caste, who are promoted faster, who are considered to have some innate ability to understand their religious beliefs, who consider themselves the elites within the SGI.
The patterns of his [the Oomoto leader's] life story fit within earlier Japanese traditions of hagiography and provide a model for later leaders of new religions.
That's probably the inspiration for Ikeda to have his ghostwriters get busy churning out content for "The Human Revolution" and "The NEW Human Revolution". The peripatetic Ikeda had no patience or inclination toward sitting and writing - scholarly pursuits were of absolutely no interest whatsoever to him.
Like Konkòkyò’s Kawate Bunjirò and Tenrikyò’s Nakayama Miki (1798–1887) (among others), Onisaburò demonstrated early aptitude and interest in religious matters, suffered serious illness, and was chosen by God as a prophet to deliver a message of salvation and to criticize established religious traditions.
Isn't that pretty much the blueprint of Ikeda's self-created ascent? From that "poem" he supposedly recited at what was supposedly his first encounter with Toda, with those all-important words, "I emerge from the earth" - OBVIOUSLY he was destined. And that "serious illness" shtick? Toda had tuberculosis, too, and he didn't think it was any big deal. But it's presented to the credulous believers as "Doctors said he wouldn't live past 30." Bullshit. Japan had the medical technology and medicines to cure tuberculosis before Ikeda's appearance on the Soka Gakkai scene - public health measures to control and treat tuberculosis were implemented in Japan in 1930, when Ikeda was just 2 years old - and provided it to everyone FOR FREE.
Also, linking back to that earlier comment about the success of the New Religions:
innovative use of technology and the mass media
Ikeda's version of this was all his private publishing companies and his silly, self-glorifying, hagiographic historical revisionism, his Mary Sue pseudo-autobiographical-novelization-fanfic, "The Human Revolution" and "The NEW NEW NEWEST OF ALL NEW Human Revolution", in which the Ikeda-glorifying tall tales just get taller and taller, to the point of trying to sanitize Ikeda's appearance, to the point of trying to make Ikeda himself appear taller.
His multifaceted artistic inclinations are reflected in the later activities of Sòka Gakkai’s leader Ikeda Daisaku, Sekai Kyûseikyò’s Okada Mòkichi, and Kofuku no Kagaku’s Okawa Ryûhò (among others).
Ikeda: The Magical Photographer and World Poet Laureate :snerk:
Ikeda: Wannabe piano-playing virtuoso LOL
Now that the "mission" of that international poetry organization the SGI purchased just to bestow its "World Poet Laureate" award on Ikeda has been completed, it's out of business.
Oomoto’s new version of Nativism testified to the historical changes Japan had faced in the tumultuous decades of the Meiji period. It reflected dissatisfaction with state policies designed to encourage industrial development and manage ideology, such as the new taxation system and the establishment of State Shinto. It further reflected increasing popular alarm over the state’s engagement with the West and its handling of international affairs. It valorized Japanese cultural identity and asserted a special mission for the Japanese nation.
So did Toda's Soka Gakkai some decades later.
Moreover, the charter commented negatively on government management of religious groups, and it criticized the officially approved Shinto sects for their capitulation to the state. Onisaburò derided the thirteen sects, his primary competitors, as “resigned to being tax collectors for income from spells, prayers and divination.” By contrast, the charter proclaimed the DNS would promote a “pure” Shinto that included not just religion and ritual but the “four imperial paths of governance, education, tradition, and creation.” Such a broad purview was forbidden to officially approved sects, who agreed to limit their activities strictly to religion as narrowly defined by the state.
I see a parallel here in how the Soka Gakkai's Komeito political party was forced to re-organize ca. 1970 without any of the religious elements that had formed the basis for its political orientation, marking the end of its growth phase.
Onisaburò used kotodama, the belief in the magical power of sounds and words—literally, “the spirit of the word”—to elucidate the Ancient Way of the Gods as contained in the Kojiki, just as Motoori Norinaga had employed philological techniques on the same text for the same goal. ... Onisaburò’s view of the Kojiki was not fundamentalist. He believed that the text contained “a myriad of truths” that required esoteric decoding to understand their signficance for a given age.
Isn't this what Nichiren did in supposedly discovering "hidden truths" within the Lotus Sutra that weren't actually written there?
Using the power of kotodama, one could reinterpret the classics for contemporary perspectives on “history or philosophy, religion, politics, literature, medicine, economics, astronomy, calendrical studies, anthropology, metallurgy and minerology, geography, physics, and science.” ... Through the use of kotodama, Onisaburò could inject secret meanings into his own works, available to adepts but lost to most of us today.
"The Human Revolution is a mysterious book; it is not too much to say it is the complete modern-day Gosho. Within the author's life, Nichiren Daishonin's spirit is aflame. All the teachings are incorporated without any compromise and come to blossom in The Human Revolution. I'd like to repeat again, The Human Revolution, is today's gosho. There is a mysterious kechimyaku† between Nichiren Daishonin and the book. In all honesty, I must say it is more than just coincidence."
† - "Kechimyaku" = Heritage from Nichiren, lifeblood, lineage, etc. This has always been the prerogative of the Nichiren Shoshu priests, who continued the priestly tradition from Nichiren (himself a priest). Here, the Soka Gakkai is attempting to usurp this tradition and legitimacy for itself. Source
Before we further describe Onisaburò’s reinterpretations of mythology or the Kòdò program, it is necessary to provide some additional explanation on kotodama, a little understood topic in Western studies of Japan because of its esoteric and slippery nature. The belief that words have special powers—particularly in prayers, curses, and incantations—and that ancient texts can be decoded to yield hidden truths can be found the world over. The overwhelming popularity of “Bible code” and Kabbalah studies today attests to the lasting power of this belief. In Japanese practice, however, kotodama is viewed as a unique cultural tradition with a foundation in folk belief. Some scholars consider kotodama belief an extension of animism, reaching beyond belief in the soul or spirit of plants and animals to inanimate objects such as words. The origins of kotodama belief are traditionally ascribed to the confusion around the word koto in the Manyòshû, the earliest extant collection of Japanese poetry, composed from the early fifth to mid-eighth centuries. Koto could indicate either a word or a thing, and the ancient poets were therefore thought to believe in a special relationship between name and thing. The introduction and spread of esoteric Buddhism (mikkyò) in Japan, in its use of chanted magical formulas—that is, mantras and dharanis—undoubtedly contributed to furthering kotodama belief. Buddhist leaders such as Saichò, Kûkai, and Gyòki claimed that they could enrich and protect the state through the power of special incantations. In the popular mind, kotodama is often associated with rhyming games and wordplay, widespread phenomena deeply embedded in Japanese popular culture from at least the Edo period forward that occupy an important role in both serious and parodic literature and drama. Owing to the number of homophones in the Japanese language, the possibilities for wordplay using a mixture of kanji characters and kana alphabet are endless. Popular kotodama, rooted in esoteric Buddhist practice, also has a magico-religious aspect, the idea that words or sounds chanted by mouth can affect occurrences in reality. Such beliefs and the use of wordplay are part of the standard rhetoric of new religions. ... The followers of new religions were often attracted by the ingenious use of rhyming games and wordplay to explain teachings, as these techniques allowed them to enjoy themselves at familiar cultural activities while absorbing doctrine. Nativist scholars interested in kotodama studies in the nineteenth century privileged the Japanese spoken language over difficult Chinese characters. They believed that every sound of the Japanese syllabary had meaning and that there was a mystical relationship between sound and meaning. Power did not inhere in all sounds and words but was present in norito prayers, incantations for purification (haraekotoba), ancient imperial proclamations (semmyò), and ritual words intoned at key junctures in the lives of the people, such as when fishermen set off to sea, when rice was harvested, or when fields were burned.
Onisaburò recounts that he soon grew weary of the sect [Myòreikyò], as its primary practice was to repetitively chant the syllable “myò,” meaning miraculous or mysterious, while a preacher beat a taiko drum. He later complained: “Whether there was a flood or parents died or children died, it was just ‘myò, myò, myò.’ When the neighbor’s house burned, ‘myò, myò, myò.’ . . . Even the god who cured my toothache must be sick of all that ‘myò, myò.’”
That's the same "myo" as in "Nam myoho renge kyo". There's a whole lot of SGI blahblah about "myo"; it pretty much means anything someone wants it to mean.
Clearly, "chanting" has much more of an established basis within Japanese culture than within American culture, despite the fact that Catholics recite (chant) the rosary. There is simply no cultural tradition, no "conditioning experiences" of a spiritual practice involving chanting here, which goes a long way toward explaining why it's so difficult for SGI to gain converts in the west and why virtually all of them quit - it's just not normal for us.
In Japan, Oomoto’s success in employing visual technologies of proselytization was not forgotten by the new religions that proliferated in the postwar and contemporary periods. While many extensively employ print media and audio cassettes in their missions, it is the visual spectacle or image—whether art museums, elaborately staged rituals and events, big-budget animation, or elaborate Web sites—that remains the most notable instrument for attracting attention. The majority of Japan’s successful new religions deploy mass media and visual spectacle to gain public notice and reinforce the charismatic aura of leaders. Sòka Gakkai hosts a myriad of highly publicized cultural activities and institutions, including the Tokyo Fuji Art Museum and the annual World Peace Festival (Sekai Heiwa Bunkasai), featuring musical revues and mass games performed by tens of thousands of youths in orchestral performances throughout Japan. Leader Ikeda Daisaku’s interests in music, art, and photography are prominently featured in sect publications and exhibitions throughout the world.
New religions based on the Lotus Sutra, such as Reiyûkai (established in 1925), often repeated Nichiren’s claim that the state must adopt the Lotus Sutra as the basis for national policy or face ruin. Under growing state authoritarianism, however, by the mid-1930s Reiyûkai and other emerging Lotus Sutra-based religions, such as Risshò Koseikai and Sòka Gakkai, tempered their message, avoiding criticism of national policy and usually conforming to State Shinto dogma.
That's what we've been saying.
Sòka Gakkai’s initial motive for political activity was clearly religious—to establish a state-sponsored national platform for ordination (kokuritsu kaidan) at its sacred headquarters. It believed this could occur only when there was unity of government and Buddhism and Japan was fully converted to the Nichiren faith, so it engaged in aggressive proselytization to this end. Although Kòmeitò severed formal ties with the parent religion in 1970 to stem criticism by its opponents, it retains the underlying beliefs of Sòka Gakkai, evoking the relationship between Oomoto and the Shinseikai. Unlike the Shinseikai, the new Kòmeitò carefully avoids religious language and has separated the leadership and finances of the two groups. ... Party language is often semireligious in tone, calling for “an end to politics without ideals or philosophy” or pledging “a new dawn . . . that will promise the bright light of a new era.” Furthermore, it is clear that Ikeda Daisaku, Sòka Gakkai’s charismatic leader, retains heavy influence among the Kòmeitò leadership.
That's what WE'VE been saying.
So there you have it, a summary of sorts of that much longer article, picking out the aspects that are of interest to our specific focus here at SGIWhistleblowers. If you managed to wade through it, thanks for reading :D
submitted by BlancheFromage to sgiwhistleblowers [link] [comments]


2020.05.26 20:51 BlancheFromage Time to talk about "Fuju-fuse", the principle that Nichiren believers must never give nor receive donations to/from unbelievers

I've been meaning (for years) to put up a post about "fuju-fuse" - it's a Nichiren term. So this is going to be one of those research-type posts - Commentators, ye be warned...
In a nutshell, "fuju-fuse" is a hard-line movement within the Nichiren schools to refuse donations from anyone not a member or refrain from giving anything to anyone who isn't a member. It's basically the antithesis of "interfaith".
I'm going to be drawing on this paper: ALMSGIVING AND ALMS REFUSAL IN THE FUJU-FUSE SECT OF NICHIREN BUDDHISM WITH A CONSIDERATION OF THESE PRACTICES IN EARLY INDIAN BUDDHISM (INDIA) along with Nichiren sources I'll identify as we go.
The Fuju-fuse Sect is one of the eleven that traditionally comprise the mainstream Nichiren Buddhist movement in Japan. Like the others, it derives its ultimate scriptural authority from the Lotus Sutra and considers Nichiren (1222-1282) as its religious founder; its sectarian originator is Nichiō (1565-1630). Like the others, also, it sees itself as the only legitimate heir to Nichiren's teaching, making this claim on the basis of unwavering fidelity to Nichirne's instructions that his disciples should not accept (fuju) alms from, and his devotees should not give (fuse) alms to nonbelievers of the Lotus Sutra. Whether or not this was so unambiguously asserted by Nichiren has been a matter of controversy, but it is nonetheless true that all Nichiren sect [sic] agreed to abide by it. Adherence to this admonision [sic] was, after all, a means by which purity of faith could be maintained and an effective way to draw others to the Lotus faith. Source
There are a couple main things going on in this passage, IMHO. First of all, there is a precedent for not accepting donations from unbelievers, dating back to Nichiren:
On this occasion the shogunate offered to build him a large temple and establish him on an equal footing with all the other Buddhist schools, but Nichiren refused. He instead again refuted the errors of the shogunate. Source
Nichiren refused because he wanted to be the ONLY one, not just another of equal standing. So, since the shogun clearly did not believe Nichiren was exclusively correct, Nichiren would not accept his donation.
And from "The 26 Admonitions of Nikko", #6 and #22:
Lay believers should be strictly prohibited from visiting [heretical] temples and shrines. Moreover, priests should not visit slanderous temples or shrines, which are inhabited by demons, even if only to have a look around. To do so would be a pitiful violation [of the Daishonin's Buddhism.] This is not my own personal view; it wholly derives from the sutras [of Shakyamuni] and the writings [of Nichiren Daishonin].
It is traditional to offer a small token donation when one visits a temple.
You must not accept offerings from slanderers of the Law.
That means everyone who wasn't in their group.
So those two cover the giving of donations to non-Nichiren groups and the "receiving of offerings" from non-Nichiren groups. Clearly, there is a basis for the "fuju-fuse" stance both within Nichiren Shoshu, from whom SGI learned everything it ever knew about Nichirenism, and other Nichiren sects.
That bit about "purity of faith" within intolerant religions, whether they be fundagelical Christianity or Soka Gakkai/SGI, it seems that this whole concept of "purity of faith" appears tied to the most extremist views. Whichever is the most extreme in its intolerance gets to claim "purest faith" or "true heir" or whatever. It only goes in that direction - in the direction of extremism.
There was a competing movement, though - ju fuse. Under that doctrine, while they were forbidden from giving anything to foul heathen unbelievers, they were permitted to receive donations from them! This is really the pragmatist approach, because if the government decides to bestow some largesse upon the group, they can accept it. Under ju fuse, that large temple the government offered Nichiren, that he turned his nose up at? They'd have had a doctrinal basis for accepting it, while still keeping ALL their stuff for themselves otherwise. Best of all possible worlds, right?
There was a situation in 1532:
The extent of Hokkeshu[Nichiren Lotus Sutra supremacy believers]-organized machishu [townspeople] unity was powerfully demonstrated during a threatened attack by Ikko [government] forces in the summer of 1532. For days, thousands of townsmen rode or marched in formation through the city in a display of armed readiness, carrying banners that read Namu-myoho-renge-kyo and chanting the daimoku. This was the beginning of the so-called Hokke ikki 法举—J (Lotus Confederation or Lotus Uprising). Allied with the forces of the shogunal deputy, Hosokawa Harumoto, they repelled the attack and destroyed the Yamashma Honean-ji, the Ikko stronghold. For four years the Hokkeshu monto [community] in effect maintained an autonomous government in Kyoto, establishing their own organizations to police the city and carry out judicial functions. They not only refused to pay rents and taxes, but according to complaints from Mt. Hiei—also forcibly converted the common people and prohibited worship at the temples of other sects.
Recognition of the Lotus as the final source of authority in effect created a moral space exterior to that of the ruler and his order, wherein that order could be transcended and criticized.
Nichiren likewise fancied himself above the government as he sought to be acknowledged as ruler over all. This belief has obviously persisted among Nichiren devotees. THIS is why Makiguchi and Toda and Shuhei Yajima, along with 19 other Soka Kyoiku Gakkai members, were imprisoned - it was because they were promoting belief that the Emperor wasn't authorized to rule and make decisions for the country. That's why the charge against them was lèse majesté, or treason. They fancied that their religious beliefs ELEVATED them above the Emperor!
It's exactly the same as how fundagelical Christians like to claim they're only answerable to "god's law" and thus are free to ignore secular law whenever it suits them. There's no difference at all.
We have already noted that Lotus exclusivism could take the form of resistance to the ruling authority. Nowhere can this be seen more clearly than in the so-called Nichiren fuju fuse 不受不方& movement of the late sixteenth and early seventeenth centuries. Fuju fuse一 “to neither receive nor offer”一 refers to the principle that believers in the Lotus Sutra should neither receive alms from nor bestow alms upon nonbelievers (even the ruler himself),whether in the form of material donations or religious services. Although, as noted above, occasional compromises had been made in the early history of certain Nichiren communities, this principle had been widely honored during medieval times. Under the Ashikaga, the Hokke sect several times sought and obtained exemptions from participating in bakufu-sponsored religious events.
Matters had changed, however, by 1595,when Toyotomi Hideyoshi demanded that a hundred monks from each of the ten sects take part in a series of monthly memorial services for his deceased relatives, to be held before a great Buddha image he had commissioned at Hoko-ji on Higashiyama. Although cooperation was clearly a violation of orthodox principle, involving participation in non-Hokkeshu ceremonies (an act of complicity in “slandering the Dharma”),the performance of religious services for the nonbeliever Hideyoshi, and the reception of his offerings in the form of a ceremonial meal, the Hokke sect was at the time in a poor position to refuse. It had never fully recovered from the blow dealt it in 1536 as a result of the hokke ikki, and had suffered further suppression by Oda Nobunaga. A hastily gathered council of the leading Nichiren prelates in Kyoto agreed that refusing Hideyoshi would be dangerous, and decided to participate just once in deference to his command before reasserting the sect’s policy. In actuality, however, most of the Nichiren temples continued to participate for the full twenty years that the observances continued.
Virtually the only dissenting voice was that of Bussho-in Nichio 仏性院日奥(1565-1630),abbot of Myokaku-ji. Isolated at first by his refusal to participate, Nichio was compelled to leave his temple and depart Kyoto. Years later, in response to criticism that Hideyoshi would have destroyed the Hokke temples had the sect failed to comply, Nichio replied that the essence of the sect lay, not in its institutions, but in the principle of exclusive devotion to the Lotus:
Refusing to accept offerings from those who slander the Dharma is the first principle of our sect and its most important rule. Therefore the saints of former times all defied the commands of the ruler to observe it, even at the cost of their lives.... If we fail to defy the ruler’s stern command, how will we meet great persecution [for the Dharma's sake]? If we do not meet such persecution, the sutra passage “not begrudging bodily life” becomes false and meaningless.... If our temples are destroyed because we uphold [our sect’s] Dharma-principle, that is [still in accord with] the original intent and meaning of this sect. What would there be to regret?
Religious zealots crave a scorched earth and don't have any concern for the aftermath.
Nichiren Shoshu invoked this "fuju-fuse" principle in its decision to demolish the Sho-Hondo, as it had been donated by "slanderers". Notice that it wasn't done until 1998, until Nichiren Shoshu had finally excommunicated the rest of the SG/SGI members who had not transferred their membership to Nichiren Shoshu within the previous six years.
In time Nichio's position began to win support, and the Nichiren sect became deeply divided between the proponents of fuju fuse and the supporters of ju fuse 受不施(receiving but not offering), a conciliatory faction that maintained it was permissible to accept offerings from a ruler who had not yet embraced the Lotus Sutra.
You'll notice that the Ikeda cult is firmly on the ju fuse side:
Ambitious construction programs for its spiritual headquarters (to be "100 times bigger in seven years") at the foot of historic Fuji and business headquarters in Tokyo merely suggest the extent of its financial operations. Soka Gakkai is soliciting and granting investment requests "even from nonbelievers," says Fujiwara. Source
Jeffrey Hunter has appropriately termed the fuju fuse stance “institutionally radical,” because it “affirm[s] absolutely the claims of religion over the state, of its own truth over that of all other Buddhist and nonBuddhist teachings, and of religious over secular imperatives in the lives of its monks and lay followers”. For fuju fuse proponents, as for Nichiren centuries earlier, the idea of the Lotus as a truth transcending all other claims provided a basis for resistance to ruling authority that was not otherwise available in the political theory of the times. This subversive potential of Lotus exclusivism is noted, obliquely, in the virulent anti-Nichiren polemics of Shincho (1596-1659),a onetime Nichiren priest who converted to the Tendai sect:
In particular, the sacred deity revered in the present asre is the great manifestation of the Toshogu [i.e., the deified Tokugawa Ieyasu], worshipped on Mt. Nikko. However, the followers of Nichiren slander him, saying, “Lord Ieyasu rewarded the Pure Land sect but punished the Nichiren sect. His spirit is surely in the Avici hell. [The authorities] have expended gold and silver in vain, causing suffering to the populace, to erect a shrine unparalleled in the realm that in reality represents the decline of the country and houses an evil demon.” ... Are they not great criminals and traitors?
Recognition of the Lotus as the final source of authority in effect created a moral space exterior to that of the ruler and his order, wherein that order could be transcended and criticized. Nobunaga, Hideyoshi, Ieyasu, and later Tokugawa shoguns—men who sought to bring the entire country under their rule—were not slow to perceive the threat, and took special pains to break the autonomy of the Nichiren sect.
This is not to suggest that Nichirenist exclusivism is inherently subversive of authority. For a counter-example one need merely look to the four years of Hokke monto rule in Kyoto, when they used their exclusive truth claim to justify imposing their own authority on others.
Oh, they love all the power when they control it.
Yet at those times when Nichiren followers have found themselves on the margins of ruling power structures, Lotus exclusivism has often provided a moral basis for challenging the authority of those structures. With the suppression of the fuju fuse movement, that moral basis was obscured; Nichiren temples, like those of all Buddhist sects, were subsumed under bakufu control.
Fast forward a couple of centuries:
Some two hundred years later,amid the intellectual and social ferment that accompanied the decline of the bakufu and the entry of foreign influences into Japan, the conflict between accommodative and confrontational Nichirenist positions would reemerge. Attempts had already begun within the Nichiren tradition to codify doctrine based on Nichiren’s writings, independently of the strong Tendai influence that had pervaded its seminaries during the Tokugawa period. Crucial to such reformulations was the question of what role shakubuku should play in the changing era.
[S]cholar Udana-in Nichiki, one of the pioneers of modern Nichiren sectarian studies, argued forcefully for abandoning traditional shakubuku in favor of the milder shoju. ... Nichiki argued that shakubuku was inappropriate in an age when changing one’s sectarian affiliation was prohibited by law. Criticizing other sects was also apt to provoke anger, making people adhere all the more firmly to their original beliefs and preventing them from learning the True Way. An effective expedient in Nichiren’s time, shakubuku was now an outmoded approach that could only provoke contempt from educated people. Elsewhere, Nichiki wrote that the shakubuku method was readily misused by those deficient in scholarship and patience, and that those attached to its form often lacked the compassion that represents its true intent. Moreover, their arrogant attacks on other sects could drive previously innocent people to commit the sin of slandering the Lotus Sutra.
When does a "TRUE teaching" need to be modified to suit changing societal tastes?
But notice that those same criticisms of arrogance and lacking compassion are routinely raised against Christian evangelists, whose rudeness, discourtesy, and disrespect drive their targets even farther away from converting.
Moreover, in Nichiren’s time Japan had been a country that slandered the Buddha Dharma, and so shakubuku was appropriate; now it was a country evil by virtue of its ignorance of Buddhism, so shoju was preferred. Nichiki listed several occasions after the supposed 1551 turning point when, in his opinion,blind attachment to shakubuku had needlessly brought down on the sect the wrath of the authorities.
But doesn't that smack of "expedient means"? Ikeda likewise sought to override Nichiren's insistence upon shakubuku as an expedient means of gaining more followers for his cult and thereby more power for himself.
Nichiki even asserted that the Rissho ankoku ron, long regarded as the embodiment of Nichiren's shakubuku practice, no longer suited the times...in rejecting the Rissho ankoku ron for its connection with shakubuku, Nichiki also rejected its premise that the tranquility of the nation depends on establishing the True Dharma. If so, this represents a far greater departure from Nichiren’s teaching than the mere adoption of a different form of propagation.
Nichiki sounds eminently reasonable and rational.
Jump ahead to the last half of the 19th Century:
Along with the resurgence of hardline Lotus exclusivism, this period saw new forms of Nichirenist rhetoric linking shakubuku to militant imperialism. An early and influential example was Tanaka Chigaku + 智 学 (1861-1939). Tanaka is said to have become disillusioned with the accommodating shoju approach of the new Nichiki-school orthodoxy, which he saw as contradicting Nichiren’s claim for the sole truth of the Lotus. The new Meiji era, when sectarian affiliation was no longer restricted by law, impressed Tanaka as the perfect moment for a revitalization of shakubuku. He left the academy and eventually became a lay evangelist of “Nichirenism” (Nichirenshugi 日蓮王r i),a popularized Nichiren doctrine welded to nationalistic aspirations. In Tanaka's thought, shakubuku became the vehicle not merely for protection of the nation, but also for imperial expansion. In his Shumon no ishin 宗門之糸隹亲斤(Restoration of the [Nichiren] sect), published in 1901,he wrote:
Nichiren is the general of the army that will unite the world. Japan is his headquarters. The people of Japan are his troops; teachers and scholars of Nichiren Buddhism are his officers. The Nichiren creed is a declaration of war, and shakubuku is the plan of attack.... Japan truly has a heavenly mandate to unite the world.
Similar rhetoric, likening— even equating— the spread of the Lotus Sutra through shakubuku with the extension of Japanese territory by armed force,recurred in Nichiren Buddhist circles up through WWII. It was linked to broader issues of modern Japanese nationalism, imperialist aspirations, and the position of religious institutions under the wartime government; Nichiren groups were by no means unique among Buddhist institutions in their support—willing or otherwise— for militarism. While such issues are too complex to be discussed here, it should be noted that the understanding of shakubuku proposed during the modern imperial period differed from that of any other era in that it was aligned with, rather than critical of, the ruling powers.
Keep in mind that Makiguchi was absolutely a staunch supporter of Japan's war effort.
Fast forward to the post-WWII period:
In the postwar period,among the many Nichiren Buddhist denominations, confrontational shakubuku was represented almost exclusively by the Soka Gakkai, which began as a lay organization of Nichiren Shoshu. A descendent of the Fuji school, long isolated from major centers of political power, Nichiren Shoshu was able to maintain an identity as the most rigorously purist of all Nichiren denominations, an orientation the early Soka Gakkai inherited.
Although the earlier image of Soka Gakkai as an aggressive, militant, even fanatical organization still persists, it is no longer entirely accurate—since the 1970s, explicit denunciations of other religions have increasingly given way to cultural activities and Soka Gakkai5s peace movement (see Murata 1969 pp. 124-29). In the process, the word shakubuku has undergone a semantic shift and is now frequently used as a simple synonym for proselytizing, without necessarily signifying the rebuking of “wrong teachings.” These changes have come about for a variety of reasons. Mounting external criticism was one. Soka Gakkai came under fire for its political involvement (such as its founding of the Komeito, the Clean Government Party, in 1964) and for problems arising from over-zealous evangelizing (as when new converts would destroy ancestral tablets [ihai 位然] without the consent of other family members in the name of “removing slander of the Dharma” [hobo みびraz•誘法払い]).Other factors contributine to the more moderate stance were a muting of the sense of urgency as the hardships of the postwar years receded, and, most fundamentally, an overall effort at “mainstreaming'” as the organization became solidly established.
The shift away from confrontational Nichirenist exclusivism also played a role—though not a central one—in the 1991 schism between Soka Gakkai and its parent organization, Nichiren Shoshu. While the roots of this struggle go back many years, the triggering event seems to have been a speech delivered by Ikeda Daisaku 池田大作(1928- ), Soka Gakkai's honorary president and de facto leader, at an organizational leaders’ meeting on 16 November 1990. Several of the points in this address that were deemed objectionable by the Nichiren Shoshu Bureau of Administrative Affairs were expressions of Ikeda’s desire to modify the confrontational stance of traditional shakubuku. Ikeda is alleged to have said, for example, that "[statements such as] 'Shingon will destroy the nation’ and ‘Zen is a devil’ merely degrade the Dharma," and that in today’s society Soka Gakkai's peace movement and cultural activities represent the most viable means of propagation. On a later occasion Ikeda reportedly made remarks that unfavorably compared Nichiren’s harsh public image with the gentler image of Shinran [founder of Nembutsu school], and urged that Nichiren’s compassionate side be emphasized as “a requirement of shakubuku from now on.” The Nichiren Shoshu leaders countered that practitioners must follow Nichiren’s teachings and not social opinion the basis of spreading Buddhism in the Final Dharma age is to “repudiate what is false and establish what is right", as indicated in the Rissho ankoku ron. To select only the congenial aspects of Nichiren's teaching, they charged, is to distort it.
Indeed.
This aspect of the present rift—only one of several—may be seen as yet another round in the struggle between confrontation and conciliation that has characterized the entire history of Nichiren Buddhism. Ironically, it is the once-confrontational Soka Gakkai that has assumed the moderate position, while—at least on a rhetorical level—the traditional denomination, Nichiren Shoshu, has become re-radicalized.
As this brief overview illustrates, Nichirenist exclusivism is far more complex than mere “intolerance.” It has rarely been purely a matter of religious doctrine (although that too has played a role). At any given time it has been intertwined with specific social, political,and institutional concerns. It served to crystallize resistance to various forms of political authority throughout the medieval period; was suppressed under Tokugawa rule; was revived with a powerfully nationalistic orientation in Meiji; and has been refigured as the basis of a peace movement in the postwar years. Source
So the basic premise of shakubuku is that "No one who does not believe and practice as we do is acceptable" and that this situation must be rectified. Fuju-fuse has played a role here, in upholding the purity of the hardliner orthodox Nichiren doctrine. Somehow, it is said to have helped the fuju-fuse sects attract members, though I don't really understand how that would have worked, but this guy makes the case that it was a vehicle for rebellion against the established social order and the government:
Historian Fujii Manabu sees this increasingly institutionalized exclusivism as the means by which the emerging Kyoto machishu 町衆 (townspeople)—largely composed of Hokke believers—asserted their independence from the older feudal authority represented by the major shrines and temples. (p. 241)
A product of its time, to be sure. But, as the Sho-Hondo situation illustrates, still a potent doctrine.
submitted by BlancheFromage to sgiwhistleblowers [link] [comments]


2020.05.02 05:21 BlancheFromage SGI-USA Teleconference May 3, 2004

This is the transcript of a May 3, 2004, SGI-USA teleconference. I'm putting it here because it's disappeared, and the one archive copy only downloads a doc rather than just opening it outright.
So here it is:
  • From: Tfriese@.**
  • Date: Mon, 3 May 2004 13:01:54 EDT
  • Subject: Dannys teleconference - May 3rd, 2004
Good morning,
Happy May 3rd to all of you. Today we had a simply incredible teleconference. For the past month Steve Mortan and Beatrice Lopez went to Hawaii to start the battle for our shakubuku goal of 500,000 members by 2010. Their goal was 300 new members in one month. Last night they achieved 301 new members!! This is the summary of the report.
Ian McIlratih said the power of unity simply blew his mind. He saw the youth and the pioneers and MD and WD work side by side and create this incredible joy. He said over and over how incredibly inspired he is. It was quite emotional.
Danny said that today he is attending a General meeting with 2500 members. He said that all of the islands fought this battle with unbelievable intensity. He said that the results were 157, 207, 253, and then 301 He said pioneer members were chanting 10 hours per day. One pioneer said she simply could not die yet. He said that 500,000 is absolutely possible.
He said that one YMD attends a Christian school and that he was introducing his friends. He said that he was terribly persecuted and finally a professor stood up and shouted that he had the right to propagate his religion, that in America we have freedom of religion. Three of his friends joined.
Sensei sent a handwritten message to Steve and said, " To My Hero, Mr Mortan." "SGI-USA Banzai" Steve was crying and crying They had one a tremendous battle and are just warming up. Today all of the members are enshrining the Gohonzons and the new members are already bringing guests. It is so incredible.
This is the summary. Will all of you please do me a big favor-please e-mail this summary to your four divisional leaders. I am really on the run today. We want to get these summaries each day out to all of the leaders and members.
Eric, please get this out to Mid America area leaders. Thank you so much.
  • Tom Friese
  • Central Zone Men’s Leader
Additional Comments from Jesse Henderson, Area Men’s Leader
Our campaign is based on prayer. In the book Buddhism and the Cosmos, Sensei had a dialogue with Masayoshi Kiguchi and Euchi Shimura. Mr. Kiguchi is a member of the International Astronomical Union and Mr. Kiguchi is the editor of Usio magazine. The book is 368 pages. There is one chapter on "What is the Fundamental Law of Man and the Cosmos. Each day I will forward one paragraph to you.
"The attitude of prayer in Buddhism is expressed as namu or nam which derives from Sanskrit. Namu is translated into Japanese as kimyo and means "to devote one's life". This act of devotion might be described as a ceremony in which one fuses one's own being with the fundamental law of the universe itself. In other words, Nichiren Daishonin, the Buddha of the Latter Day of the Law, embodied the fundamental Law of the universe in the form of a scroll or mandala. In one's prayer to that mandala, the act through which devotion takes place, the external cosmos and the inner realm of mind are perfectly fused, enabling one to establish a correct rhythym in the course of life and daily existence."
  • Subj: Re: Shakubuku Campaign
  • Date: 5/10/04 8:32:02 AM Central Daylight Time
  • From: Tfriese***
Good morning everyone,
Since we returned from Japan in March, the campaign in SGI-USA has taken a dramatic shift. I wanted to give you this information directly, which I have been talking to Brian Stuart about each day.
You may know that NSA issued over 800,000 Gohonzons from 1960 until 1990. With that movement in 30 years we literally talked to millions of Americans. In 1990 when Sensei, gave guidance to SGI-USA and changed our direction, he was very clear in how to build a beautiful membership void of any authoritarianism. From1990 until 2004 SGI-USA still invited tens of thousands of guests to our meetings. By the beginning of 2004 our total membership nationwide was roughly 70,000.
When I was in Japan, I was deeply struck how members across the world were praying for the dynamic growth of the United States. Korea now has over 1 million members, Europe is growing dramatically as well as Asia and South America.
Our General Director Danny Nagashima, Guy McCloskey, Richard Sasaki and Tariq Hasan were in Japan in February and were scheduled to meet with Sensei on February 13th. On February 12th the four of them chanted for over 3 hours together and resolved to report to Sensei the next day that America would introduce over 500,000 new household in the next 6 years-between now and the year 2010. The day the arrived to meet with Sensei they knew something dramatic was happening because so many leaders werer present as well as the Seikyo press corps. Sensei told them that every single goal he presented to President Toda he achieved. You may know that Japan is now working on a goal of 10 million votes by this summer. When I was in Japan, I learned that every leader and member had 20-40 names of guest they were contacting and visiting. It was extraordinary.
February 13th 2004 will become one of the most famous dates in the history of Kosenrufu. Buddhism places profound emphasis on time and timing. Since Sakyamunni's enlightenment 3,000 years ago, the Daishonin's inscription of the Dai-Gohonzon for all mankind and Sensei's joining in 1947, the time for American kosenrufu took a dramatic shift on this date. At age 76 Sensei took direct leadership of SGI-USA. And from that moment a cosmic shift took place.
On February 14th after the meeting with Sensei, President Akiya met with the General Director, Guy, Tariq, and Richard. He wanted to deeply encourage them. He told them that they should be extremely proud of what NSA accomplished in 30 years. He told them we shoud honor all they was done in that timeperiod. He said that we met with millions of Americans in that time. And---he gave them direct and specific guidance on how to win. I want to share that with you. He said to get the names of every single guest that have come to our meetings in the past 4-5 years. Guests that attended Women's general meetings, youth meetings, district meetings, impromptu meetings etc.
He said to gather all of those names within each district-including the names of taiten members and those who have received the Gohonzon but are not practicing-and meet with all of the district members and assign names to every single member and leader. Then he said to place those names in front of the Gohonzon and pray for them and pray to visit them. He said to assign al leaders with members-district, chapter, area, region, and zone and start a campaign of visitng these guests each week. He was very precise in his guidance. He said that in Japan they never throw out the name of any person unless that person has passed away and they have not received the Gohonzon. He told SGI-USA to do the same.
When we returned from Japan, Danny Nagashima met with the youth, the Pioneers, and the MD and WD in Southern California and they went over names of guests in all of Southern California. Then they started to visit them. They organized the campaign in two themes-weekly area shakubuku meetings and visit of the guests in the week. They made certain that every single member had guests to visit so each member could directly practice faith, practice, and study as opposed to just attending a meeting once or twice a month and listening to others. He wanted to make sure that every single member was directly involved and taking direct and specific action. The results were that areas were having meetings were as many as 30 new members were joining and instantly bringing guests themselves.
In April Danny sent Steve Mortan, the Youth Division Chief and Beatrice Lopez-the YWD leader to Hawaii.. He told the youth to first meet with the Pioneers and ask them how they did shakubuku in the 60's and 70's. He then had the MD and WD unite with the youth and the pioneers to start to visit all of the guests they had introduced over the past 5 years on all 5 Islands of Hawaii. An incredible atmosphere of joy emerged. The Pioneers were completely revitalized. The results were unbelievable in 30 days. Over 384 people received the Gohnozon in one month. Last year 16 received the Gohnozon in April. Last Monday they had a General meeting with 2500 members and the next day all 384 Gohonzons were enshrined.
The guidance and the main point that President Akiya made was that we always invite guests in America. Now we needed to get all of the members involved to visit them, chant with them, take care of them and pray for them to join and then take action themselves. This is the new rythym in SGI-USA that I wanted to be certain that you are directly briefed on.
By placing all of the names of the guests and inactive members in front of the Gohonzon and praying for all of them we are creating an incredibly power in our prayers. The members in Hawaii are receiving extraordinary benefits and joy. THis is a profound shift in SGI-USA.
Every morning Danny has a teleconference with all of the zone leaders in the U.S. Each day he receives guidance from Vice President Wada. This is guidance for SGI-USA from Sensei. Each day President Akiya and the Vice Presidents receive guidance from Sensei. In turn Danny receives guidance daily and shares that with the zone leaders. Then that day it is forwarded to the region leaders. Eric Carlson will then forward the summary of that guidance to the area leaders. The area leaders are then encouraged to pass this on to all of the members.
At the end of April in Hawaii Steve Mortan received a hand written copy of the Seikyo Shimbun signed by Sensei. He said, "To Mr Mortan, My Hero" Sensei was so excited for all of the members, particularly the youth for this brilliant victory.
A goal was set in our new zone of 1,000 new households by July 11th of this year. As of last Monday we had achieved over 260. We will send out the results by area each week.
Clearly one of the keys is the guidance that President Akiya gave to Danny, Tariq, Guy, and Richard on February 14th-gather the names of the guests and meet within each district to assign each member and leader to visit them. This clearly was the success of Hawaii and in Southern California.
On our last night in Japan we met with the Vice President in charge of statistics for all of Japan. Every single night they review the status of every member in Japan. It was amazing how every single member is taken care of. We are developing a statistics system to make sure that we know the status of each member and member to be.
Last Friday night I was with all of the members in Madison, Wisconsin. In the meeting they reviewed the names of over 40 guests. What I want to let you know is how deeply I was moved, In a pioneers home all of the members -including 3 brand new members were reviewing each and every name. It was so beautiful. They were so excited about chanting with these guests and working for them. They set a goal of 50 new households between now and July 11th.
I hope everyone can deeply pray about these guests and goals. Over and over Sensei has said we need specific goals. This is a huge shift in our movement in an incredibly short period of time. This is a movement to allow hundreds of thousands of Americans to join and overcome the deep suffering in their lives and to attain Buddhahood.
The members and leaders in Northern Illinois area have a history of tremendous actual proof in their lives. Please understand that SGI-USA is receiving guidance directly from Sensei each day as it relates to our new movement. Once you get the names organized in each district and begin to pray and move to visit these guests, all of us will see an amazing shift in our life condition and benefits. I sincerely hope all of us can have profound breakthroughs in our lives, particularly in areas that seem unbreakable.
Once again thank you for all of your efforts. This is a dramatic new era. When I was in Japan, every day all of the leaders and members kept saying, "Congratulations on your new era" Our time has arrived. Let's make Northern Illinois area number one in all of America. Our time has finally arrived. What all of us have prayed for so deeply and for so long has finally arrived and with our Sensei. My deepest prayers.
Tom Friese
  • Subj: Danny's Teleconference-May 13th, 2004
  • Date: 5/13/04 11:44:32 AM Central Daylight Time
  • From: Tfriese***
Good Morning,
Each day I will present a summary of today's teleconference with our General Director Danny Nagahshima. I wanted to once again give you a history to these daily teleconferences. As you know on February 13th of this year Danny, Tariq, Guy, and Richard Sasaki met with Sensei. It was at that historic meeting that they vowed to accomplish 500,000 new households in SGI-USA by the year 2010. From that moment on an incredible transformation took place in the SGI-USA. Sensei has taken the direct leadership of SGI-USA. And, much guidance has been given to SGI-USA since then to help us build a fantastic movement. For example President Akiya urged us to gather the names of all of the guests who have been to our meetings and begin visiting them as well as contacting those members who have received the Gohonzon over the years and are no longer practicing within SGI-USA. President Akiya said in Japan the name lists are never discarded. They are precious names of people’s lives.
About 6 weeks ago Danny set up the morning teleconferences with all the zone leaders throughout the U.S. I will give you the highlights each day. If I am traveling out of town on a particular day I will see to it that I give you the summary no later than that night.
Will you please see to it that your leaders and ultimately all of the members receive a copy of these summaries. We want to get these reports and guidance out to everyone to encourage them each and every day.
As you know our Region set a goal of 300 new households by July 11th of this year. As we keep meeting with chapters and districts who are compiling the names of all of the guests, it is incredible to see the spirit soaring and members genuinely wanting to reach out to these guests and chant with them and encourage them to join. The guidance we receive each day is meant to encourage us on this grand march.
Prior to giving you today’s summary I want to share some of the main guidance that Sensei gave to Danny, Guy, Tariq, and Richard at their meeting of February 13th which was published in the March 5, 2004 World Tribune.
He said, "The groundswell of kosen-rufu is rising across the globe, especially in South America, Europe, and Asia. People everywhere are searching for a philosophy of peace. Today the development of SGI-USA movement is increasingly important. The world is watching in expectation. Let us strive even more energetically to expand our humanistic alliance. "
"What is the key to further expanding our network of peace? First key is prayer. Next treasuring our fellow members to the utmost---------Another vital factor in expanding our movement is unity. Tremendous power emerges when everyone is united in spirit, not through self-satisfied leadership. ------The crucial thing is to what extent we have succeeded in awakening Bodhisattvas of the Earth in increasing the number of those who become truly happy."
"It is very important to communicate the greatness of the Gohonzon to others in a clear, straightforward manner. The benefits of the Gohonzon are absolute and unequivocal. No prayer goes unanswered. When people understand that, the Mystic Law is certain to spread"
I wanted to share this guidance once more. It so clearly tells us how to win.
Today's report
Ian McIlraith
Yesterday at UCLA there was a 30th reunion of Sensei's speech in 1974. 800 people attended. A speaker who is an expert on the UN spoke as well as a Vice Chancellor of the California university system both spoke as well as Dean Carter. Nestor Torres and Larry Coryeal both played.
Danny’s Guidance -
Danny said that he and Ian met with 3 student division members a few weeks ago to discuss the meeting at UCLA. He asked them to take full responsibility for this event. With just the 3 students they set a goal of 500 in attendance. Over 800 attended. It was incredible Danny said the key was guidance that Sensei gave to Kamata chapter many years ago it was:
 Make a profound determination Present a purpose that is very clear Set a clear goal Take responsibility to unite everyone Everyone go to the front lines of the campaign 
The Youth contacted hundreds, worked with the university, chanted, handed out flyers etc. Over 100 members who attended the original lecture 30 years ago came to this event. The key was how they united together
Sensei's guidance--"Faith is the only path that leads to victory, happiness, and growth. Let the sun of happiness shine brilliantly in your heart.
Danny then related how Sensei told the leaders to go to the organization is struggling the most and the members who are suffering the most and create a brilliant victory. That is the report for today.
On a personal note---Mid America Region has the finest leaders I have met anywhere. If we deeply pray together and pray to reach our goal of 300 happy members, we can absolutely win. We need to transcend any differences amongst ourselves and for the sake of our families, our communities, and our nation build an unbelievable victory. By getting the names of our guests in each and every district and visiting these guests, we can create an incredible atmosphere of joy and victory each day. Sensei has given all of us more than we could ever hope for. Now with the spirit of ONENESS of Mentor and Disciple we should pray and move as if Sensei were with us side by side. Please have an incredible day.
Tom Friese
  • Subj: Danny's Teleconference Highlights – May 14, 2004
  • Date: 5/15/04 8:13:44 AM Central Daylight Time
  • From: Tfriese***
Good Morning,
Listed below are the highlights from Danny's teleconference of yesterday:
Youth Report
Beatrice Lopez--the youth are working for the May contribution campaign and the summer youth conferences at FNCC
Danny’s Report
Members of ICAP arrived in Santa Monica for the Spring Festival
Ongoing Honorary Citizenships for Sensei and GKI exhibits in the City of El Centro, Califrornia. Sensei received a letter of friendship from the President of Peru
Sensei presented the following Haiku
Become Happy For this have strong faith The path of happiness in this lifetime Lies on this path 
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2020.02.22 18:48 BlancheFromage "The Gohonzon is alive!" or Why to avoid home visits at all costs

"Is it true that you want to quit your faith?" said the eldest of the three with a respectful tone. Keiko Azuma, the leader of the Soka Gakkai group in Otaru, had a slight roughness in her voice as she spoke.
The owners, Mr. and Mrs. Omori, seemed to be avoiding Keiko's eyes. Groping for words, Juro Omori mumbled, "After all you've done for us, I don't quite know how to tell you this...but we have our own situation to consider. We cannot keep the Gohonzon in our house any longer."
"What are you going to do after you return the Gohonzon?" Sumi Naragawa, the assistant leader, cast a sharp but concerned look at the Omoris. Not knowing what to say, the Omoris were silent.
"Forget such a crazy idea," said Keiko emphatically. "You're not longing to go back to the Minobu school are you?"
The Minobu School is a different Nichiren sect. There are at least 40 different Nichiren sects around Japan.
Just three weeks before, on February 3, the Omoris had joined the Soka Gakkai. They had belonged to a temple of one of the other Nichiren schools in Otaru until they became Soka Gakkai members through the introduction of Sadae Kutani. It was only a few days earlier that they had joyfully told Sadae how Juro, long hard of hearing, had begun to improve following his joining the Soka Gakkai.
Just quit with the phony baloney faith healing rubbish already!
So Sadae was taken by surprise this afternoon when the Omoris came to tell her that they were planning to return the Gohonzon. Going out into the blizzard, Sadae went to report this directly to Keiko. Shortly after she arrived, Sumi also dropped by. The three women discussed the problem together, and when the storm had quieted down, they made their way to the haberdashery shop.
"Hasn't your hearing been getting better since you joined?" Sadae Kutani persisted. "This is the crucial moment for you. Don't let yourself waiver. You've got to show courage. What'll you do if you quit?" She looked angrily at the Omoris. Sadae just couldn't understand why a couple who had started to experience such a change in their lives would suddenly want to quit.
"Show me the next boundary! I'll stomp all over that one, too! And the next! AND THE NEXT!! I'll stomp all over ALL your boundaries!! BECAUSE I OWN YOU!!"
This odd bullying and browbeating behavior makes sense in the Japanese context - Toda taught the Soka Gakkai members that everyone they shakubukued would become their servants in future lifetimes, so they were only protecting their investment. It also explains the bullying tone.
The husband and wife were cowed by the furious glares of the three women, but behind their silence was defiance.
How about "Please leave our home right this minute."?
Unable to stand the tense atmosphere, Mrs. Omori went to get the tea set out of the cupboard and began to make some tea.
NO! They'll stay longer! Start getting ready for bed instead!
"We're not here for tea," said Keiko in the same high-handed tone.
Oooh, she's in for a smackdown from that self-important know-it-all Shin'ichi Yamamoto - just wait and see!
"The Gohonzon is alive."
Gosh, really? That paper is "alive"?? Is this sort of like how the Christians' make-believe godman the jeez is "alive"? Well, at least the Gohonzon is a physical piece of paper, but it's no more "alive" than the Christians' imaginary friend.
You know what's creepy? DOLLS that are alive. This isn't a recent horror movie trop invention, either! This specific kind of Japanese doll is said to come alive - my Japanese expat friend said she was creeped out by hina dolls (little emperoempress and court figures) because there were Japanese horror films about these coming to life at night with sharp teeth...
But anyhow, back to the ichimatsu dolls. These were made with normal children's proportions, and the bisque faces and hands were considered realistic in terms of features and coloring - this image reminds me of the modern "American Girl" ads. There's an odd art style called "Japonism" that was popular in the mid-to-late 19th century and early 20th century - look how these dolls are portrayed:
Japonism 1
The Japanese dolls inspecting the blonde baby doll (and by extension the little girl who is dreaming the whole thing) appear to be adult males and rather frightening; however, their intentions seem to involve curiosity and a desire for communication. Like the strange creatures encountered by Alice in Wonderland, their manners are strange but they are recognizably manners.
Weldon's painting must date from 1883 or earlier, since this engraving by S. J. Ferris was published in that year. Weldon later specialized in illustrating stories about Japan (e.g. Alice Hegan's Captain June and Mae Bramhall's Wee Ones of Japan), China, and India, for American periodicals. The dolls here, however, may have been based on exhibits at an American fair such as the 1876 Centennial.
Japonism 2
This image seems to be based on Weldon's "Dream-land," but here the scene is more dramatic. The little girl's innocence is explicitly sexual, and the dolls are touching her. Although they are smiling, they seem aggessive, and the blond dolly is not able to interact with the Japanese dolls, as she does in Weldon's fantasy. If one puts this in a Russian context in 1900-06, it might be an allegory of the Japanese threat to Russian growth. This is a pre-1917 Russian postcard, with the word Ulrich and the title in Russian. C. F. Ulrich was an American painter who worked in Germany from the 1880s on, but the original may be by another artist. Source
"You were able to receive it to start a precious new life. Just tell me why you want to return the Gohonzon. You were the one who was so overjoyed about your hearing, weren't you?"
Typical - can't accept that someone wants to quit. They'll argue all night!
Juro Omori looked up at Keiko Azuma, strain showing in his face. "There's a little improvement, but I'm far from completely cured."
How DARE you acknowledge that "this practice" DOESN'T WORK!!
Juro's remark enraged Keiko. "What are you trying to say? If you want to stay deaf, it's up to you."
Oh, right, because that's how reality works. So stupid!
"Don't get us wrong. We didn't come all the way here just to beg you to keep the Gohonzon!"
Uh...that's sure what it looks like! Unless the meaning is that they came there to FORCE them to keep the Gohonzon!
Juro retorted excitedly, "It's not like you've got the power to make us happy. Stop talking so proud! We can take care of ourselves. Why don't you just leave us alone?"
"You're right. We don't have the power to make you happy," said Keiko. "We're only human, but the Gohonzon does have the power. We're not telling you to keep the Gohonzon for our benefit. It's because we feel sorry for you. Don't you understand?"
Spare us your phony pity and crocodile tears. This is a naked power grab.
His sense of reason overpowered by emotion, Juro Omori couldn't understand at all, and in his excitement it was even becoming harder to hear what they were saying.
Able-ism.
"I can decide for myself. I said I don't want it, and I mean it. Take it away with you right now!"
Juro got up and went to the altar. Keiko jumped to her feet and grabbed him by the arm.
NO TOUCHEE!!
"All right, Mr. Omori, I understand!" she shouted into his ear.
BTW, don't EVER do that to someone who is hearing impaired.
"If you don't want to keep the Gohonzon, you can give it back to Myosho-ji temple. But we cannot take it from you. You received the Gohonzon and you'll have to return it yourself." "The Human Revolution", Vol. 9, pp. 1140-1141, Book Two, Vols. 7-12 edition.
Geez Louise! Just throw out the Gohonzon with all the rest of the trash!
That's enough for now :D
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2019.12.18 12:57 Zalogon Primaria 4 (Parte 2)

腸 intestino

訓読み- No importa tanto
音読み- チョウ
ejemplos
大腸(だいちょう) intestino grueso
盲腸(もうちょう) apéndice
外科医は患者の盲腸を摘出した。El cirujano extirpó el apéndice del paciente

低 Bajo

訓読み- ひく
音読み- テイ
ejemplos
低い(ひくい) Bajo
かつて日本で金は銀よりも価値が低かった。 En algún momento en Japón el oro tenía un valor mas bajo que la plata
私は血圧が低いです。Tengo baja presión sanguínea
可能性が低い Bajas probabilidades; unlikely
この画像、解像度が低すぎてすごく汚い。The image quality his bad - thee resolution is so low.
ヘリコプターは、とても低く飛んでいる。El helicopter vela muy bajo
背が低い(せがひくい) bajo (de estatura de una persona)
最低(さいてい) the lowest (morally repugnant) cuando lo dicen en anime por si solo es como DAS ASCO D:< Pero también se usa literalmente cuando estas viendo estadísticas y te refieres a la cifra mas baja.
株価はこれまでの最低に下がった。Stock prices plunged to a record low
私は最低2マイルは歩ける。I can walk at least two miles
低下(ていか) disminuír
その会社は売り上げが15パーセント低下した。La compañía disminuyó sus ventas en un 15%
そう言ったからと言って、彼の重要性が低下する訳ではない。to say so should not diminish his importance
金利が低下したことが自動車の市馬を刺激した。 Falling interest rates have stimulated the automobile market
彼は教育の水準の低下についてくどくど喋り続ける He keeps harping on about declining standards of education

底 Fondo

訓読み- そこ
音読み- テイ
ejemplos
底(そこ) fondo
彼は心の底でその知らせを喜んだ He welcomed the news from his heart
心の底から彼に感謝した I thanked him from the bottom of my heart
その船は海の底に沈んだ The ship went down to the bottom of the sea
彼は腹の底まで腐ったやつだ。He is thoroughly dishonest character
海底(かいてい) seabed
彼は海底で新しい生活を楽しんだ。Disfrutó una nueva vida en el fondo del mar
海の植物は海底に付着して育つ。Marine plants grown on the sea bed.
底辺(ていへん) la base de una figura geometrica
どん底(どんぞこ) rock bottom
彼は貧乏のどん底だ he is as poor as can be
彼女は絶望のどん底にあった。 She was in an abyss of despair

停 Parada

訓読み- No importa tanto
音読み- テイ
ejemplos
バス停(ばすてい) Parada de autobús
各駅停車(かくえきていしゃ) train that stops at every station
停留所(ていりゅうじょ) Parada en general
停止(ていし) come to a stop; detenerse; suspender (una actividad o evento); cortar (un servicio)
列車は滑らかに停止した。The train came to a smooth stop
コンピューター・システムっは午後8時に自動的に停止する。The computer system shuts down automatically at 8PM
戦争は停止されるべきだと全員合意した。They were unanimous that the war should be brought to a halt
ポーランドっは120年間国家として存在を停止した。Poland ceased to exist as a nation for 120 years
水道料金を滞納すると給水を停止されるとういうことをお聞きしましたが本当ですか。Escuché que si te atrasas en pagar el servicio de agua te la cortan, es cierto?
停止標識(ていしひょうしき) Stop sign
停止標識を無視しませんでしたか。 Didn’t you disregard a stop sign

的 bullseye

訓読み- まと
音読み- テキ
Nota: el onyomi テキ convierte palabras en adverbios
ejemplos
的(まと) Bullseye
矢は的に届かなかった。The arrow fell short of the bullseye.
目的(もくてき) Meta
標的(ひょうてき) Target. Puede significar literal un “blanco” al cual dispararle o metafóricamente un blanco al que estas apuntando; un objetivo.
一般的(いっぱんてき) generally
一般的に言えば、西欧人は魚を生で食べない。Generally speaking, westerners don’t eat fish raw
一般的に言えば、男は女よりも肉体的に強い Generally speaking men are physically stronger than women.
肉体的 bodily
精神的な健康は肉体的な健康と同じくらい大切です。Mental health is as important as physical health
積極的(せっきょくてき) activamente; proactivo
彼は積極的に人々に善行を施している He is being proactive in doing good for people.
あの学生はとても積極的だ。He is a proactive student.
彼はその革命で積極的な役割をした。He played an active part in the revolution.
徹底的(てっていてき) exhaustive; thoroughly
その家を徹底的に調べてから購入した。We went over the house thoroughly before buying it.
その仮説は徹底的な実験にも基づいている。the hypothesis is based on the thorough experiments
基本的(きほんてき) fundamental; basic
この講座では応急手当の基本的な機能を教えます。This course teaches the basic skills in first aid
君と私意見には基本的な違いがある。there is a fundamental difference between your opinion and mine
私は基本的な朝食であるみそ汁とご飯が好きです。I like basic breakfast, miso soup and rice.
個人っは地域社会の基本的な構成要素である。The individual is the fundamental element of a community
その基本的な意味は変わらない。Thhe basic meaning of it remains the same.
自動的(じどうてき) automáticamente
その機械は自動的に働く。This machine works by itself
理想的(りそうてき) ideal
彼女はカナダを住むのに理想的な国だと考えた。She thought of Canada as thee ideal country to live in.
暖かくて、晴れたピクニックに理想的だ。A warm sunny day is ideal for a picnic.
合理的(ごうりてき) reasonable; rational
彼の議論は合理的だ。His argument is rational
これには合理的な説明が必要だ。There must be a rational explanation for this

典 classic

訓読み- テン
音読み- テン
ejemplos
典型的(てんけいてき) Típico; epitome
彼は典型的な仕事人間だね He's a typical workaholic
彼は典型的な日本の住宅に住んでいた He lived in a typical Japanese-style house
彼はその男をお典型的な紳士と評した。He described he man as a model gentleman
古典的(こてんてき) classical

伝 Transmitir

Coppic
訓読み- つた
音読み- セツ
手伝う(てつだう) Ayudar
手伝ってくれたお礼に、お昼をごちそうしたいのですが I'd like to treat you to lunch to thank you for all your help
父は僕の宿題をよく手伝ってくれる Father often helps me with my homework
手伝い(てつだい) Ayudante. Su forma “verbo” (手伝いをする) es mas formal que 手伝う; por eso se traduce mejor como “asistir”, y para ser mas educado aún se le agrega el honorífico お para formar お手伝い.
私が困難に打ち勝つ手伝いをしてくれませんか Will you help me get over the difficulties
僕は、彼女の宿題の手伝いを申し出た Ofrecí asistirle con su tarea
メアリーはおかあさんの手伝いをしています Mary asiste a su madre
喜んでお手伝いします。Será un gusto asistirle.
BONUS: lo mas casual para ofrecer ayuda:
If there’s anything I can do to help…
[noun phrase]で(お困りの/困った)ことがあれば…
[noun phrase]で何かできることがあれば…
お手伝いさん Domestic helper
彼は新しいお手伝いを雇った。 El contrató a un nuevo ayudante
伝う(つたう) liquid runs down. ”水が伝う means “water drops falls along ~ ”
大粒の涙が頰を伝って流れ落ちた。A big tear rolled down my cheek
彼rの首筋をちがすっと伝った。A trickle of blood ran down his nape
その瞬間涙がその老人の頰を伝って落ちた。At that moment tears ran down the old man’s face
涙が彼女の顔を伝って流れ落ちた。Tears fell down her cheeks
彼女は涙を頬に伝わせながら情けを請うた。She implored mercy with tears running down her cheeks.
机が僕の髪を伝わった水で濡れている The desk is wet with the water that fell from my wet hair.”
ほら、健一、そこの雨樋伝っておいでよ。引っ張ってあげるから。Hey, Ken'ichi, come along that drain pipe. I'll pull you up.

伝える(つたえる) transferir

我々は自らの文化を次の世代に伝えていかなくてはならない We have to transmit our culture to the next generation
明日、彼と会うことになっているので、何か連絡があったら伝えるよ Since I will see him tomorrow, I can give him a message if you want
私はトムに真実を伝えた。I told Tom the truth.
私は少し買い物をしてから行くと彼女に伝えてください Please tell her I'll come after I do some shopping
必ず、あなたのお父さんによろしくお伝え下さい Please be sure to give my best regards to your father
ミツバチは、においのサンプルを巣に持ち帰ることによって食糧のありかを伝える Bees communicate the location of food by carrying odor samples back to the hive
彼は英語で自分の意思を伝えられる El se da a entender en ingles
伝統(でんとう) Tradición
社会の価値観はその伝統の中に反映されている A society's values are reflected in its traditions
伝説(でんせつ)Leyenda
ゼルダの伝説 The legend of Zelda.
宣伝(せんでん) Anuncio
その商品はテレビで宣伝されている The goods are advertised on TV
テレビで製品を宣伝する会社が多い Many companies advertise their products on TV
大修館は新しい辞書を出版すると宣伝した Taishukan advertised it would publish a new dictionary
自然環境の回復を宣伝する組織がリサイクルに力を入れて、植林に貢献しないのは何故か Since many organizations are putting effort into recycling in order to restore the natural environment, why won't you contribute to reforestation#底 Fondo
訓読み- そこ
音読み- テイ
ejemplos
底(そこ) fondo
彼は心の底でその知らせを喜んだ He welcomed the news from his heart
心の底から彼に感謝した I thanked him from the bottom of my heart
その船は海の底に沈んだ The ship went down to the bottom of the sea
彼は腹の底まで腐ったやつだ。He is thoroughly dishonest character
海底(かいてい) seabed
彼は海底で新しい生活を楽しんだ。Disfrutó una nueva vida en el fondo del mar
海の植物は海底に付着して育つ。Marine plants grown on the sea bed.
底辺(ていへん) la base de una figura geometrica
どん底(どんぞこ) rock bottom
彼は貧乏のどん底だ he is as poor as can be
彼女は絶望のどん底にあった。 She was in an abyss of despair

停 Parada

訓読み- No importa tanto
音読み- テイ
ejemplos
バス停(ばすてい) Parada de autobús
各駅停車(かくえきていしゃ) train that stops at every station
停留所(ていりゅうじょ) Parada en general
停止(ていし) come to a stop; detenerse; suspender (una actividad o evento); cortar (un servicio)
列車は滑らかに停止した。The train came to a smooth stop
コンピューター・システムっは午後8時に自動的に停止する。The computer system shuts down automatically at 8PM
戦争は停止されるべきだと全員合意した。They were unanimous that the war should be brought to a halt
ポーランドっは120年間国家として存在を停止した。Poland ceased to exist as a nation for 120 years
水道料金を滞納すると給水を停止されるとういうことをお聞きしましたが本当ですか。Escuché que si te atrasas en pagar el servicio de agua te la cortan, es cierto?
停止標識(ていしひょうしき) Stop sign
停止標識を無視しませんでしたか。 Didn’t you disregard a stop sign

的 bullseye

訓読み- まと
音読み- テキ
Nota: el onyomi テキ convierte palabras en adverbios
ejemplos
的(まと) Bullseye
矢は的に届かなかった。The arrow fell short of the bullseye.
目的(もくてき) Meta
標的(ひょうてき) Target. Puede significar literal un “blanco” al cual dispararle o metafóricamente un blanco al que estas apuntando; un objetivo.
一般的(いっぱんてき) generally
一般的に言えば、西欧人は魚を生で食べない。Generally speaking, westerners don’t eat fish raw
一般的に言えば、男は女よりも肉体的に強い Generally speaking men are physically stronger than women.
肉体的 bodily
精神的な健康は肉体的な健康と同じくらい大切です。Mental health is as important as physical health
積極的(せっきょくてき) activamente; proactivo
彼は積極的に人々に善行を施している He is being proactive in doing good for people.
あの学生はとても積極的だ。He is a proactive student.
彼はその革命で積極的な役割をした。He played an active part in the revolution.
徹底的(てっていてき) exhaustive; thoroughly
その家を徹底的に調べてから購入した。We went over the house thoroughly before buying it.
その仮説は徹底的な実験にも基づいている。the hypothesis is based on the thorough experiments
基本的(きほんてき) fundamental; basic
この講座では応急手当の基本的な機能を教えます。This course teaches the basic skills in first aid
君と私意見には基本的な違いがある。there is a fundamental difference between your opinion and mine
私は基本的な朝食であるみそ汁とご飯が好きです。I like basic breakfast, miso soup and rice.
個人っは地域社会の基本的な構成要素である。The individual is the fundamental element of a community
その基本的な意味は変わらない。Thhe basic meaning of it remains the same.
自動的(じどうてき) automáticamente
その機械は自動的に働く。This machine works by itself
理想的(りそうてき) ideal
彼女はカナダを住むのに理想的な国だと考えた。She thought of Canada as thee ideal country to live in.
暖かくて、晴れたピクニックに理想的だ。A warm sunny day is ideal for a picnic.
合理的(ごうりてき) reasonable; rational
彼の議論は合理的だ。His argument is rational
これには合理的な説明が必要だ。There must be a rational explanation for this

典 classic

訓読み- テン
音読み- テン
ejemplos
典型的(てんけいてき) Típico; epitome
彼は典型的な仕事人間だね He's a typical workaholic
彼は典型的な日本の住宅に住んでいた He lived in a typical Japanese-style house
彼はその男をお典型的な紳士と評した。He described he man as a model gentleman
古典的(こてんてき) classical

伝 Transmitir

Coppic
訓読み- つた
音読み- セツ
手伝う(てつだう) Ayudar
手伝ってくれたお礼に、お昼をごちそうしたいのですが I'd like to treat you to lunch to thank you for all your help
父は僕の宿題をよく手伝ってくれる Father often helps me with my homework
手伝い(てつだい) Ayudante. Su forma “verbo” (手伝いをする) es mas formal que 手伝う; por eso se traduce mejor como “asistir”, y para ser mas educado aún se le agrega el honorífico お para formar お手伝い.
私が困難に打ち勝つ手伝いをしてくれませんか Will you help me get over the difficulties
僕は、彼女の宿題の手伝いを申し出た Ofrecí asistirle con su tarea
メアリーはおかあさんの手伝いをしています Mary asiste a su madre
喜んでお手伝いします。Será un gusto asistirle.
BONUS: lo mas casual para ofrecer ayuda:
If there’s anything I can do to help…
[noun phrase]で(お困りの/困った)ことがあれば…
[noun phrase]で何かできることがあれば…
お手伝いさん Domestic helper
彼は新しいお手伝いを雇った。 El contrató a un nuevo ayudante
#伝う(つたう) liquid runs down. ”水が伝う means “water drops falls along ~ ”
大粒の涙が頰を伝って流れ落ちた。A big tear rolled down my cheek
彼rの首筋をちがすっと伝った。A trickle of blood ran down his nape
その瞬間涙がその老人の頰を伝って落ちた。At that moment tears ran down the old man’s face
涙が彼女の顔を伝って流れ落ちた。Tears fell down her cheeks
彼女は涙を頬に伝わせながら情けを請うた。She implored mercy with tears running down her cheeks.
机が僕の髪を伝わった水で濡れている The desk is wet with the water that fell from my wet hair.”
ほら、健一、そこの雨樋伝っておいでよ。引っ張ってあげるから。Hey, Ken'ichi, come along that drain pipe. I'll pull you up.

伝える(つたえる) transferir

我々は自らの文化を次の世代に伝えていかなくてはならない We have to transmit our culture to the next generation
明日、彼と会うことになっているので、何か連絡があったら伝えるよ Since I will see him tomorrow, I can give him a message if you want
私はトムに真実を伝えた。I told Tom the truth.
私は少し買い物をしてから行くと彼女に伝えてください Please tell her I'll come after I do some shopping
必ず、あなたのお父さんによろしくお伝え下さい Please be sure to give my best regards to your father
ミツバチは、においのサンプルを巣に持ち帰ることによって食糧のありかを伝える Bees communicate the location of food by carrying odor samples back to the hive
彼は英語で自分の意思を伝えられる El se da a entender en ingles
伝統(でんとう) Tradición
社会の価値観はその伝統の中に反映されている A society's values are reflected in its traditions
伝説(でんせつ)Leyenda
ゼルダの伝説 The legend of Zelda.
宣伝(せんでん) Anuncio
その商品はテレビで宣伝されている The goods are advertised on TV
テレビで製品を宣伝する会社が多い Many companies advertise their products on TV
大修館は新しい辞書を出版すると宣伝した Taishukan advertised it would publish a new dictionary
自然環境の回復を宣伝する組織がリサイクルに力を入れて、植林に貢献しないのは何故か Since many organizations are putting effort into recycling in order to restore the natural environment, why won't you contribute to reforestation

徒 pupilo

訓読み- No tiene :D
音読み- ト
ejemplos
生徒(せいと) Pupilo; estudiante (de alguien).
Nota: No he encontrado una definición clara que distinga 生徒 de 学生 pero aquí van algunas nuances que encontré según japoneses:
生徒 is the opposite of 先生。(de la misma forma que お父さん es el “opuesto” de 息子)
学生 es para universitarios 生徒 es para secundaria y prepa
I think if we were students, we call us 学生. And if we were teachers, we call students 生徒.
Conclusión mía: Me imagino que sea usa 学生 para universitarios porque se espera que no estén “bajo supervisión” de nadie, los maestros están ahi para dar lecciones y calificarte. Entonces 生徒 necesariamente tiene que corresponder a un 先生 que vea por ti.
徒歩(とほ) a pie
彼は徒歩で通学している。Él va a la escuela a pie.
教徒(きょうと) Creyente
クリスト教徒 Cristiano
新教徒(しんきょうと) protestante
使徒(しと) apóstol, discipulo

努 Esfuerzo

訓読み- つと
音読み- ドウ
ejemplos
努める(つとめる) hacer un esfuerzo consciente; actively doing a thing. 可能な限りできることをする
私は笑わないように努めた。 Me esforcé para no reírme.
私は彼の言う事を注意深く聞こうと努めた。I tried to listen to him carefully.
私は彼女が涙を流した思い出を忘れようと努めた。I tried to efface the memory of her tears.
現在、通常のサービスの早急な復旧に努めています。We are currently working to restore normal service as soon as possible.
人質にとられながら、彼は努めて勇敢に振る舞った。He tried to be brave while he was being held hostage.
努力(どりょく) Esfuerzo.
君が成功するかしないかは努力次第だ Whether you will succeed or not depends on your efforts
親友といえども、その友情を維持する努力が必要である Even good friends should make an effort to keep up their friendship
我々はずっと努力してきた We have come a long way
努力家(どりょくか) hard working person

灯 lámpara

訓読み- No importa tanto
音読み- トウ
街灯(がいとう) Street light
電灯(でんとう) luz eléctrica
懐中電灯(かいちゅうでんとう) flashlight
蛍光灯(けいこうとう) fluorescent lamp

堂 hall

訓読み- No tiene
音読み- ドウ
ejemplos
食堂(しょくどう) dinning hall; cafeteria
講堂(こうどう) Auditorium; lecture hall
その教師は講堂に学生を集めた。El profesor reunió a los alumnos en el auditorio
堂々(どうどう) magnificent, grand, majestuosoo
正々堂々(せいせいどうどう) Fair and square
試合に勝とうが負けようが、正々堂々とプレイしなければならない。Wheter you win or lose, your must play fair and square
彼らは敵軍と正々堂々と戦った。They fought a fair battle with the enemy.
公会堂(こうかいどう) city hall
任天堂(にんてんどう) Nintendo

働 Trabajar

訓読み- はたら
音読み- ドウ
ejemplos
働く(はたらく) Trabajar
働かせる(はたらかせる) Put someone else to work
労働(ろうどう) labor manual
労働者(ろうどうしゃ) obrero

特 Especial

訓読み- No tiene :D
音読み- トク
ejemplos
特別(とくべつ) Especial
今日は何か特別のことがしたい気がする。Today I feel like doing something special
彼らは特別のコンピューター・システムを開発し、それを彼の車椅子に取り付けた。They developed a special computer system and fixed it to his wheelchair
特に(とくに) Especialmente
これは特に若者向けにデザインされている。Ésto está diseñado especialmente para personas jóvenes.
今日は特に霧が濃い。It is especially foggy today
私はこの点を特に強調したい。I want to emphasize this point especially.
私は音楽、特にクラシック音楽が好きだ。Me gusta la música, especialmente la música clásica.
私は特にこの場面が好きだ。I like this scene in particular.
特技(とくぎ) special skill; talento;
特技はどこでも寝られることです。My special skill is being able to sleep anywhere.
私の特技は、いつでもどこでも誰とでも友達になれちゃうことなの。My special talent is that I become friends with anybody, anywhere, anytime.
私の特技。パーティーの最中、上手に身を隠して退散する事。まさに忍者 Mi habilidad especial les desaparecerme en la mitad de una fiesta como todo un ninja.
独特(どくとく) Característico; peculiar
そういう習慣は英国人独特のものである。Such a custom is characteristic of the British.
その画家は独特なスタイルを持っている。El artista tiene un estilo muy característico.
彼は独特の節回しで演説した。He made a speech using his unique tone of voice
この料理法は中国独特のものだ。Este estilo de cocina es caracteristico de china.
特有(とくゆう) Unique
これはこの国に特有の植物だ。This is a plant unique to this country
言語は人間特有のものである。Language is unique to humans
コアラはオーストラリア特有の動物である。El koala es un animal único de australia
特権(とっけん) privilegio; special right
彼は特権を乱用した。He abused the privilege
我々はこの湾内で漁獲する特権を与えられた。We were granted the privilege of fishing in this bay.
みなさんはある種の特権を持つゆえに相応の責任もあります。Everyone has some type of privilege and a corresponding responsibility

得 to earn

訓読み- え
音読み- トク
ejemplos
得る(える) no hay palabra exacta, lo mas cercano es “to earn”; obtener
我々は生活のかてを得るために働く Trabajarnos parar ganarnos la vida
良い収穫を得る為には、肥沃な土壌が不可欠だ。Fertile soil is essential to obtain a good harvest
もしアメリカで勉強するなら学生ビザを得る必要がある。Para estudiar en Estados Unidos necesitas obtener una visa de estudiante.
勝ち得る ganar
彼は勇敢な行為によって尊敬を勝ち得た。His brave deed earned him respect
私はついにい彼の愛を勝ち得た。 I have finally won his heart
彼の成功は大きな犠牲を払って勝ち得たものであった。 Su éxito le costó un gran sacrificio
九死に一生を得る(きゅうしにいっしょうをえる) To have a narrow escape from death
休止を一生を得たことがありますか? Have you ever had a narrow escape from death?
要を得る(ようをえる) ir al punto
先生の指導はいつも要を得ている。Las instrucciones de mi sensei siempre van al punto
彼の演説は簡潔で要を得た物だった。His speech was brief and to the point
名声を得る(めいせいをえる) ganar fama
得(とく) ganancia
結局は質の良いものを買う方が得をする。It pays in the long run to buy goods of high quality
この車は高そうですが、耐久性があるので長い目で見れば得です。Este carro se ve caro pero es durable así que nos sale mejor a la larga.
かんしょくを起こしてもなんの得もない。There is no advantage in losing your temper
納得(なっとく) To be convinced; To agree;
あなたは私が正しいことをすぐに納得するだろう。You will soon be convinced that I am right.
世の中に納得できるものなんてないよ。Nothing adds up in the world
彼と同じように私も納得していない。I, as well as he, am not convinced.
長時間かかったが、とうとう彼を納得させることができた。It took a long time, but in the end I was able to convince him.
彼はそれは彼のせいでないことを私に納得させた He convinced me that it was not his fault
「そっか」ウィリーはようやく納得した "Well, OK," Willie finally agreed
説得(せっとく) to persuade
彼女は父親を説得して新車を買ってもらうつもりです She's going to talk her father into buying a new car
私は彼女を説得できなかった I failed to persuade her
彼は農場主達に新しい種を使ってみるように説得した He prevailed on the farmers to try the new seeds
私はたばこを止めるように説得された I was persuaded to stop smoking
得意(とくい) Especialidad personal
ジョンはチェスが得意だ El ajedrez es la especialidad de john.
彼女は英会話が得意だ。She is good at speaking English
どの教科が得意ですか。What subject are you good at?
代数は僕の得意な学科だ。Algebra is my favourite subject.
経験を得る(けいけんちをえる) ganar experiencia (videojuegos RPG)
~せざるを得ない(せざるをえない) can’t help but do. (Grammar stuff)

毒 veneno

訓読み- No tiene
音読み- ドク
ejemplos
毒薬(どくやく) Veneno
気の毒(きのどく) Lamentable; dar lástima
私は彼を気の毒に思っている I feel very sorry for him
彼を少し気の毒に感じます。 I feel kind of sorry for him
彼がそんなに若く死んだのは気の毒だ。It is a pity that he died so young
彼は気の毒な程不運だ。He’s unlucky to a pitiful extent
お気の毒に。Mis condolencias.
中毒(ちゅうどく) adicción
私はテレビ中毒です。I’m a TV addict
有毒(ゆうどく) poisons
この食品は有毒である。 This food is harmful to health

熱 Caliente al tacto

訓読み- あつ
音読み- ネツ
ejemplos
熱い(あつい) Caliente al tacto
熱心(ねっしん)arduamente; intensamente; apasionadamente.
この本は彼の熱心な研究の成果である。El libro es resultado de su ardua investigación.
その工場の労働者は製品を向上させるために熱心に働かされた。The workers in the factory were forced to work hard
私は毎日毎日熱心に働いた。Trabajé arduamente todos los días
彼女は女性の権利擁護の熱心な支持者である。She is a strenuous supporter of women’s rights
彼はスチヴェン・キングの熱心な愛読者です。 He is a keen Stephen king fan
彼は化学に熱心だ。He is keen on science
彼女は熱心に編み物をしている。She is absorbed in knitting.
子供達は私が話をしていたとき熱心に聞き入っていた。The children we’re all years when I was telling them the story
熱中(ねっちゅう) Perderse; picarse con X cosa. No pensar en nada mas que X, clavarse; dejarse absorber; darle toda tu atención.
彼は手を出す物すべてに熱中する。 He really gets into anything he tries
彼女はビデオに熱中していた。 She was absorbed in the video
私はハーブの栽培に熱中しており、あなたのホムーペジはとても参考ううになります。 I am absorbed in growing herbs and your web pages are a great help to me.
スリリングなテレビゲームに熱中させられた。The thrilling video game took all my attention.
熱望(ねつぼう) aspiración; ambición; longing desire
彼は教師になることを熱望している。He aspires to become a teacher
彼は成功を熱望している。 He is ambitious to succeed ‘
彼は有名になりたいと熱望している。 He is ambitious to win fame.
私たちは皆世界平和を熱望している. We are all eager for world peace.
彼は社長の地位を熱望をした。 He aspired to the position of president
熱帯雨林(ねったいうりん) tropical rainforest

念 conviction

訓読み-
音読み-
ejemplos
残念!(ざんねん) Qué lástima! :(
残念ですが、あなたの申請を認めることはできませんでした。We regret that your application has not been accepted.
念のため As a precaution; just to be sure; just in case
念のためにもう一度申しますが、締め切りは3月31日です Let me remind you again that March 31st is the due date
念のため傘持って行ったら?Y si te llevas un paragüas por si acaso? :0
信念(しんねん) beliefs; convictions (moral or religious)
そのキリスト教徒は自分の信念を断固として貫く。The devout christian persists in his belief.
自分の信念を守るためには立ちあがるし、いかなる脅威にも屈しないつもりだ。I’ll stand up for what I believe in and won’t yield to any threats
彼女は常に自分の信念を弁護している。She always stands up for her convictions
記念(きねん) Conmemoración
専念(せんねん)Dedicarse; concentrarse; to be devoted to a thing
彼は英文学の研究に専念する。He devoted himself to the study of English literature
療養に専念すべきだ。You have to concentrate on your recovery

敗 FAIL

訓読み- やぶ
音読み- ハイ
ejemplos
破れる(やぶれる) Ser derrotado
ナポレオンの軍隊は1815年にワーテルローの戦いに敗れた Napoleon's army lost the battle of Waterloo in 1815
私たちはライバルに価格競争で敗れた We lost out to our rival in price competition
失敗(しっぱい) fail; failure
今回のことであまり思い詰めないほうがいいよ。だれにでも失敗はあるんだから. Everybody blows it once in a while. It's better not to obsess on it
もしグレースが熱心に勉強しなかったら、きっと試験に失敗していただろう If Grace had not studied so hard, she would surely have failed the test.
私たちは試合に敗れた Fuimos derrotados en la partida
大失敗(だいしっぱい) FIASCO. A total disaster.

梅 ciruela

訓読み- うめ
音読み- No importa tanto
ejemplos
梅(うめ) ciruela
梅雨(つゆ) Rainy season

博 wide knowledge

訓読み- No tiene :DD
音読み- ハク
ejemplos
博物館(はくぶつかん) museo
博覧会(はくらんかい) exposition nuance: MUCHA GENTE ven una exposición GRANDE (una feria de libros, de videojuegos, de robots, de carritos sandwicheros, etc.)
博士(はかせ) professor! Algún experto en algún tema, no necesariamente un maestro de clases, un investigador
好評を博す(こうひょうをはくす) tener buena recepción (de parte de una audiencia)

飯 Arroz

訓読み- めし
音読み- ハン
ejemplos
飯(めし) a meal, aparentemente es impolite usarlo con superiores, casual with friends
ご飯(ごはん) Arroz pero también puede significar una comida BIEN (as opposed to junk/fast food); a meal
太郎、ごはんですよ! Taro, dinner’s ready!
ジミー、朝ごはんできたわよ。降りてらしゃい。 Jimmy, breakfast is ready. Come downstairs.
晩御飯ですよ、お父さん。La cena está lista, otousan.
私はご飯よりパンの方が好きだ。 I like bread more than rice.
明日の朝食はパンですかご飯ですか。Is tomorrow’s breakfast a proper one or it is bread?
夕飯(ゆうはん) Supper. Según Japoneses, significa lo mismo que 晩御飯 pero no es tan común su uso. 晩 Tiene un significado de LATE. 歳晩 year's end, 晩婚 / late autumn, 晩婚 late marriage.
炊飯器(すいはんき) Rice cooker

飛 Volar

吹き飛ぶ(ふきとぶ)
飛ぶ(とぶ) Volar
飛ばす(とばす) Meaning 1: Saltarse paginas de un libro, saltarse un turno en un juego. Meaning 2: Volar algo (as in, el viento vuela algo)
退屈な量を飛ばして読む。Skip the dull pages.
自分の知らない単語を飛ばし読みする読者が多い Many readers skip the words they don’t know.
その俳優はセリフを1行飛ばした。El actor se salt una linea del libreto
私は風に帽子を飛ばされた。El vientó voló mi sombrero
暴風で家が飛ばされた。 The house was carried away by strong winds. The house was carried away by strong winds
彼絵は場外にボールを飛ばした。El voló la pelota out of bounds (deportes)
彼はシャボン玉を飛ばす El sopló burbujas de jabón
私達はその鳥を飛ばした。We let the bird fly
飛び込む(とびこむ) JUMP IN; rush into; aventarse
少年は水の中に飛び込んだ The boy jumped into the water
消防士たちは燃えている家の中へ飛び込んだ The fireman rushed into the burning house
彼女は私の腕の中にとびこんできた She threw herself into my arms
彼は帽子をかぶり、外套を着たままで部屋の中に飛び込んできた He ran into the room with his hat and overcoat on
飛び出す(とびだす) rush out of somewhere; to jump out in front of you suddenly. Normally you'll see this on road signs, "Drive slow! Children might dash out!" Aparecer subitamente ante ti, sin que te lo esperes.
そのスピードを出した車は道路に飛び出した子供を、間一髪で、避けることができた The speeding car missed the child, who ran out into the road, by only a hairsbreadth
画面外に飛び出したらミス!だから吹っ飛ばされるな。You’ll get KO’d if you fly off the screen. Don’t get launched off (Instrucciones de smash bros)
彼女は子供が道路に飛び出すのを見て強くブレーキをかけた She braked hard when she saw a child run out into the road
私は無我夢中で部屋を飛び出した I ran out of the room without knowing what I was doing
どんな質問が飛び出すか分からないから、僕としては当意即妙で発表するしかないな Since I don't know what questions I'll be asked, I'll have to wing it at my presentation
吹っ飛ぶ(ふっとぶ) send someone fly off (smash bros)
相手のダメージがたまったら、スマッシュ攻撃で吹っ飛ばせ! Once your opponents have taken enough damage… Launch them with a powerful smash attack!
ダメージを受けるほど 大きく吹っ飛ぶ。 The more damage they’ve taken, the farther they’ll fly
吹っ飛ばされても あきらめるな!Aunque te saquen volando, no te rindas (you can still reache the ledge)
Bonus: 最後の切り札 = final smash (literal, final trump card)
飛行機(ひこうき) Avión

費 gasto

訓読み- つい
音読み- ヒ
ejemplos
費やす(ついやす) Gastar. To spend, to consume; to waste.
彼女は休暇に多量の額のお金を費やした。 She spent a good deal of money on her vacation
私達は駐車場を捜すのに多くの時間を費やした。We spent a lot of time looking for a parking lot
彼らは日本の将来について議論に数時間を費やした。They spent hours in an argument about the future of Japan
彼は毎日の大半を無駄な考え事に費やしている。 He consumed much of each day in idle speculation
彼は試験勉強に多くの時間とエネルギーを費やした。He put a lot of time and effort into preparing for the exam
費用(ひよう) Expenses
消費(しょうひ) consume
このエアコンは電気を多量に消費する。This air conditioner consumes a lot of electricity
日本は紙を大量に消費する。 Japan consumes a lot of paper
農業は多量の水を消費する Agriculture consumes a great amount of water
消費者(しょうひしゃ) El consumidor
一般的に、消費者は質よりも量を選ぶ。En general, el consumidor prefiere cantidad sobre calidad.
浪費(ろうひ) waste
時間を浪費すべきではない。You should not waste your time
なんという水の水の浪費だ! What a waste of water!

必 Invariably

訓読み- かなら
音読み- ヒツ
ejemplos
必ず(かならず) sin falta; certainly; for sure. Cuando es comando asigna un feeling de responsabiliidad a la persona
必ず二時に電話してください Never fail to call me up at two o'clock
必ず明日その本を返しなさい Don't fail to return the book tomorrow
あの人と出かけるときは必ず雨が降るので、雨男と呼ばれている Every time you go out with him, it seems to rain. So we call him the rain man.
貧しい人々が必ず不幸であるとは限らない The poor are not always unhappy
私は両親には必ず毎月手紙を書きます I never fail to write to my parents every month
必ずしも(かならずしも) not always; not necessarily
現実に直面することは必ずしも簡単ではない It is not always easy to face reality
ボクシングは必ずしも荒っぽいスポーツではない Boxing is not always a rough sport
必要(ひつよう) Necesario
申し込むに君本人が行く必要がある In order to apply, you have to go in person
必死(ひっし) desesperado; alarmado; impaciente; ansioso
彼は名声を守ろうと必死だった。El estaba desesperado por proteger su reputación
彼女は必死になって走った。She ran for dear life.
必需品(ひつじゅひん) Una necesidad
芸術は贅沢品ではない、必需品だ。Art is not a luxury, but a necessity.
必殺(ひっさつ) Certain kill. Lo que dicen en anime cuando van a hacer su super técnica final OP.

票 voto

訓読み- No tiene
音読み- ヒョウ
ejemplos
票(ひょう) a vote (counter)
私が選挙で一票(いっぴょう)入れたところで、何も変わらないと思ってしまう。 I figured that my vote won’t change anything.
投票(とうひょう) votar
全国民が選挙で投票した。Toda la nación votó en la elección

標 Mark

訓読み- No importa tanto
音読み- ヒョウ
ejemplos
目標(もくひょう) Propósito. Algo que te propones; Landmark
Hay una palabra que puede confundir: 目的(もくてき) que significa META FINAL.
Explicación de un japo:
I think it boils down to the difference in English between "purpose" and "goal". A goal is something finite you hope to achieve. A purpose is like a motivation for why you do something. Often they will overlap, but not always. Having a finite goal kind of implies that you have a motivation. However, the converse -- having a motivation implies you have a finite goal -- is not necessarily true.
Ex. A: Why did you come to campus today? B1: I came to visit my professor and get a letter of recommendation. → The goal and the motivation are the same: get the letter. B2: I came to visit my professor. → The motivation of why I came to campus is to see my professor. However, there is nothing "achievable" just by visiting him. So the same with the Japanese words. If you have a 目標 you also (likely) have a 目的. However, if you have a 目的, you do not necessary have a 目標. That's how I see them anyway.
Comments de otro japo
目的=目標+意味
I would think of a basic example.
I want to become better at shooting the basketball. => 目的 I will consider myself better at it when I score at least 50% of my shots. => 目標
I think 目的 is a high level image, global image of a goal. 目標 is more achievement like low level goal, usual can be quantified and explicit that will define the concrete steps to the 目的.
Comments de otro japo:
目的is your goal, 目標 is your steps to reach that goal. You have only one 目的 but there are many 目標.
目的is your goal, 目標 is your steps to reach that goal.
For example you want to become a good presenter.
Then you have one 目的:
Become a good presenter.
But you have to set up many 目標 such as : Practice 1hours every day, public speaking
every month, have good skill of powerpoint....
You can still reach you 目的 even give up some 目標.
目標is more concrete than 目的
En resumen 目標 es lo que te propones para lograr tu 目的. 目的 Es tu visión, tu driving force. La ventaja que tenemos es que, al igual que en el español, generalmente se usa “propósito” para referirse a retos de superación personal.
私は3年で目標を達成する決心をした He decidido lograr mis propósitos en tres años
彼は人生にたった一つの目標しかもっていない。それは金もうけである He has only one aim in life, to make money
我々の究極の目標は世界平和を樹立することである Our ultimate goal is to establish world peace
標的(ひょうてき) Target. Puede significar literal un “blanco” al cual dispararle o metafóricamente un blanco al que estas apuntando; un objetivo.
銃を標的にあわせろ Aim the gun at the target
トムが撃った弾は標的を2フィート外れた。Tom's shot missed the target by two feet.
彼女の成功は彼女を嫉妬の標的にした Her success made her the target of jealousy
米国の核廃棄物、テロ攻撃の標的になりうる America's radioactive waste may be targeted in terrorist attacks.
標的はもう見逃さない。Ya no perderé de vista mi objetivo
標識(ひょうしき) A sign; a mark
あれは何の標識ですか。Wha does that sign say?
標識には出口と書かれている。The sign says “exit”
停止標識を無視しませんでしたか。Didn’t you disregard the stop sign?

付 stick to

訓読み- つ・づ
音読み- No importa tanto
ejemplos
付ける(つける) I attach something; ponerle algo a otra cosa
コピーするページに付箋をつけておいてください Put a tag on the pages you want copied
私は戸に新しい取っ手を付けた I put a new handle to the door
トムは凧に糸を付けた。Tom attached the string to the kite.
なぜ君の犬は口輪を付けていないの Why doesn't your dog wear a muzzle?
コメントを付けるとコードが読みやすくなります。Adding comments makes reading the code easier.
私が付けているペンダントは叔母さんからもらった。My aunt gave me the pendant I'm wearing.
トムは白のコサージュをメアリーのドレスに付けた。Tom pinned a white corsage on Mary's dress.
刃にぎざぎざが付いているので、このナイフはパンのようなものを切り分けるのに最適だ。The knife's serrated edge makes it perfect for cutting such things as bread.
付く(つく) Something gets/is attached; The thing has X feature. People aquire habits (good or bad)
その本には索引がついていますか Este libro tiene un índice?
この車はエアコンがついてる El carro tiene aire acondicionado
このシャンプーを買うと素敵なヘアブラシがついてきます。Si compras este shampoo, viene con un buen cepillo de cabello
コップに私指の跡がついた。Dejé las huellas de mis dedos marcadas en el vaso
シャツについているべとべとしたものは何ですか What is that greasy stuff on your shirt?
貴重品は傷がつくと価値が下がる。A valuable object decreases in value if it is damaged
その部屋は冷房がついてますか? Ese cuarto tiene aire acondicionado?
風呂はついてますか。Tiene baño?
白いベルトのついたのです。Me gusta el que tiene el cinturón blanco
赤ん坊は善悪の区別がつかない。A baby has no moral compass
ペリーが独り言を言う癖がついた Perry has acquired the habit of thanking aloud
喫煙の悪癖がつく。 Contract the bad habit of smoking
彼は地に足がついていない。He doesn’t have this feet on the ground
雪の中に彼の足跡がはっきりとついていた。 His steps were clearly marked in the snow
テーブルに肘をついてはいけません、Don’t put your elbows on the table
気を付けて(みをつけて) be careful
これからはもっと気を付けてね。Be more careful from now on.
礼儀作法に気を付けなければいけない。You must look to your manners.
簡単に迷子になるので、気を付けてね。It's easy to get lost, so please be careful.
今日は衝動買いしないように気を付けなくちゃ。Try not to buy anything on impulse today.
こんなことが二度と起きないように気を付けろ。See to it that this never happens again.
気を付けて!向こうに入る男は銃を持っているよ。Watch out! That man over there has a gun.
君は絶対トムの気に触らないように気を付けないと。You should make sure that you don't make Tom angry.
見付ける(みつける) encontrar
私たちは雪の中にクマの足跡を見つけた。Encontramos huellas de aun oso en la nieve
僕はこの本を古本屋でえ見つけた。Encontré este libro en una tienda de libros viejos
いなくなった犬を新聞広告によって見つけた。Encontré a mi perro perdido poniendo un anuncio en el periódico
ついに仕事を見付けた。Por fin encontré un trabajo
追い付く(おいつく) alcanzar; catch up to
日本人選手は最後の1周でアメリカ人選手に追いついた The Japanese runner caught up with the American one in the final lap.
警察は前の車に追いつこうとした The police tried to catch up with the car in front of them.
待たなくていいよ。後で追いつくから。後から行くからYou don't have to wait for me. I'll catch up with you later.
ライバル会社に追いつかないといけないWe must catch up with rival companies.
もし急ぐならば、あなたは彼に追い付くでしょう。Si te apuras, puedes alcanzarlo ライバル会社に追いつかないといけない
他のクラスメートに追いつけるように一生懸命勉強しないといけない I have to study harder to catch up with other classmates.
この製品には生産が需要に追い付く見通しがない Production is unlikely to catch up with the demand for this product.
Japanese athletes have finally caught up with the world's top-class level. 日本人アスリートもようやく世界のトップレベルに追いついた
Can I catch up with the material or is it too late? 私はその題材に追いつけますか、それとももう遅すぎますか? 言い換え
付き合う(つきあう) to date, but also “go out” hangout in general; salir con alguien
彼女は、いま誰とも付き合ってないって言ったけど、僕は信じない。She says she's not dating anyone now, but I don't believe her.
僕と付き合ってください!Sal conmigo (se mi novia/novio) se escucha mucho en anime
付き合いがいやなわけではないが疲れているのだ。I don't mean to be antisocial, but I'm tired.
木村さんとは友達として付き合っているだけです。Estoy saliendo con Kimora como amigos.
気付く(きづく) Darse cuenta
もっと早く気付けばよかったなあ I wish I had noticed earlier.
彼女は危険に気付いていないかもしれない。Ella puede no estar consciente del peligro.
彼女はドアを開けるまで寒さに気付いてなかった。She hadn't noticed the cold until she opened the door.
その後私はそこを出るんだけど、鞄を忘れてきたことに気付くんだ。After that, I left, but then I realized that I forgot my backpack at their house.
「少し詰めていただけませんか。」 「あ、ごめんなさい。こんなに場所をとっていたなんて気付きませんでした。」"Could you move over a little?" "Oh, sorry. I didn't realize I was taking up so much space."
俺は最初はフランス語の例文をただ読んでたんだけど、そのうち何を思ったのか翻訳に参加してしまって気が付いたらはまってた。At first, I was only looking at the French sentences, but before I knew it, I was hooked into translating them.
片付ける(かたづける) ordenar (un cuarto); despejar. Get something over with
家を片付ける必要がある I need to declutter my house.
私は机を片付けた。I cleared up my desk.
彼は部屋を片付けた。He put his room in order. I finished doing the work before supper.
宿題、片付けなきゃ。I must do my homework.
夕食前に仕事を片付けた Terminé mi trabajo antes de la cena
まもなく例のウエーターが皿を片付けに戻ってきた。Soon the same waiter came back to pick up the dishes.
受付(うけつけ) Reception desk
縛り付ける(しばりつける) Atar (de tal forma que quede pegado X con Y)
彼らは泥棒を木に縛り付けた。Ataron al ladran al arbol
彼女は彼をいすに縛り付けた。She tied him to the chair.
名付ける(なづける) Nombrar; ponerle nombre a alguien o algo
娘にメアリーと名付けたい Quiero ponerle Mary a mi hija
私達はその船をハーフムーンと名付けた We named the boat the Half Moon.
傷付く(きずつく) Herir
あなたの言葉は痛く傷付ける。Tus palabras hieren
私は彼の気持ちを傷付けたのだろうか。Did I hurt his feelings?
身に付く(みにつく) Algo se vuelve parte de ti (Generalmente algo que aprendiste. You internalize it. Pero una vez que en un comic de yotsubato lo usaron para referirse a las calorías de un postre que se “minitsukean” a tu grasa corporal lol)
毎日一生懸命に英語を勉強したが、あまり身につかなかった I studied English very hard every day, but I did not learn a lot
経験を積むにつれて更に知恵が身につく You get more wisdom as you have more experiences
寛大さが生まれながら身についている人もいる Generosity is innate in some people
常識とは、18歳までに身に付けた偏見の編集である。Common sense is the collection of prejudices acquired by age eighteen.
私の経験によると、フランス語の文法を身に付けるのには1年かかります。Según mi experiencia se requiere un año para dominar la gramática francesa.
勇気付ける(ゆうきづける) Encourage someone
ぼくは彼女を勇気付けようとしたが、彼女は泣いてばかりだった。 I tried to cheer her up, but she did nothing but cry.
友達がみんな、がんばれと勇気づけてくれた All my friends encouraged me to try my best
近付く(ちかづく) Acercarse
添付(てんぷ) adjuntar
錆付いた(さびついた) rusty
日記を付く(にっきをつく) to keep a diary
決着をつける(けっちゃくをつける) To settle the dispute. En anime cuando el malo regresa por la revancha, regresa para 決着をつける
裁判で決着をつけましょう Let's take it to court
これを最後にわれわれの意見の相違に決着をつけよう Let's try to settle our differences once and for all
彼らはその問題に最終的な決着をつけた They have solved the problem once and for all
Como ya habrás notado, 付く es bastante usado como verbo auxiliar y en un montón de palabras compuestas. Mas ejemplos random que encontré:
他人の弱みに付け込んではいけない。You shouldn't take advantage of other people's weaknesses.
吹き付ける冷たい風が骨身にしみた。The icy wind cut us to the bones
本当かよ?ポールがリリの唇に口付けした? Is it true? Paul kissed Lily on the lips?
彼女を胸に抱き寄せて、額に口付けをした。I clutched her to my chest, and kissed her on her forehead.
彼らは血と暴力に引き付けられている。A ellos les fascina la sangre y la violencia.
彼らは高品質の商品を提供する事によって顧客を引き付けている They attract customers by offering high-quality goods.
彼女はまた近いうちに便りを出す旨を手紙に付け加えた。She added in her letter that she would write again soon.
彼はそんなことは信じないと付け加えた。He added that he didn't believe it.
彼はパーティーが楽しかったと付け加えた。He added that he had a wonderful time at the party.
真実を述べ、何事も隠さず、また何事も付け加えないことを誓いますか。Do you swear to tell the truth, the whole truth, and nothing but the truth?
その男はアンテナを取り付けようとした。The man tried to install his own antenna.
自分の意見を他人に押し付けてはいけない。You shouldn't impose your opinion on others.
「トムにめんどくさい仕事押し付けられた」「また?」"Tom has gotten me to do some pretty tedious work." "Again?"
私の家の壁に本棚が作り付けになっている。The bookshelves are built into the walls of my room.
彼女を元気付けるために病院に花束を送った。We sent some flowers to the hospital to cheer her up.
各ロボットには通話機が取り付けられています。Each robot is equipped with a talking machine.
トムはベッドから毛布を取り、自分の体に巻き付けた Tom took a blanket off the bed and wrapped it around himself.
今度のハロウィンパーティーで、トイレットペーパーをグルグルに巻き付けたミイラの仮装をしようと思うんだ。Para esta fiesta de Halloween pienso disfrazarme de momia envolviéndome en papel de baño.
騒々しい少年達のグループは、手が付けられなくなっていた。The group of noisy boys was getting out of hand.
新しいアパートに家具を備え付けるのは費用がたくさんかかるだろう。Amueblar un apartamento nuevo debe de suponer muchos gastos.
私の料理の味付けに文句があるなら、明日からあなたが作ればいいでしょ。Si tienes quejas con el sabor de mi comida, tú podrías empezar a hacerla desde mañana.
あなたのページに、私どもの会社のウェブリンクを貼り付けていただけませんか。Would you mind putting a link on your web page to our company's web site?
時々なんですが、心臓のあたりがきゅっと締め付けられるような痛みがあるんです。Tan solo es a veces, pero siento un dolor cerca del corazón como si me presionaran fuertemente.
イベントの日付は未定です The date of the event is to be determined.
私は正確な日付は覚えていない。I'm not sure of the exact date.
海の日は、日本の国民の祝日の一つです。日付は7月の第3月曜日。El Día del Mar es una fiesta nacional japonesa celebrada el tercer lunes de julio.
今日は私、留守番を言い付かっているから出かけられないの。I can't go out today as I've been asked to watch the house.
こちらをお宅にお届けするよう、母から言い付かってまいりました。I've come, as my mother told me to deliver this here.
これが速記術というもので、こうすれば話す人に付いて行けるのです。This is shorthand writing, by means of which we can keep up with the speaker.
論争にやっとけりが付いた。The dispute was finally settled.
彼は見分けが付かないほどやせてしまった。He has become thin beyond all recognition.
submitted by Zalogon to KanjiEntendible [link] [comments]


2019.10.21 05:06 PandoraSymbionte disappearing boy

"But I'm just a kid..." opening sentence of a story. "It was just a little mistake" as the ending sentence.

things are hollow, people on the street seem to be fading, but it is you that is disappearing, never on sight.

Hemlock has partial micro-convulsions from time to time.

Attack metamodernism for what is seen as 'capitalist analogs'. We need a plural culture to

better transform our current capitalist state. Metamodernism risks commodifying plurality in little boxes of ambiguity and irony cycles, hollow layers that need to be peeled then covered with something else.
How to incorporate Lethem's concerns in 'The Ecstasy of Influence' into the twin stories ( Panta and Gargantua)?
A theme: Slice of Life in the 21st Century
'Transcreation' part of the opening sentence in Panta

The night is viewed as the time and place which and when things from the Day transform

and transmute, commute and dance more freely. As Joyce dissolved and amassed his previous epic of the day in a long night and book, Finnegans Wake, a kind of fall, I want to dissolve and amass my services creating researches and articles in a virtual kind of night, in which I’ll be able to transmute and transform their form and content to fit a larger narrative. Yeah, I wish.

Nameless thief: a bag of wonders, a box of Pandora, my personal patchwork of themes,

characters and styles as particles colliding with each other. An immanence of transcolliding fictions, a maze of affects. The little book of the arrival, the first happening, the creation myth of our universe. Here I’m to transform my library in a story, a bizarre tale of a night without light but the moon’s. My Silmarillion.

the light running through nothing to hit him in the face

Drown yourself in meaning, without silence, make noise until you die. Then silence.

light metamorphosing into sound

I feel my time flux through the floating flame of an uneeded candle that repeats dancing

with its sisters, beating hearts of light, of syncopated difference. They jump in the air when I close my eyes. They are as free as I am not, traveling back to hit me in the face.

smitten with spells and wrath of gods - modern and old alike - they transform him

chaotically, agonizing he pleads.

In the emptiness of a mealtime thoughts coalesce and crystalize, a mirror is held to the void's face

making it recognize its own present as a sphinctery push between past and future ,- where it is made clear that this voice echoing around the head, through and about it, has a misfortune of not being enough anymore, as the voices of parents wheren't a long time ago - the cocoon breaks to reveal something new forming and already festering, enclosures enough in the past, like the prescriptions of mothers and fathers, weren't for a long time, as the inner voice that assumed thereafter, aren't anymore -, enough, that is.

Use my pocket city turned fiction to purge affects, like, for example, materialize the hatred for this fucking

idiot on the bar below, putting music so LOUD. What is wrong with you?
He grew up cultivating an affect for those not-so-rare moments of movies when a character, most notably the protagonist, imagined in some Christian way of the good samaritan, acts selfless and seems so nonchalant about it - as if it is something natural to them. He grew up trying to find the right spot to act in the same manner and feel a mirror to the world, someone not preoccupied with his many thought pattens but with acting right, cutting the chase. He saw many opportunities and acted accordingly, but something they don't teach you in the movies is that time is a differential: differently from those characters, who do something and months pass on a blink and they seem to not have changed a bit, when you do something selfless, you are faced with the passage of time until you begin doubting your actions.

Here comes THE IMMANENT OCTOPUS OF PRAXIS, watch him go, look at him

Pothole ~ ### Potboiler ~~ ### Holeboiler

Hollowpot ~ ### hollowboiler ~~ ### Hollowhole

a little monster that feeds off of sperm lurking in the corner of your room

a soup of conceptual necessities

thinking -- ### thin king -- ### fatking -- ### hefty(k)ing

I was that guy that sees what you're searching for, picks an ad designed specially for you and puts it in your video, your page, your porn, and whatever else. I was the enemy. It's that simple.

Like a frog in a monocycle inside the mouth of a golden baby.

I need to unironically vape right now

Everyday, after a good shit, I go scavenging my poop searching for gold. There never is any. So I grunt my way to work.
Parasytes that come at night, enter your open snoring mouth and chew the insides, causing mild pain and a bloated uvula that may incapacitate speech.
She rather dreamspeaks sometimes
when an apocalyptic-proportions catastrophe comes out, has to, because of the sedentary ways he was living, become more accustomed with 'real' life by rationalizing his time and rate of 'exercise' - imagine how I would have to think if aliens or zombies invaded my city out of nowhere and I was living like I am/was in the year 2017.
Nothing more extraordinary could be in the little park, besides two adult women, fences, fresh grass, and two kids.

Time passed slowly and the temperature fell nicely,

the trees swayed

Their mothers chatted joyfully. They didn't.
The first gaze was kind of weak, by the corner of the eye; just a glance.
Territory dashed with rustling leafs
Matter of a moment. A second. An encounter. One charm.
how morbid how lovely
Continuously echoing Hemlock
like chemotherapy: it's poison, but can help against the cancer.
festering growth of a structure
apenas suor amargo expelido junto do café processado e pensamentos nervosos de um ser neurótico e quebrado que não sai de uma cadeira há dias — chorando its way out of suicidal thoughts.
Vampiros, mas vampiros treinados pra temerem a noite. Reciclando seu próprio sangue inexistente enquanto o verdadeiro banquete gargalha às suas costas.
O canto dos grilos ao meu redor, o cintilar das estrelas na distância, vistas pelo escopo sujo de minha visão míope. Cheiro forte de vegetação, mijo e bosta; produtos bovinos, equinos e humanos alike. Tudo atrás de cercas mal-feitas e desgastadas pelo tempo. O relinchar de um burro ou jumento com um perturbador barulho de arame farpado sendo brutalmente torcido e pisado. Tudo ao meu redor, tudo na distância. Enquanto imagino o pobre animal lutando pela sua ingênua noção de liberdade, minhas pernas dormentes se arrastam pela areia. Quentes, efervescendo em cansaço de um logo dia que passou num piscar dos olhos de um cego. Minhas inúteis pernas livres contra a areia fria, areia essa que não sinto por baixo da sola de meu sapato, nunca senti. Mas que sei, de alguma forma, possuir imenso frio; pelo menos por essas horas. Sozinho, fones de ouvido enfiados até o interior do crânio. Música ambiente alta sob as estrelas à minha volta, como sempre, voltando do trabalho. O pensamento de tirar a música ambiente artificial e simplesmente ouvir o ambiente ao meu redor nem me passa pela cabeça; No seu reino de vegetação vasta, com incontáveis acres das mais coloridas configurações: fertlidade é a palavra de seu Aeon. Sofás, almofadas, colchonetes... todas as formas fofas e confortáveis são os assentos mandatórios do povo; e nem sequer um mendigo vive sobre o chão duro e frio nem sob pontes metalicas mofadas... ...se o Green King me aceitasse em seus pastos secretos, eu não estaria batalhando por significado nas minhas diversas reconfigurações dentro do quarto: onde sentar se não em uma de suas almofadas santas? Mas só tenho esse chão frio e um corpo suando por um motivo que certamente irei inventar mais tarde."
People will be born from giant wombs - collectivelly, somewhat of worshiped. They were initially artificial but being biologically engineered, evolved;
Papel em mãos, deslizando como água. Nada como a sensação de ter riscado todas as tarefas da lista de afazeres diários; nada mais a fazer hoje, resto do dia livre. Que horas são? Posso ter emendado no dia seguinte sem sequer ter percebido mais uma vez (não é incomum). Hoje fiz muitas notas, notas me deixam desconfortável, ainda mais quando são tantas como hoje. Seria isso mais uma nota? Quem poderia ser?
Preso em si mesmo, absolto de pecados mecânicos, um espelho que aponto pra outro espelho: Eu sou o mundo, o universo. Eu sou o buraco negro fora do tempo — Aquele possuidor de tudo, luz e espaço e flutuações quânticas. Tudo é em mim... (This is Hemlock echoing, trying to reach Lis) "E eu não sou nada sem você..." (This is Lis responding) Shut up. (Hemlock responds).
Hemlock is the villain and the goo interactions with the drugs makes him not see clearly focusing too much on himself, but the 'magical realist' side of the story is like a corner of his mind trying to dissuade him from his own narcissism, trying to make him see something other than himself and his own problems.
Make people notice Hemlock's convulsions. He doesn't, but the reader needs to. And since we're using this, make sure that in the parts where he is most lucid, he'll think clearly enough to make the reader understand what is happening, for example, he'll think about his money problems and his freelance practices, also, we can add character dialogue and interactions when he is convulsing and lucid to showcase the difference (also, more characters besides the rambling Lis/Hemlock would do good and make it more well-paced, not just a long stream of consciousness, else the reader would feel too claustrophobic trapped inside a constant barage of obscure terms.

Hemlock is a modern Jonah, only the whale is dead, the fish is rotting on the ground,

and its smell, its ghost, is lurking in the shadows, in the corner of his awareness. He has a two-way condition: the anxiety of waiting for that whale to come and the paranoia of suspecting being already trapped inside a dead fish. There is no Whiteness of the Whale, the Whale is not the ghost of anything, it is dead, and its ghost is not white but invisible with momentary flashs of hollowed transparency.
Maybe we can touch nicely on this with an event happening on the beach, first only mentioned by the scant corner of Hemlock's awareness, but later expanded upon when Hemlock goes to see the suicidal whales dying on the shore (as many people are also there, as previously mentioned).
Translators have to make themselves invisible too.
Panta is living in Brazil, but he, being a parasite of the English-speaking world, thinks in English admixtured with Br. People around him, at least most of them, talk normally in Portuguese.
Rabid foaming mouth, whirling colorful anime eyes.
Sit down!
If you're struck by lightning, you have no choice, there it is all flowing through your body, your bones, your blood. Your brain spasming with the twisting of your fingers and the burning of your pores, scorching hair all the way to your soul and back by the foaming mouth. You can't even scream as your larynx is too hot to work. So you accept, it's the only thing you can do, else you're dying from psychological stress besides the already unbearable physical one. It is after, after you accept it, as well as after it is gone seeping through the ground, that magic first reveals itself real, alive. You learn to see fire in everything, coming from your mouth as you speak and your tongue shimmer's ghastly, burning inside your eyes, bursting to meet other's and from them to yours, everywhere; but again, you have too, else you'll be locked in an asylum. You wake up in the night with images flashing so strong in your mind you think they're coming out of it, materializing by way of fire, exploding from your ears, eyes, mouth, oozing from your nostrils and destroying your skull on their way out. And when everything is fire, you don't know how to feel heat anymore, you're either always very cold or insufferably hot.
Hemlock's hollowed, tired to a pulp on the ground, he moves pryapic as a dick, a vectorr, a Mickey Mouse, being each time more penetrated by everything. It is when you're most gone, blending in the background, that meaning most reveals itself as you yourself, faded, chasing your own tail, blending in the background, disappears on repeat.
Hemlock is a metamorph as well as Lis, we can denominate in the text them by this name multiple times, be it one calling the other this or each calling themselves this. Such as "Me, the metamorph" or "You are a metamorph".

It was in his suppurating hate inside that bus, looking at all those people chattering or

evicting each other, wanting them all to disappear with the smog filling the smoky grey sky that a foreshadow germinated in the belly-mind of interactions that formed ‘him’. For there will be a time of non-human verbosity, a time of critical access, of epiphanies inside habits and habits out of improvisation. But now, first, the hate has to almost consume him as millions of virtual needles pierce his anxious skin. There, in the future, there is no skin – only the needles. But Samsara is law and you must survive; or maybe die – depends on the view and the date in which karma passes, if it will. Now the needles pluck and the pores ooze prickling goo turning black in the way out like caviar gushing out of a big-ass fish.
He saw no difference in reading or writing. In fact, he saw no difference in creating and consuming. Fucking or being eaten by the maggots. If it exists, it is to be cherished somewhere and to die later, and if it doesn't, it eventually will. No time for fame, prestige or power. He got sick of power from the moment he lacked the choice to be born, when he first realized he was going to die no matter what. It had happened by chance, and he didn't know how he felt about it. Nothing is of anyone, he thought once, nothing is for anyone. We simply are the things we like, we are the things we create and do. We've got only so much time, so let's just enjoy who we are and be until we can.
As if you were a dog, imagine that. A strange hand comes out of nowhere to surprise your ear with the most sweet of warm scratches. It feels good like that. Careful who you throw a bone to. If it still has some meat, worse. If you're going to throw it anyway, at least clean it cautiously.
Can you see the machinations yet? The white cold skeleton, the still meatful skull. Do you want to lick it? Just touch it, maybe. At the very least sniff its putrid coiling

A story about someone that made a treatise on why a new conception of magic would be to

our benefit and serve as unifying mode of living in a plural society with plural values, much like some people think that tools like category theory are for the benefit of science and plural ways of interpreting the world, much like, also, a method of translation without, despite being sharp, being cold. But, in the story, this someone dies before having to publish or disseminate their message. This someone could be related to Hemlock and he could be the person tasked with guarding this manuscript or set of manuscripts. He might decide to let it die with him, only trying to live by these rules and show rather than tell people how to behave. Mirabella, a possible name.

Hecate might be Hemlock. We need to try and keep this nuanced enough for a reader to question

this possibility. Hecate is a strange name and Hecate is only seen by Hemlock, when he is alone. Since Matilda is very smug, this is possible, and she is the only other who claims to know Hecate. Hint to this in two points in the narrative: first when they're talking with Nicolle, in her apartment, where Hemlock is to burst goo out of some places and pores (of the skin), and begin to seizure and incorporate Lis' personality, voice and possibly refer to himself as Lis, also at the end when Hemlock is to assault the guy on the beach covered in dying whales (nuance it enough for the reader to find it strange how much Hemlock is taking it personally, it could be because he is feeling righteous, because he hates these types of men and/or because he is Hecate.) It is a great idea to make Hemlock incorporate Lis because now we can expose some of our passages and sentences in Lis' voice that we previously didn't know how to insert diegetically.
If you leave it unchecked, life will conquer all. It's too expansive for its own good. I find it exaggerated.
Her lungs probably looked like that lichen-covered wall, all mossy and disgusting, yet somehow inviting, hopeful. She often punched her chest to unglue the phlegm, imagine the boogers falling and sedimenting in the bottom until she could not breath. That was the situation of the forest. But she was not desperate. We were. Run for your lives, we scream everyday, when she patiently tread what will eventually catch us. Our plump lady.
There once was a planet infested with trees infested with humans infested with political issues in the making.
And I found myself in the center of a hollow pan full of holes.
Ill-illuminated excuse for a city.

The story could begin, rather, with Hemlock not already in the car but in the park (My park, o parque da cidade). Then, after

some alone time there, he goes in the car. This could be the perfect moment to make more explicit what is happening, what is his motivation going to club God, why he is nervous, and to show his first seizure of the day, a strong one, before the other small ones througout the day. We can well-contrast the initial scene, if it is really to be the initial scene, with the final one on the beach. This could serve as somewhat of an opening artistic prologue in dominant third-person voiced by Lis and sprinkled with Hemlock's gapped thoughts. As a Jonah in a dry field, this is perfect to incorporate some Lis narration, also serving as juncture point with the later scene in Nicolle's house, the manifesting of Lis.
half-blind barely visible visionary

The first moment in the park, when Hemlock is almost to have his first seizure lying down

in the grass, he sums up, in an almost modernist way, the entirety of his nostalgic sensation regarding his region (Cariri). For example, our floods, our energy outtages, our smells in different seasons, etc. For the major public, that are outside this unique place, they can only imagine approximations of these sensations. Hemlock is absorbing the world, he is projecting forth all his memory, until the ceiling (the sky) begins to oscillate and turn gray, making everything around seen homogenized in a cloudy mass (a mess, also). This is our "half-blind barely visible visionary" moment.
It might be more comfortable to live in the dark. Not to have to open your eyes, adjust to the light. Turn off your lights, sit tight, close your eyes and wait. Maybe put on some music to help. Medicate yourself, self-convince you're not cut to a good life, to endure the struggle. The best you can do is rest there, waiting for the end. It is not really bad, just bittersweet. You had your share, you have good memories. You lived. That has to count for something, right?
enhancing transmuting manipulating conjuring specializing doesn't make you special emitting
I just wrote a research brief on how to take care of raccoons, and it was the high point of the night, at least I felt like I helped someone. Better than a market sizing and trend analysis of the lice treatment market.

As Hemlock is walking the streets, he feels as if he is losing weight, and he doesn't know

if it's because he is disappearing or because his money is flowing through the holes in his pockets. Either way, the result is the same. For whatever practical purposes, he is losing himself. He wastes away through his pores, black goo trails about soiling everything like fresh oil.

When having a small seizure, Hemlock sees everything and everyone as if smiling our of

nowhere, smiling so strongly to almost rip apart the skin, so strongly that the eyes curve and seem to disappear in their own slits. He also can feel like spinning, Two of my images that, again and again, ask to join my fiction.
@@@ Sing all the trees and musks. Lichen, algii and funghi alike. Be alive or no more. Sing now, no more whispers. I am here. I am yours.
remonstration
Finally sober of myself. (Seizure, and the blue that is leaving)

What if the girl cooking across the sreet is somewhat of a witch, at least in Hemlock's

goggles? How could we subvert the 'witch appearance in magical realism' trope? Maybe showcase more of my culture, Bruxas intead of Witches. Bruciare, coming from brucia, meaning something similar to burn. Bruxa derived from a term that meant to burn before it actually had connections to dark magic. It is as if people wanted to burn someone and later, coming back from the ecstatic stupor, began to rationalize a way out of their guilt, trying to justify their blind rage. This girl is not a bruxa, a witch, but she is a brucia, she is burning. She doesn't have any sign of connection to the dark magics, no evil intent, yet she burns behind invisible bars, as if in an abandoned waterless aquarium close to the stove. Her aura burns, flowing our of her pores in combustion. Phaethon.
Disease everywhere. Even the spork's handles are diseased.
Story title: Fkoon (The alternative for Spork)
Each passing year, old Disney's movies get creepier
"Pook" as some character's surname
Should I put "Sugondese" in the text?
My fiction up until now, at least Hummanence, is filled with liminal encounters and climaxes, where people arrive, through confusion and ecstasy, to a magical stupor of realization, epiphany and liminarity
Things that are too true need not be said. Fiction is lying.
What is the significance of water to my writing? This theme birthed itself just now while I formulate the beginning draft of my "Floods" essay.
What about sugar cane fields here in Barbalha? They just suggested themselves while I wrote the beginnings of my "An Ode To My Wart" essay.
While this new epiphany of having what I know and where I live represented in my fiction needs to be applied as of now, we need that transition to be effective: the short stories we're developing right now need to gradually show more of this until it is something common. For example, Pantagroreille will talk a lot about this, more than something like Chimerality, but neither of them can rely too heavily on this as something that comes later.

Nicolle, representing our mainstream view of science, the new "regime of signs" that opress

Hemlock's loose canon of understanding, that involve magic as developed by Mirabella, is a force that stomps Hemlock, pressuring his weakened state to break and give rise to a realized Lis. For this to make sense, Hemlock's scene at the park when the story begins need to somewhat imitate Walt Whitman's celtic style, magical, contemplative. This will make the reader more familiar with this particular theme, this clash later on.
About the scene later on, relating to Hecate, where Hemlock is to confront the possible man (or men, a group) that supposedly tried to hurt Hecate, how does it also relate to B.? Think about it, who is B.? I didn't expand on him or his whole plotline. What about this organization lurking in the shadows of the city and relating to Eli and Matilda? As previously thought out, they could be people coming from foreign lands such as Sicilia and the Balkans, influencing and participating of criminal activity with big money and big risks on the table.
Why don't I develop Hemlock's passion for the nightsky? His fascination with the stars and everything heavenly.
old anime vibrating eyes
undying sick man
Mickey mouse dick, when you squeeze the mouse so much go pee drink water pee again squeeze water pee squeeze until it becomes Mickey when you hallucinate Disney's old movies. Your dick alive, self-detached clicking eveywhere. (develop this passage).

What if we go into a long sequenced soliloquy about forgiveness and order and how Hemlock

should ignore the assaulter and let it be, since he is possibly related to his sister, a teacher or something. Only to, after a long walk full of internal thoughts, the guy says something (or does it), so shitty it makes Hemlock get in position to jump over him (much like Pitou), to smack the guy so hard-- Maybe what the guy does is try to joke (or even touch) a random woman/trans person on the street (that finally has Hemlock forgetting that whole talk, as well as being a metacommentary on our "though" generation, that attacks rather than ignore). Violence can be good.
I have too many ideas for Panta, so we need to pace it naturally not to allienate the reader. Also, so it can all flow better, else it would be too dense. That's a reason the story is growing out of the previously thought word count.

Make Hemlock meet a person on the street while he's having a seizure, and this person is to

ask if he is ok and whether he needs help. This might be one of the first expositions that can make the reader go "something's not right here".

Noy only with words and phrasing, but also play with punctuation. For example, if Hemlock

usually should end his internal questions with a period (as in What could it be doing here., when referring to the black plague doctor), make Lis end hers with normal question marks, as if she is asking Hemlock about stuff. Also, make Hemlock/Lis react to every time the word Lis appears, even when in longer forms such as "Listen" or "Capitalist".
Olivia feels like peeing each time she thinks too hard or after concetrating too much
submitted by PandoraSymbionte to LibraryofBabel [link] [comments]


2019.06.27 00:39 BlancheFromage CIA Secret Report on Soka Gakkai: "Refurbished superstitions, disciplined surveillance of potential deserters - who are threatened..."

SPECIAL REPORT
Office of Current Intelligence
2 August 1963
BUDDHIST MILITANTS IN JAPANESE POLITICS
Approved for release 2006/09/27
Militant members of a nationalistic Buddhist sect, Soka Gakkai, have forged a powerful, highly disciplined organization of growing imporance to Japanese politics. Riding high on the revival of religion and nationalism in Japan, the Soka Gakkai now claims over nine million members, or 10 percent of the population. It has recently strengthened its position in local government, has the third largest representation in the Upper House of the Diet, and may enter the lists for the Lower House in the next general election. Its orientation is ambiguous, and it might throw a decisive weight in the political scales either to the right or the left.
Prewar Origin
The Soki [sic] Gakkai - literally the Value Creation Academic Society - began as an obscure secular group some 30 years ago. Its members now regard its founder, Jozaburo [sic] Makiguchi, as a reincarnation of the 13th century Buddhist reformer Nichiren.
Okay, first of all, it was the Soka Kyoiku Gakkai that was the original, the Value-Creating Academic Society, and we are more familiar with the spelling "Tsunesaburo" for his name (but we can give them a pass on that, given that they were transliterating from the sound, no doubt). And that "reincarnation of Nichiren" bit - wow. Never heard that before! But it's not completely out of the realm of possibility - Japanese Soka Gakkai members were saying that Ikeda was a modern-day Buddha, after all!
Makiguchi's early life in backward northern Japan was characterized by economic privation and limited schooling. Making the most of his opportunities, he and his followers turned their experiences to profit by providing "cram courses" and study-aids and outlines for growing numbers of Tokyo students. Out of this grew Makiguchi's "short-cut to happiness" formula, which held that man's happiness is attained by pursuing a trinity of values: beauty, goodness, and gain or profit, with strong materialistic emphasis on the last. He organized his "value-creating education society" to publicize and promote his highly pragmatic theory, and linked it with religious faith by adhering to the Shoshu sect of Nichiren Buddhism.
For all the focus that the Ikeda cult now places on "mentor and disciple", they don't ever mention who Makiguchi's "mentor" was. Don't you think that should be important? I found out who that person was:
When Makiguchi Tsunesaburo compiled his essays on educational reform in 1930, he was concerned primarily with philosophical inquiry, not lay Buddhist activism. However, in 1928 Makiguchi was converted to Nichiren Shoshu Buddhism by Mitani Sokei (三谷素啓), a fellow school principal and intellectual who served as chief administrator of a temple lay confraternity (ko 講) named Taisekiko (大石講). When Makiguchi published Soka kyoikugaku taikei in 1930, he was essentially summarizing his life’s work to that point in educational reform. His interests after this moved in the direction of religion.
Quite typical of old guys, actually. When my devout Christian father retired, he first intended to write the book that would explain everything about life - his "boat and motor" thesis (still can't understand what he meant by that) - but he gave that up when he realized he couldn't do it.
One possible key influence in Makiguchi’s religious experience occurred around 1916 after his move to Tokyo, when he rekindled his connection with Nichiren by attending a number of lectures by Tanaka Chigaku (田中智學) (1861–1939), founder of the ultranationalist Nichiren-based organization Kokuchukai. Makiguchi never became a member of Kokuchukai, and neither his philosophies nor his religious beliefs appear to be the product of Kokuchukai influence. However, by the time Makiguchi converted to Nichiren Shoshu Buddhism in 1928 [at age 57], he was familiar with Nichiren’s biography and with Nichiren Buddhism’s singular focus on upholding the Lotus Sutra.
Question: How can Makiguchi have "rekindled" a belief that we have no information to indicate he'd been even introduced to prior to that? To my knowledge, Nichiren belief was not a thing in Hokkaido (northern Japan). In fact, Makiguchi was raised in the Nembutsu (Pure Land) tradition, if memory serves - the two largest belief systems in Hokkaido are Shinto and Pure Land. If he was "familiar" with all things Nichiren by 1928, then he got his foundation in that knowledge from Tanaka Chigaku a dozen years earlier, in 1916. Nichirenism had not spread to Hokkaido to any degree by the point that Makiguchi was growing up there.
That source is (understandably) attempting to frame the Tanaka Chigaku connection as tangential, not essential, and for good reason - Tanaka Chigaku was BIG trouble.
Seems Tanaka Chigaku left a BIG impression on Makiguchi...
Makiguchi became friends with a Nichiren Shoshu lay member and school principal. The evangelical Buddhist set out to convert Makiguchi, basing his appeal on those philosophical similarities which both men perceived in Nichiren Shoshu and in Value Creation Theory. According to community lore, their discussions ended in a somewhat formal debate, which Makiguchi lost. As a consequence, he converted to Nichiren Shoshu, along with Makiguchi’s followers, including his principle disciple, Josei Toda. Source
So essentially, Makiguchi lost a bet. That's why he converted.
Little related to Makiguchi comes to us without first being "sanitized" through Soka Gakkai editors' hands, but we can occasionally see a glimpse of the bones jutting out from the whitewashing, as below:
"Mr. Makiguchi insisted that the constituent members of a body or organization must direct the actions of the leaders." Ikeda Source
This supports the notion that Makiguchi's inherent orientation toward a democratic interpretation of Nichiren and society in general permitted him a level of questioning of the Emperor that was considered treasonous, a point I have made before.
His fanatical support of the sect's deification of Nichiren appeared to Japan's military rulers in 1943 as a threat to the Shinto-supported [legitimized] Emperor, and Makiguchi and his principal followers were jailed. He died in prison in 1944.
The CIA was able to detect the same conclusion I did. Notice that the CIA also understood that Makiguchi's followers were imprisoned with him, not just his ONE follower, Toda, which is the SGI's current spin on this event.
Postwar Expansion
Makiguchi's favorite disciple, Josei Toda, was largely responsible for reviving the movement after the war. He combined evangelism and a shrewd business sense.
Toda's genius produced funds, publicity, and above all dynamic young leadership. His personal knowledge of the yearnings of insecure youth and his organizational flair set the Gakkai on a continuously successful course, in contrast to the languishings of most other "new religions."
Toda also established the religious framework which prevails today. He began by purging "heretical" elements in the Shoshu sect. Gakkai control was guaranteed by the strength and unprecedented wealth that it brought to the previously minor sect.
What legitimacy did TODA have to institute "purges" within Nichiren Shoshu? The legitimacy purchased by the power MONEY brings. This was when the Soka Gakkai began to exercise control over Nichiren Shoshu, a fact that neither side wants to acknowledge. The CIA could easily see this by 1963; it's been deliberately obscured since then.
Gakkai's claims to represent the orthodox line of Nichiren Buddhism have been hotly but ineffectively disputed. It has continually denounced and violently attacked its rivals, asserting that the Gakkai represents the one true religion which is destined to become Japan's national faith.
Theocracy, in other words.
After becoming president of the society in 1951, Toda launched a membership drive featuring forcible conversion or shakubuku - literally "beat down and subdue." The society gained great numbers of new recruits and much notoriety. Success has given the Gakkai greater confidence and patience and now it is using somewhat subtler methods of coercion. Although such an approach to religious conversations may be a poor guarantee of permanence and depth of faith, the elan of the youth, the impact of refurbished superstitions, and the disciplined surveillance of potential deserters - who are threatened with the direst sanctions - have reduced or obscured the drop-out rate.
A youth corps Toda formed spearheaded the aggressive conversion campaign couched in terms of a crusade or "holy war." The corps is organized and rigidly disciplined on military lines. Uniforms, unit colors and martial music are reminiscent of both prewar Japan and the Hitler Youth. At Toda's death in 1958 the corps had over 200,000 members; it now has over 800,000.
Time for Fun With Numbers!! Remember how many households the Soka Gakkai was claiming to have converted by the time of Toda's death? 750,000, with an average multiplier of 3. So the Soka Gakkai was claiming somewhere in the range of 2,250,000 members as of 1958! Yet the CIA turned up only 200,000?? Somebody's pants were on fire, and that somebody thought of himself as a "Buddha"!
The youth corps is largely credited with the upsurge of membership in Toda's years as president. In his first two years in office, membership in the society is said to have increased from about 5,0000 to over 50,000 "households," the Gakkai's vague unit calculated to have an average of three persons.
The most significant development during Toda's incumbency was the society's decision in 1955 to enter politics, initially at the local level. Political action may have been developed as one more technique for demonstrating how the saint Nichiren, working through the Gakkai, could help his followers. The decision was apparently prompted by a struggle with the trade union and socialist leadership in Hokkaido for the allegiance of local coal miners.
That last bit is actually quite fascinating, if you're interested in the details.
Leader Daisaku Ikeda
In the two years following Toda's death, Daisaku Ikeda, a favored youth corps leader and deputy director of the society, gradually consolidated his control, and although only in his thirties, was installed as president in 1960. He is the paragon of postwar leaders who are making the Gakkai so successful.
Of humble origins and no kin to Japan's prime minister, Ikeda as a teenager was handicapped by Japan's postwar malaise. He was unable to complete his education and had an illness which he claims was cured by association with Toda and the Gakkai. He worked in Toda's publishing house and in a related firm while being tutored in the ways of the society.
After 1951 he rose rapidly to a top position in the youth corps and then moved on to Gakkai headquarters. He was instrumental in stalemating leftist and labor union resistance in Hokkaido. Ikeda's ability to attract votes away from the left has contributed much to Gakkai electoral successes. While Ikeda is not known as an orator he is a successful evangelist who has personal magnetism and a stage presence.
Growth Abroad
Under Ikeda Gakkai membership has proliferated abroad and among aliens, as well as among native-born Japanese. The sect had spread to the Ryukyus before he became president, and he quickly initiated action to extend the organization around the globe. And "Orient Academic Research Institute" was founded to provide material for a Far and Middle East mission, at present mostly in Okinawa. The Gakkai claims to have 7,000 households in the Ryukyus now.
A major effort was centered on Taiwan, where the faith already had been spread by Japanese-educated mainlanders and Taiwanese. The sect has met resistance from the Nationalist government and was banned in April of this year. While it has formally disbanded, its more than 1,000 members may continue worshipping in private.
The society is apparently growing in the US, attracting principally Americans of Japanese descent. It had about 7,500 members here in 1962. Ikeda made his first trip to set up branches in the US in 1960 and has returned on several occasions. He had hoped to meet President Kennedy this spring to represent the wishes of "one million Japanese youth" that nuclear testing be ended, but canceled his trip, apparently out of pique over a casual reference to his society as "heretical" on the part of a spokesman for the governing Liberal Democratic Party.
Bullshit. IF Ikeda had had any chance of meeting PRESIDENT JFK, he'd have been there with bells on! There is no record of any such "meeting" having been scheduled; in fact, the reality of what was going on is quite fascinating! Given that SGI is trying to equate Ikeda with Kennedy the same way they're trying to put him on equal footing with the Rev. Dr. Martin Luther King Jr. and Mahatma Gandhi :cough: The US Ambassador to Japan had quite the negative opinion of Ikeda.
WE WOULD NOT RECOMMEND A MEETING WITH IKEDA AT THIS TIME, EVEN WITHOUT SCHEDULING PROBLEM. IKEDA PROBABLY HOPES TO RECOUP HIS IMAGE FOLLOWING A PROTRACTED PERIOD OF CONTROVERSY WITHIN HIS ORGANIZATION, THE RELATED KOMEITO AND THE MEDIA OVER HIS INITIATIVES IN OPENING DIALOGUE WITH COMMUNIST PARTY LEADER MIYAMOTO. WE DO NOT ANTICIPATE SERIOUS REPERCUSSIONS OF ANY KIND IN DECLINING THIS APPROACH IN LIGHT OF OBVIOUS TIGHTNESS OF SCHEDULE. Source
I found a reference to Ikeda claiming to have been invited to meet with President JFK in a nothing little book about one of his "dialogues", which hilariously features the other guy name-dropping right and left about all the famous people HE's met, with poor little nobody Ikeda trying to keep up. It's great.
The Gakkai has also attracted American servicemen stationed in or returned from Japan through their Japanese girl friends or wives. US Forces Japan reports members at practically all bases, numbering at least 450 men, and another 1,500 previously assigned to Japan may have joined. The Society has begun publishing some of its propaganda in English.
Recent Political Success
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Political Orientation
Through all these successes, the society's political orientation has remained ambiguous.
At the outset, the Gakkai denounced both major parties and called for a general clean-up of politics. Since then it has increasingly espoused widely popular demands such as opposition to nuclear testing and rearmament
Yet as you can see here, by 1966 Ikeda "strongly supported America's Vietnam policy and passionately advocated the re-militarization of Japan" while displaying "racist and authoritarian" tendencies.
In the wake of the attacks of September 11, 2001, the NKP [New Komeito Party] worked with the cabinet of Jun’ichiro Koizumi to pass legislation allowing the deployment of SDF units to Iraq and the Indian Ocean to support the US war on terror. Finally, in 2013, it helped the government push through a tough and extremely unpopular state secrets law (Act on Protection of Specified Secrets). The Komeito of the 1960s and 1970s—with its emphasis on democracy, peace, and human rights—would never have dreamed of supporting policies so clearly geared to augmenting the power of the state.
Even in an election with a higher-than-usual turnout, it is unlikely to attract swing voters in significant numbers. As a result, it has virtually no hope of ever winning a Diet majority and seizing control of government on its own. What it can do, however, is leverage its reliable vote-getting capacity to secure a supporting role for itself. This is the strategy the NKP has adopted, and to pursue it, the party has been obliged to maintain maximum flexibility in matters of policy and ideology. Source
Everything is ultimately a means to an end for the Ikeda cult.
return of both the Ryukyu and Kuril islands, closer ties, especially economic, with mainland China, and sweeping social welfare measures.
Easy to advertise when you know you aren't going to be the party responsible for the uncomfortable reality of figuring out how to PAY for all that.
The organization has indicated it opposes any revision of the constitution to modify Article 9 which formally renounces war and war-making potential. Municipal assemblymen belonging to the sect have participated in recent efforts to block visits of US nuclear-propelled submarines.
Yet in 1993, Komeito voted in favor of allocating $9 billion to support the US's Gulf War aggression in exchange for the LDP calling off a proposed tax audit of the Soka Gakkai. Flexibility.
See also How the SGI persuaded the members to support the Gulf War and Soka Gakkai Chairman Harada's statement that "the time for one-country pacifism, such as that espoused by the Communist Party and the Socialist Party, is over" in 2008.
The amorphous character of the Gakkai's political stand suggests that it could go either to right or left.
That's a nice way of saying, "The Soka Gakkai has no principles."
Japanese intellectuals tend to relegate the Gakkai to the "lunatic fringe" on the far right because of its military-style organization and espousal of nationalist aims. At the same time its self-styled "new socialism" includes emphasis on social welfare and on major foreign policy goals which coincide with those of the left. Ikeda calls for a synthesis incorporating the "good points" of both dialectical materialism and "Christian" capitalism to provide Japan with a fundamental philosophy under which it can prosper in peace.
"Everyone should take the best parts of everything!" That's certainly deep, profound, and ORIGINAL, isn't it?
In any event, nationalism, long anathema in postwar Japan, is making a comeback, and the Gakkai is in the vanguard with its symbols and slogans, its flags and its loyalties, and its general encouragement of traditional Japanese arts. Moreover, its missionary effort accords with Nichiren's belief that it would be Japna's role to carry "the light of Asia" back to Buddhism's original home in South Asia and hence throughout the world.
It is interesting to note that only in the Nichiren religions do you find a sense of Japanese superiority over the rest of the world.
Prospects
Some Japanese political observers hold that the Gakkai is at last approaching a political zenith, having attracted the maximum following from depressed elements of society. The Gakkai will probably continue to profit some from trends toward urbanization. The great bulk of Gakkai membership is concentrated in the industrial centers where it appeals to newly arrived rural immigrants, as to the "lonely crowd" of the diseased, the dispossessed, and the frustrated.

OUCH

Notice that this report, from 1963, is more than a YEAR before Komeito was officially launched, November 17, 1964. And Ikeda announced that the Soka Gakkai's growth phase had ended in 1967.
Although the Gakkai now has the strength to elect a fair number of Lower House members - about 50 to 60 out of 467 - its leaders, probably feeling that they would have to do better than that to maintain their spectacular record, deny any intention to run candidates. They are certainly opportunistic enough to jump into the arena should the immediate prospects of electoral success improve by teh time of the next general election - which must be held by October, 1964. In the meantime the Gakkai's representation in the Upper House and throughout local government keeps it in the limelight.
In most cases the Gakkai has cut more heavily into left-wing votes than it has into the conservatives'. Its bargaining position has been progressively improved as the left slowly rises and the conservatives decline. Thus both ideologically and tactically Soka Gakkai's politicial arm occupies a central place in Japanese politics. While it can move in either direction, in a national crisis its nationalist orientation suggests it would probably throw its weight toward the right.
We've already noted that the SGI is notoriously conservative.
So what do you think?
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2019.01.19 04:20 BlancheFromage Another report from India

From here:
I am so glad that I came across this forum while I was reading your comment I could feel my true feelings being resonated about the entire practice of chanting and being an active SGI member for so long that I had lost track of my self. I would like to share my story and brainstorm why a reasonably sensible person like me fell pray to all their gibberish.
I belong to India, born in a very tolerant and liberal Brahmin family. We were allowed to practice any faith we wanted to and do whatever that pleased us till it did not harm us. My childhood was not tarnished by any excruciating sufferings and more or less I had a pretty normal and happy life… till I joined SGI.
Here I would quote my certain understanding about Hinduism not because I now favor it more but because I got answers to what I was searching for and truly it is quite a coincidence that I happen to be one too. And like all major world religion it too can be dogmatic and regressive if you follow the endless rituals but luckily for me and my family we had been ok on focusing on God rather than ways to reach him. Plus I have had a Christian education and have strongly believed in Jesus all my life and again without focusing on the methods to appease him but just loving him for his loving presence.
I joined SGI because my neighbor introduced it to me and I open mindedly entered it. I had no as such long list of unfulfilled desires that would compel me to seek answers and solutions. I was just a happy go lucky 20 year old taking life a day at a time. I come from the place where Shakyamuni Buddha attained enlightenment which is just a 2 hour drive from where I was born. However I encountered the practice in New Delhi.
The first thing that surprised me about the practice was that before I could decide whether to join or not senior members came to my house made me fill the form and formally got me in the group. They told me that you can chant for anything and everything and that is how all the sufferings started pouring in. I don’t know when I stopped believing in logic and started believing in the powers of prayers.( I still believe in the power of prayers but not on chanting for hours and definitely not on NMRK).
Before every major event in my life I would chant about it and be overly sure that it would come to me and if it did not I chanted even more believing it to be an attack from the devil of the 6th heaven (as they say) or I also bought their story that if it has not happened the way I wanted it to happen its probably a “PROTECTION” that I am getting . I became so sold out on the concept of protection that I started shuddering at a life without the Gohonzon’s protection.
I religiously committed my self to the 3 pillars of faith, practice and study compromising leisure for it. I barely had time to do things I liked doing like reading books other than SGI(because I was made guilty of not studying enough of their books), watching movie and meeting friends had become luxury for me and I conveniently denied myself such small pleasures believing that the mission of my life is Kosen rufu and come what may I must commit whole heartedly to this cause to relieve myself from the suffering of birth and death.
To be honest before practicing this philosophy I had no qualms about suffering because as a person I have been very open and truly enjoy living shamelessly no matter what. The whole philosophy disoriented me unnecessarily and turned me into quite a sad person.
The seed of doubt had always prevail because non of my material wishes were fulfilled I was not even close to them and I mindlessly endured thinking that “winter always turns into spring” and I would reap great benefits. They sold me the concept of conspicuous and inconspicuous benefits stating that at the moment I am receiving hidden benefits soon I will see their manifestation. I use to come back from these guidance meeting even more determined raising standards of my practice even higher and internally I would be extremely emotional and touchy. (when in actuality I am quite a stubborn mule I don’t cry easily) but the whole process had made me so emotionally unstable that everytime I use to watch SGI videos or see children perform I use to cry buckets of happy tears.
However last year became the turning point in my faith. My mother was very unwell and I had to go for a home visit. I took care of young children between the age group of 10 to 13 and this particular child had cancelled our previous attempts to meet her N number of times and I had to grab on this particular opportunity and I did not wanted to cancel my appointment with her. There was no one else at home so I left my mother who was under treatment for liver cirrhosis and was down with 103f fever alone and lock the door as I went. (Yes that was the kind of commitment I had even till date I feel so horrible about it).
But that meeting really made me think is this really worth the trouble. You work up your whole routine to fit into SGI demands, endless meetings and co ordinations and what not and truly for what really ? When I have to keep only my “STEADFAST” practice and put everything else behind. Ofcourse if you go to a leader with this question they would reprimand you and say it’s the family that comes first and you must do all that you can to love and protect them. But I want to then question how the hell are we suppose to fulfill our endless duties in the organization? O wait they will give You an answer quoting endless examples about how Sensei with ill health and practically no fortune fostered such a big spiritual empire and then you would think how lousy I am and how worthless my life is if I don’t “STRIVE” in faith.
Nevertheless the turning point came when I decided to leave a pathetic job which I had taken thinking that probably this is Gohonzon’s wish and it is a place for me to “CREATE VALUE” and improve my “KARMA” and went for a 3 months residential Yoga training in a very popular Ashram. All the members instead of encouraging me seemed quite unhappy at my decision and tried to argue that it was uncalled for, I went in spite of it. The Ashram experience was a true eye opener for me because I experienced living with a Guru for the first time. Though I loved the ashram and enjoyed my stay I realized that these spiritual leaders might say something and do completely opposite of it. How much do I truly know about my mentor whom I have never met and his writings reach me in a very filtered manner. I have decided to dedicate my being to someone I don’t know in reality. Also in the Ashram I realized that in India (I have no idea about other religion but in Hinduism) truly spiritually evolved souls (not shams) invariable die through a process called “Samadhi” (read about it if you want to know more) but if simply said it’s the process by which they leave their bodies but none die succumbing to critical illness so how come Nichiren Daishon, Makiguchi, Toda have all succumbed to their illnesses and to top it all Sensei continue to battle poor health till date. What sorts of spiritually evolved people they themselves are to relieve us from the sufferings of birth and death. I also read about why Buddhism died in India, its because people realized its limitations and turned back to Hinduism. That actually made me think in the other directions that actually in reality I have not gained anything of crucial importance in my life through this practice I was still struggling with the basics. What nailed me was that after I returned from the Ashram my fortune truly changed. While in practice my financial karma had become so bad that I remember I was left with just 2 pairs of trousers and after a meeting on one of the Sundays I realized that my only pair of jeans was torn. That day I felt so helpless because I was very tied down financially and even with the new months salary coming in because of prior commitments I would have practically nothing left to buy new clothes I felt so helpless that I started crying.
Can you imagine a women of 28 years with a decent family and all the family support, could have experienced this in faith. Where was the PROTECTION. Ofcourse it was through my father who always readily pitch in to assist me financially and he doesn’t believe in any outward expression of appeasing the Gods. Somehow he seems to have all the ‘PROTECTION” without the practice and the Gohonzon.
Anyways after I returned from the Ashram to my utter surprise my father transferred a huge sum of money in my account and since then even though I have not joined work there has been no issues with money plus I have a substantial amount in saving. Its been more than an year now. Not only that I have been struggling with acne practically all my life but in the last 3 years the situation had become uncontrollably and surprisingly there was no medical cause for it all my tests came as negative.Yet my face use to be full of big horrible acne and nothing worked no amount of chanting helped me. Since the time I came back from the ashram the conditions has improved drastically even though I have not practiced Yoga since I have come back and continue to be heavier than what I was before and I smoke.(By it I don’t mean to say that if you pray you can treat yourself as badly as I do but truly aren’t we all trying to be better persons with better health I am still trying…)
What broke my heart was that it was my elder sisters wedding and I had prayed to have a clear face atleast till the ceremonies but to my horror the day before the marriage I had 3 very big (the size of peas) acne right on my cheeks and no amount of makeup could hide it. Only a woman can understand my trauma how low and self conscious I must have felt. How come the acnes are under control now when my lifestyle is just the same a little worse infact. When I had prayed about it I had not prayed to become like Angelina Jolie all I had prayed was to be given a few days off yet it didn’t happen.
Also all the problems that we experienced in her marriage in terms of arrangement and all where the ones against which I had asked for protection yet they were all there. Howcome?
The icing on the cake was I was made to believe that probably a greater karmic retribution was entail for me in the form of some gross illness and because of chanting it has manifested as just acne. Wow lucky me.
The third and most tormenting struggle of my life had been to overcome a relationship karma I experienced with a friend who too was a SGI member. He was gay and we had a very fun and unadulterated relationship. However overtime like in many other things in life issues cropped up and we went our separate ways.
But the trouble was I could not forget him. He continued to live in my memories which became stronger with each passing day. Subconsciously I knew very well that he had behavioral issues according to my standards of friendship and I would be better off without a friend than to have someone l doubt. No matter how much I chanted to forget and forgive him I could not do it. I completely gave myself to practice thinking that it would alleviate my sufferings and I would get all the answers one day.
Nothing close to it happened and I suffered 4 long years questioning each day. However since I came back from the Ashram I completely forgot about all this crap. I accepted it all as a phase of life and was good while it lasted that’s it and happily moved on. Now how this happened without chanting about it.
By all this I don’t mean to say that Buddhism is not good and Hinduism works better and blah blah. Though I am a hindu by birth before the ashram I had never ever done any ritualistic prayer in my entire life neither did anyone in my house. We did not know a single mantra to save our life yet I could feel the difference and actual proof.
SGI had kept me at such a tight rope that other than NMKY I had truly stopped believing in anything else. Lighting a lamp in front of our family altar was also a task I use to do half heartedly believing that its chanting to the Gohonzon thats most important. Ofcourse they will completely deny such things and say that I decided it not them but seriously how many spiritual and religious practice can you humanely keep up with in a day. However why the Ashram was an eye opener in the true sense was not because of the benefits I got but the way things worked there that made me think.
This particular ashram is quite popular and has branches all over the world. I was at the headquarters. They run a program for “Sanyas training” a form of spiritual training to evolve as a person by renouncing certain things in life. I was shocked to see foreigners from all over the world there leaving behind career, families responsibilities etc etc.
It’s a 3 year course during which you have to maintain no contact from the world outside the ashram and completely give yourself to Karm Yoga. These foreigners had willingly given all they had to be in the ashram with their Guru working 13-14 hours in a day, eating simple food and living austere lives, happily tolerating Indian harsh summers and the course is quite expensive not free or anything.
It made me think that unless a person takes a conscious decision (and I trust he or she is a person who is reasonably well adjusted) decide to renounce the world and take complete Sanyas, leaving all behind to live in selusion for 3 golden years of your live and then to go back to normal life, will it actually make them any better and wiser human beings than you and me. What more do they want to learn hasn’t education system taught them enough and all the lessons of life is better off learnt while living that life rather then secluding yourself i.e if you truly hoping to become a sage that’s a different scenario all together.
If you ask me honestly majority of the students there seemed quite stressed and derailed in their respective lives and a lot of them had behavioral issues.
I realized people seeking excessive spiritual growth through these cults are not normal. I too was unconsciously on the path till finally by some fluke of luck I mustered the courage to question and analyze SGI and NMRK.
My questions are;
1) Mantras in reality are certain vibrations that resonates with the universe to give you certain benefit and knowledge it’s scientific to some extend. Now if Lotus Sutra is the teachings of Buddha at the end of day it’s a religious or spiritual literature that’s about it. Do we ever chant Bibble, Bibble, bibble or Quran, Quran, Quran or Ramayana, Ramaya, Ramayan then why are we chanting the title of The Lotus Sutra and have decided that this is the biggest mantra humanity know about. Explains why we have not received any conspicuous benefit out of the practice because it is not correct.
2) I have already shared how true worthies and sages die …definitely not succumbing to gross illness.
3) We have all been born to some religious group or the other whether we like it or not. In which of our other religions are we asked to chant or pray for hours at length to get the benefits . Infact in everything else in life we are told excess of anything is bad howcome not in SGI. Even in Yoga you are discouraged to practice too much but chanting is another ball game.
4) I personally believe God doesn’t have the time or inclination to constantly make us shuttle between high and low life condition. If your prayers are to be answered they will be without adhering to any cult or excessive spiritual practice and for some reason if they are not to be answered they will not be no matter how much do you pray.
5) Of lately SGI members say that 70 percent of our karma is fixed its just 30 percent of which we can change… really? and that 30 percent is surprisingly changeable only when you practice. I say to them please go get a life.
6) the reason I think why chanting does not work because slowly and steadily you start focusing on NMRK and nothing else, subconsciously blocking very other way of mystic assistance and you never even realize this and most of them still don’t
7) why are we so discouraged to have doubts , why should we not have them in the first place. When we go to a doctor for a treatment and if we do not get better shouldn’t we doubt his skills or rather we should hang around with utter faith that no matter how bad my condition is he and only he will treat me how funny is that.
I have started having immense amount of respect for my own religion now because in Hinduism there is no concept of conversion either you are born a hindu or you are not whats this whole idea about going on the road and asking people to become a member of your group.
Their excessive obsession for Gohonzon, how you should pray and what you should pray had slowly instilled in me so much fear that I have started fearing the whole process. My mindset had become that if I don’t chant I would not be able to make to my goals. I was so doubtful of the decision that I did not know where to find the answers.
Also personally I know a few horrifying stories about members who had given faith and had returned the Gohonzon which substantiates my horror. But truly where else do you hear that if you give up on practice something bad would happen. I lived in the fear for an year now till I started to search the internet. I was so blinded by their group that I had never bothered to research anything like this.
Also something very inauspicious had happened to me when I had received my Gohonzon. After My congregation ceremony which was much too hyped I dropped my Gohonzon. It just fell from my hands and honestly without exaggerating I am someone who rarely drop things or loose them. And an object of devotion is just out of question. That moment I had seriously felt that some supernatural thing had slapped my hand and I dropped it which I still find quite strange.
Neither was I very nervous that I could have been shaken and the likes. It just dropped from my hands and truly speaking for some reason I had never connected with the Gohonzon. Staring at it and chanting was quite troublesome for me plus when I use to stare hard at it in my imaginative mind I could actually see a very nasty looking creature like a witch with long nose and long legs right in the middle of it.(sorry but that how I felt I am just being honest)
I was blinded by my faith and ignored this but truly can you see the skeleton witch or its just my imagination.
After contemplating about all this for more than an year I decided to take a step back and decided to stop committing myself to SGI activities. Also in all their activities they glorify Japanese Buddhism, their folklore, their songs, their victory stories and Sensei sensei and more of Sensei. I suddenly started feeling very irritated about it. Are we making mini Japan’s in our society. If SGI is a global organization instead of talking about SGI and its victory and if we are truly hoping to manufacture world citizens why aren’t we inculcated in the youth a stronger identity of who there are and their own country. Victory in SGI is always about Sensei and Japan. Luckily I came across this site and a few other that made me realize I am not the only one.
Also I was quite a popular member in my district taking care of kids. Since I took over I was able to bring to attendance more and more children because I would like to believe that I had that kind of personality and sincerity and not because I prayed for it. Had prayers been so potent these kids would have been active since the time they or their parents became members.
I started questioning myself that am I truly doing the right thing by encouraging children to be a part of a practice where I myself feel lost. Also I became very worried for the kids who are politely being subjected to different leaders each with their own notion of right and wrong based less on logic and more on the cult knowledge.
My district wanted to promote me to further levels as YWD chief and a few other offers but I refused in spite of their innumerous efforts and encouragement. And thank God for it. Though they made me feel guilty like hell for it.
After I stopped attending meetings I would often come across members on the street asking me why they don’t see me in meeting and that they miss me terribly. (well I will like to again believe that I was well read, with good sense of humours and did score quite a lot in reaching out to people in these meetings…had a little fan following of my own heheheh…again these are qualities I was born with…SGI simply took the best advantage of it).These are the more recent members who still don’t have an iota of doubt as to what will happen and I feel very sorry for them. Their shinning eyes filled with questions makes me feel very sad for them.
You know what I have wasted enough time of my life in trying to figure out the fundamentals of this practice and I do not want to waste more years of my life criticizing them . I was thinking of forgiving them and moving on after all we are all humans trying to figure out life but what angers me is that I had not gone on their doorstep asking to be guided, they themselves had barged into my life telling me what to do or what not to do, should I really forgive their callousness or should I join the battle to break their pseudo realism so that at least someone else is saved. I have so much venom against them that it really surprises me as a person because other than terrorist groups I am quite tolerant to people and their views yet I cannot stand this cult movement.
SGI though has saved me from further catastrophe because it was my faith in the practice that had stopped me from becoming a disciple of a yoga guru in the ashram and thank God for it because history would have repeated itself and I would have been once again caught between the devil and the blue sea. I never ever want to be a part of any group what so ever.
And what makes me most happy is that in spite of my sincere efforts I in my 8 years of practice have not been not able to shaka buku even one person. I have been saved by higher souls from bringing negative karma in my life in the literal sense.
As a person I still feel guilty of sharing such negative feeling about the organization. Because I did have good experiences as well. Meeting new people, engaging in activities that improved my Interpersonal skills, the deadlines, the fun times etc however on a larger picture it seems quite small for the amount of deception it caused in my life.
I want to share an Indian folklore. Once upon a time there lived a great sage outside the house of a prostitute. Every time a client would visit her, this sage would pick a pebble from the street and put it outside her house. Slowly and steadily the number of pebbles increased to almost resemble a very small hill lock. An inquisitive passer by asked the sage why he does that and what it means.
The sage very proudly said that this mass of pebbles denotes the amount of negative karma that the prostitute had accumulated by engaging is such heinous profession.
When both the sage and the prostitute dies after coming off age the sage was quite horrified to find that the filthy prostitute was assigned heaven while he a pious man was assigned hell. Angrily he approaches God and wants an answer to this injustice.
The God simply states that the woman was doing a job that was assigned to her as her karma but the sage instead of doing his own work was more interesting in judging and belittling her and therefore he deserves to go to hell not the filthy prostitute.
The moral my friend is that live a worthy life given to you in a positive manner that you deem is necessary. Learn all good things, by all means and from all sources. But never let these become the sole guidance. Nothing in this world is non transient . Truth till date remains very subjective and those who call it absolute are the biggest shams be vary of them.
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2018.12.24 07:30 BlancheFromage Did Nichiren Shoshu MODIFY the Dai-Gohonzon to add "reward/punishment" passages?

This is so bizarre that it sounds like a bad Twilight Zone knock-off, but it appears that, between when the Dai-Gohonzon was photographed with the permission of Taiseki-ji over 100 years ago (this image, from 1910) and when the Dai-Gohonzon was refurbished for the Sho-Hondo Grand Opening Ceremonies in 1972, a couple of lines were added to the mandala! Here is an enhanced image for those who can read the kanji.
THESE lines:
On all the Gohonzons issued by Taisekiji and SGI, we find:
1) Facing it, on the upper right-hand side, a phrase “Jiyaku-Nou-ran-sha, Zu-ha-shichi-bu”, [which] means that to those slander will have their head broken in seven places.
2) Facing it, on the upper left-hand side, a phrase “Yuu-ku-you-sha fuku-ka-juugo”, [which] means that to those who worship, 100% benefit. None of the known gohonzons inscribed by Nichiren has those phrases. Even the five gohonzons inscribed by Nikko at Hon-mon-ji do not have these phrases.
These phrases only appear in Gosho’s p.869 “Haku-roko-sho” (Kechimyaku-sho) which means that this part of the Gosho is also a fake.
Note that the copies of the Gosho used by Nichiren Shoshu (Taiseki-ji) and the Soka Gakkai/SGI are considered so sectarian and unreliable that scholars will not use them. Part of the serious problem with the Taiseki-ji collection is that it treats ALL the texts as authentic, while other sources identify between authentic originals, copies, forgeries, and those texts of questionable authenticity. I'd say those are pretty important concerns, frankly!
Insofar as can be ascertained from the one circulated photograph of the so-called “dai- gohonzon” (taken in 1910, with permission of Taisekiji), phrases has been added to the body of the honzon. Such phrases never appeared in any other Nichiren gohonzon, and are incongruous with the nature of the gohonzon. (These are the phrases referring to “gain” and “loss”, on either side of the SGI/NST honzons).
And according to Reginald Carpenter: “those two (2) so called “Blessing/ Curse inscriptions” are really NOT present on the so called “Yashiro Memorial Daimandara”, aka. Taiseki-ji Dai-Gohonzon, aka. Ita Mandala,” which is commonly & correctly called the Dai-Gohonzon!”
He adds, “Nichiren Daishonin … gave & left the instructions for putting/ transcribing those two (2) terms on the Gohonzon in a passage from “Seven Articles on Transmission of the Gohonzon” that was published in the “Nichiren Shoshu Seiten” (page #379) by the 65th High Priest of Nichiren Shoshu in 1952! ”
Because of course he did. Yuh huh. How conweenient! I think we've identified WHEN the changes were inscribed onto the Dai-Gohonzon! Or at least when it was decided that these changes were going to be added to the Dai-Gohonzon, a process that could be expected to take some time to complete.
Why does this matter?
It was MAKIGUCHI who had such an unseemly punishment jones. He was all over the punishment! There had to be punishment, according to Makiguchi! But Makiguchi was out of the picture ca. 1944.
WWII ends, Japan is occupied, starts rebuilding a brand new foreign democratic government system under the American Occupation.
And then along comes Toda, Makiguchi's most ardent supporter, who is bringing in desperately needed revenues to struggling Taiseki-ji (if we can believe anything about the Soka Gakkai account of Taiseki-ji's post-war situation). What to do? What to do? On the one hand, the "punishment" passages do exist in the Lotus Sutra (we've identified some of these here):
"If, again, one sees a person receiving and holding this scripture, then utters his faults and his evils, be they fact or not fact, that person in the present age shall get white leprosy. If anyone makes light of it or laughs at it, from age to age his teeth shall be far apart and decayed, he shall have ugly lips and a flat nose, his arms and legs shall be crooked, his eyes shall be pointed and the pupils out of symmetry, his body shall stink, he shall have sores running pus and blood, his belly shall be watery and his breath short: in brief, he shall have all manner of evil and grave ailments." Lotus Sutra, Chapter 28
Anybody seen any cases of white leprosy lately? Me neither.
From the Dharani chapter [26] of The Lotus Sutra:
 If there are those who fail to heed our spells and trouble and disrupt the preachers of the Law, their heads will split into seven pieces like the branches of the arjaka. 
Note that if one touches the Arjaka or Basil shrub, the blossom falls off with its branch and breaks apart.
So why not, eh?
These are definitely on transcriptions of Great Mandalas from Taisekiji, such as the SGI Nichikan, the Nittatsu, and the Nikken.
Notice that these are the gohonzons that post-date that 1952 pronouncement that such inscriptions should be inscribed on the gohonzons! Except for the Nichikan one, and who knows if THAT one has been modified by SGI. SGI bought it, paid for it - that makes it theirs to change if they wish.
The inscriptions are located in the top row, on either side of the Daimoku, outside of, or flanking, the two Buddhas and four Bodhisattvas:
Left side, facing: “U kuyo sha fuku ka jugo” or “ukuyosha fukuka jugo”.
Pronounced "O Fuck you, you caca juggalo".
“Those who make offerings will gain good fortune surpassing the ten honorable titles.” or
“Those who make offerings [to the Lotus Sutra] will reap fortune exceeding the ten honorable titles.”
Right side facing: “Nyaku noran sha zu ha shichibun” or “nyaku noransha zuha shichibun”.
“Those who vex and trouble [the practitioners of the Law] will have their heads split into seven pieces.” or:
“If there are those who cause trouble and disruption, their heads will be split into seven pieces.”
The phrases themselves are indirectly from the Lotus Sutra and are based on the Curse of Kishimonjin and the Jurasetsunyo, from the Dharani Chaper. According to “Stoney” the direct source is the Hokke Mongu Ki”, Or “Annotations on the Hokke Mongu” by Tiantai Patriarch Mialo. Source
There's more detail at that source for anyone feeling particularly nit-picky, but I think this is enough for us to discuss the ramifications of this change to the Supreme Object. Or, at least, what was considered the Supreme Object before SGI decided to issue a policy that SGI no longer considered the Dai-Gohonzon the Supreme Object, despite all the decades of insisting it was.
And what does it mean if someone changes the Supreme Object? Does (or should) that affect its Supreme status? What does that say about its connection (already questionable) to Nichiren the founder? Since we're following the Person, not the Law in SGI. When the very legitimacy of the object rests in the belief that it was inscribed by Nichiren, in his very own hand, and that's the entire rationale for its legitimacy (because of its connection to Nichiren), how can any changes, however laudable from a religious perspective, be permitted?
There's a similar situation within the Christian Gospels, one which many of us might be more familiar. There is a pericope (a story, a passage of text) surrounding an "adultress", who had, according to the narrative, been "caught in the very act". This woman is brought before Jesus for judgment. Remember, Jesus is the one who said that any man who looked at a woman and thought, "Nice!" should be subject to the same punishment as a flagrant adulterer, capital punishment (stoning to death), thereby introducing "thought crimes". Thanks a lot, Jesus. But the pronouncement of Jesus: "Let he who is without sin cast the first stone" is one of Christians' favorite quotes, and this is one of their favorite Jesus stories (even though it's loaded with internal inconsistencies, flagrant inaccuracies, and downright looniness).
Now, this passage is not to be found in some of the oldest manuscript copies, and where it does exist, it isn't always found in the same place, leading scholars to conclude it was a later addition by editors/scribes unknown. The fact that it is popular doesn't change the fact that it is a forgery and a fraud. Someone put words into Jesus's mouth that were not originally in the texts describing his exploits.
The effect of accepting such later additions as "Gospel" means that it reduces the reliability of the entire thing to the reliability of these later additions. Just because something is considered to be illustrating virtuous principles or to be something that would be good for Christians to keep in mind (:ahem:) or is thought to have an edifying moral to it doesn't make it holy writ! Otherwise, what's to stop us from inserting the story about that time Jesus was challenged to a foot race by an arrogant little rabbit?
...it seems clear to me that the story does not belong in the Bible. If despite its absence from the early manuscripts this passage is thought to be so edifying that it is worthy of being treated as Holy Scripture, we might with equal justice add any number of edifying ancient stories to the Bible. Source
Or to the Gosho, or to the Dai-Gohonzon.
Notice that until some time in the 1950s, it was not considered wrong to photograph the gohonzon or the Dai-Gohonzon - here are a couple of examples:
Exhibit A
Exhibit B
But at some point in the 1950s, it became forbidden to photograph the Dai-Gohonzon. Notice that this proscription came online around the same time as that "new" “Haku-roko-sho” (Kechimyaku-sho) Gosho became available (1952). Smoking gun much?? We now have the explanation for WHY it is forbidden to photograph the gohonzon. Because it would document the fact that the Dai-Gohonzon has been CHANGED.
Now, let's take a look at Makiguchi's rationale:
A set of rules, no matter how meticulous, that lacks the power to punish exists in name only and has no substance. Source
Makiguchi clearly gets it that intolerant religions cannot spread or even exist without coercion. In the wake of the Pacific War, with the advent of the American Occupation, Makiguchi's "prescient" understanding became a matter of religious survival. No doubt Toda presented this to the Nichiren Shoshu priesthood (sometime after the Ogasawara Incident, naturally - once that was smoothed over), and the priests of Taiseki-ji, being no dummies, realized the potential for power and control these two passages about rewards and punishment could bestow upon them.
The nationalist sentiments that urged Taiseki-ji to take aim at establishing itself as Japan's national religion certainly had their roots in Nichiren's own megalomania; earlier, Tanaka Chigaku (1861–1939) championed Nichiren religion's right to become the national religion - and Makiguchi was connected:
Toda described the honmon no kaidan in terms of a "national ordination platform", or kokuritsu kaidan, an idea that he adopted from the teachings of Tanaka Chigaku, founder of Kokuchukai, the ultranationalist Nichirenist group with which Toda's mentor Makiguchi had briefly associated. Source
So what do you think?
submitted by BlancheFromage to sgiwhistleblowers [link] [comments]


2018.11.16 23:25 ToweringIsle13 "Facts and Fancies About Reincarnation"

The year was 1917.
Over in Japan, the SGI was still a twinkle in Makiguchi's eye, and Toda was no doubt being Toda somewhere.
But here in America, a very talented author, researcher, teacher and mystic, writing under the pen name C.C. Zain, was composing a chapter named "Facts and Fancies About Reincarnation" for a book titled "Astrological Signatures". I happened to pick up this book as the first thing I chose to read immediately after leaving the SGI, and was absolutely blown away by how clearly and directly certain parts of it addressed some of the exact ideas to which I was just exposed. Here was somebody speaking to me - from over a century ago - in vehement opposition to not only the idea of recurrent human lifetimes, but also the ways that priests and rulers might use such an idea to subjugate others!
Reading through this chapter gave me serious pause to consider that maybe I was one of the people the author was talking about, who chose to subscribe to a belief in human reincarnation without giving much thought to where that belief originated, why it appeals to me, and whether or not it actually contributes to my development as a spiritual person. In the seventeen-or-so years since I had adopted a belief in human reincarnation as a matter of fact, nothing I had read and no one I had spoken to had ever attacked the foundation of that belief. As the token Buddhist in the room, my ideas were generally safe from criticism, and that's not a good situation for growth and integrity.
The purpose of this post is not to introduce you to this particular author or his school of thought, nor is it to promote any alternative theories to that of human reincarnation. This post does not contain any of the author's actual counterarguments against, and it's not my intention to prove anything right or wrong. Seriously.
Instead, I offer it to you as an example of a blanket rejection of the doctrine of human reincarnation (in case, like me, you've never actually come across one before), and also as a fascinating historical relic - a writing from a time when Eastern religion was relatively much newer in the West, from the point of view of a writer who was witnessing the impact such religion was having on the circles in which he travelled.
For the sake of clarifying the author's position, allow me to explain that he represents a school of thought which does believe in reincarnation (the journey of the soul through progressively complex forms), but NOT human reincarnation, which would be the idea that souls reincarnate more than once in human form. The reasoning is that even one incarnation as a human (even a short one) is sufficient to teach our energies what they need to know about the human experience, so the laws of nature do not function to return a soul to Earth. As far as he's concerned, the doctrine of human reincarnation is based on either a misinterpretation of psychic phenomena (meaning that some sort of information or sense impression came into a person's mind, and the person mistakenly took it as some sort of evidence for a past life), or otherwise the teachings are an intentional deception on the part of a power-hungry priesthood.
Evidently, the early part of the twentieth century was a very dynamic time for spuritualism in America, and there was a rise of popular interest in all things psychic and metaphysical. Having some friends over to try and contact the dead was the thing to do. Researchers had begun to devise legitimate experiments to test the validity of phenomena such as E.S.P. Schools of occult practitioners (such as the one to which this author belonged) were reviving all sorts of beliefs from ancient Egypt and elsewhere. In the midst of all this activity, "priests" from the "orient" had also arrived, bringing doctrines of karma and reincarnation, so now everyone was running around trying their damnedest to remember which historical figure they had been in a past life. And all of this was colliding against the more conventional notions of morality and punishment offered by Christianity.
This author doesn't get into any specifics regarding what form of Buddhism, Asian priesthoods and "Oriental" thought were around in that day, so we're left to conjecture about the exact nature of the teachings against which he is railing. But he does explicitly mention an "Eastern Heirarchy" with a power agenda, so make of that what you will. Also, take note of that very weird quote near the end about the terms being used to describe the "head of the Eastern Heirarchy".
I believe the author's intentions in writing this chapter can be summarized twofold: 1) To make the case to his students in particular that all anecdotal evidence for human reincarnation can be explained away with science (albeit metaphysical science), and 2) To discourage all readers from lending their credence to any untested doctrines or any group purporting to sell you prosperity in a future life in exchange for servility in this one.
While I've taken care not to include passages that relate to the first point and rely upon arguments about metaphysics, I do believe there are plenty of passages related to the second point with which we, as whistleblowers, can find common ground. And here they are.
Take it away, C.C.!
(The following is taken from "Astrological Signatures" by Elbert Benjamine, 1928. pp. 117-153)
"Over the Occident has swept from dreamy Oriental skies, during the past forty-five years, a balmy breeze of metaphysical speculation laden with the aroma of the choicest flowers of eastern thought. Upon the West it has had a salutary influence, warming the chill winds that blow so constantly from the icebergs of the practical that they threaten to force upon us a frigid climate of materialism. The more spiritual inhabitants of the Occident were quick to recognize the advantages to be derived from the East, and opened wide the windows of their souls to the genial influx, absorbing often without discrimination all that the aromatic zephyrs wafted to their shores. Unfortunately, the flowers of Oriental thought are not all friendly to the human race; for amid the wholesome varieties whose perfumes become an invigorating tonic to the spiritual nature are to be found others noxious, whose noisome odors poison and atrophy the soul. Another efflorescence, the subject of this chapter, scarce less deadly in character, has a most fascinating fragrance that intoxicates as a subtle stimulus. Its effect is to interest in things spiritual, to give high ideals and lofty aspirations; but at the same time to dim the spiritual sight and confuse the mind. It numbs the senses of the soul by refuting their evidence, and sinks the intellect into a state of dull apathy where, rather than make the effort to acquire knowledge at first hand, it is content blindly to accept the statements of others...
...Upon the shelves of our public libraries are volumes written to prove its truth, but strangely enough, we find little there analyzing it or criticizing it. The student upon his first approach to occult science is impressed generally with the notion that he must accept unquestioningly the dogma of human reincarnation as the foundation of truth if he is to accept any part of occult teachings. So fully has this subtle doctrine permeated western esoterics that few have the hardihood to express their opinions if these are contrary to the popular current. It is so firmly entrenched that anyone daring to present the opposite side of the question is, if possible, immediately squelched, discredited, and made an object of discountenance and suspicion.
Now, I am convinced it is a most dangerous omen when people permit themselves to be so dominated by any new idea, religious or political, that they fear to hear it criticized. It is an augur of approaching mental slavery. Prohibiting critical investigation has been the method employed through countless ages by religious and political autocracies, and where successful has never failed effectually to block the path of mental and spiritual progress. Error must ever be hedged and protected by a wall of prejudice and intolerance, but truth is strong enough to withstand in the open the assault of mental conflict.
Before saying more, that my position may not be misinterpreted, I may mention that among those I esteem highly are students who make human reincarnation the groundwork of their belief... These good friends are morally worthy, possess high ideals, and are prompted by the best of motives... it is not my desire in issuing this lesson to wound the sensibilities of these who hold to ideas at variance with my own, or to imply, upon their part, lack of intelligence. I do, however, feel in duty bound to exercise the prerogative necessary to mental freedom; the right of honest disagreement between scientific investigators.
It has been well said that it is easier to rescue truth from error than from confusion. Science and philosophy have found it no difficult task to overthrow falsity once there is something tangible to grasp. But a hazy chimera presents no secure hold for the reason. Could the tenets of human reincarnation be sharply defined it could be grappled straightway and its strength proved. But there is nothing definite about it; for in scarcely two schools are the same things taught, and those advocating it most persistently do not agree in its essential details. The number of incarnations in human form necessary are given by Mr. Sinnett [author of the book "Esoteric Buddhism", 1883], who was the first to publish anything regarding the appointed number of reincarnations, as not less than 686, and normally not far short of 800, but varying within narrow limits. One strong school in America teaches that two or three incarnations are all that are necessary, and various other centers teaching reincarnation range between these figures.
As to the time elapsing between incarnations we find in Mr. Sinnett’s Esoteric Buddhism that rebirth in less than 1500 years is spoken of as almost impossible. But a prominent school in France, whose teachings are gaining ground in America, teaches it not to be uncommon for one to reincarnate in the offspring of his own child and thus be his own grandparent. The teachings fluctuate between these extremes, the most generally accepted in America at present being perhaps that about 500 years elapses between rebirths.
The precise effect of karma also is the subject of much discussion, some leaders of the old school holding that the evil wrought in one life returns only in a general way in a future life, while many of the newer teachers insist on a specific reaction of the good or evil—that a murderer will be murdered in a future life by his former victim, etc... Lacking definite information concerning the theories they are taught, the minds of many students become filled with hazy and ill-defined notions...
...a large portion of the globe’s inhabitants believe in human reincarnation. This is sadly true, even as in Galileo’s day most of the people, including the learned, believed the world flat. In fact, the multitude in times past have mostly been outrageously wrong. And there is no assurance that at the present day they constitute a competent jury to pass a verdict upon truth...
...one argument in favor of reincarnation is the appeal to the principle of justice, a principle firmly seated within the human breast. Man is reluctant to believe the Creator unjust, and ardently seeks some method of reconciling the apparent injustices perpetrated by nature. At first glance human reincarnation seems to solve the problem of these inequalities of life. But a closer scrutiny reveals that it has completely failed to give a reasonable solution as does a belief in the whims and caprices of the Jewish Jehovah.
In the first place, if we use these inequalities as material for argument, their value must be ascertained. If they possess real value the inequalities are real...
...Viewed from the physical plane, we now see that the good consists of material and objective advantages, but that viewed from the plane of spirit the good consists of such subjective and spiritual advantages as are usually found in deadly conflict with advantages material. These two ideas of good antagonize... As a consequence of this dual viewpoint, the spiritual philosopher might accuse the Creator of injustice if he were born in easy circumstances, while the materialist might bewail his fate if born in humble surroundings. From this it must be plain that the popular conception of Karmic Law—reward and punishment meted out in terms of material advantages—is purely and completely a materialistic doctrine...
... a system of morals based upon doing good for reward, either in this life or the next, is at heart a system of selfishness. And to hold that the earth is the only place where divine justice can be administered is materialistic. Yes! It is worse than materialistic; for materialism at least offers the encouragement of oblivion after death. But human reincarnation blights all hope by dooming to innumerable lives—with all their agonies and heartaches, amid worldly conditions that already have become to the pure in heart a hell of avarice, selfishness, sensuality, and carnal desire—in human form...
...Human reincarnation would have us believe the martyr suffered torture because of sins in some past life, and the successful tyrant was given the power to scourge him to the flames because of good done in some remote incarnation. But the very good fortune of the tyrant in this life leads to actions, as material fortune often does, that will make him an object of commiseration in the future. I am loath to think the spiritual giants who have left their footprints on the sands of time have endured the suffering which has been their common heritage in expiation of past misdeeds; or that wealthy parasites, living in luxury upon the very heart’s blood of the poor, are thus being rewarded for beneficence in ages gone...
...That a man must have had innumerable human incarnations because he has a brilliant intellect is tantamount to saying a race horse must have had innumerable incarnations as a horse—at times being a wild horse, a farm horse, a dray horse, a buggy horse,—etc. in order to be a race horse. Or must we say that a setter must have passed incarnations as a mongrel, a terrier, a hound, a coach dog, etc.? Not so!...
...If a man’s miseries are due to karma resulting from sin, in his first incarnation when he had no evil karma he must have had all opportunities, all happiness, all blessings. It is surprising under such conditions that he should ever have sinned and brought the vengeance of suffering upon his head. Apparently everyone is sinking deeper in the mire of sin, for suffering is everywhere prevalent. And if we could not escape sin when we were free from malignant karma, how can we expect to live blameless lives with the weight of it now like millstones about our necks?... What this is that determined man’s condition in his first incarnation reincarnationists do not tell us...
...Even could it be shown that all people in their first incarnation had equal opportunities and equal happiness, there would yet remain to be explained the great injustice that gives to one person a character at his first human incarnation—before the intervention of karma—that enables him to triumph over evil and avoid generating much evil karma; while giving to another a weak and feeble character that has not the power to resist evil, and thus accumulates a terrific karmic burden...
...Man is ushered into life once without such karma, then, and subject to the very inequalities karma was invented to explain. Numerous lives only increase the suffering, for suffering is common to physical life, none being entirely free from it. Karma serves no real purpose and removes the hope of being free from this suffering to a remote future. To justify the suffering of one life, reincarnationists have substituted equally unjust suffering through many hundred lives. Unjust, because in nearly all cases the one punished is entirely ignorant of why he is suffering. It is as if a man were to whip a grown dog for offenses committed when he was a puppy...
...We find, therefore, that human reincarnation as usually taught is illogical, unjust, purely speculative, hope destroying, and completely materialistic. It is an orthodox teaching of the Orient; and orthodox beliefs of both East and West were formulated in a period when men knew almost nothing about how Nature operates...
All the evidence put forward as proof of human reincarnation, insofar as it has come to my attention, is, I feel confident, but a misinterpretation of actual facts...As an example from many: An elderly lady and her companion were traveling through the state of Minnesota when the engine broke down and the train could not move for several hours. Although she had never been in the state before, she felt an intimate sense of familiarity with her environment. Looking out of the window she saw a large old house, and as she looked she felt she had at one time lived in it. So familiar with it did she feel that she described the interior arrangement of the rooms and other details to her companion. Finding that the train would not move for some time, they left it and went to the house and asked permission to go through it. Everything was arranged just as described. Subsequently, this lady came in touch with the doctrine of human reincarnation. On the strength of her experience she grasped the doctrine readily and lost no opportunity to tell her story as a verification of it, stoutly affirming she remembered living in the house in a previous incarnation. Finally, a friend took the trouble to look up the history of the section where the house was located, and found that it had been settled at a date much later than the lady’s birth, and that there had been no houses in that section previous to a time when the lady who had the experience was full grown in the present life. Therefore, although familiar with the interior of the house, and feeling sure she had lived in it in a previous life, she could not have done so because the house was not there until long after her present birth...
...Just as a hypnotized subject, if told he is king, will carry out the impression to the smallest detail, thinking of a surprising number of things to make it realistic, so a sensitive, if given a single suggestion when in a subjective state, will weave about the central idea wonderful phantasies that all seem to bear a logical relation one to the other. For instance, it is a common occurrence in our astrological classes, from which no one is barred, for some person in the audience, when a birth chart is placed on the blackboard, to commence telling all about the past life of the individual whose chart is up for discussion. If allowed to do so, half an hour will be consumed in telling the past lives in great detail, and just what events led up to the person being born with the kind of a horoscope he has. The whole thing is painted with a realism that is quite convincing. Now, one would think that a person psychic enough to relate so many details of past lives—about which no tests of accuracy can be made—would also be able to relate a few details about the present life. But when called upon to tell the events of the present life also, there is a strange silence, or else events are given that when the identity of the owner of the birth chart is made known can quickly be proved not to have taken place...
...if the same players do appear time after time on the stage of life to act the same parts, they have failed to profit by former mistakes and are making no progress. They are going round and round, like squirrels in a cage, without getting anywhere. It is from this wheel of material rebirth that the Oriental devotee seeks to free himself and enter nirvana, another realm in which there is no progress... But in all Nature, I defy anyone to point out one single instance of such stagnation. Eternal Progression is the anthem of creative life... Nature’s capacity is not so limited that she need force man back again to earth for experience. Nor need she pass all souls through the same experiences, nor give one soul the same experience again. Her resources are boundless, and she ever seeks variety in her expression...
...Now there is a peculiar thing about those who believe they remember their former lives. Ninety-nine percent of them, at least, remember when they were celebrities of some sort. Apparently numerous incarnations have helped them not at all; for they are now mediocre. Indeed, they seem to have retrogressed. I have met reincarnated Napoleons who knew nothing of military tactics. I have met great philosophers of the past who in the present life are confined in thought to the narrowest sectarianism. Those who were once high priests of Egypt, now know nothing of the ancient mysteries. An authoress of considerable note remembers when she was Mary Magdalene, but is quite ignorant of certain customs of the time, and in a later book expresses doubt if there ever was such a person as Jesus. Another peculiar thing about these revived memories is that a soul in reincarnating seems capable of much division. The general favorites are: Napoleon, Joan of Arc, Daniel of lion den fame, and Alexander the Great. There are others almost as popular, but in almost any community of size where reincarnation is much taught, there will be found one or more of each of these. Several of each walk the streets of Los Angeles....
...it is time to inquire how and why the doctrine came to be so widely accepted. Certainly it is not an occult doctrine, for occult doctrines and esoteric teachings in the past were reserved for the initiated few. The seething masses were ever fed the husks of truth. And about human reincarnation there has been no secrecy at any time. It was proclaimed from the housetops. It is a sacerdotal dogma.
As such it was put forward by the priesthood of the Orient for the very same purpose that other dogmas have been foisted upon the public by the priesthood of the West.
This is not a tirade against the teaching of any great soul or Master, but merely a rehearsal of the usual fate of a truly spiritual doctrine. The teaching is given out by some inspired teacher as a message then most needful. It attracts a following and gains in impetus. But as its influence spreads it attracts to it a dominant priesthood, or is appropriated by the priesthood already in power. The priesthood have ever held it to be their prerogative to be the custodians of the mysteries. And for a time they may be unselfish in their enthusiasm. But the time comes when they or their descendants find the temporal power and advantage of their position is of greater importance to them than keeping their doctrines pure. Consequently, to keep in power and to obtain subservience from the masses, such dogmas are formulated and incorporated into their creeds as they think will best serve this end. Finally, the real spiritual ideas are lost to the priesthood, and the whole religious system becomes a machine to further their own material ambitions. Of course, people under the yoke of oppression and surrounded by injustice, have a tendency to rebel. So it becomes the aim of the priesthood to formulate and teach some doctrine that will make the populace content in their misery.
One common device to this end is the teaching that the priest is the sole interpreter of the divine will, and that the ruling power—usually hand in glove with the priesthood—is appointed by Deity, and therefore to rebel against him is to rebel against Deity...More potent still as a doctrine to keep the populace in subjugation, is the teaching that obedience to priest and ruling authority will bring rewards after death, and that rebellion against them, will bring after death punishment. The Japanese soldier fights fearlessly and dies willingly for his ruler, because he believes that such a death brings the greatest possible rewards in the “beyond.” Moslemism carries this idea to its psychological climax... In Christendom there has been injected into one of the finest teachings ever given to man an element that appeals to the most selfish instincts. We have here, instead of the original many mansions in “my Father’s home,” a heaven of gold and power and music as a reward for those who obey priestly dictates. And for those who deny the priestly interpretation we have the burning pits of hell...
...Yet, for keeping a populace servile and preventing discontent and insurrection, no other doctrine ever formulated has been so successful as the dogma of karma and human reincarnation.
The Caste System is the natural and obvious result of a belief in human reincarnation. Thus it is said in reincarnation countries that woman incurs the penalty of being born into female form because of sins previously committed, otherwise she had been born a man...Those born in the highest caste are supposed to have lived extraordinarily good lives to be thus rewarded, and so have a right to lord it over the next lower caste. Those born in the lower castes are supposed to have committed grave offenses in past lives, and so merit all the misery they endure. Thus it would be as unjust to alleviate their suffering as it would be to permit a criminal to escape the sentence imposed on him by legal authority. Furthermore, the lower castes, believing their sufferings but their just dues, permit the upper castes to prey upon and oppress them; for to retaliate would make more evil karma.
Of course the priests, as sole interpreters of the Deific will, retain the authority to say just what actions incur good karma and just what actions incur evil karma..."
...[Human reincarnationists] base their doctrine on two ideas that are fast becoming obsolete in all civilized countries. One is the old Jewish code of an eye for an eye and a tooth for a tooth. Criminal punishment, to be sure, up to the present time the world over, has been based largely upon vengeance. Because the criminal had violated a manmade code, it was proposed to make him suffer. A few hundred years ago in the most advanced countries even a petty theft was punished with long imprisonment or death... And this seems to be the idea of the reincarnationists as applied to karma...
...The other obsolete idea is that the important adjustments in Nature are the result of the intervention of superphysical intelligences. It was once thought that volcanoes only erupted when the god in the mountain was angry. And now we have the Lords of Karma who seem to be the administrators of karmic law, much as Jehovah was once envisioned on a throne meting out justice here and granting favors there...
...As a further example of priestly machination, we learn from The Inner Life, by Leadbeater, that the head of the Eastern hierarchy is one of the few remaining Lords of the Flame who came down from Venus nearly eighteen million years ago, and that the two masters who inaugurated the T. S. will become the temporal as well as the spiritual leaders of the Sixth root race. It is plain what power would be placed in the hands of the priests, were these doctrines widely accepted. And from the effort made to pave the way I should not be surprised if an attempt soon were made to palm off on the West a fake avatar...
... This Eastern Heirarchy proclaims that the one thing that the West most needs is the teaching of reincarnation and karma. Yet such a belief devitalizes effort and causes social evils to be considered as just and inevitable. Instead, it seems to me, the West and East alike need the teaching that where man wills, the gods themselves are powerless... By wise education abolish the injustice of man to man, by wise attention to hygiene, dispose of sickness, do away with the evils of poverty and wealth, and Fate and Karma [will be] powerless to reproduce them. We need no teaching of servility to evil and injustice...
...Heartsick, I have listened to professed teachers of occultism seriously inform their classes that owing to present world conditions, it would be impossible for them to develop their inner faculties in this life, and that all they could hope to do would be to try to bring back a consciousness in the next, that would spur them to such effort... People come to our classroom in ill health, and boast they are making no effort to cure their infirmities, because to do so would be to interfere with their karma. And the one thing that causes us more correspondence than any other in the mail-order part of our work is the idea so many people have, that their hard lot in life is due to a just karma, and either that it is not worthwhile trying to change conditions, or that it would not be right to overcome their wretchedness. I know hundreds of people personally and through correspondence, whom the dogmas of karma and human reincarnation have unfitted for useful and efficient lives through inducing negativeness and stifling effort. Here in the West we have made greater strides in civilization, because we have been able to free ourselves more fully from priestly dogmas. But in the East the dogmas of karma and human reincarnation have such a hold on the people that they have sunk into physical and mental apathy. The condition of the people where these dogmas are accepted proves this to be true. I have shown, I believe, that all the so-called proofs of human reincarnation rest upon misinterpretations of psychic phenomena. I have indicated the source of its origin to be a crafty priesthood; who continue to use it as their most effective means of keeping in power and commanding servility from the populace. It blights the hope of a conscious spiritual life by teaching that the earth is the only place where experience may be had, and that the ultimate haven is nirvana. This is essentially a materialistic doctrine, for it narrows the mind to earthly things. It makes universal brotherhood impossible because it teaches each is already receiving his just dues. Thus it quenches the unselfish impulses of the soul to assist others. The soul sinks in despair at the thought of innumerable births to come amid all the sordid surroundings of earthly life. It is a dogma that stifles initiative, makes for servility to tyrants, is materialistic, and in my opinion, the most pernicious doctrine ever accepted by a human mind."
Thanks for reading!
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2018.09.04 20:14 D3emonic XCOM2 - The Short Stories 33

Operation: Shambling Future

Mission Report: BB-11 Date: 24.03.2036
Soldier: Bonnie Brown Callsign: Wildfire Rank: Corporal
“When we arrived at the location, the convoy was in shambles. A lot of cars was burning on the road, supplies scattered everywhere, and Advent patroled the area, probably trying to prevent locals from ransacking their stuff. They were not ready for us, even though they did have a sectopod around. But they kept it in the back, instead of moving it from place to place, which allowed us to set up a nice trap.
I launched a proximity mine near one group of troopers, while 'Safari' blew the head off a MEC from another patrol. The mine exploded as soon as one of the troopers made a move, sending them flying and disorienting them, which made it easy for 'Hades' and the others to pick them off. When they finally recovered from the surprise, it was too late. We had them in crossfire, with 'Safari' covering us from the rear.
Sectopod marched towards us, but the nice plasma blaster combined with a blue-screen ammo and Jarle's gremlin blew it to pieces. It's really nice for the Advent to get the short side of the stick for once. When the sectopod was gone, all that remained was a few troopers scattered around, and they were quickly taken care off by 'Hades' and 'Midnight'. Unfortunately, the local guy who alerted us to the alien convoy got too brave and ended up dead before we could save him.
And for the record, I'd appreciate if the rebels exercised restraint when using explosives, we would be able to extract much more alien materiel if the rebels didn't blow up half of the convoy.”
Bonnie saved the report and smiled. She was getting the hang of it. It was probably the part of the job she liked the least, but it no longer took her hours to put the reports together. She read it once to be sure it was good and sent it to the mainframe.

Operation: Banished Crown

Diary of Christian Wood

Date: 30.3.2036
When I look into my diary at the entries from the time when I joined the XCOM, I almost can't believe what I wrote a year ago. Hell, I almost can't believe it's only been only a year. The soldiers of XCOM from back then were more an enthusiastic bunch of idealists, with little to no skill, than a serious force bent on driving the aliens off the planet. I couldn't stand them, I couldn't understand what Volk saw in them, why would he ever team up with them.
Look at them now. One year of fighting forged them into a hardcore guerillas, ready to take on everything the aliens can throw at them. They lost some friends and yet they always managed to shake it off. They saw the horrible monsters the aliens use as soldiers and yet none of them deserted. I can't but admire them, their spirit, their determination to pull this through to the end, no matter if it will be the joyous or the bitter one.
And their skill... no better example of it than toda's mission. Gone are those rookies who couldn't co-operate even if their lives depended on it. They are all cogs in a well oiled machine now, coming up with complex plans and traps on the spot and executing them flawlessly, co-ordinating targets with each other to kill as many aliens as possible as fast as possible. I'd like to say I'm proud of them, but frankly, I have no right to be.
All I did when they needed my help the most was throwing complains and insults at them, blaming them for not being as good as me or other reapers, when I shouldn've been teaching them. It's hard to admit it but the skirmisher who joined them did more for their success then me, if only by convincing their one trained professional to do what I should've done.
Volk... is that the reason you sent me to them? To realise how bitter and ungratefull I was... to learn?
  • Hi guys, just so you know, I sneaked an Easter Egg into one of these stories. I wonder how many of you will spot it ;)
First - Previous - Next
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2018.02.22 03:07 BlancheFromage The dangers of changing definitions: "Kosen-rufu" used to actually MEAN something.

I am truly curious - what exactly DOES "kosen-rufu" look like? How is it defined? How do you decide whether progress is being made towards "kosen-rufu" or not?
I was an NSA/SGI-USA member for 20 years, and I don't have clear understanding of what this term exactly means. Can anyone help me with specifics? Source
"Kosen-rufu" was a terminus, and it had a definition: When all the people converted to Nichiren Shoshu, whether through Soka Gakkai/SGI or one of the other Nichiren Shoshu lay organizations (like the Hokkeko). Ikeda downgraded it to just 1/3 of all people. That still worked - it was still a defined terminus. When that happened - and we were all working very hard to make it happen - we would usher in a new era of human development and peaceful fellowship. It was set 20 years in the future, per the lines from the "Shakubuku Fight Song" we were forced to sing all the time, typically at the end of a meeting: "Keep chanting, we've got just 20 years to go".
According to Ikeda's formulation of the Seven Bells, 1979, the 700th anniversary of Nichiren's inscription of the Dai-Gohonzon, would mark the Soka Gakkai's takeover of the Japanese government via its Komeito political party; swapping out the Shinto Grand Ise Shrine for the Sho-Hondo at Taiseki-ji as the national shrine and religious 'heart' of the country; and the replacement of the now ceremonial Emperor with an actual functioning monarch, King Daisaku Ikeda, the Grand Ruler of all Japan. Source
THAT ^ was how kosen-rufu was defined and envisioned. But what to do when the date comes and goes and NOTHING HAPPENS?
In my early twenties (back in the mid-1970's), I was a member of a religious cult which is still around today and is currently known as the Soka Gakkai International. I was a member of this pseudo-Buddhist laymen's group for about two years, though I don't know if it's as cultish now as it was then. My purpose today is not to determine its current status, for these simple reasons: it failed in its mission to bring about world peace (as it promised it would) when twenty-years passed (it's been almost 40 years now), and its current membership is about the same now as it was in the 1970's - having become irrelevant.
In the USA, that translates to about one in every 1,000 being SGI members. That's a pretty miserable showing for over 40 years of trying to grow this organization in an environment that has such a vast Buddhist-friendly potential. Source
Ikeda took all this seriously. He thought it was "prophesied" and thus would naturally unfold without much effort. He expected to take over the government of Japan in 1979, and when that didn't happen, he revised the timeline to 1990 - he even made it his own PERSONAL resolution! Well, that failed as well.
See, that's the problem with setting deadlines based on irrational superstition. Typically doesn't work out the way they want it to - just think of all those dumb Christians expecting a magical naked skyride thanks to their jeezis magically swooping down from outer space on a flaming cloud surfboard (aka "the Rapture"). Every single predicted event has failed, and will CONTINUE to fail, because it's childish and stupid. NO, things don't automatically happen just because you believe they should and you want real bad for them to happen. Sheesh.
So Ikeda & Co. realized they needed to change the definition of "kosen-rufu" - rather than a terminus or end point, make it a never-ending process that of course could never be subject to measurement or evaluation! "Is it still going? Yep!"
See for yourselves:
As SGI President Daisaku Ikeda notes, 'Kosen-rufu does not mean the end point or terminus of a flow, but it is the flow itself, the very pulse of living Buddhism within society.'
In this sense, it is important to clarify what kosen-rufu is not. It does not mean the conversion of all Earth's inhabitants, without exception, to Nichiren Buddhism. - SGI
Ikeda: "The spread of the Mystic Law from one person to another is kosen-rufu. So, too, is its spread from 10,000 to 50,000. But kosen-rufu is not about numbers; it is a process, an eternal flow. Kosen-rufu is not something that will end at some fixed point in time. We won't sit down one day and say, 'Well, now kosen-rufu is finished.'"
all the beings in the worlds of the ten directions, without a single exception, ... cried out together in a loud voice, “Nam-myoho-renge-kyo, Nam-myoho-renge-kyo!”** - Nichiren, "On the Selection of the Time"
The time will come when all people will abandon the various kinds of vehicles and take up the single vehicle of Buddhahood, and the Mystic Law alone will flourish throughout the land. When the people all chant Nam-myoho-renge-kyo, the wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world will become as it was in the (mythological) ages of Fu Hsi and Shen Nung." - Nichiren, "On Practicing the Buddha's Teachings"
...everyone from the ruler on down to the multitude of common people will, as described in the “Supernatural Powers” chapter of the Lotus Sutra, chant Nam-myoho-renge-kyo with a single voice. - Nichiren
"Kosen Rufu of today can be attained only when all of you take on evil religions and convert everyone in the country and let him accept a Gohonzon." - Josei Toda, May 3, 1951
Yeah, never mind THOSE guys ^
So ANYHOW, changing the definition no doubt looked expedient and easy. ACTIVATE LAW OF UNINTENDED CONSEQUENCES!!
Kosen Rufu means to chant to the Gohonzon with the knowledge that "there is no greater happiness for human beings that to chant Nam Myoho Renge Kyo". Here Nichiren is saying that the practice of chanting NMRK is an end in itself, yet it is also a means to an end. ... In this respect Kosen Rufu is none other than the practice of Nichiren Buddhism in society. Source
Without an actual definition, people just make shit up!
". . .It is important to clarify what kosen-rufu is not. It does not mean the conversion of all Earth's inhabitants, without exception, to Nichiren Buddhism.
...except that it DID mean precisely that to Nichiren and Toda! FUCK those guys!
While the members of the SGI, deeply confident in the validity of Nichiren Buddhism, are eager to share its benefits with family and friends, faith is not seen as a stark demarcation between those who are "saved" and those who are not. Because the lives of all people are interconnected at the most profound level, a fundamental change in the life of one individual will have a positive influence on all the people with whom that person has contact, especially those sharing an intimate connection. Just as the light of a single beacon can guide many ships to safety, the example of a single person shining with confidence and joy can help many people find direction in life.
uh...that's necessarily a two-way street, you know. Nobody gets to control that flow.
Thus, for the members of the SGI, kosen-rufu means the ceaseless effort to enhance the value of human dignity, to awaken all people to a sense of their limitless worth and potential. It is for this reason that efforts in the fields of peace, humanitarian aid, educational and cultural exchange are all seen as vital aspects of the movement for kosen-rufu. For these promote the values that are integral to human happiness. Ikeda
Yes, all the areas of society that SGI actively AVOIDS!

If you still chant, do you chant for worldwide kosen-rufu? Or, in addition to having deep concerns with SGI's push to worship a mentor, have you lost the belief in this idea of kosen-rufu also?

It was such a noble idea and it felt good to be a part of a movement. But when I compare the 1980's, when I began practicing, to now, there has not been any more "peace" created in the world, in fact, more people have given up on the concept of peace I think. People are keeping to themselves more, trying to create harmony in their own lives, own families, but they pay less attention to the state of affairs in the world than say, the 60's & 70's where public protest was a common occurrence.
So, was it false when NSA/SGI promised we were contributing to world peace by our propagation efforts to help ourselves and others attain unbreakable happiness? Source
That's a great question because it reveals a lot about those of us who bought it and about what SGI is. Mark(Nichijew) certainly provided the doctrinal basis for kosen-rufu which is not what SGI promotes. Now, I know Mark might take issue with my saying this but SGI was probably smart not to push the pure doctrinal explanation for kosen-rufu because even a cursory glance at it shows that it is concerned with propagation of the Lotus Sutra as THE teaching to save the world, humanity, etc. Kosen-rufu is ultimately not about the "individual happiness of members," the material gain of the practitioners, or the elevation of any mentor. However, what it is about is ultimately threatening to other sects of Buddhism that do not uphold the Lotus Sutra, not to mention all other world religions. Even things like inter-faith dialogue would be problematic because Nichiren only had time for the elevation of the Lotus Sutra and no other doctrines or faiths. I apologize to any out there who might take offense to my saying this, but neither Nichiren nor Shakyamuni nor Jesus nor Mohamed cornered the market on truth, on the ONLY way to save mankind or to help people fix or control their destiny or karma or quality of their lives. While I am not a relativist who sees all these and other teachings as equally valid, I am realistic. Other faiths and teachings are not going to go away even if all their practitioners were exposed to the Lotus Sutra, not in its SGI guise. So my personal response to your question is that no religious practice creates something as nebulous as "world peace," so it was false when NSA/SGI said otherwise. I used to think that if only more would chant the daimoku and study Buddhism so many of their problems would be solved. Then I noticed that no matter how well I spoke or how much I chanted with or about certain people, many simply did not take to this philosophy in practice or theory. There went my well-intentioned but naive mentality. Truthfully, I don't know what would create world peace and I doubt anyone else knows either. Perhaps the approach of the post-60s activists is more realistic in the long run. ...Finally, I could also become politically or socially involved and carry my enlightenment beyond my immediate environment--but I don't. Perhaps, I am representative of some who joined SGI or other organizations because I had a lot of idealism and uncertainty, coupled with an alternative inclination and a little self-centered laziness.
NSA nka SGI offered something I needed at the time while still finding myself. Not only did I feel passionate about the world peace idea, I really liked that I didn't have to change myself nor have to adopt any particular belief system.
Not so today and for the last several years.
I was reading in a leadership manual from'07 - '08 which is still being used today and if I had ever read anything like this as a new recruit, I would have never stuck around:
"Buddhism is a teaching conveyed through the mentor-disciple relationship . . . . the oneness . . of mentor and disciple forms the essence of Buddhist practice" THE ESSENCE? REALLY? What about daimoku, the Gohonzon, Ichinen Sanzen? OMG
And further down: "If individuals who've never personally striven all out to achieve their mentor's goals become top leaders, our members are the ones who will suffer" MENTOR'S GOALS? REALLY? What happened to MY goals, MY happiness. The practice used to be a place where people could come to work to achieve their life's dreams, not just follow the mentor and focus on the mentor's goals. I might be sick, gotta go.
Thanks for this reminder. The other day I was asked if I missed practicing with the organization instead of alone. I immediately said no. It is the truth. I don't miss the organization because of things like your post. You asked some great questions. It drives me crazy how SGI continues to blow its chance at being a genuine Buddhist organization.
Lots of people like Buddhism but do not want to be Buddhist. That's all right with me. Everyone does not need to do what I do, especially if it is unappealing to them. SGI thinks that packaging Nichiren Buddhism as a get-rich pyramid, with Ikeda as the salesman everyone needs to emulate is THE way to be Buddhist. Okay, that's their prerogative while mine is to head in the opposite direction. Source
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2017.09.22 06:12 jw_mentions Possible Discussion on /r/sgiwhistleblowers in post "How Daisaku Ikeda rationalizes taking over the world (obutsu myogo) in the name of democracy"

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Submission How Daisaku Ikeda rationalizes taking over the world (obutsu myogo) in the name of democracy
Comments How Daisaku Ikeda rationalizes taking over the world (obutsu myogo) in the name of democracy
Author BlancheFromage
Subreddit /sgiwhistleblowers
Posted On Thu Sep 21 14:04:15 EDT 2017
Score 1 as of Sun Sep 24 20:41:08 EDT 2017
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We've already noted how Ikeda uses a completely different (and self-serving) definition of "democracy" from what the rest of the world uses. Thus, any time the SGI cult uses the word "democracy", get ready for some autocratic bullshit.
"Obutsu myogo", or "Buddhist theocracy", was the rallying cry of Toda's Soka Gakkai (which Ikeda seized control of) and was the explicit basis for forming the original Komeito political party. We have explained and discussed "obutsu myogo" quite a few times on this site; here is a link to several of these articles.
So anyhow, as you might imagine, before Komeito was forced to shut down and reorganize without any explicit references to Soka Gakkai in the wake of the widespread alarm (in the comments there) at the Soka Gakkai's aims and the Soka Gakkai's own criminal behavior, one Daisaku Ikeda had a LOT to say about "obutsu myogo"! This all comes from "The Complete Works of Daisaku Ikeda", Vol. 1. The preface uses the date "Sept. 1, 1967", but the speeches etc. are from earlier than that - the following comes from a section prefaced with "Published on November 17, 1964". So let's get started!
>As has already been mentioned, the French Declaration of Rights of Man provides the most eloquent evidence for the public call of separating politics from religion. Furthermore, the French Revolution denied Christianity itself and established a new faith in reasoning. This was an outburst of the people's anger toward Catholicism which bound the people to agony through the practice of theocracy.
>Thus, the process of the modernization of the West is the history of identifying theocracy. It is natural, then, that we also should separate politics from religion. Japanese critics, who do not understand the true meaning of the separation of politics from religion, however, are liable to consider the ideal combination of religion and politics as theocracy. They are committing a serious error. Obutsu *Myogo is the correct relationship between politics and religion. (p. 137)
As you can see, theocracy is BAD unless it's not O_O
In a word, Obutsu Myogo is the realization of government based on Buddhist philosophy and mercy or more concretely on social welfare. From the standpoint of the individual and society, faith is a matter for individuals and politics for society. In this sense, Obutsu Myogo will be attained when persons who have achieved the human revolution purifying their lives through faith and life-philosophy assume leadership with mercy as their basic spirit. (p. 152)
Yuh huh. WHO could he possibly be talking about? WHERE should we find such a person?? Refer back to the linked definition of "democracy" at the top and you'll see.
But what is the reality of Daisaku Ikeda's "mercy"? As soon as he seized control of the Soka Gakkai, Ikeda changed all the rules to suit himself and set himself up for life. Ikeda abolished the established term limit (set at 4 years) for his office (President) and all controls that were in place to check the power of the President. He also introduced a policy that the President gets to choose his OWN successor. Where's the "mercy"? Where is there room for ANYONE ELSE's perspective??
>However, upon the realization of Obutsu Myogo, social prosperity will go hand in hand with individual happiness and every individual will be able to share in the prosperity of society.
ORLY? The way ALL the Soka Gakkai and SGI members are "sharing" in the prosperity of the Society, Soka Gakkai organization? I didn't see any of that during my over 20 years with SGI. Money goes in...nothing comes out but more demands on the members' time, energy, and resources (including money). I didn't see people becoming noticeably richer or happier, certainly not when compared to their peers who were not SGI members.
So what Ikeda's promoting here is a fantasy to lure people into trusting his "vision", believing that, once HE is installed as Japan's ruler, they'll get the pie-in-the-sky. But then, it will be too late to walk that back once they see what they've REALLY gotten.
The best model for what Ikeda has in mind is the Soka Gakkai, which he rules as a king and runs as a despot. It is an absolute autocracy, a dictatorship, with Ikeda barking orders and all the leadership structures around the world obeying. Everything is run from Japan.
We've already noted that there is NOTHING remotely "democratic" about the SGI - it is run from Japan, in a strictly top-down organizational style, very much like a monarchy.
>This is because the life-philosophy embraced by each individual will solve his or her internal problems which are beyond the power of politics and policies. (p. 153)
If the "life-philosophy" he's referring to so obliquely here had any power to change people's lives, most everyone who's ever tried it wouldn't have already quit - at least 2/3 in Japan, between 95% and 99% elsewhere. THIS DOESN'T WORK, but assuming it works is the cornerstone for Ikeda's claim that this "new" theocracy idea will!
>We are going to reform the present situation and establish a government based on mercy for the happiness and prosperity of the Japanese and for the eternal peace and happiness of all mankind.
If the Soka Gakkai were capable of doing this, they'd be benevolently providing for their own struggling membership, given that the Soka Gakkai is considered one of the richest organizations in the world. But the Soka Gakkai does not provide any benevolence of any kind to its members, no matter how desperate they are. The Soka Gakkai does not donate in the case of natural disasters; it gave NOTHING when the massive earthquake and tsunami decimated part of Japan a few years ago. So WHY should we trust that they have any ability to deliver on their promises??
>Not a few people have deplored the corruption of Japan's political circles, but only fe, if any, have really endeavored to thrust themselves into the quagmire of politics to achieve a revolution which will purify the political field, much less accomplish a peaceful revolution.
Ikeda's a big fan of Mao; we've already seen how the Soka Gakkai destroyed Japanese culture the same way Chairman Mao's Cultural Revolution destroyed Chinese culture. Seriously - Ikeda is laying his cards on the table here and people should be ALARMED by what he's describing!
>I believe that if we set ourselves to the revolution and purification of Japan's political field with the mercy and life-philosophy of Nichiren Daishonin as our basis
Remember, Nichiren Daishonin called for the government to behead those who did not agree with him/subordinate themselves to him/follow him O_O
>we will doubtless be able to realize the peaceful and highly civilized country which the Daishonin depicted in the Gosho.
>A passage from the Daishonin's Nyosetsu Shugyo Sho reads, "...the wind will not beleaguer branches or boughs, nor will the rain pour down hard enough to break a clod. The world will then become calm and serene as in the days of Fu Hsi and Shen Nung in China, and people will never suffer any ill-omened disasters and will gain the way to live longer. Watch for the time when the reason of perpetual youth and immortality appear for man and his law; then one will have no doubt of gaining peace in this world."
Note: Fu Hsi and Shen Nung are simply fables. They are not historical fact. All of this is just fairytales, no different from Christianity's "Rapture" beliefs and all that "messianic age" nonsense. Here's how Christianity describes it:
>In this period there will be true world peace beginning with peace in Jerusalem and Israel from where the Messiah (Jesus Christ) will rule all the Earth. This period will be a period of prosperity including God reversing some of the effects of the curse of the fall of man in the Garden of Eden and from the flood of Noah. This caused directly or indirectly deserts and poor rainfall patterns in Israel and other parts of the Earth. For many if not most of these places God will enable "the desert to bloom as a rose".
>Long life as before the flood of Noah will be restored on Earth to humanity due to a better environment and a better lifestyle making lifespans of several hundred years common again. In this time going along with a time of world peace will be a time of justice and righteousness with God's law the law of the land everywhere on Earth (as well as in the Heavens). This scripture passage says from the time of the Messiah (the Lord Jesus) coming from Heaven to establish God's Kingdom on Earth at the end of the Great Tribulation or 70th week of Daniel there will be great, worldwide and ever increasing peace and government. This will continue in full on the New Earth, New Jerusalem and New Heavens in the eternal age after the 1000 year Messianic Age and time as we know it ends. This ever-increasing government and time of peace will be on the throne of David. One main factor in the establishment and growth of the world peace and prosperous government under the Messiah the Lord Jesus will be His establishing it and maintaining it with justice and judgment or righteousness and justice. This will also be necessary to put away and continue to limit those who would do evil and disrupt peace other at a local or worldwide level. This will also continue forever including in the eternal age although then all unrepentant sinful people will be confined to the lake of fire. Christianity
So where's the difference?? Am I the only one alarmed at these grown-ass adults who are taking obviously childish fables and made up nonsense as facts upon which we can pattern a functioning society??
>The days of Fu Hsi and Shen Nung are said to have witnessed an ideal state in ancient China which might differ greatly from our age in systems and institutions, but there is no difference whatsoever in that the happiness of the people should become the ideal of politics. (p. 157)
The imagining's easy; it's the implementation that tends to be a problem. It's easy to make empty promises that sound really great, to promise the moon:
Vote for Pedro
But when it comes down to actually delivering on those promises, ah, therein lies the rub...

Related Comments (1):

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Author Prometheus1776
Posted On Thu Sep 21 22:39:07 EDT 2017
Score 1 as of Sun Sep 24 20:41:08 EDT 2017
Body link
I was only a member for a year, the people are nice people but it's a totalitarian organization. I used to refer to them as Born again Buddhists. They are basically the Jehovah's Witnesses of the Buddhist World.
submitted by jw_mentions to jw_mentions [link] [comments]


2017.09.21 20:04 BlancheFromage How Daisaku Ikeda rationalizes taking over the world (obutsu myogo) in the name of democracy

We've already noted how Ikeda uses a completely different (and self-serving) definition of "democracy" from what the rest of the world uses. Thus, any time the SGI cult uses the word "democracy", get ready for some autocratic bullshit.
"Obutsu myogo", or "Buddhist theocracy", was the rallying cry of Toda's Soka Gakkai (which Ikeda seized control of) and was the explicit basis for forming the original Komeito political party. We have explained and discussed "obutsu myogo" quite a few times on this site; here is a link to several of these articles.
So anyhow, as you might imagine, before Komeito was forced to shut down and reorganize without any explicit references to Soka Gakkai in the wake of the widespread alarm (in the comments there) at the Soka Gakkai's aims and the Soka Gakkai's own criminal behavior, one Daisaku Ikeda had a LOT to say about "obutsu myogo"! This all comes from "The Complete Works of Daisaku Ikeda", Vol. 1. The preface uses the date "Sept. 1, 1967", but the speeches etc. are from earlier than that - the following comes from a section prefaced with "Published on November 17, 1964". So let's get started!
As has already been mentioned, the French Declaration of Rights of Man provides the most eloquent evidence for the public call of separating politics from religion. Furthermore, the French Revolution denied Christianity itself and established a new faith in reasoning. This was an outburst of the people's anger toward Catholicism which bound the people to agony through the practice of theocracy.
Thus, the process of the modernization of the West is the history of identifying theocracy. It is natural, then, that we also should separate politics from religion. Japanese critics, who do not understand the true meaning of the separation of politics from religion, however, are liable to consider the ideal combination of religion and politics as theocracy. They are committing a serious error. Obutsu Myogo is the correct relationship between politics and religion. (p. 137)
As you can see, theocracy is BAD unless it's not O_O
In a word, Obutsu Myogo is the realization of government based on Buddhist philosophy and mercy or more concretely on social welfare. From the standpoint of the individual and society, faith is a matter for individuals and politics for society. In this sense, Obutsu Myogo will be attained when persons who have achieved the human revolution purifying their lives through faith and life-philosophy assume leadership with mercy as their basic spirit. (p. 152)
Yuh huh. WHO could he possibly be talking about? WHERE should we find such a person?? Refer back to the linked definition of "democracy" at the top and you'll see.
But what is the reality of Daisaku Ikeda's "mercy"? As soon as he seized control of the Soka Gakkai, Ikeda changed all the rules to suit himself and set himself up for life. Ikeda abolished the established term limit (set at 4 years) for his office (President) and all controls that were in place to check the power of the President. He also introduced a policy that the President gets to choose his OWN successor. Where's the "mercy"? Where is there room for ANYONE ELSE's perspective??
However, upon the realization of Obutsu Myogo, social prosperity will go hand in hand with individual happiness and every individual will be able to share in the prosperity of society.
ORLY? The way ALL the Soka Gakkai and SGI members are "sharing" in the prosperity of the Society, Soka Gakkai organization? I didn't see any of that during my over 20 years with SGI. Money goes in...nothing comes out but more demands on the members' time, energy, and resources (including money). I didn't see people becoming noticeably richer or happier, certainly not when compared to their peers who were not SGI members.
So what Ikeda's promoting here is a fantasy to lure people into trusting his "vision", believing that, once HE is installed as Japan's ruler, they'll get the pie-in-the-sky. But then, it will be too late to walk that back once they see what they've REALLY gotten.
The best model for what Ikeda has in mind is the Soka Gakkai, which he rules as a king and runs as a despot. It is an absolute autocracy, a dictatorship, with Ikeda barking orders and all the leadership structures around the world obeying. Everything is run from Japan.
We've already noted that there is NOTHING remotely "democratic" about the SGI - it is run from Japan, in a strictly top-down organizational style, very much like a monarchy.
This is because the life-philosophy embraced by each individual will solve his or her internal problems which are beyond the power of politics and policies. (p. 153)
If the "life-philosophy" he's referring to so obliquely here had any power to change people's lives, most everyone who's ever tried it wouldn't have already quit - at least 2/3 in Japan, between 95% and 99% elsewhere. THIS DOESN'T WORK, but assuming it works is the cornerstone for Ikeda's claim that this "new" theocracy idea will!
We are going to reform the present situation and establish a government based on mercy for the happiness and prosperity of the Japanese and for the eternal peace and happiness of all mankind.
If the Soka Gakkai were capable of doing this, they'd be benevolently providing for their own struggling membership, given that the Soka Gakkai is considered one of the richest organizations in the world. But the Soka Gakkai does not provide any benevolence of any kind to its members, no matter how desperate they are. The Soka Gakkai does not donate in the case of natural disasters; it gave NOTHING when the massive earthquake and tsunami decimated part of Japan a few years ago. So WHY should we trust that they have any ability to deliver on their promises??
Not a few people have deplored the corruption of Japan's political circles, but only few, if any, have really endeavored to thrust themselves into the quagmire of politics to achieve a revolution which will purify the political field, much less accomplish a peaceful revolution.
Ikeda's a big fan of Mao; we've already seen how the Soka Gakkai destroyed Japanese culture the same way Chairman Mao's Cultural Revolution destroyed Chinese culture. Seriously - Ikeda is laying his cards on the table here and people should be ALARMED by what he's describing!
I believe that if we set ourselves to the revolution and purification of Japan's political field with the mercy and life-philosophy of Nichiren Daishonin as our basis
Remember, Nichiren Daishonin called for the government to behead those who did not agree with him/subordinate themselves to him/follow him O_O
we will doubtless be able to realize the peaceful and highly civilized country which the Daishonin depicted in the Gosho.
A passage from the Daishonin's Nyosetsu Shugyo Sho reads, "...the wind will not beleaguer branches or boughs, nor will the rain pour down hard enough to break a clod. The world will then become calm and serene as in the days of Fu Hsi and Shen Nung in China, and people will never suffer any ill-omened disasters and will gain the way to live longer. Watch for the time when the reason of perpetual youth and immortality appear for man and his law; then one will have no doubt of gaining peace in this world."
Note: Fu Hsi and Shen Nung are simply fables. They are not historical fact. All of this is just fairytales, no different from Christianity's "Rapture" beliefs and all that "messianic age" nonsense. Here's how Christianity describes it:
In this period there will be true world peace beginning with peace in Jerusalem and Israel from where the Messiah (Jesus Christ) will rule all the Earth. This period will be a period of prosperity including God reversing some of the effects of the curse of the fall of man in the Garden of Eden and from the flood of Noah. This caused directly or indirectly deserts and poor rainfall patterns in Israel and other parts of the Earth. For many if not most of these places God will enable "the desert to bloom as a rose".
Long life as before the flood of Noah will be restored on Earth to humanity due to a better environment and a better lifestyle making lifespans of several hundred years common again. In this time going along with a time of world peace will be a time of justice and righteousness with God's law the law of the land everywhere on Earth (as well as in the Heavens). This scripture passage says from the time of the Messiah (the Lord Jesus) coming from Heaven to establish God's Kingdom on Earth at the end of the Great Tribulation or 70th week of Daniel there will be great, worldwide and ever increasing peace and government. This will continue in full on the New Earth, New Jerusalem and New Heavens in the eternal age after the 1000 year Messianic Age and time as we know it ends. This ever-increasing government and time of peace will be on the throne of David. One main factor in the establishment and growth of the world peace and prosperous government under the Messiah the Lord Jesus will be His establishing it and maintaining it with justice and judgment or righteousness and justice. This will also be necessary to put away and continue to limit those who would do evil and disrupt peace other at a local or worldwide level. This will also continue forever including in the eternal age although then all unrepentant sinful people will be confined to the lake of fire. Christianity
So where's the difference?? Am I the only one alarmed at these grown-ass adults who are taking obviously childish fables and made up nonsense as facts upon which we can pattern a functioning society??
The days of Fu Hsi and Shen Nung are said to have witnessed an ideal state in ancient China which might differ greatly from our age in systems and institutions, but there is no difference whatsoever in that the happiness of the people should become the ideal of politics. (p. 157)
The imagining's easy; it's the implementation that tends to be a problem. It's easy to make empty promises that sound really great, to promise the moon:
Vote for Pedro
But when it comes down to actually delivering on those promises, ah, therein lies the rub...
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2016.09.18 06:43 BlancheFromage Japanese Who are Attracted to Cults

From here - it's kind of a kitchen-sink sort of site, so I'll just post all the Soka Gakkai stuff:

"As Japan entered an era of high economic growth, people moved from rural areas to industrial centers. They were lonely, poor and cut off. Soka Gakkai offered companionship, easy loans and an ideology to fill the gap."

And of course the love-bombing. You'll never meet a nicer bunch of people who are so eager to make your acquaintance. You'll be amazed at how interested they are in you, how everything you say is met with such rapturous delight and agreement, and you'll feel like you've just met your best friends evar. This is a true community where people care about each other!! It's a carefully-crafted facade. We all know that, having been suckered in by that same charade.
Many of the new members to religious sects are between 25 and 40. Explaining the attraction of cults, one Buddhist monk told the Boston Globe, young people "feel very empty and lonely in their hearts. That is one reason some people go into cults...Not having any other place, some go to organizations like Aum."
Explaining why cults find fertile ground in Japan, Japanese cult expert Shoko Egawa told the Times of London, “When something is going on in a closed space where group psychology and religious belief work together, people's behavior will eventually stop being led by rational thought."
Many of those attracted to religious cults are described by Japanese as otaku (anti-social nerds) and majime (people searching for meaning but incapable of seeing it).
Nobutake Inoue, a professor of religious studies at Kokugakuin University in Tokyo, told the Japan Times that new religions have found particularly fertile ground in urban areas, where people have been deprived of their spiritual base provided by community shrines and temples. “Traditional religions served exclusively the members of geographical communities."

"New religious groups provide a community based on spirituality to city dwellers, who are far away from their hometowns."

Soka Gakkai
One of the largest religious sects in Japan is the Soka Gakkai (Value-creating Society) school of Buddhism. Between 1951 and 1980 it grew from 51,000 to 16 million members. It now has around 8 million members. Tina Turner is one of the 300,000 Soka Gakkai members in the United States.
This is one of two sources I can think of that cites more than 10.5 million as the number of Japanese members. How can there be 16 MILLION members in Japan when the organization itself claims only 12 million members worldwide?? This source is clearly pretty old, from sometime after 1995, based on the dates cited in the article. The SGI-USA's goal in 2014 was to increase subscriptions from 35,000 to 50,000 (even if that meant people buying more than one subscription and every person in a family having their own subscription), and we all know that subscriptions are a valid proxy for active membership. The SGI-USA hasn't claimed 300,000 members for a very long time now - even when they were claiming that many, that was widely regarded as a wildly inflated number. The fact is that the SGI has been claiming the same 12 million members worldwide figure for over 40 years now O_O
Soka Gakkai, also known as Hito no Michi, is a form of Mahayana Buddhism and has links to the Nicherien sect of Buddhism. It followers believe that salvation and good luck can be attained by repeatedly chanting, "I take my refuge in the Lotus Sutra."
But remember! Buddhism is reason! Nichiren Buddhism is absolutely consistent with logic and science!! So it makes perfect sense that you can mumble a magic spell and get stuff without having to go out and EARN it!!
The Lotus Sutra is an ancient Mahayana Buddhist text. It asserts that all beings can attain the state of Buddha and enlightenment through simple devotion.
It's very much like Christianity in that regard.
A typical Soka Gakkai housewife wakes up at dawn, places rice and water on the family altar and chants the same sutras over and over for around 25 minutes while kneeling and clasping her hands together around prayer beads. After she makes breakfast and gets her husband and children out the door she spends another 45 minutes chanting. "I feel so good afterwards," a 40-year-old housewife told Time," refreshed and ready for the day." [Source: Edward Desmond, Time, November 20, 1995]
Soka Gakkai Leaders
Soka Gakkai was founded un 1930 as a branch of Nicherien Shoshi, one of 38 Japan Nichiren Buddhist sects, by Tsunesaburo Makiguchi, a follower of Nichirien Buddhism who was jailed for his beliefs and died in prison in 1943. After World War II, the religion was headed by Josei Toda, who believed that political power was the best want [sic] to protect Soka Gakkai from persecution. Two years after Toda's death in 1958, the religion was taken over by Daisaku Ikeda.
Well put. Ikeda wasn't "elected". The self-styled "Flower of Buddhist Democracy" has never held an election and never will. Ikeda took it over, and it took him TWO WHOLE YEARS to manage that power play, but he's run the organization as an unchallenged despot, with its finances serving as his own personal piggy bank, ever since. The Soka Gakkai/SGI is nothing but a private family-owned-and-run financial empire. Caveat emptor.
The mastermind behind the groups's financial and political activities, Ikeda is regarded as a monarch by his followers, who routinely burst into tears of happiness when they listen to him speak at rallies. While followers have called him a "wonderful and brilliant" master, former close associates say that he is temperamental, power hungry and not very religious.
Soka Gakkai Members and Money
Many Soka Gakkai members send their children to Soka Gakkai schools and devote much of their time to rasing money, winning converts, canvassing and performing political chores such as calling neighbors to get out the vote before elections. Members are encouraged to turn over a large percentage of their income to their Soka Gakkai and taught that giving money to the sect will earn them merit in their next life.
Oh, they don't hand out that information up front! No, they wait until the fish is good and hooked before starting the pressure to give-until-it-hurts. For "kosen-rufu", of course O_O
Soka Gakkai is organized like a cooperation [corporation] and it is believed to control assets worth $100 billion. Activities that fall under a broad definition of religion are not taxed and its extensive business holding are taxed at a much lower ate that businesses held by non-religions. Annual fund raising drives pull in around $2 billion.
Most of that is dirty money from organized crime yakuza business ventures that is funneled through the wonderful religion Soka Gakkai for laundering purposes. Ikeda has long had ties to the yakuza.
Ex-members are reportedly followed, harassed and intimidated. One former member received death threats and his wife was called by the Soka Gakkai Housewives Association and encouraged to divorce him. Another former member, who set up of a competing temple, had 300 Soka Gakkai members burst into his temple during a religious service. Some of them grabbed him and beat him until he passed out. "I thought I was going to die," he told Time. He spent three months in the hospital recovering from injuries to his lungs and other internal organs.
We've already covered that source here.
Soka Gakkai and Politics
Soka Gakkai founded Komeito (Clean Government Party), a political organization that has been a major force in Japanese politics for three decades. Founded in 1964, it was the third largest party in Japan in 1980, with 49 members. In 1995, it had 52 seats in the 511-member lower house of the Diet. (The lower house wields more power than the rubber-stamp upper house).
In other words, it's a distant third place behind the two major parties, but those two are so similar in size that even a relative peewee like Komeito can serve as a vital swing vote and thus the tail wags the dog.
In 1995, Komeito merged with Shinshinto (New Frontier Party), the main opposition party. In a July 1995 election, Soka Gakkai accounted for half of Shinshinto's 12.5 million votes. Before the alliance with Shinshinto, Soka Gakkai maintained links with a corrupt faction in the ruling Liberal Democratic Party (LPD).
Komeito is a well organized political machine supported by a massive army of volunteer canvassers. It legislators claim they are not followers of Soka Gakkai (Komeito and Soka Gakkai formally broke formal ties in 1970) but nearly all them were practitioners of the religion before they were elected.
In late 1990s Komeito morphed into the New Komeito Party, which has been a coalition partner of the ruling Liberal Democratic Party of Japan for more than a decade. Prime Ministers Obuchi, Mori, Kouzimi, Abe, Fukuda and Aso all formed coalition governments with the New Komeito Party.
Soka Gakkai isn't the only religion involved in politics. Other Buddhist sects have political wings and legislators who support their causes in return for financial support. The Aum Shinrikyo doomsday cult reportedly decided to launch the sarin gas subway attack after it failed to do well in local elections.
Scandals Involving Soka Gakkai
In 1970, Komeito and Soka Gakkai formally separated after Komeito leaders were involved in a scandal in which bookstores were pressured not to sell a book critical of Soka Gakkai.
In the late 1980s, Soka Gakkai was allegedly involved in a multi-million art purchase scam that set up slush funds for political candidates they supported.
In 1992, Soka Gakkai helped the LPD pass a controversial law allowing Japanese troops abroad in return for government help in ending "tax cases against the sect."
In September 1995, a 50-year-old local assemblywoman fell to her death under suspicious circumstances from the 5th floor of the Tokyo office building where she worked. At the time of her death she had been investigating Komeito corruption and was trying to help harassed ex-Soka Gakkai members. Before her death, she had received a number of death threats. Police concluded that her death was a suicide. Family insisted "she was not the type to commit suicide."
This assemblywoman was protesting the fact that city garbage collection contracts were being awarded exclusively to Soka Gakkai-controlled businesses, exactly like a Mafia-rigged arrangement.
As those who understand the inner workings of the Soka Gakkai have noted, "I know what the group does to people whom it regards as its enemies. It's not safe for anyone who dares to criticize it." and "SGI kills a man as if he killed himself." The Soka Gakkai has even said that those who leave have a higher risk of suicide - that's a pretty chilling pronouncement, especially in light of those first two observations.
submitted by BlancheFromage to sgiwhistleblowers [link] [comments]


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