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SEISHINSHUGI
"It is unnecessary to speculate whether the Infinite is within or without, because the Infinite is where the seeker finds it. We cannot define the Infinite as internal or external. We cannot stand on firm ground except by encountering the Infinite. This is what we call spiritual consciousness [seishinshugi]: the process of inner development through which we gain that perfectly firm ground. Spiritual awareness refers to finding contentment wholly within the realm of the spirit. A person who has spiritual consciousness does not become a victim of distress or frustration caused by his pursuit of things or people. Although he may pursue external objectives, he does not do so out of a sense of lack. How could a spiritually awakened person feel discontentment? He finds his contentment in the Infinite, not in the finite, limited realm of things and people."
- Kiyozawa Manshi in December Fan, pp. 15–16
Comment: Kiyozawa Manshi (1863-1903) was an important figure in the history of Shin Shu Buddhism. Spiritual consciousness arises through an encounter with the transcendent. There is no point in intellectual discussion about the definition, name or location of "the Infinite", but once it has become lodged as the centre of gravity of one's existence, one has become a spiritual being and entered upon the spiritual path. Different faith communities may wrap different labels and metaphysical ideas around this experience, but its reality and power is primary. Doctrines are auxiliary. When they become primary, the essence is lost and religion becomes barren.
SPREADING THE DHARMA OF THE HEART
David Brazier: I recently attended an on-line meeting of Buddhist teachers at which the topic was the question of how best to spread the Dharma. Technically, this is known as the problem of apologetics - how much should the message be compromised in order to accommodate the prevailing social culture? Thus, we live in a somewhat secular age, so there has risen "secular Buddhism" as a bridge which may enable people from that culture to approach the Dharma without offence to their established ideas. Some present supported this approach, others thought it was going too far away from the transcendental heart of the teaching. Some said that Buddhism is not just psychology. This is an interesting and perennial debate.
In my own view and experience, it is certainly possible to teach Dharma through the medium of psychology without losing the transcendental core. The important thing for most seekers is not the doctrine so much as the manifest result thereof in the lives of teachers and practitioners. If the sangha is a place of welcome, full of love and compassion and people of sincere faith who manifest patience, care for one another and joy, then the Dharma will spread and flourish because it will deserve to, but if these features are absent, then, although the Dharma itself remains, nobody will be able to locate it.
The Dharma is spread heart to heart. Faith is contagious. Kindness is recognisable. Genuineness is inspiring. Return to peace in body, heart and mind and all shall be well. Namo Amitabhaya.