The New Human Revolution, vol. 24

By Daisaku Ikeda and Kenishiro Uchida

Through this novelized history of the Soka Gakkai—one of the most dynamic, diverse, and empowering Buddhist movements in the world today—readers will discover the organization's goals and achievements even as they find inspiring and practical Buddhist wisdom for living happily and compassionately in today's world. The book recounts the stories of ordinary individuals who faced tremendous odds in transforming their lives through the practice of Nichiren Buddhism and in bringing Buddhism's humanistic teachings to the world. This 24th volume looks at events that occurred between 1976 and 1988, including the progress of several Soka Gakkai groups designed to help people develop their potential and contribute positively to their communities and workplaces. This inspiring narrative provides readers with the principles with which they can positively transform their own lives for the better and realize enduring happiness for themselves and others.

• Language: English
• Publisher: Independent Publishers Group
• Release date: Nov 1, 2013
• ISBN: 9781938252402

Book preview

Ode to Mothers

ACTION CAN change society. Action can transform the age. And action opens the way to a brighter future.

At the end of August 1976, Ningen kakumei to ningen no joken (Changes Within: The Human Revolution and the Human Condition), Shin’ichi Yamamoto’s dialogue with the French writer André Malraux (1901–76) was published in Japanese by the Soka Gakkai-affiliated Ushio Publishing Company. The book contained a foreword by the eminent scholar of French literature Takeo Kuwabara titled Jissensha no taiwa (A Dialogue Between Men of Action). The first line of the foreword reads, This is a dialogue between two great men of action.

Malraux was a prominent French writer who authored such books as The Conquerors, The Royal Way and Man’s Fate. He also had been active in the anti-colonial movement and the French Resistance to Nazi Germany. After World War II, he served as minister of state and minister of cultural affairs during Charles de Gaulle’s administration, and was well known as an activist writer and intellectual.

Also in his foreword, Kuwabara offered keen observations about Shin’ichi, praising him as a great man of action who travels the world, striving to promote peace and in so doing unite humanity on a global scale.

Shin’ichi felt this praise was a bit excessive, but he was gladdened and appreciative that a man of such perception and insight as Takeo Kuwabara was able to grasp his aims.

In May 1974, when André Malraux came to Tokyo as a special French government representative accompanying the Mona Lisa exhibition, he met Shin’ichi at the Seikyo Shimbun Building in Shinanomachi, Tokyo. On that occasion, the two men enjoyed a candid discussion that lasted nearly three hours and covered a wide range of subjects such as art, culture, human relations, present-day challenges facing democracies, nuclear weapons and environmental destruction.

In May of the following year, Shin’ichi visited Malraux at his home outside Paris. They spoke for about an hour and a half on such topics as Japan’s direction, the current world situation and prospects for the twenty-first century, and the nature of human civilization.

The published dialogue was a collection of their discussions on those two occasions.

DURING

THEIR DIALOGUE, Malraux peppered Shin’ichi with questions. As if he had long awaited this opportunity, he asked about the Soka Gakkai’s activities, its members and its involvement in politics.

In the book’s foreword, Kuwabara offered his analysis of why Malraux was so interested in the Soka Gakkai: Western thinkers tend to have a much stronger interest in the Soka Gakkai than Japanese intellectuals. This is because the former come from a context where religion has often been a competing force with political power, unlike Japan, whose religious community has been emasculated by political power. [British historian Arnold J.] Toynbee was one such thinker.¹

Malraux expressed his hope that an organization as influential as the Soka Gakkai would join the fight against environmental destruction, and he urged Shin’ichi to take the initiative in bringing various global problems to the attention of the world’s leading nations.

Based on his own deep awareness of that need, Shin’ichi stressed that a fundamental key to establishing peace and prosperity for all humankind lies in overcoming the unchecked egotism and selfishness that reside in the human heart. He also added that the philosophy and practice of humanism and respect for life are the most essential means for bringing about this change.

Malraux held out high hopes for Shin’ichi. He pointed out that in the past in the West, the immense moral influence of religion fulfilled a vital role in offering guidance as to the meaning and purpose of life, but this was in decline. And he said to Shin’ichi, You can fulfill such a role in Japan by offering that guidance and inspiration; you can be an example of global values.

Malraux had a sharp grasp of the world situation. His words communicated a clear-eyed view of the world and the threats facing it.

He lamented that no contemporary government was ideal and that universal ideals could no longer be found.

SHIN’ICHI ASKED André Malraux whether he was optimistic or pessimistic about the twenty-first century. Malraux replied, From the perspective of present circumstances, I am not able to tell. He added: I think the twenty-first century will bring something very different—something incomprehensible from the parameters of our past experience. It will bring a kind of spiritual revolution.

Shin’ichi asserted his conviction that Buddhism would be the basis of such a spiritual revolution: Buddhism is a philosophy that upholds the absolute dignity of human life. And our movement for human revolution is a process of inner transformation in which we develop through our own efforts the universe within—the creative powers inherent within our lives. It’s a movement to envision and create a twenty-first century in which people uphold new, life-affirming ideals.

Shin’ichi explained his attitude toward the future: To me, the true purpose of thinking about the future is not merely imagining how it might be but rather deciding what we will do about it. Each individual’s attitude toward living is reflected in his or her life as a whole, influencing the age and ultimately affecting history. I believe that a new path is opened in this way. It follows, then, that the future resides in the heart of each of us alive today, and in our actions in our daily lives.

The future lives within the attitudes we keep. It’s not some rosy dream guaranteed to us without any efforts of our own. It will remain no more than fantasy unless we strive to make it a reality. Nor is the future necessarily dark and grim—such a vision of the future is the product of passivity and the refusal to strive for something better.

We need to see the present clearly and objectively, envision the future we want, and then act to make it a reality. We need to strive our hardest, trusting in the power of our lives and the potential within humanity.

Buddhism is a teaching that draws out the unlimited potential we each possess.

AT THAT POINT, Shin’ichi and Malraux agreed that human beings are the most important of all.

Malraux asked, What do you see as the essential qualities of being human?

Shin’ichi replied: The way we as human beings lead our lives, and our ability to transform ourselves. When we talk about the nature of human civilization, we are actually talking about the nature of human beings, the creators of civilization.

Shin’ichi also emphasized the need for human revolution: For example, in a world such as ours, when the problems facing one region or country quickly become global problems, we cannot afford to remain self-centered. In order to develop the kind of character that enables us to empathize with the sufferings of others and take appropriate action, we need to strive tirelessly to transform ourselves from within. This, I believe, is the only way out of the morass of problems confronting us today.

Shin’ichi continued: "The main theme of my novel The Human Revolution, which I will no doubt continue writing throughout my life, is ‘A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind.’ I believe the dignity of humankind is to be found in that infinite possibility, and I am committed to devoting myself fully to embodying those ideals through my own actions."

Malraux smiled and nodded as Shin’ichi asserted his philosophy and beliefs with such firm conviction. I hope you do, he said.

This dialogue, Ningen kakumei to ningen no joken (Changes Within: The Human Revolution and the Human Condition), was Shin’ichi’s third dialogue with a Western thinker. It followed Bunmei: Nishi to higashi (Civilization:West and East), with early proponent of European unification Count Richard Coudenhove-Kalergi (1894–1972), and Choose Life: A Dialogue, with Arnold J. Toynbee (1889–1975).

Shin’ichi was determined to pour his energies into dialogues of this kind in order to illuminate the future of humankind. The inspiration offered by such dialogues has the power to open up a brighter future.

HUMAN REVOLUTION—thinking people around the world were thirsting for a philosophy that makes it possible. They were seeking surefire means.

The Soka Gakkai upholds the philosophy of human revolution. Kosen-rufu is the movement to spread that philosophy.

The Soka Gakkai’s prefectural and local culture festivals held from mid-August through early October 1976 were celebrations of humanity accompanied by the music of Song of Human Revolution. They were lively gatherings of individuals joyfully engaging in their human revolution.

On August 28 and 29, the 1976 Kansai Culture Festival was held by members in Osaka, Nara and Wakayama prefectures. Yumiko Hashizuka, a Soka Gakkai women’s division greater block leader (present-day women’s division district leader), was a member of the Akebono (Daybreak) Chorus that performed in the prologue of that festival.

Mrs. Hashizuka’s husband was in the waterproofing business, but his company was doing poorly. The hard economic times had already cut into his earnings, and he was also a proud man who struggled at cultivating new clients.

They had three children. The family finances were tight, and it was difficult even to come up with the money for transportation to and from culture festival rehearsals.

Mrs. Hashizuka had low blood pressure, and she suffered from dizziness and lethargy. Even so, she delivered the Seikyo Shimbun, the Soka Gakkai’s daily newspaper, in the mornings, performed household chores, carried out activities as a greater block leader and also exerted herself in chorus practice. The most painful thing for her, however, was to see her husband, frustrated by his lack of work, turn to drink. Sometimes he became violent when he drank, and he even threw a rice bowl at her once. She was mentally and physically exhausted. She felt like just giving up, and her days passed in anguish.

She told a leader assigned to the chorus that, though it would be a shame not to appear in the culture festival, she was thinking of quitting.

The leader offered her encouragement: This is the time for you to transform your state of life. Use these rehearsals as a chance to dramatically expand your life state. If you change, your environment will change. Let’s strive together to the very end.

THE THEME OF the Kansai Culture Festival was Tribute to Human Revolution. Mrs. Hashizuka thought: The theme of the festival is my personal theme, too. I’ll expand my life state. I’ll achieve my human revolution no matter what!

She began to chant Nam-myoho-renge-kyo in earnest, whenever she had a moment to spare. She wanted to build a happy family that was bright and harmonious, which was her motivation to start practicing Buddhism in the first place.

Her mother had been struck by lightning and died when Yumiko was just one year old. Her father was killed in the war, and her grandmother and other extended family members raised her. Because of these circumstances, she longed from the bottom of her heart for a happy family life.

While chanting, Mrs. Hashizuka reflected on herself: I’ve been letting myself be afraid of and intimidated by my husband when he drinks and becomes violent. And I’ve been blaming him for how poor we are, even though he has been suffering so much because his business hasn’t been going well. What have I done for him? Have I thought about things from his point of view? I’ve never smiled or expressed any gratitude to him.

She regretted her own behavior.

Instead of allowing myself to be swayed by his depression and anger, I’ll become a sun to illuminate his heart. That’s the guidance given by President Yamamoto. Now’s the time to chant. I’ll polish and perfect myself through prayer until I shine. Then I’ll be invincible!

This was the realization she came to as she chanted, and before she knew it, her attitude toward her husband changed. She found herself spontaneously encouraging and sympathizing with her despondent spouse.

It’ll be all right. Let’s do our best! Her warm, vibrant smile touched and comforted him, and she could see him becoming more positive.

We have to become strong so we’re not defeated by adversity. Human revolution starts from reflecting on ourselves, transforming our outlook and taking that first step toward change.

AS THE DAY of the Kansai Culture Festival drew near, rehearsals were held from morning to night. After delivering the Seikyo Shimbun early in the morning, Yumiko Hashizuka cleaned the house, prepared her family’s meals for the day and then left for rehearsal. At night, she returned home, where the laundry was waiting for her. She was tired, but she felt light of heart. She sang as she did her housework. Before she knew it, she was no longer troubled by low blood pressure. Her husband’s business also picked up, and he began driving her to and from the rehearsals.

When the sun in one’s heart shines, darkness is dispelled.

The morning of the culture festival, Mrs. Hashizuka earnestly chanted Nam-myoho-renge-kyo with a feeling of deep appreciation. Then, she stood proudly on the stage of the Kansai Toda Memorial Auditorium as a member of the chorus. Her white dress was adorned with a red rose, and she was singing joyously with her fellow members.

Shin’ichi presented a message to the participants of the Kansai Culture Festival, I deeply hope that each one of you will fully utilize the pioneering and creative energy displayed here at today’s culture festival as a means to expand your life state even further.

Mrs. Hashizuka felt tears of emotion filling her eyes, and, nodding repeatedly, she vowed to continue striving to transform her state of life.

A young man on crutches was also engaging in his own personal struggle at the Soka Gakkai’s 1976 Kanagawa Prefecture Culture Festival, held on August 28 and attended by Shin’ichi.

The young man had been stricken by polio when he was one year old. His inability to walk affected his personality, and he became withdrawn. When he reached adolescence, he especially felt the contempt of people around him, and became very negative and dejected. But he persisted in his Buddhist practice and eventually joined the student division. He then decided to take part in the Kanagawa Prefecture Culture Festival. He wanted to overcome the weakness of viewing his handicap as an excuse to avoid challenging himself, an attitude that he found to be the cause of his unhappiness and sense of defeat. He also hoped to demonstrate unquestionable proof that, through earnest efforts based on faith, he could overcome his physical disability.

DURING THE PERFORMANCE of the folk song and dance Hill of Youth at the Kanagawa Prefecture Culture Festival, Shin’ichi noticed the young man with crutches in the back row performing with all his heart.

The dance included some very dynamic movements. When the dancers were required to open their arms wide, the young man quickly tucked his crutches under his arms so that he wouldn’t lag behind the other dancers.

As Shin’ichi watched the performance, he silently called out to the young man to keep doing his best. Praying that the youth would continue to courageously engage in his human revolution the rest of his life, never giving in to personal weakness, Shin’ichi said to a leader nearby: Please tell the young man on crutches that he really did a wonderful job. He won over himself. And I’m very happy to have witnessed his triumph.

When Shin’ichi’s message was conveyed to the young man after the culture festival, he was overwhelmed with emotion and, with tears in his eyes, renewed his vow.

A young women’s division member, a performer in the rhythmic dance number, had been having interpersonal problems at her workplace. She felt that her co-workers had been treating her coldly.

As this situation was going on, she began to rehearse for the culture festival. At rehearsals, she noticed a member who was striving industriously to support the performers by working behind the scenes, carrying out such tasks as cleaning and watching over members’ belongings. This person said to her: I’ll be on an overseas trip for my job when the culture festival takes place and I won’t be able to participate, so I tried to think of something I could do to support the others. I decided to pray very hard for their great success and also volunteered to clean up and do any other behind-the-scenes tasks. I don’t mind if no one notices; I’m just happy to be of help.

The young woman who was having problems with her co-workers thought: Have I ever really tried to do whatever I could to support my co-workers? I think I’ve only been thinking of myself. I’m going to become a person who cares about others’ happiness. I’ll make this culture festival the stage of my human revolution!

She began by carrying out such tasks as cleaning at the rehearsals. She then started to take action to support others at her workplace, eventually winning the trust and appreciation of her colleagues.

There is no situation that cannot be transformed through human revolution.

ON SEPTEMBER 5, Shin’ichi Yamamoto was at the Soka University Central Gymnasium to attend the 1976 Tokyo Culture Festival.

The first number, titled Soka Cherry Blossoms, was accompanied by the song Mother, which was based on a poem written by Shin’ichi.

Mother! Ah, mother!

What a richly mysterious

power you possess!

At the center of the stage, Masumi Uemura and Makiko Matsuyama, wearing white blouses and red skirts, and playing the piano and the marimba, were performing the music they’d composed to the poem. Following the melody, the youthful voices of the mixed chorus, filled with appreciation for mothers, harmoniously rang out.

Each verse of the song Mother deeply penetrated Shin’ichi’s heart. Feeling a surge of emotion, he offered a prayer of gratitude to the noble mothers of Japan and the entire world. He also chanted Nam-myoho-renge-kyo silently, thinking of his own mother, Sachi.

In fact, he had just received news that day that his elderly mother’s condition was not good. She had taken to her bed in the family home in Tokyo’s Ota Ward. Though he was concerned and wished he could be with her, many dignitaries were attending the culture festival, and he could not be absent.

About two months earlier, his mother had fallen into critical condition, but she had miraculously survived. After the crisis subsided, she firmly said to Shin’ichi: I’m fine. You’re needed by the members. Please take care of them and don’t worry about me.

If Shin’ichi had rushed to her side the day of the Tokyo Culture Festival, she would probably have said the same thing. Her desire was for Shin’ichi to work for the happiness of others.

Honoring her wishes, he resolved to keep striving for kosen-rufu and the members on that day as well.

AS THE TOKYO Culture Festival proceeded, members of the young men’s division gymnastics team began a performance titled Song of Youth. Accompanied by a vigorous Soka Gakkai song, a member recited Shin’ichi’s poem Song of Youth in resonant tones.

On the stage, the young men formed human bridges, human windmills and flying human rockets. Then, they formed human pyramids. The dynamic performance drew gasps from the audience, and their eyes were glued to the stage.

The young men’s division members, wearing orange uniforms, began to form a five-story human tower, their most challenging feat. The twenty members forming the round base of the tower stood up powerfully in perfect unison. On top of them crouched ten members as the second story, five as the third, three as the fourth and one as the fifth. As Song of Comrades played, the second-story members rose up, followed by the third. The tower began to shake. The fourth story stood up and then the fifth. At that moment, the entire tower of bodies began to sway, and it collapsed.

Ah! gasped the audience. Too bad! They failed!

Masao Ishigami, a vice headquarters leader from Edogawa Ward, was in a state of shock. He was responsible for this particular portion of the performance and had been calling out the signals to the other members from the center of the tower.

The decision to put on the young men’s division gymnastics performance at the Tokyo Culture Festival was made on August 30. This was based on the reasoning that the gymnastics performance was an ideal way to express the Soka Gakkai spirit, and that they would try to form a five-story human tower. This impressive formation had been part of Soka Gakkai culture festivals on many occasions. It had always been assumed that about a month’s preparation was required in order to pull it off, but there were only five days remaining before this festival. It seemed an impossible challenge.

But the young men were eager. They had decided that they’d succeed for certain. For youth, the more demanding the challenge, the more passionate their fighting spirit burns.

MR.

ISHIGAMI, in charge of the five-story human tower, called out to the members, Let’s succeed at this five-story tower, known for its difficulty, and demonstrate the invincible Soka Gakkai spirit!

Mr. Ishigami was deeply determined to make the tower a great success, without any accidents.

On the first day of rehearsal, they tried to build a four-story tower. The members’ stances were unstable. Despite their apprehension, they attempted to form the tower. Then two members of the fourth story fell, tumbling down the outside of the tower. Mr. Ishigami immediately dove headfirst toward the place to which they were falling, hoping to lessen their impact. One young man landed on Mr. Ishigami’s back and the other on his shoulder. It was a well-executed slide, a skill he’d gained playing baseball from elementary school through high school. Neither the two young men nor Mr. Ishigami were hurt.

Everyone was deeply moved by Mr. Ishigami’s actions to cushion the fall of the two young men with his own body. The incident also made the group aware that their carelessness could result in a serious accident. From that moment on, their hearts became united as one.

As the British historian Arnold J. Toynbee observed, one cannot be a leader without courage.²

Mr. Ishigami was a pharmacist who ran a drugstore. His willingness to risk even his own body to protect members stemmed from his vow to President Yamamoto.

Mr. Ishigami’s father was from the Korean Peninsula, and his mother was Japanese. He was born and raised in Tokyo as a second-generation Korean residing in Japan, and he had experienced unfair discrimination repeatedly since childhood.

When he was in elementary school, he joined a local community boys’ baseball team. The coach was a Soka Gakkai young men’s division member. The coach never discriminated against or looked down on Mr. Ishigami, and always protected him and treated him nicely. Mr. Ishigami was very fond of the coach, and followed him everywhere, even to a Soka Gakkai meeting.

THE ADULTS at the meetings would speak to him warmly, as if he were their own son or grandson.

Mr. Ishigami came to like the Soka Gakkai. He willingly began to attend discussion meetings. Whenever he appeared at a meeting, the members would encourage him, saying: I’m so glad you came! Study hard at school and become a success in your life!

Until that time, Mr. Ishigami had almost never opened his heart to native Japanese people, who tended to regard him coldly and with disdain because his father was Korean. He had even been beaten up because of his heritage. But his interactions with Soka Gakkai members allowed him to feel for the first time the warmth and kindness of others.

He thought to himself, I never knew such a friendly group of people existed!

Buddhism, which affirms that the Buddha nature exists in all people, is a philosophy of equality and respect for life. It rejects prejudice and discrimination, including that based on nationality or ethnicity. The Soka family is a global spiritual alliance of the people.

Having heard her son’s praises of the Soka Gakkai, Mr. Ishigami’s mother joined the organization before even he did. A half year later, the entire family, including Mr. Ishigami, followed suit.

While in high school, Mr. Ishigami was chosen to play on a baseball team made up of second-generation Koreans residing in Japan, and he made his first visit to South Korea, playing goodwill games and staying there for about forty days. He had very much wanted to see his father’s hometown, and he looked forward to the visit with excitement.

But he couldn’t speak Korean, and having a Japanese mother and residing in Japan, he felt an unbridgeable gap separating him from the Korean people as well.

I’m neither Korean nor Japanese. What am I? What nationality am I? He began to experience fundamental doubts about his own identity.

After graduating from high school, he entered pharmaceutical college. Though he participated in Soka Gakkai activities as a student division member, he couldn’t rid himself of the deep sense of uneasiness that plagued him.

He had long hoped and continued to pray to one day meet President Yamamoto so that he could tell of his suffering and receive guidance.

IN MARCH 1969, when Masao Ishigami was in his third year at university, he had the opportunity to visit the Soka Gakkai Headquarters in Shinanomachi, Tokyo, where he met with President Shin’ichi Yamamoto.

Sensei, there’s something I’d like to ask you about, said Mr. Ishigami. He began to speak of the questions that had been troubling him, including his persistent doubt as to his identity, whether he should regard himself as a Japanese or a Korean.

Shin’ichi