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By fostering cooperation and providing spiritual support, Soka Gakkai
International intends to bring the bodhisattva
way of life to the contemporary world. Its Indian chapter is also growing
quietly
Burning of firewood of deluded impulses, we behold the flame of
enlightened wisdom —Nichiren Daishonin
The Buddhist
approach to inner tranquillity, according to Nichiren Daishonin, the
13th century Japanese Buddhist monk whose thoughts form the base of
the Soka Gakkai movement, begins by the fundamental act of surmounting
deluded impulses or inner poisons. Then, through spiritual practice,
the energy inherent in these impulses is transformed into an illuminating
'flame' of enlightened wisdom. In the resulting tranquil state, the
light of enlightened wisdom shines brilliantly, unblocked and unhindered
by the clouds of deluded impulses.
Deeply perturbed by the constant suffering all around despite the all-pervasive
influence of Buddhism, Daishonin sought an answer in a thorough study
of the various Buddhist sutras and treatises of renowned scholars. His
studies brought him to the conclusion that the Lotus Sutra was the highest
of Buddhist teachings and the misery of humankind emanated out of our
disregard for this teaching.
(The Lotus Sutra holds that ''earthly desires are enlightenment''. Earthly
desires in themselves are not enlightenment. They are an illusion. It
is also a mistake to think that desires are purely evil. These two extremes
are transcended by the Lotus Sutra. It also affirms that there is a
single path to enlightmenment-that of the bodhisattva.)
Thereafter, Daishonin founded his own school of Buddhism and, throughout
his life, debated and wrote a massive body of teachings to revive the
true spirit of Buddhism, as a teaching to save people from misery rather
than a ceremonial and ritualistic religion surviving on state sponsorship.
Affiliated to the Soka Gakkai of Japan, Soka Gakkai Inter- national
(SGI) follows the orthodox lineage of Daishonin's interpretation of
Buddhism. Soka Gakkai means 'value-creating society'.
On a macro
level, the SGI is a global association of grassroots organisations that
seeks to promote the values of peace and respect for all people. At
the heart of the movement is the ideal of education for global citizenship.
Through a wide range of activities, the SGI seeks to foster awareness
towards social and environmental responsibilities that we all share
for the future of our planet.
Naveena Reddi, director-general of Bharat Soka Gakkai (BSG), the Indian
chapter of the movement, states that the SGI also promotes cultural
exchange and seeks to advance the search for common values, such as
tolerance and co-existence, which are present in different forms in
all traditions. ''These activities,'' says Reddi, ''are based on the
premise that through direct interactions with people from different
cultures-whose backgrounds and assumptions about life may differ greatly
from our own-we strengthen our sense of common humanity.''
CORE
CONCEPTS OF SOKA GAKKAI
1.
The inherent dignity and equality of all human life
2. The unity of life and its environment
3. The interconnectedness of all beings that makes altruism
the only viable path to personal happiness
4. The limitless potential of each person to make a difference
5. The fundamental right of each person to pursue self-development
through a process of self-motivated reform or ‘human revolution’
The most
fundamental of all SGI activities, however, are the discussion and prayer
meetings held and rooted in local communities. In today's society, where
unrestrained egotism has brought profound disruptions to the human heart
and where humanity is losing sight of the art of coexisting with nature,
these small gatherings of people of all ages, races, interests and backgrounds
offer a forum for rich and refreshing exchange.
The SGI has consistently focused on people and on the movement for human
revolution through the bodhisattva practice. In the meetings,
members strive to establish a condition of inner peace in daily life
with the chanting of the mantra Nam Myo Ho Renge Kyo, which means
devotion to the mystic law of cause-and-effect. Members also seek to
contribute to the realisation of peace in the world by enabling each
individual to develop his or her unique qualities to the fullest.
Santanu Chowdhury, SGI member from Mumbai, explains how the Soka Gakkai
philosophy benefited him: ''I had joined BSG in 1984 to overcome personal
problems, which I was told was possible through practice of this philosophy.
I soon surmounted them, but continued being a member for two reasons.
First, I found that what I saw as my problem was the proverbial tip
of the iceberg. I had far deeper problems to overcome, even within my
family. Second, BSG made me sensitive to my social responsibilities
and also gave me the confidence to believe that as an ordinary individual,
I can make a difference to the 'world order'.''
According to Dr Akash K. Ouchi, SGI representative in India: ''Buddhism
provides a means by which destructive tendencies can be transformed
into altruistic virtues. A person's triumph over struggles and challenges,
and the resultant unleashing of positive potential, is what is meant
by 'human revolution'.'' Dr Ouchi also reinforces that becoming happy,
mastering fear and appreciating how one's life affects others are the
prime objectives of SGI members.
The sheer
simplicity and practicality of the movement has made the SGI today the
largest practising Buddhist organisation in the world, comprising over
12 million members and spread across 180 countries. Even in India, with
its headquarters in New Delhi, the movement is not restricted to the
metros but is spreading to smaller cities and towns.
SGI traces its roots back to 1930 when Tsunesaburo Makiguchi (1871-1944)
and Josei Toda (1900-1958), its first and second presidents respectively,
founded Soka Gakkai in Japan as an association of teachers. The group
sought to reform the Japanese educational system based on Makiguchi's
theory of soka (value creation) and Daishonin's philosophy.
True to the principles of the movement, Daisaku Ikeda, the president
of SGI since 1960, is more than just a Buddhist-he is a humanist who
takes action based on the philosophy and wisdom of Buddhism. Under his
direction, the SGI, which opposes all forms of violence, is promoting
a movement for peace, culture, and education based on Buddhism and working
to protect the sanctity of life and contribute to the welfare of humankind.
This movement has won sympathy from all quarters and has touched the
hearts of people around the world. Laying a great emphasis on humanism,
Ikeda feels that the happiness and security of the individual must be
the end or the objective of any philosophy.
"TO
LIVE WITHOUT SPIRITUALITY IS LIKE BEING HUNGRY IN A PITCH-DARK
ROOM"
Buddhist
philosopher, author and peace proponent, Daisaku Ikeda is president
of the Soka Gakkai International (SGI). Born in Tokyo in 1928,
Ikeda experienced firsthand the human loss, anguish and turmoil
of a nation at war. In the chaos of post-war Japan, he came
to embrace Buddhism through his encounter with educator and
ardent pacifist Josei Toda, then head of SGI. Ikeda's war experiences
shaped his deep commitment to peace and underlined his efforts
toward the creation of a global culture of peace.
Excerpts from an email interview with Ikeda:
How relevant is India’s spiritual legacy today?
Our world today is in desperate need of a new understanding,
a new philosophical outlook. Personally, I believe that what
is required is a ‘cosmological humanism’. By this I mean a philosophy
rooted in a tolerant and compassionate cosmology that seeks
to include and embrace others.
This kind of humanism regards the individual as inseparable
from the universal. Individuals are thus neither small nor powerless,
for their lives embody the vital essence of the cosmos and merit
utmost respect. This reverence for life is at the heart of the
Indian spiritual tradition, in particular of ahimsa, non-violence.
I have great expectations for an Indian renaissance. India’s
message of non-violence has never been more vitally important
to the world than now.
What is Buddhism’s unique contribution to creating peace?
Since its inception, peace and pacifism have been integral
to the philosophy of Buddhism. Fundamentally, this is rooted
in a profound sense of reverence for life. Buddhism has consistently
rejected violence, stressing that dialogue and discussion are
the best and most effective means of resolving conflict.
Shakyamuni’s life offers many illustrations of this. He was
able, for example, to speak with anyone, from leaders yielding
immense power of his day to the most ordinary people. He was
able to mediate conflicts, not by judging the immediate rights
or wrongs of the case, but by addressing universal human concerns,
such as the desire of all people to live in peace and security.
What made Shakyamuni such a peerless master of dialogue? Ultimately,
I believe this was due to the expansiveness of his enlightened
state, utterly free of dogma, prejudice and attachment. As he
described it: ‘‘I perceived a single, invisible arrow piercing
the hearts of the people.’’The ‘arrow’ symbolises a prejudicial
mindset, an unreasonable emphasis on differences. Our times
require an embracing wisdom that, rather than dividing, brings
into view what we share and hold in common as human beings.
Genuine dialogue is a manifestation of this kind of wisdom.
Spirituality is at times perceived as a luxury. Comment.
Human beings have come to wield enormous power, whether in science,
technology, politics or economics. But have such advances led
humanity towards harmony, happiness and peace? Advances in science
and technology, which are so often used for terror and destruction,
can easily be channelled towards positive ends. The difference
lies in human wisdom.
Spirituality is not a luxury. Gandhi said that spiritual power
surpasses even the greatest physical power. It has no limits.
To live without spirituality is like being hungry in a pitch-dark
room. To find the way, one must have light—the light of wisdom
based on spirituality. There is no greater need in our world
today than for a healthy renewal of human spirituality.
Please comment on the symbiotic relationship between the
self and the environment.
I believe that only spirituality and wisdom can lead us out
of the thoughtless brutality that consumes nature, leaving only
a ravaged wasteland behind. Life and its environment are one.
A barren, destructive mind produces barren, devastated natural
environment. The deser- tification of our planet is driven by
the desertification of the human spirit.
Everything is interdependent, supported and nourished within
the larger web of life. When one link is harmed, other links
are affected. We should think of the environment as our mother.
What greater crime could there be than harming one’s own mother?
Buddhism offers us the wisdom to see the natural environment
not as something to be mastered but to be honoured and cherished.
If anything, we must learn to master ourselves. As Nichiren,
founder of the school of Buddhism I embrace, once wrote: ‘‘When
you face a mirror and bow respectfully, the image in the mirror
likewise bows to you.’’
What are the biggest challenges in the world today and how,
in your opinion, should we meet them?
The time has come for us to re-examine the nature of human
civilisation. For much of human history, we have been trapped
in cycles of hatred and reprisal. We must redouble our efforts
to break this cycle and transform distrust into trust.
It is the nature of evil to divide. The universe, this world,
and our own lives are the stage for a ceaseless struggle between
hatred and compassion, the destructive and creative aspects
of life. We must never lack in our efforts to bring forth the
compassionate and creative capacities that we possess.
Unless we can achieve a fundamental transformation within our
own lives so that we are able to perceive our intimate connection
with all our fellow human beings and feel their sufferings as
our own, we will never realise the goal of world peace.
Have you visited India and do you have plans to do so in
the near future?
I have visited India six times and have always looked up to
it as the land of spirituality. As a Buddhist, especially, I
feel a profound debt of gratitude to the land that gave birth
to Buddhism. As a multicultural, multilingual land with a long
history of forging unity from diversity, I feel that India offers
the world an important model for the future. I have many dear
friends in India and I certainly hope that I shall have the
pleasure of visiting them again.
