Papers by hugh S moon
America is facing a veritable "desolation of the soul." The SGI has been co-opted as a perso... more America is facing a veritable "desolation of the soul." The SGI has been co-opted as a personalized and collective "Justice and Peace Movement;" while the transpersonal and individuated, Lotus enlightenment is deigned to be automatic; contrary to the Daishonin's own intentions. A remedial course may become a potent ally in the recovery of balance between life and death; the central concern of Buddhists. I am promoting an understanding and integration of Nichiren Buddhism at an individual level of reconnaissance; because the West cannot popularize an authentic impulse; based on Japanese intuition. It will incorporate a meditation on Nam-myoho-renge-kyo for a direct testing and evaluation, based upon "mind-control-daimoku." Three organizing principles and two practical paradigms are offered to catalyze a genuine Buddhist impulse of Nichiren Buddhism: 1) We examine the "Japanese Way" of impersonal, introverted-intuition; embodying an actual brain physiology that lies outside our mental frequency range; a "mirror of emptiness" that we cannot mimic; 2) We then identify the "Western Detour;" imposed by a "charity of translation" literally forced upon us: wherein an authentic impulse has remained absent for 60 years of SGI outreach. Japan cannot communicate the cognitive pathways to Lotus reclamation in the West; because they do not employ them; 3) We internalize the Daimoku through cognitive and introspective contemplation that prepares and conditions a "mind-control-daimoku" for testing.
The two paradigms are: A) "personal-cognitive-ichinen-sanzen" -- describing "single-moment-awareness" between life and death; a Lotus dharma for dispelling delusions, karma and ignorance (entangled in the human psycho-dynamic) -- wholly un-examined in the West; and B) "personal-cognitive-direct-mind-control-daimoku;" towards instantiating "cognitive-dharma-imprints" (Point-instances" that defend a nonlinear totality -- "One-Mind Perception" of life and death -- embodied in the Gohonzon). This practice intensifie, fertilizes and incubates the pathway to a direct perception of actual Buddhahood through diligent internalization.
The problem of intelligibility involves the fact that the West has demolished transpersonal and unconscious archetypes that Japan has conserved within a unique brain physiology. They are based on impersonal, non-ego constellations and widespread introverted-intuition that enables Japan to popularize an authentic Buddhist impulse. To orient you to unconscious processes, I utilize "Schema-Images" for visualization. I have also employed a series of "grammatical clauses;" POINT-INSTANCES separated by colons and semi-colons; in an effort to isolate transpersonal thought-patterns and allow them to stand alone. They are given to cognition, but originate in trans-conscious "Buddha-nature," beyond ideation altogether (AMALA-SOURCE-UNCONSCIOUS). It is wholly uncanny that the Daishonin has provided this access point = a human revolution (trans-religious and trans-faith) available to anyone with the fortitude to incubate his contemplation and recitation on the Lotus Sutra.
"Who wants easy? You want it to be rough. It makes you think and not take anything for granted" John Casavetes.
Nichiren's Lotus-NDE, 2023
Previously, I discussed a "Reverse-Interference-Cancellation" of the ego-complex -- an epis... more Previously, I discussed a "Reverse-Interference-Cancellation" of the ego-complex -- an epistemology that identifies a source of primordial roots conserved in the psychic economy. Now I deliver an experimentation with "daimoku" based on an understanding gleaned from Near-Death-Experience (NDE). Here is a comparative template that brings the unconscious NDE inline with a conscious and prepared "Lotus-NDE." In both cases, the unconscious is altered and responds with primordial awareness. Chanting of MYOHO-RENGE devolves under these rubrics: "You must absolutely break the hard encrusted shell of the lesser [ego] self; The human revolution is impossible unless the subconscious is altered" (Ikeda). One prepares and conditions daimoku to respond to unconscious processes. This inherent power has no reception in the West. We need an entry point.
The closest approximation lies within Near-Death-Experience (NDE). The unconscious, transpersonal insight thrust upon NDErs (and later personalized), is exactly what Lotus adherents consciously condition with impersonal, dharma-gateways and prepare with mantra invocations. Nevertheless, NDErs appear to favor accounts with archetypal imagination and visions while Buddhists move directly to "non-cognition" and "non-ego." Nichiren's Mandate is to replicate a Lotus-NDE and teach others for the Latter Day. The human revolution that NDErs achieve unconsciously, we do so consciously, utilizing the Daishonin's mantra and mandala. I approach the NDEs within Schema-Images to visualize the interpenetration of NDEs with Yogacara / Tibetan / Lotus Psychologies. I include Morphologies around the cultural "Black-Hole" disconnect.
I am confident that when you place NDEs in the nexus of Nichiren Buddhism, your understanding will become sufficient to engage in direct experimentation under your own reconnaissance. Whether you seek an authentic imprint of "daimoku" is another matter. However, the first order of Buddhism is "kanjin," or "the observation and control of the mind." I bring the practice to simple "point-instantiations" or "thought moments" embodying "ichinen sanzen" that one generates by cognitive introspection in single-moments. These maneuvers are underwritten by the Daishonin himself.
All effort is concentrated on a direct experiential, a Lotus-NDE, based on a "confrontation with death" wherein we can extract practical wisdom and compassion from such reconnaissance.
This updated version will convey a psychological approach that follows a plausible "sequence of p... more This updated version will convey a psychological approach that follows a plausible "sequence of propagation" for the dissemination of Nichiren Buddhism in the West. This requires not only a sense of epistemology and the theologies familiar to Westerners, but a general sense of the history of ideas and the context from which they emerged.
(Original abstract) I have brought together several aspects of Western life and religion and traced a perspective that conforms to the deep and shallow incubation of history, especially in the manner that they have influenced modern life in America. Much of the discourse is informed by a study of Nietzsche, a premier philologist of the Greco-Roman world and staunch critic of Christianity. Thus, I include a survey of the Early Greeks and Romans; the Christian diaspora and its reception in Europe and America; and an understanding of Tocqueville's keen perceptions upon visiting America. I propose a view of the Black Experience as well. Then, I move to the intersection of Nietzsche, Alan Bloom and Jose Ortega for a dissection of the current malaise in the West owing to the rise of the Mass-man. The revolt that Ortega perceived philosophically also includes a psychological component, the tendency to "deify pure action" as sufficient to insight. I end with an engaging comparison of Quantum / Buddhist entanglement with "Schema-Images" that illustrate the conjunction of two methodologies, one quantitative, the other qualitative. The results non-local inseparability, interdependence and simultaneous cause and effect are strikingly similar, while the Buddhist variety presages a veritable transformation of consciousness that science cannot render. My conclusions and afterthought suggest the manner that Buddhism may be received in the West when the appearance(s) of a realized Bodhisattva or "Lotus adept" begins to engage the Buddhist dialogue upon which Teacher Ikeda has practiced personally and wrote extensively. I mean the direct path to the reclamation of Buddhahood for all, utilizing the Daishonin's "Lotus-inner-cosmology." This will represent a seismic paradigm shift and, as Toynbee suggested, cannot be realized without hardship and struggle, a painful reception met with hatred, anger, jealousy and hostility, exactly as the Lotus Sutra predicts.
In Nietzsche's "age of comparison," I find striking similarities between his "will to power" and ... more In Nietzsche's "age of comparison," I find striking similarities between his "will to power" and the "human revolution" of SGI Buddhism. The difference lies in the practical applications and the ensuing implications when we implement a program. In this regard, Teacher Ikeda recognized that a religion is the appropriate mechanism to realize a widespread replication of a type of "master morality" over oneself and not dominion over others. "Self-overcoming" cannot be imposed, but must be inner-generated. And the religion must be nonlinear, holistic and centered on the actuality within a "participatory enactment" of one's greater self. From this nexus. E, Neumann's "Great Individuals" will emerge to revitalize Western civilization from the grassroots up. Moreover, Nietzsche attempted to catalyze a "spiritualization of cruelty" that enabled the Greco-Roman world to maintain a vital link with comfort and courage through the ongoing participation within a "tragic-comic feeling." The mass-man of today is losing touch with his basic humanity, living off the spiritual capital of Christianity without any belief to the point of bankruptcy and "suffocating absurdities."
Huang has provided a schemata of Buddhist awakening with accessible bullet points that serve as c... more Huang has provided a schemata of Buddhist awakening with accessible bullet points that serve as comparisons between Theravada and Mahayana teachings. The aim of all my blogs is to place "single-moment-awareness," and equivalents, within the purview of Western observers as both possible and replicable.
CONCLUSION: Nichiren Buddhism provides a replicable, transpersonal experiential of "original enlightenment" for our time based on a lotus inner-cosmology (Major Writings, hereafter WND-2: 845). While many Hinayana principles (e.g., vispassana) carry over to Lotus devotees, it is unclear what practical significance these moribund teachings would have outside of a comparative modality. Since the "fruit of Buddhahood" (WND1: 146) comports to "Absolute Subjectivity," no positivism is applicable. However, the Daishonin employed two discursive phenomenologies: absolute myo & comparative myo (WND2: 63). Perhaps, 85% of his gosho zenshu incorporates the comparative modalities of entity and metaphor as he dissects the entire scope of Buddhism, all under the rubric of a replicable self-realization based on the Lotus Sutra. See the hongaku shiso model in Original Enlightenment... by Jacqueline I. Stone; 1999, chapter seven. Nevertheless, the actual path is more aligned to a secret art of imagination; preparing the heart for a recovery of primordial memory. Japan is acculturated to deductive intuition based on the non-self. Western philosophy and psychology, based on the Logos, is, largely, egocentric and shorn of both non-self and shunyata. Regardless, and in tandem with the gosho zenshu, Jungian-Archetypal
and Yogacara Psychologies provide gateway teachings along with those of Ken Wilber. We can include H. Bergson (1859-1941), who intuited many aspects of Chih-i's Three thousand worlds simultaneously emerging in a single life-moment, which forms the fundamental theoretical foundation and meditative principle underwriting the Daishonin's "existential-lotus-therapy." Whereas Chih-i found essentiality in the "true aspect of all phenomena" (Jp. shoho jisso)-located in the "Expedient Means," and around which his insights and meditations emerged as provisional theory, i.e. shakumon to ri no ichinen sanzen-Nichiren pointed to the hidden essence of the Lotus Sutra in the "Life-Span" chapter, specifically the one chapter and two halves: incorporating the preparation; revelation and transmission of Buddhahood, all at once and for all time, in his "single-word" teaching of actuality, i.e. hommon to ji no ichinen sanzen. The synthesis and simplification is remarkable; a key feature stemming from Mt. T'ien-tai and Tendai Buddhism. Nonetheless, from the point of view of lotus realization, wherein the intrinsic nature of thought is penetrated experientially, all teachings: Hinayana and Mahayana; provisional and true; Buddhist and Non-Buddhist, become merged into oneness. Recently I revisited the science around the "Zhabotinsky Reaction," wherein I located an interference pattern similar to Quantum Mechanics. I lifted a surprising metaphor: an interaction midway between life and non-life. This perfectly describes the revelation of the Lotus Fruit.
Two Faces of Daimoku I completed a general epistemological survey of Nichiren Buddhism, as "Nonlinear-Reverse-Interference-Cancellation" under scientific and psychological laws of nature. It also elevated a "Lotus-inner-cosmology" to a "participatory enactment" around "single-moment-awareness." Now I turn to the "correct practice" and direct meditative means for Westerners to access the Daishonin's faith and revelation. Focus on the 'Myo' ideogram as the "clear-mirror" of your one-mind, intrinsically groundless, and cancel all thought impediments through concentrated "daimoku." This introspective understanding has yet to catalyze because the non-cognitive and non-discursive methods of Japanese followers suggest that they do not have sufficient capacities to reinforce and sustain "cognitive means and introspective meditation," or they choose to avoid it. Yet, this is our Western pathway based on Indo-European syntax informing an ego-complex. However, Japan does possess an incomparable jewel of "daimoku," but it is concealed in a cultural "Black-Hole." The Daishonin discusses "kanjin," but it is not yet attuned to the West. We cannot access its intended use to surmount ego and all ideation. Our greatest need is to understand a potential for Buddhahood that does not appear on our radar screens; the entire rationale behind the Lotus Sutra.
To redress this imbalance and disconnect, I employ the "expedient means" teachings of T'ien-t'ai, in the form of "Stopping and Seeing," from an abbreviated "Maka Shikan." He acts as an expert mediator between India and Japan that conserves Lotus ontology. What I attempt here is to resurrect and leverage T'ien-t'ai's cognitive discourse and meditative introspection by applying it directly to the methodologies of Nichiren Buddhism. "Stopping and Seeing" now takes place within "daimoku" - chanting of Nam-myoho-renge-kyo to a honzon. This maneuver can be understood as "correct practice" in the Latter Day. We will prepare our study and condition our daimoku to respond to an unconscious equalization prefigured in the Lotus Sutra that delivers "Buddhahood for all" (LS-2) in the single-moment. "The unconscious must be altered" (Ikeda; 1985). I close with Nietzsche's "Perspectivism."
I have brought together several aspects of Western life and religion and traced a perspective tha... more I have brought together several aspects of Western life and religion and traced a perspective that conforms to the deep and shallow incubations of history, especially in the manner that they have influenced modern life in America. Much of the discourse is informed by a study of Nietzsche, a premier philologist of the Greco-Roman world and staunch critic of Christianity. Thus, I include a survey of the Early Greeks and Romans; the Christian diaspora and its reception in Europe and America; and an understanding of Tocqueville's keen perceptions upon visiting America. I propose a view of the Black Experience as well. Then, I move to the intersection of Nietzsche, Alan Bloom and Jose Ortega for a dissection of the current malaise in the West owing to the rise of the Mass-man. The revolt that Ortega perceived philosophically also includes a psychological component, the tendency to "deify pure action" as sufficient to insight. I end with an engaging comparison of Quantum / Buddhist entanglement with "Schema-Images" that illustrate the conjunction of two methodologies, one quantitative, the other qualitative. The results non-local inseparability, interdependence and simultaneous cause and effect are strikingly similar, while the Buddhist variety presages a veritable transformation of consciousness that science cannot render. My conclusions and afterthought suggest the manner that Buddhism may be received in the West when the appearance(s) of a realized Bodhisattva or "Lotus adept" begins to engage the Buddhist dialogue upon which Teacher Ikeda has practiced personally and wrote extensively. I mean the direct path to the reclamation of Buddhahood for all, utilizing the Daishonin's "Lotus-inner-cosmology." This will represent a seismic paradigm shift and, as Toynbee suggested, cannot be realized without hardship and struggle, a painful reception met with hatred, anger, jealousy and hostility, exactly as the Lotus Sutra predicts.
Nichiren Daishonin synthesized the single word (myoho) teaching for accessing and appraising ... more Nichiren Daishonin synthesized the single word (myoho) teaching for accessing and appraising the single one-mind. It was based on the Lotus Sutra after a similar synthesis in China, 700 years earlier. Once we experience an intimation of his intention, all the 84,000 teaching are accounted for and nothing is wasted. Using his mantra/mandala,, we can momentarily crack the ego shell and return to the primordial source of all human, mental activity in an act of being, ranging beyond time. It would resemble love without any discernible trace of personality This daily effort comports to wisdom (WND2: 379). I have laid out the discursive "epistemes" that relate to an experiential "threshold." However, the Japanese retail all things Nichiren within a non-discursive medium of faith. They place little value in the comparative method. The emphasis on faith for Japanese is all embracing submission based on non-ego. 1600 yrs. of Buddhism make them a perfect vessel for non-discursive and intuitive surrender to Bodhi, and 700 yrs. of feudal dictatorship has curtailed individualism and reinforced non-self. The quintessential, preparatory discourse (Observation of the Mind), is not needed for the Japanese to approach "intuitive-vision." The essence of civilization is not desire, but the emptying of self. Freedom is selfishness. Buddhism is existential-psychology, idealistic, oblique; and hollow centered. Notwithstanding Japanese optimism, naturally perceiving one's primal source by chanting is rare in our ego culture. Without discursive traditions, Westerners are left to comb the necessary literature and develop an epistemology appropriate to their specific, cognitive needs, until they shatter in the life-moment.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
Nichiren Daishonin synthesized the single word (myoho) teaching for accessing and appraising ... more Nichiren Daishonin synthesized the single word (myoho) teaching for accessing and appraising the single one-mind. It was based on the Lotus Sutra after a similar synthesis in China, 700 years earlier. Once we experience an intimation of his intention, all the 84,000 teaching are accounted for and nothing is wasted. Using his mantra/mandala,, we can momentarily crack the ego shell and return to the primordial source of all human, mental activity in an act of being, ranging beyond time. It would resemble love without any discernible trace of personality This daily effort comports to wisdom (WND2: 379). I have laid out the discursive "epistemes" that relate to an experiential "threshold." However, the Japanese retail all things Nichiren within a non-discursive medium of faith. They place little value in the comparative method. The emphasis on faith for Japanese is all embracing submission based on non-ego. 1600 yrs. of Buddhism make them a perfect vessel for non-discursive and intuitive surrender to Bodhi, and 700 yrs. of feudal dictatorship has curtailed individualism and reinforced non-self. The quintessential, preparatory discourse (Observation of the Mind), is not needed for the Japanese to approach "intuitive-vision." The essence of civilization is not desire, but the emptying of self. Freedom is selfishness. Buddhism is existential-psychology, idealistic, oblique; and hollow centered. Notwithstanding Japanese optimism, naturally perceiving one's primal source by chanting is rare in our ego culture. Without discursive traditions, Westerners are left to comb the necessary literature and develop an epistemology appropriate to their specific, cognitive needs, until they shatter in the life-moment.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
The purpose of human existence is to recover our primordial roots and give primordial life to oth... more The purpose of human existence is to recover our primordial roots and give primordial life to others. Herein lies the ancient notion of religion (Lt. religiere), to link back. My goal is to promote understanding of a genuine reclamation of our primordial roots. Human possess "one-mind-only" that responds to two UNCONSCIOUS fields: the ALAYA regulates karmic production delivered to consciousness while the AMALA retains our undifferentiated primordial roots of oneness. I liken "one-mind" to a photon with a particle/wave complementarity. One scientific metaphor also emerges from the "Zhabotinsky Reaction," i.e., an interaction midway between life and non-life. The Lotus Fruiit possesses this perception and delivers it directly to meditation. When the UNCONSCIOUS processes are intensified and conditioned utilizing the Daishonin's methodologies that calibrate such processes, a probability exists to replicate a "reverse-interference-cancellation." Primal traces of "one-mind" can be delivered to one's "Buddha-eyewitness" prepared by DAIMOKU chanting. The replication appears similar to the "interference pattern" appearing on the photographic plate within a "Double-slit experiment" and also found in other natural phenomena. The mind must be a universe containing these psychodynamics. The wave-peaks of the AMALA are intensified and equalized with the wave-trough of the karma-bound ALAYA to effect the interference. Current propagation efforts address reward or punishment amidst a human solidarity of believers without including the Daishonin's phenomenology of victory or defeat in achieving Buddhahood. Why would believers within a "religious drive" attuned to the ego-complex, seek the rejection, hatred, ignorance and contempt uncovered and investigated by a "mystical drive" towards a goal they do not desire nor understand. Nevertheless, the necessary Lotus Slander prefigures a reverse-cancellation that can remove all doubt and ideation altogether, a convincing experiential that will be conserved in the psychic economy as a source for absolute independence and pure creativity. Humankind will overcome its fear of Buddhahood and death and usher in a new era under a "nonlinear psychology" of which the Lotus Sutra is exemplary.
I have reduced an offering of "Nichiren's secret teaching: Nonlinear Reverse-Interference-Cancell... more I have reduced an offering of "Nichiren's secret teaching: Nonlinear Reverse-Interference-Cancellation" to its introduction that I have re-edited with the following synopsis of chapters. I also include several "Schema-Images" that pertain respectively to the corresponding chapters. This format may be a gateway to the larger work (360 pages) where individuals can focus on their particular interests and proclivities and delve more deeply should they wish.
In reference to "the Anatomy of a Single-Moment," this concept embodies a psychological fact of Buddhahood that has been replicated for 2,500 years amidst changing circumstances. It was Nichiren who envisioned a "common practice period" with expedient means (Skt. upaya), derived from the Lotus Sutra, that would last for 10,000 years and more. His project ensures that a widespread reclamation of Buddhahood would be accessible to everyone, ushering in an age of enlightenment, the "Third Civilization."
The first order involves understanding the nature of the primal instant. We are concerned here to channel the aristocratic impulse, conserved in Japan, to recover emblems of a "oneness of mentor and disciple. The realized Bodhisattva that emerges cannot be given in ritualized practices alone. The path of a "Mystical Drive" must be exacted. The Buddha's compassion does not fall to moral-suasion regardless of the idealizations. One must create the conditions and preparations for a spontaneous and trans-formative event, synonymous with Buddhahood, to offset mere ethical abstractions. No rationalization will allow us to move from "I want" towards the inner necessity of "I must," without an internalization of the single-moment. To realize this in the primal instant constitutes the Bodhisattva imperative to work for the enlightenment of all beings based on one's own reconnaissance. Here is the naturalness of compassion that one freely engages for the benefit of all people bereft of the Buddha's direct insight.
Here we trace the life moment/one mind in Eastern meditative traditions and locate Nichiren's spi... more Here we trace the life moment/one mind in Eastern meditative traditions and locate Nichiren's spiritual technology (mantra/mandala) as expedient means toward "concentration of the mind" (Jp. kanjin) in the single instant (the realization of 3,000 worlds i.e. ji no ichinen sanzen). Much of this discourse has been obscured in the accommodation to Westerners based upon a "faith only" principle in the conduct of chanting and proselyting. The idea of gaining mastery over mental processes by direct observation cannot be underestimated since a personal sense of momentary release represents an inner power leading directly to a perception of eternity, both life and death, This phenomenology of ego-surrender appears to be fully accounted for in the Daishonin's writing and his practical approach to it. This submission to fate via the expediency of death, in the tiny interval of, now meditation, remains a central theme in the Lotus Sutra. Patterns of ego-surrender are becoming all the more relevant in our benighted age.. Without this momentary experience, the well-spring of joy and enthusiasm cannot be sustained in compassionate action beyond mere duty. Although the discussion of Buddhist psychology is in a muddle (clarified in the above monograph, "Prisms in the Lotus"), many analogies may merit attention. This represents a preliminary piece to the following schemata located in "Prisms in the Lotus." However, the bibliography remains relevant with these additions: WND2: 377; 509; 984.
Nichiren Daishonin synthesized the single word (myoho) teaching for accessing and appraising ... more Nichiren Daishonin synthesized the single word (myoho) teaching for accessing and appraising the single one-mind. It was based on the Lotus Sutra after a similar synthesis in China, 700 years earlier. Once we experience an intimation of his intention, all the 84,000 teaching are accounted for and nothing is wasted. Using his mantra/mandala,, we can momentarily crack the ego shell and return to the primordial source of all human, mental activity in an act of being, ranging beyond time. It would resemble love without any discernible trace of personality This daily effort comports to wisdom (WND2: 379). I have laid out the discursive "epistemes" that relate to an experiential "threshold." However, the Japanese retail all things Nichiren within a non-discursive medium of faith. They place little value in the comparative method. The emphasis on faith for Japanese is all embracing submission based on non-ego. 1600 yrs. of Buddhism make them a perfect vessel for non-discursive and intuitive surrender to Bodhi, and 700 yrs. of feudal dictatorship has curtailed individualism and reinforced non-self. The quintessential, preparatory discourse (Observation of the Mind), is not needed for the Japanese to approach "intuitive-vision." The essence of civilization is not desire, but the emptying of self. Freedom is selfishness. Buddhism is existential-psychology, idealistic, oblique; and hollow centered. Notwithstanding Japanese optimism, naturally perceiving one's primal source by chanting is rare in our ego culture. Without discursive traditions, Westerners are left to comb the necessary literature and develop an epistemology appropriate to their specific, cognitive needs, until they shatter in the life-moment.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
Identifying Bronze Age Cultural Constellations in Japanese culture may help Westerners to expand ... more Identifying Bronze Age Cultural Constellations in Japanese culture may help Westerners to expand their understanding of their underlying presuppositions.
Here is a response to Theravada epistemology under the Daishonin's guidance as I understand his s... more Here is a response to Theravada epistemology under the Daishonin's guidance as I understand his samadhi of "daimoku." Teacher Ikeda noted that Buddhism writ large puts us in the same ballpark with One Mind sensibility. However, the Daishonin has deigned this latter day for a simplified formulary accessible to anyone who takes the time to investigate the human psychodynamic.
The purpose of human existence is to recover our primordial roots and give primordial life to oth... more The purpose of human existence is to recover our primordial roots and give primordial life to others. Herein lies the ancient notion of religion (Lt. religiere), to link back. My goal is to promote understanding of a genuine reclamation of our primordial roots. Human possess "one-mind-only" that responds to two UNCONSCIOUS fields: the ALAYA regulates karmic production delivered to consciousness while the AMALA retains our undifferentiated primordial roots of oneness. I liken "one-mind" to a photon with a particle/wave complementarity. When the UNCONSCIOUS processes are intensified and conditioned utilizing the Daishonin's methodologies that calibrate such processes, a probability exists to replicate a "reverse-interference-cancellation." Primal traces of "one-mind" can be delivered to one's "Buddha-eyewitness" prepared by DAIMOKU chanting. The replication appears similar to the "interference pattern" appearing on the photographic plate within a "Double-slit experiment" and also found in other natural phenomena. The mind must be a universe containing these psychodynamics. The wave-peaks of the AMALA are intensified and equalized with the wave-trough of the karma-bound ALAYA to effect the interference. Current propagation efforts address reward or punishment amidst a human solidarity of believers without including the Daishonin's phenomenology of victory or defeat in achieving Buddhahood. Why would believers within a "religious drive" attuned to the ego-complex, seek the rejection, hatred, ignorance and contempt uncovered and investigated by a "mystical drive" towards a goal they do not desire nor understand. Nevertheless, the necessary Lotus Slander prefigures a reverse-cancellation that can remove all doubt and ideation altogether, a convincing experiential that will be conserved in the psychic economy as a source for absolute independence and pure creativity. Humankind will overcome its fear of Buddhahood and death and usher in a new era under a "nonlinear psychology" of which the Lotus Sutra is exemplary.
Conference Presentations by hugh S moon
Hugh Moon, 2020
This is a comment to Weng Huang's Presentation: Altered States of Consciousness... (herein). He p... more This is a comment to Weng Huang's Presentation: Altered States of Consciousness... (herein). He provided a user friendly schemata and I respond to his bullet points based on Nichiren's existential-lotus-therapy.
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Papers by hugh S moon
The two paradigms are: A) "personal-cognitive-ichinen-sanzen" -- describing "single-moment-awareness" between life and death; a Lotus dharma for dispelling delusions, karma and ignorance (entangled in the human psycho-dynamic) -- wholly un-examined in the West; and B) "personal-cognitive-direct-mind-control-daimoku;" towards instantiating "cognitive-dharma-imprints" (Point-instances" that defend a nonlinear totality -- "One-Mind Perception" of life and death -- embodied in the Gohonzon). This practice intensifie, fertilizes and incubates the pathway to a direct perception of actual Buddhahood through diligent internalization.
The problem of intelligibility involves the fact that the West has demolished transpersonal and unconscious archetypes that Japan has conserved within a unique brain physiology. They are based on impersonal, non-ego constellations and widespread introverted-intuition that enables Japan to popularize an authentic Buddhist impulse. To orient you to unconscious processes, I utilize "Schema-Images" for visualization. I have also employed a series of "grammatical clauses;" POINT-INSTANCES separated by colons and semi-colons; in an effort to isolate transpersonal thought-patterns and allow them to stand alone. They are given to cognition, but originate in trans-conscious "Buddha-nature," beyond ideation altogether (AMALA-SOURCE-UNCONSCIOUS). It is wholly uncanny that the Daishonin has provided this access point = a human revolution (trans-religious and trans-faith) available to anyone with the fortitude to incubate his contemplation and recitation on the Lotus Sutra.
"Who wants easy? You want it to be rough. It makes you think and not take anything for granted" John Casavetes.
The closest approximation lies within Near-Death-Experience (NDE). The unconscious, transpersonal insight thrust upon NDErs (and later personalized), is exactly what Lotus adherents consciously condition with impersonal, dharma-gateways and prepare with mantra invocations. Nevertheless, NDErs appear to favor accounts with archetypal imagination and visions while Buddhists move directly to "non-cognition" and "non-ego." Nichiren's Mandate is to replicate a Lotus-NDE and teach others for the Latter Day. The human revolution that NDErs achieve unconsciously, we do so consciously, utilizing the Daishonin's mantra and mandala. I approach the NDEs within Schema-Images to visualize the interpenetration of NDEs with Yogacara / Tibetan / Lotus Psychologies. I include Morphologies around the cultural "Black-Hole" disconnect.
I am confident that when you place NDEs in the nexus of Nichiren Buddhism, your understanding will become sufficient to engage in direct experimentation under your own reconnaissance. Whether you seek an authentic imprint of "daimoku" is another matter. However, the first order of Buddhism is "kanjin," or "the observation and control of the mind." I bring the practice to simple "point-instantiations" or "thought moments" embodying "ichinen sanzen" that one generates by cognitive introspection in single-moments. These maneuvers are underwritten by the Daishonin himself.
All effort is concentrated on a direct experiential, a Lotus-NDE, based on a "confrontation with death" wherein we can extract practical wisdom and compassion from such reconnaissance.
(Original abstract) I have brought together several aspects of Western life and religion and traced a perspective that conforms to the deep and shallow incubation of history, especially in the manner that they have influenced modern life in America. Much of the discourse is informed by a study of Nietzsche, a premier philologist of the Greco-Roman world and staunch critic of Christianity. Thus, I include a survey of the Early Greeks and Romans; the Christian diaspora and its reception in Europe and America; and an understanding of Tocqueville's keen perceptions upon visiting America. I propose a view of the Black Experience as well. Then, I move to the intersection of Nietzsche, Alan Bloom and Jose Ortega for a dissection of the current malaise in the West owing to the rise of the Mass-man. The revolt that Ortega perceived philosophically also includes a psychological component, the tendency to "deify pure action" as sufficient to insight. I end with an engaging comparison of Quantum / Buddhist entanglement with "Schema-Images" that illustrate the conjunction of two methodologies, one quantitative, the other qualitative. The results non-local inseparability, interdependence and simultaneous cause and effect are strikingly similar, while the Buddhist variety presages a veritable transformation of consciousness that science cannot render. My conclusions and afterthought suggest the manner that Buddhism may be received in the West when the appearance(s) of a realized Bodhisattva or "Lotus adept" begins to engage the Buddhist dialogue upon which Teacher Ikeda has practiced personally and wrote extensively. I mean the direct path to the reclamation of Buddhahood for all, utilizing the Daishonin's "Lotus-inner-cosmology." This will represent a seismic paradigm shift and, as Toynbee suggested, cannot be realized without hardship and struggle, a painful reception met with hatred, anger, jealousy and hostility, exactly as the Lotus Sutra predicts.
CONCLUSION: Nichiren Buddhism provides a replicable, transpersonal experiential of "original enlightenment" for our time based on a lotus inner-cosmology (Major Writings, hereafter WND-2: 845). While many Hinayana principles (e.g., vispassana) carry over to Lotus devotees, it is unclear what practical significance these moribund teachings would have outside of a comparative modality. Since the "fruit of Buddhahood" (WND1: 146) comports to "Absolute Subjectivity," no positivism is applicable. However, the Daishonin employed two discursive phenomenologies: absolute myo & comparative myo (WND2: 63). Perhaps, 85% of his gosho zenshu incorporates the comparative modalities of entity and metaphor as he dissects the entire scope of Buddhism, all under the rubric of a replicable self-realization based on the Lotus Sutra. See the hongaku shiso model in Original Enlightenment... by Jacqueline I. Stone; 1999, chapter seven. Nevertheless, the actual path is more aligned to a secret art of imagination; preparing the heart for a recovery of primordial memory. Japan is acculturated to deductive intuition based on the non-self. Western philosophy and psychology, based on the Logos, is, largely, egocentric and shorn of both non-self and shunyata. Regardless, and in tandem with the gosho zenshu, Jungian-Archetypal
and Yogacara Psychologies provide gateway teachings along with those of Ken Wilber. We can include H. Bergson (1859-1941), who intuited many aspects of Chih-i's Three thousand worlds simultaneously emerging in a single life-moment, which forms the fundamental theoretical foundation and meditative principle underwriting the Daishonin's "existential-lotus-therapy." Whereas Chih-i found essentiality in the "true aspect of all phenomena" (Jp. shoho jisso)-located in the "Expedient Means," and around which his insights and meditations emerged as provisional theory, i.e. shakumon to ri no ichinen sanzen-Nichiren pointed to the hidden essence of the Lotus Sutra in the "Life-Span" chapter, specifically the one chapter and two halves: incorporating the preparation; revelation and transmission of Buddhahood, all at once and for all time, in his "single-word" teaching of actuality, i.e. hommon to ji no ichinen sanzen. The synthesis and simplification is remarkable; a key feature stemming from Mt. T'ien-tai and Tendai Buddhism. Nonetheless, from the point of view of lotus realization, wherein the intrinsic nature of thought is penetrated experientially, all teachings: Hinayana and Mahayana; provisional and true; Buddhist and Non-Buddhist, become merged into oneness. Recently I revisited the science around the "Zhabotinsky Reaction," wherein I located an interference pattern similar to Quantum Mechanics. I lifted a surprising metaphor: an interaction midway between life and non-life. This perfectly describes the revelation of the Lotus Fruit.
Two Faces of Daimoku I completed a general epistemological survey of Nichiren Buddhism, as "Nonlinear-Reverse-Interference-Cancellation" under scientific and psychological laws of nature. It also elevated a "Lotus-inner-cosmology" to a "participatory enactment" around "single-moment-awareness." Now I turn to the "correct practice" and direct meditative means for Westerners to access the Daishonin's faith and revelation. Focus on the 'Myo' ideogram as the "clear-mirror" of your one-mind, intrinsically groundless, and cancel all thought impediments through concentrated "daimoku." This introspective understanding has yet to catalyze because the non-cognitive and non-discursive methods of Japanese followers suggest that they do not have sufficient capacities to reinforce and sustain "cognitive means and introspective meditation," or they choose to avoid it. Yet, this is our Western pathway based on Indo-European syntax informing an ego-complex. However, Japan does possess an incomparable jewel of "daimoku," but it is concealed in a cultural "Black-Hole." The Daishonin discusses "kanjin," but it is not yet attuned to the West. We cannot access its intended use to surmount ego and all ideation. Our greatest need is to understand a potential for Buddhahood that does not appear on our radar screens; the entire rationale behind the Lotus Sutra.
To redress this imbalance and disconnect, I employ the "expedient means" teachings of T'ien-t'ai, in the form of "Stopping and Seeing," from an abbreviated "Maka Shikan." He acts as an expert mediator between India and Japan that conserves Lotus ontology. What I attempt here is to resurrect and leverage T'ien-t'ai's cognitive discourse and meditative introspection by applying it directly to the methodologies of Nichiren Buddhism. "Stopping and Seeing" now takes place within "daimoku" - chanting of Nam-myoho-renge-kyo to a honzon. This maneuver can be understood as "correct practice" in the Latter Day. We will prepare our study and condition our daimoku to respond to an unconscious equalization prefigured in the Lotus Sutra that delivers "Buddhahood for all" (LS-2) in the single-moment. "The unconscious must be altered" (Ikeda; 1985). I close with Nietzsche's "Perspectivism."
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
In reference to "the Anatomy of a Single-Moment," this concept embodies a psychological fact of Buddhahood that has been replicated for 2,500 years amidst changing circumstances. It was Nichiren who envisioned a "common practice period" with expedient means (Skt. upaya), derived from the Lotus Sutra, that would last for 10,000 years and more. His project ensures that a widespread reclamation of Buddhahood would be accessible to everyone, ushering in an age of enlightenment, the "Third Civilization."
The first order involves understanding the nature of the primal instant. We are concerned here to channel the aristocratic impulse, conserved in Japan, to recover emblems of a "oneness of mentor and disciple. The realized Bodhisattva that emerges cannot be given in ritualized practices alone. The path of a "Mystical Drive" must be exacted. The Buddha's compassion does not fall to moral-suasion regardless of the idealizations. One must create the conditions and preparations for a spontaneous and trans-formative event, synonymous with Buddhahood, to offset mere ethical abstractions. No rationalization will allow us to move from "I want" towards the inner necessity of "I must," without an internalization of the single-moment. To realize this in the primal instant constitutes the Bodhisattva imperative to work for the enlightenment of all beings based on one's own reconnaissance. Here is the naturalness of compassion that one freely engages for the benefit of all people bereft of the Buddha's direct insight.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
Conference Presentations by hugh S moon
The two paradigms are: A) "personal-cognitive-ichinen-sanzen" -- describing "single-moment-awareness" between life and death; a Lotus dharma for dispelling delusions, karma and ignorance (entangled in the human psycho-dynamic) -- wholly un-examined in the West; and B) "personal-cognitive-direct-mind-control-daimoku;" towards instantiating "cognitive-dharma-imprints" (Point-instances" that defend a nonlinear totality -- "One-Mind Perception" of life and death -- embodied in the Gohonzon). This practice intensifie, fertilizes and incubates the pathway to a direct perception of actual Buddhahood through diligent internalization.
The problem of intelligibility involves the fact that the West has demolished transpersonal and unconscious archetypes that Japan has conserved within a unique brain physiology. They are based on impersonal, non-ego constellations and widespread introverted-intuition that enables Japan to popularize an authentic Buddhist impulse. To orient you to unconscious processes, I utilize "Schema-Images" for visualization. I have also employed a series of "grammatical clauses;" POINT-INSTANCES separated by colons and semi-colons; in an effort to isolate transpersonal thought-patterns and allow them to stand alone. They are given to cognition, but originate in trans-conscious "Buddha-nature," beyond ideation altogether (AMALA-SOURCE-UNCONSCIOUS). It is wholly uncanny that the Daishonin has provided this access point = a human revolution (trans-religious and trans-faith) available to anyone with the fortitude to incubate his contemplation and recitation on the Lotus Sutra.
"Who wants easy? You want it to be rough. It makes you think and not take anything for granted" John Casavetes.
The closest approximation lies within Near-Death-Experience (NDE). The unconscious, transpersonal insight thrust upon NDErs (and later personalized), is exactly what Lotus adherents consciously condition with impersonal, dharma-gateways and prepare with mantra invocations. Nevertheless, NDErs appear to favor accounts with archetypal imagination and visions while Buddhists move directly to "non-cognition" and "non-ego." Nichiren's Mandate is to replicate a Lotus-NDE and teach others for the Latter Day. The human revolution that NDErs achieve unconsciously, we do so consciously, utilizing the Daishonin's mantra and mandala. I approach the NDEs within Schema-Images to visualize the interpenetration of NDEs with Yogacara / Tibetan / Lotus Psychologies. I include Morphologies around the cultural "Black-Hole" disconnect.
I am confident that when you place NDEs in the nexus of Nichiren Buddhism, your understanding will become sufficient to engage in direct experimentation under your own reconnaissance. Whether you seek an authentic imprint of "daimoku" is another matter. However, the first order of Buddhism is "kanjin," or "the observation and control of the mind." I bring the practice to simple "point-instantiations" or "thought moments" embodying "ichinen sanzen" that one generates by cognitive introspection in single-moments. These maneuvers are underwritten by the Daishonin himself.
All effort is concentrated on a direct experiential, a Lotus-NDE, based on a "confrontation with death" wherein we can extract practical wisdom and compassion from such reconnaissance.
(Original abstract) I have brought together several aspects of Western life and religion and traced a perspective that conforms to the deep and shallow incubation of history, especially in the manner that they have influenced modern life in America. Much of the discourse is informed by a study of Nietzsche, a premier philologist of the Greco-Roman world and staunch critic of Christianity. Thus, I include a survey of the Early Greeks and Romans; the Christian diaspora and its reception in Europe and America; and an understanding of Tocqueville's keen perceptions upon visiting America. I propose a view of the Black Experience as well. Then, I move to the intersection of Nietzsche, Alan Bloom and Jose Ortega for a dissection of the current malaise in the West owing to the rise of the Mass-man. The revolt that Ortega perceived philosophically also includes a psychological component, the tendency to "deify pure action" as sufficient to insight. I end with an engaging comparison of Quantum / Buddhist entanglement with "Schema-Images" that illustrate the conjunction of two methodologies, one quantitative, the other qualitative. The results non-local inseparability, interdependence and simultaneous cause and effect are strikingly similar, while the Buddhist variety presages a veritable transformation of consciousness that science cannot render. My conclusions and afterthought suggest the manner that Buddhism may be received in the West when the appearance(s) of a realized Bodhisattva or "Lotus adept" begins to engage the Buddhist dialogue upon which Teacher Ikeda has practiced personally and wrote extensively. I mean the direct path to the reclamation of Buddhahood for all, utilizing the Daishonin's "Lotus-inner-cosmology." This will represent a seismic paradigm shift and, as Toynbee suggested, cannot be realized without hardship and struggle, a painful reception met with hatred, anger, jealousy and hostility, exactly as the Lotus Sutra predicts.
CONCLUSION: Nichiren Buddhism provides a replicable, transpersonal experiential of "original enlightenment" for our time based on a lotus inner-cosmology (Major Writings, hereafter WND-2: 845). While many Hinayana principles (e.g., vispassana) carry over to Lotus devotees, it is unclear what practical significance these moribund teachings would have outside of a comparative modality. Since the "fruit of Buddhahood" (WND1: 146) comports to "Absolute Subjectivity," no positivism is applicable. However, the Daishonin employed two discursive phenomenologies: absolute myo & comparative myo (WND2: 63). Perhaps, 85% of his gosho zenshu incorporates the comparative modalities of entity and metaphor as he dissects the entire scope of Buddhism, all under the rubric of a replicable self-realization based on the Lotus Sutra. See the hongaku shiso model in Original Enlightenment... by Jacqueline I. Stone; 1999, chapter seven. Nevertheless, the actual path is more aligned to a secret art of imagination; preparing the heart for a recovery of primordial memory. Japan is acculturated to deductive intuition based on the non-self. Western philosophy and psychology, based on the Logos, is, largely, egocentric and shorn of both non-self and shunyata. Regardless, and in tandem with the gosho zenshu, Jungian-Archetypal
and Yogacara Psychologies provide gateway teachings along with those of Ken Wilber. We can include H. Bergson (1859-1941), who intuited many aspects of Chih-i's Three thousand worlds simultaneously emerging in a single life-moment, which forms the fundamental theoretical foundation and meditative principle underwriting the Daishonin's "existential-lotus-therapy." Whereas Chih-i found essentiality in the "true aspect of all phenomena" (Jp. shoho jisso)-located in the "Expedient Means," and around which his insights and meditations emerged as provisional theory, i.e. shakumon to ri no ichinen sanzen-Nichiren pointed to the hidden essence of the Lotus Sutra in the "Life-Span" chapter, specifically the one chapter and two halves: incorporating the preparation; revelation and transmission of Buddhahood, all at once and for all time, in his "single-word" teaching of actuality, i.e. hommon to ji no ichinen sanzen. The synthesis and simplification is remarkable; a key feature stemming from Mt. T'ien-tai and Tendai Buddhism. Nonetheless, from the point of view of lotus realization, wherein the intrinsic nature of thought is penetrated experientially, all teachings: Hinayana and Mahayana; provisional and true; Buddhist and Non-Buddhist, become merged into oneness. Recently I revisited the science around the "Zhabotinsky Reaction," wherein I located an interference pattern similar to Quantum Mechanics. I lifted a surprising metaphor: an interaction midway between life and non-life. This perfectly describes the revelation of the Lotus Fruit.
Two Faces of Daimoku I completed a general epistemological survey of Nichiren Buddhism, as "Nonlinear-Reverse-Interference-Cancellation" under scientific and psychological laws of nature. It also elevated a "Lotus-inner-cosmology" to a "participatory enactment" around "single-moment-awareness." Now I turn to the "correct practice" and direct meditative means for Westerners to access the Daishonin's faith and revelation. Focus on the 'Myo' ideogram as the "clear-mirror" of your one-mind, intrinsically groundless, and cancel all thought impediments through concentrated "daimoku." This introspective understanding has yet to catalyze because the non-cognitive and non-discursive methods of Japanese followers suggest that they do not have sufficient capacities to reinforce and sustain "cognitive means and introspective meditation," or they choose to avoid it. Yet, this is our Western pathway based on Indo-European syntax informing an ego-complex. However, Japan does possess an incomparable jewel of "daimoku," but it is concealed in a cultural "Black-Hole." The Daishonin discusses "kanjin," but it is not yet attuned to the West. We cannot access its intended use to surmount ego and all ideation. Our greatest need is to understand a potential for Buddhahood that does not appear on our radar screens; the entire rationale behind the Lotus Sutra.
To redress this imbalance and disconnect, I employ the "expedient means" teachings of T'ien-t'ai, in the form of "Stopping and Seeing," from an abbreviated "Maka Shikan." He acts as an expert mediator between India and Japan that conserves Lotus ontology. What I attempt here is to resurrect and leverage T'ien-t'ai's cognitive discourse and meditative introspection by applying it directly to the methodologies of Nichiren Buddhism. "Stopping and Seeing" now takes place within "daimoku" - chanting of Nam-myoho-renge-kyo to a honzon. This maneuver can be understood as "correct practice" in the Latter Day. We will prepare our study and condition our daimoku to respond to an unconscious equalization prefigured in the Lotus Sutra that delivers "Buddhahood for all" (LS-2) in the single-moment. "The unconscious must be altered" (Ikeda; 1985). I close with Nietzsche's "Perspectivism."
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.
In reference to "the Anatomy of a Single-Moment," this concept embodies a psychological fact of Buddhahood that has been replicated for 2,500 years amidst changing circumstances. It was Nichiren who envisioned a "common practice period" with expedient means (Skt. upaya), derived from the Lotus Sutra, that would last for 10,000 years and more. His project ensures that a widespread reclamation of Buddhahood would be accessible to everyone, ushering in an age of enlightenment, the "Third Civilization."
The first order involves understanding the nature of the primal instant. We are concerned here to channel the aristocratic impulse, conserved in Japan, to recover emblems of a "oneness of mentor and disciple. The realized Bodhisattva that emerges cannot be given in ritualized practices alone. The path of a "Mystical Drive" must be exacted. The Buddha's compassion does not fall to moral-suasion regardless of the idealizations. One must create the conditions and preparations for a spontaneous and trans-formative event, synonymous with Buddhahood, to offset mere ethical abstractions. No rationalization will allow us to move from "I want" towards the inner necessity of "I must," without an internalization of the single-moment. To realize this in the primal instant constitutes the Bodhisattva imperative to work for the enlightenment of all beings based on one's own reconnaissance. Here is the naturalness of compassion that one freely engages for the benefit of all people bereft of the Buddha's direct insight.
The central metaphor of "myoho" involves the expedient device of ego-death. "Vuture Peak" represents another emblem of death. Focused stopping of empirical habit-energies is akin to ego surrender in the life-moment. We all embody this faculty, consciously offering up the ego (manas) mind in the tiny, "now" interval in order to recover an experiential (the wonderful "act of being" that ranges beyond the confines of time, karma and delusion, as does love). Once we catch a conscious glimmer that we possess this innate, synthetic power, (simultaneously bespeaking both life and death -- yet, neither), we are free to accept and explore life without fear and begrudging; a form of "super-determinism.". This is why one can fully praise the votaries of the Lotus Sutra who divulge and greatly simplify this "reversal". "Intuitive-vision" in Japan is more problematical. I have caballed together various cognitive, Buddhist resources to shore up some deficits in the retail exchange. At the end of this monograph is a telling diagram by L. A. Govinda describing the "abode and terrain" of this mental maneuver, (characteristic of Tibetan values on discourse, gleaned from India and internalized with clear subject/object delineations). However, practical issues herein redound upon the Daishonin's meditation technologies.