P81, “God” for scientists, “Buddha” for Nichiren

In this sailor suit cosplay photo, the background is Mt. Fuji from Setttogatake and the sunrise.

This page

☆ In the paper "Bloodline, mentor and disciple in Buddhism - Shakyamuni, Nichiren, Nikkomon school - Soka Gakkai",

P81, “God” for scientists, “Buddha” for Nichiren

is.

This post is originally

https://www.rakettochan.com/en/mentor-and-disciple/p81%2C-“god”-for-scientists%2C-“buddha”-for-nichiren

It has also been published.

Please note that comments cannot be posted due to the blog's character limit, so please refer to the original text.

■Determining reality

How is realism determined?

Since the experiences of mystics cannot be measured objectively, let us refer to the ideas of philosophers.

Through a long study, they found that true realism has the characteristic of ``feeling more real than other things.''

This is called "grasping representation," "presence," or "intentionality."

Dreams, fantasies, and hallucinations are real at the time, but when you wake up or come to your senses, they no longer feel real. This is because ordinary reality is much more real. However, since we have never experienced anything beyond ordinary reality, we do not think there is a reality beyond that, and we have no reason to believe.

However, people who have experienced ``mystical union'' say that they felt the reality of the ``Absolute One'' which was much more real than ordinary reality.

Their words are very similar to those of gurus, shamans, and saints.

They believed that realness could be judged by something feeling more real than other things, and they felt that their experiences were more real than what their mind would normally show them.

They believed that there was something more real than the material world, and expressed it in terms similar to those used by mystics. Mystics say that by abandoning yourself, you know who you are. Mystics say that when the illusion of self disappears, we discover a world of simplicity and truth.

■“Buddha” for Nichiren

For Nichiren, God (Buddha = principal image) was the real law (= Nam-myoho-renge-kyo).

This is also clear from Nichiren's last posthumous statement, ``My husband's bloodline, which is the most important thing in life and death, is the so-called Myoho-Renge-kyo.'' (Excerpt from the bloodline that is the most important thing in life and death, Gosho P1336).

He made the very law he named Nam-myoho-renge-kyo into his bloodline.

Nichiren's wish since he was entrusted to Seichoji Temple as a child was his dream and goal of becoming the most intelligent person in Japan, so he entrusted himself to the capital of learning at the time and trained with Dozenbo as his life mentor. .

In his twenties, he traveled to the centers of learning throughout the country (such as Enryakuji Temple on Mt. Hiei and Kongobuji Temple on Mt. Koya) and studied all the sutras.

This conclusion, that is, all the conclusions that Nichiren drew, is that the Lotus Sutra, or Myoho Renge Sutra, is the first, the most importannt law, and it can be said that this was the unifying theory for the sciences of the time.

He believed that returning to this faith was the only way to solve various problems and provide relief to all people who would suffer from the end of the law.

Throughout his life, he continued to appeal this,

the most inportant law "Nam-myoho-renge-kyo", to people ranging from the illiterate people of his time to politicians and those in power.

He continued to advocate throughout his life, enduring and overcoming extensive persecution.

The monks, scholars, and politicians who were in charge of learning at the time were completely refuted in their disputes with Nichiren. Nichiren insisted on a public confrontation, but they avoided it and instead faced various persecutions and intrigues.

Nichiren believes that the ultimate purpose and content of faith, that is, ``bloodline'' and ``mentor and disciple,'' transcends the selfish self, including worldly interests, and is a concrete form of ``aiming infinitely closer to perfection.'' By redefining the state of life in the 'Nine worlds' as 'reaching Buddhahood', he preached easy chanting and the bodhisattva path of altruism. For this, he used a method (Ishindaie = the logic that believing becomes wisdom), which I mentioned earlier on page 78.

His conclusion was that he returned to Nam-myoho-renge-kyo, which is the ``dharma'' of 3000 single thoughts obtained from the ``absolute oneness'' and ``mystical union'' that he realized as an ascending bodhisattva.

Although it is difficult for all people to realize the "Absolute One," they offer believers a "mystical union" at various levels depending on their faith using the methods of Ishindaie. It was an attempt to make the person experience ``Buddhahood'' in the life states of the ``Nine Realms'' while having them experience the ``nine worlds.''

In other words, for Nichiren, Buddha and attainment of Buddhahood were the law of salvation for all people, and also the unifying theory of scholarship at the time. It was the law of everything, the ``law of nature'' in the academic field of the time.

And it can be said that he left this behind as a bloodline.

■ “God” and “higher reality” for scientists

For many physicists, God is essentially a natural law or a scientific law.

A few examples are given below, but this is almost common among scientists who have left their mark on history.

This can be said to be natural in a sense, but they say that belief in a personal God, such as Christianity, may have existed at the beginning, but as they continued to study it, it disappeared. It is no exaggeration to say so.

As they pursue their research and ponder over and over again, they find themselves in awe of the helpless nature and universe of mysterious phenomena that cannot be explained rationally, and their ultimate goal. This is because he is trying to elucidate the mysterious phenomenon of all things, which is defined as ``God''. Therefore, it is constantly updated, and will continue to do so in the future.

①Albert Einstein had very interesting views about mystical experiences. He states that his scientific aim is to understand the underlying unity of the natural world; In his letter, he says that he felt a mysterious emotion and joy while gazing at the beauty that radiated from him. He says he felt then that there was no evolution, no destiny, only existence. He believed that this being existed not only beyond space and time, but also beyond life and death, beyond evolution and destiny.

Einstein's mystical experiences greatly influenced his scientific exploration. He sought a theory that would unify all the forces of nature, but this theory was only developed after his death. The theory of unity that he intuitively sensed inspired modern science to explore a ``theory of everything.'' He must have experienced the union of his own Self with the truth of the universe.

He did not call himself an atheist, but believed in "God", which represents the laws and order of nature. In other words, the ``God'' he believed in was not a personal God, and was different from the gods of religions such as Christianity and Judaism. He likened the relationship between science and religion to the relationship between beauty and morality, believing that science is something that explores the beauty of nature, while religion is something that teaches the meaning of life and morality. He was also skeptical of quantum mechanics, and left behind the famous words, ``God does not play dice,'' and did not change this view until the end.

In this way, his religious views were different from general religion, and were scientific, seeking harmony between religions based on science.

He called this intuition a ``cosmic religious feeling,'' and although he did not believe in a human God, he felt that an amazing and sublime order existed in the natural world and the world of thought. He acknowledged that he was part of that order and was ruled by it. He felt that his existence was a prison that restricted his freedom, and he wanted to feel the universe as one whole.

In other words, he was in awe of the laws and order of nature and called it "God." In other words, for him, God could be said to be the ``laws of nature.'' He believed that his scientific inquiry was bringing him closer to that "God."

(Comment 1)

②Physicist Edwin Schrödinger had an interesting view about mystical experiences. He, too, believed that his scientific inquiry was to bring him closer to ``God,'' who represented the laws and order of nature. He states that his scientific purpose is to understand the underlying unity of the natural world. In his letters, he said that while he was standing on a small planet, gazing at the beauty of something eternal and mysterious, he felt a mysterious emotion and joy. I'm talking about it. He says he felt then that there was no evolution, no destiny, only existence. He believed that this being existed not only beyond space and time, but also beyond life and death, beyond evolution and destiny.

He called this intuition "the awareness that all things are one." He considered all conscious beings to be ``all things,'' and was convinced that he was part of Mother Earth, and that it was also part of him. He believed that he was as solid as the earth, no, a thousand times more certain than the earth.

In other words, for him, God could be said to be the "laws of nature." He believed that his scientific inquiry was bringing him closer to that "God."

It can be said that Schrödinger's mystical experiences had a great influence on his scientific exploration. He sought a theory that would unify all the forces of nature, but this theory was only developed after his death. It can be said that the theory of unity that he intuitively perceived served as a stimulus for modern science to pursue a ``theory of everything''. He must have experienced the union of his Self and the truth of the universe.

He also did not call himself an atheist, but believed in "God", which represents the laws and order of nature. The ``God'' he believed in was not a personal God, and was different from the gods of religions such as Christianity and Judaism. He likened the relationship between science and religion to the relationship between beauty and morality, believing that science was meant to explore the beauty of nature, while religion was meant to teach the meaning of life and morality.

Therefore, although it may be said that Schrödinger was a religious person, his religious views were different from general religion, and he sought harmony between science and religion. He was in awe of the laws and order of nature, which he called "God." He believed that his scientific inquiry was bringing him closer to that "God."

In other words, for him, God could be said to be the "laws of nature." He believed that his scientific inquiry was bringing him closer to that "God."

(Comment 2)

③Biologist Edwin Chargaff doesn't seem to have mentioned much about mystical experiences, but judging from his books and letters, it seems that he did not deny them. He, too, believed that his scientific inquiry was to bring him closer to ``God,'' who represented the laws and order of nature. He states that his scientific purpose is to understand the underlying unity of the natural world. In his letters, he also said that when he was standing on a small planet, gazing at the beauty of something eternal and mysterious, he felt a mysterious emotion and joy. I'm talking about it. He says that he felt then that there was no evolution, no destiny, only existence. He believed that this being existed not only beyond space and time, but also beyond life and death, beyond evolution and destiny.

His religious views are different from general religion, and he does not call himself an atheist, but believes in a "God" that represents the laws and order of nature, and that "God" is not a personal god. He was also different from the God of religions such as Christianity and Judaism.

In other words, for him, God could be said to be the "laws of nature." He believed that his scientific inquiry was bringing him closer to that "God."

(Comment 3)

④Robert Oppenheimer had complex views about mystical experiences. Although he felt responsible and guilty for his involvement in the development of the atomic bomb, he felt a sense of awe and beauty for the laws and order of nature. He, too, believed that his scientific inquiry was to bring him closer to ``God,'' whose law and order represented God.

During the Trinity test, the first nuclear test in human history, he quoted a passage from the Indian epic Bhagavad Gita and said, ``Now I am death, the destroyer of worlds.'' It is said that With these words, it can be interpreted that he foresaw the death and destruction he would bring to humanity through the atomic bomb, and also justified himself by saying that he was acting in accordance with God's will. He may have felt that his actions had something to do with the mystical.

However, he continued to oppose the use of the atomic bomb and the development of the hydrogen bomb. He admitted that what he had created was evil to humanity. He may have felt that his mystical experiences had led him astray and left him alone, unable to save himself.

He was also in awe of the laws and order of nature, and called them "God." And he believed that his scientific inquiry was bringing him closer to that "God." However, he also felt that his mystical experiences had brought disaster to himself and humanity. He may have been unable to face and reconcile his own mystical experiences.

(Comment 4)

⑤ Niels Bohr had an interesting view on mystical experiences, and felt a sense of awe and beauty in the laws and order of the natural world, which he called "God." He, too, believed that his scientific inquiry was bringing him closer to that "God."

He named the world image revealed by quantum theory, such as the duality of particles and waves and the uncertainty between position and velocity, "complementarity," and in the latter half of his life, he found similarities between quantum physics and Eastern philosophy. He studied Eastern philosophy, especially the I Ching. He also said:

In other words, to recognize the similarities with nuclear physics, we must return to the epistemic problems once faced by thinkers such as Buddha and Lao Tzu, and who are both spectators and performers in the great drama of being. It is said that we must strive to make our position one of harmony.

He may have experienced a union between his Self and the truth of the universe. He also did not call himself an atheist, but believed in "God", which represents the laws and order of nature. The ``God'' he believed in was not a personal God, and was different from the gods of religions such as Christianity and Judaism. He likened the relationship between science and religion to the relationship between beauty and morality, believing that science was meant to explore the beauty of nature, while religion was meant to teach the meaning of life and morality.

(Comment 5)

Niels Bohr was a giant of 20th century physics and one of the founders of quantum mechanics. He made significant contributions to atomic structure and nuclear theory. He also provided deep insight into the philosophy of science and the relationship between science and society. There are many famous words he left behind.

"Prediction is very difficult, especially if it's about the future."

"Instead of avoiding opposition, one must explain it." He believed that theories in physics must not only be logically consistent, but also experimentally verified. .

``The opposite of a right opinion is a wrong opinion. The opposite of one profound truth is another truth.'' This quote illustrates Bohr's principle of complementarity. He argued that quantum phenomena cannot be completely described using classical concepts, and that they must be understood using complementary concepts of waves and particles.

``An expert is someone who has made every possible mistake in a very narrow field.'' This quote expresses Bohr's attitude as a scientist. He believed that scientific discoveries were made by learning from mistakes and mistakes. He was also critical of his own theories and always looked for room for improvement.

Bohr proposed the concept of complementarity to resolve the tension and paradox between physics theory and experiment. Complementarity is the idea that two contradictory concepts and viewpoints necessary to describe natural phenomena can be used in their respective valid areas to lead to an overall understanding. For example, light has two properties: wave and particle, but they cannot be observed at the same time. However, each property provides a description that is valid in particular situations.

Bohr believed that such complementary concepts could be applied not only to physics but also to various fields such as biology, psychology, and the relationship between different cultures.

Bohr's scientific philosophy also influenced the relationship between science and religion. He considered science and religion to be complementary, using different methods and languages while having a common goal of exploring the beauty of nature and the meaning of life.

He also believed in a ``God'' that represented the laws and order of nature, but this was not a personal god, and was different from the gods of monotheistic religions such as Christianity and Judaism. He believed that his scientific quest was to bring him closer to God, but it was rational rather than mystical.

Although Bohr's philosophy of science greatly contributed to the development of modern physics, it was by no means complete.

Bohr was always critical of his own theories and looked for room for improvement. Bohr believed that his theory was good for himself and for humanity, but he believed that it was not necessarily correct.

It can be said that Bohr was able to confront his own theory, but it was not easy.

(Comment 6)

As described above, it can be said that the God that cutting-edge researchers who have pioneered history believed in was the ``laws of nature.''

They believed that their scientific inquiry was to get closer to that "God."

■God for psychologists, psychiatrists, and philosophers

The same thing can be said about God for psychologists, psychiatrists, and philosophers.

① Carl Jung had very interesting views on mystical experiences. He admitted that he had many mystical experiences, which greatly influenced his psychology and philosophy. He argued that mystical experiences are encounters with universal archetypes and symbols that lie deep in the human unconscious, allowing humans to feel the union between themselves and the universe.

He did not deny mystical experiences, but rather tried to analyze and understand them scientifically. He believed that people who had mystical experiences were not mentally ill, but rather spiritually mature people. He believed that having mystical experiences was an important stage in the development of the human mind, allowing humans to discover their true selves and the meaning of life.

He studied the dreams, hallucinations, memories, and imaginations of people who had mystical experiences, and interpreted the archetypes and symbols that appeared in them. He believed that archetypes and symbols are universal images rooted in humanity's collective unconscious and expressed in myths, religion, art, and culture. He argued that archetypes and symbols reflect the structure and motivations of the human mind, and that by understanding them, humans can access the depths of their own minds.

He offered a psychotherapy called analytical psychology to people who had mystical experiences. He stated that the purpose of analytical psychology is to reconcile conflicts and contradictions in the human mind and promote self-actualization.

He used methods of analytical psychology such as dream analysis, active imagination, and mandala drawing to encourage communication between the unconscious and conscious minds of humans. He believed that the effects would improve human mental balance, creativity, growth, and happiness.

He cited famous figures such as himself, Friedrich Nietzsche, and Hermann Hesse as examples of people who had mystical experiences, and conducted psychological analyzes and evaluations of their mystical experiences and their expressions. He believed that their mystical experiences had a great influence on their thoughts and works.

He recognized the diversity and richness of people who had mystical experiences, and did not adhere to one religion or philosophy.

He believed that people who have mystical experiences can discover their true selves and the meaning of life by communicating with their own inner God.

Jung saw the unconscious as not just a repressed sexual thing, but as an important factor for the development of the human mind and self-actualization. He believed that the unconscious has two layers, the personal unconscious and the collective unconscious, and that the collective unconscious contains universal images and symbols called archetypes that are common to all humankind.

He studied how these archetypes are expressed in dreams, myths, art, etc., and tried to elucidate the structure and motives of the human mind.

He identified four types of human mental functions: sensing, thinking, feeling, and intuition, and classified human personality and behavior depending on whether they are introverted or extroverted.

In this way, Jung provided a psychotherapy called analytical psychology in order to promote balance, creativity, growth, and happiness in the human mind. Analytical psychology used techniques such as dream analysis, active imagination, and mandala drawing to promote communication between the unconscious and conscious minds of humans, aiming to achieve harmony between the ego and the self.

(Comments 7 and 8)

②John Lilly had very interesting views on mystical experiences. He also admitted that he had many mystical experiences, which greatly influenced his psychology and philosophy. He argued that mystical experiences are encounters with universal archetypes and symbols that lie deep in the human unconscious, allowing humans to feel the union between themselves and the universe.

He also did not deny mystical experiences, but tried to analyze and understand them scientifically. He believed that people who had mystical experiences were not mentally ill, but rather spiritually mature people. He believed that having mystical experiences was an important stage in the development of the human mind, allowing humans to discover their true selves and the meaning of life.

He recognized the diversity and richness of people who had mystical experiences, and did not adhere to one religion or philosophy. He believed that people with mystical experiences could discover their true selves and the meaning of life by communicating with their own inner God.

He tried various methods to have mystical experiences. He invented an isolation tank that allowed him to go inward while cutting off external stimuli, and he experimented by entering it himself. He experienced various states in the tank, including daydreams, out-of-body experiences, and encounters with alternate realities and cosmic beings. He recorded and analyzed his experiences in the tank and summarized them in his own writings.

He also sometimes had mystical experiences using hallucinogenic substances. He attempted to transcend the boundaries of his consciousness and reality by taking psychedelic substances such as LSD and ketamine. He claimed that he could use psychedelic substances to regain control of his mind and maintain agency over his thoughts and actions. He believed that psychedelic substances could be used to communicate with archetypes and symbols deep within one's psyche.

He also had mystical experiences through communication with dolphins. He considered dolphins to be highly intelligent and sensitive creatures, and studied their language and behavior. He exchanged human voices with dolphins, spoke telepathically with dolphins, and entered isolation tanks with dolphins. Through communication with dolphins, he sought to understand their intelligence, emotions, culture, and history.

It can be said that John Lilly's mystical experiences had a great influence on his life and science. He sought to discover his true self and the meaning of life through encounters with archetypes and symbols deep within his own heart. He tried to scientifically analyze and understand his mystical experiences. He was not afraid to have his own mystical experiences, but rather actively explored them.

(Comments 9 and 10)

③ Daniele Matt, a researcher on Judaism, has written many books on Kabbalah and Jewish mysticism. He has the following views on mystical experiences:

A mystical experience is the experience of coming into contact with the essence of God and the universe, allowing humans to feel a sense of unity and love between themselves and God.

Mystical experiences can occur not only through traditional Jewish prayers and rituals, but also through creative expressions such as art, music, poetry, and stories.

Mystical experiences can be understood based on the teachings of Kabbalah. Kabbalah is a symbolic representation of God's infinite existence and its various manifestations, and those who have mystical experiences can access God's inner self according to the Kabbalah schema.

He believed that mystical experiences awaken the spark of God deep within the human heart, and that this allows humans to live according to God's will. People who had mystical experiences believed that they could learn the true nature and purpose of their souls.

■ About Kabbalah

Kabbalah is a branch of Jewish mysticism and theosophy, and is a teaching that explores the essence of God and the universe.

Kabbalah, which means "to receive" or "to pass on" in Hebrew, is a esoteric interpretation of Jewish books and prophetic books other than the Five Books of Moses, which transmits wisdom and secrets transmitted from God. It is assumed that

Kabbalah developed among Jews in southern France and Spain during the 12th and 13th centuries. It then spread among Jews in Europe and the Middle East, giving rise to various sects and schools such as Hasidism, Christian Kabbalah, and Hermetic Kabbalah.

The ideas of Kabbalah had a great influence on modern Western magic, occultism, and mysticism.

One of the central concepts of Kabbalah is a symbolic diagram called the Tree of Life. The Tree of Life represents God's infinite existence and its various manifestations with 10 spheres (sephirah) and 22 paths (paths), each of which is assigned an attribute or power of God.

The tree of life can also be understood as a process of outflow of holiness from God, and its final form is this material world.

In Kabbalah, the human soul contains a divine spark, corresponding to each Sephirah on the Tree of Life.

The purpose of Kabbalah is for the human soul to ascend the Tree of Life, draw closer to God, and feel a sense of unity and love with God.

Kabbalah teaches how to access God's inner self using God's names, Hebrew letters, and numbers.

(Comment 11)

■ En Soph (Infinite)

What is this concept of God called "En Sof (Infinite)" that Daniele Matt points out?

In the Jewish mystical Kabbalah, En Sof is another name for the "hidden God" who created everything in the real world, and is a word used to mean "the infinite."

En-Soph is the place of God's essence and existence that cannot be perceived or understood by humans, and it is as much as we can know of God's thoughts. God's infinite light flows out from En Soph, and it forms the Tree of Life, which is made up of 10 spheres called Sephirah, representing God's attributes and powers, and 22 paths, called Paths, that connect them. This is the diagram. The tree of life can also be understood as a process of outflow of holiness from God, and its final form is this material world. In Kabbalah, the human soul contains a divine spark, corresponding to each Sephirah on the Tree of Life. The purpose of Kabbalah is for the human soul to ascend the Tree of Life, draw closer to God, and feel a sense of unity and love with God.

(comment 12)

■Research on Elisabeth Kübler-Ross

④ Elisabeth Kübler-Ross is a famous psychiatrist who specializes in death and dying, and she proposed the ``Kubler-Ross model'' of the psychological process of people facing death. She admitted that she had many mystical experiences herself, and these experiences greatly influenced her psychology and philosophy.

One of her mystical experiences is an out-of-body experience. She experienced out-of-body projection when a patient under her care was facing death, and her depiction of the patient's withdrawal was so accurate that she recognized the existence of her soul. reached. She said she has also had out-of-body experiences, in which she has left her body and seen herself through her ceiling or transported to another location. said. Through her astral projection, she realized that her soul was not bound to her body.

Another of her mystical experiences was her interaction with spiritual beings. She became interested in life after death and came into contact with mediums and psychics. She claimed to have communicated with her own guardian spirits, the spirits of her ancestors, and the spirits of her deceased friends and patients. She believed that through her interactions with spiritual beings, she was able to learn about the afterlife and God's love and plans.

It can be said that her mystical experiences had a great influence on her life and science. She tried to scientifically analyze and understand her mystical experiences. She was not afraid to have her own mystical experiences, but rather actively explored them. She tried to discover her true self and the meaning of life through her own mystical experiences.

She has written about out-of-body projection in books such as ``On Death and its Process at the Moment of Death''² and ``The Truth After Death.''³ She said she has also had out-of-body experiences, in which she has left her body and seen herself through her ceiling, or been transported to another location. states. Through her astral projection, she realized that her soul was not bound to her body.

She has written about near-death experiences in detail in books such as ``On the Moment of Death and the Process'' and ``The Truth After Death.'' She had a near-death experience when a patient under her care faced death, and she accurately described the lights, sounds, and emotions she saw during that experience. , he came to recognize the existence of her soul. She believed that people who had near-death experiences could learn about the afterlife and God's love and plans.

She introduces communication with spirits after death in books such as ``The Truth After Death'' and ``Eternal Separation.'' She became interested in life after death and came into contact with mediums and psychics. She claimed to have communicated with her own guardian spirits, the spirits of her ancestors, and the spirits of her deceased friends and patients. She believed that through her interactions with spiritual beings, she was able to learn about the afterlife and God's love and plans.

All of these works have been translated into Japanese.

“The Moment of Death: About Death and its Process”: Her masterpiece, which divides the psychological process that people go through when facing death into five stages: “denial/isolation,” “anger,” “bargaining,” “depression,” and “acceptance.” It explains. She proposed this model based on her conversations and observations with the patients she worked with. This model is widely known as the death acceptance process and is useful for understanding human responses not only to death but also to various losses and changes.

``The Truth After Death'': A work from her later years, which describes her views and experiences regarding the afterlife. She has talked about out-of-body experiences, near-death experiences, and communicating with spirits after death in her books and lectures. She thought she could learn about the afterlife and God's love and plans. She tried to give hope and comfort to people who were interested in life after death, based on her own experiences and research.

``On Children and Death'': This is her middle work, and it deals with how children feel when they are faced with death, and how they should respond. She takes up various cases such as the death of a child or the death of a child's parent, and analyzes the psychology and needs of children. She argues that it is important to be honest with children and listen to them, rather than hiding or lying about the death. She tried to teach her children to accept death and to rise above it.

(Comments 13, 14, 15)

⑤Mystic Meister Eckhart was a Christian theologian in medieval Germany. He states the following:

At its very beginning, God is nothing but nothing. He argued that God appeared in the world by creating humans, animals, and plants. He believed that humans, who were previously nothing but "nothing," were given existence by God, but that God also became able to exist only after being recognized by humans.

He believed that humans who seek union with God must abandon their own will and understanding and become nothing. He thought that if he became nothing, he would become one with God. He thought that in nothingness there is the greatest receptivity, and that God, who is pure being, is accepted.

He made a sharp distinction between God and the concept of "divinity," which is the essence of God. He expressed "divinity" as "nothingness." He thought that in order to unite with God, the form of God must be broken through. In order to access the inner world of God, he taught how to use God's names, Hebrew letters, numbers, etc.

He believed that God's will does not appear as a specific thing that can be referred to as ``this'' or ``that.'' God's will flows out as God's infinite light, which becomes the tree of life. The Tree of Life consists of 10 spheres representing the attributes and powers of God, and 22 paths connecting them. The human soul has a divine spark and corresponds to each sphere of the tree of life.

His ideas were deemed to deny the authority and doctrine of the church, and he was declared a heretic. However, his ideas had a great influence on later philosophy and mysticism. His ideas have much in common with the Zen ideas of Mahayana Buddhism.

(comments 16, 17)

⑥Evelyn Underhill is a Christian mysticist researcher and writer born in England in 1875. She analyzed mysticism historically, psychologically, and practically, trying to clarify its essence and stages. She considered mysticism to be "the highest expression of human spirituality" and defined mystics as people who seek a direct relationship with the "Absolute."

She believed that God was a ``transcendent reality'' beyond human intelligence and senses, and that mystics could directly know God's essence and will. She believed that mystics are drawn to God's love, beauty, and goodness, guided by God's inner light, and drawn closer to God's presence.

A mystical experience is a moment of union with God, and the mystic is able to transcend his own limitations and participate in God's infinite life. He believed that mystical experiences brought the greatest joy, peace, and freedom to mystics, and allowed them to feel God's love, wisdom, and power.

Before reaching a mystical experience, the mystic must go through the stages of self-purification, illumination, and self-elimination. Purification is the abandonment of one's desires, attachments, and sins; enlightenment is the awakening to God's truth, beauty, and goodness; and self-absorption is the abandonment of one's will and knowledge to God. be.

She believed that mysticism was not just for special people, but that all people could deepen their relationship with God.

She also tried to convey mysticism to the general public in an easy-to-understand manner, and wrote many books that provided guidance on how to practice mysticism and how to prepare for it.

Particularly famous ones are as follows.

"Mysticism: The Path to the Transcendental World": Her masterpiece, which explains mysticism historically and comprehensively, with a focus on Christian mysticism. It provides detailed analysis of the psychology and experiences of mystics, the process and methods of union with God, and the history and cultural background of mysticism. It is also an excellent introduction to mysticism.

``Mysticism in Practice: A Little Book for Ordinary People'': A work from her later years, this book provides guidance on how to practice mysticism and how to prepare. She believes that mysticism is not just for a special group of people, but that all people can deepen their relationship with God. She clearly explains the nature and purpose of mysticism, methods of prayer and meditation, and the meaning and impact of mystical experiences.

``The Inner Life'': This is her middle work and a book about Christian spirituality. She believes that Christian spirituality is about cultivating a loving relationship with God, which requires purification, illumination, and obedience to God's will. She presents the history and traditions of Christian spirituality, the teachings and examples of mystics and saints, and the stages and methods of spiritual growth.

All of these works have been translated into Japanese.

(comments 18, 19)

⑦Wayne Teasdale is a Catholic mystic born in America in 1945 and a promoter of interreligious dialogue. He defined mysticism as "a direct relationship with ultimate reality" and described mystical experiences as "moments of oneness with ultimate reality."

In other words, God is an entity that should be called the ``Absolute Being,'' the source of all things, and inherent in all things.

He said that God is "infinite love, wisdom, creativity, freedom, joy, peace, beauty, justice, truth, mercy, kindness, tolerance, patience, trust, friendship, loyalty, respect, gratitude, service, dedication, sacrifice. I believe that I have all the qualities of "forgiveness, salvation, salvation, deliverance, blessing, and holiness."

God is a transcendent existence that is not bound by human reason, language, or concepts, and at the same time is an immanent existence close to the human heart, soul, and consciousness. God is man's best friend, best teacher, best father, best mother, best brother, best sister, best lover, and best spouse. He states that he is the best child and the best self.

He believed that God is a mirror that reflects one's own image to humans, and humans are a mirror that reflects one's own image to God. God and humans are in a relationship where they love each other, help each other, learn from each other, and grow together. It also states that God and humans are one family, one community, one body, one mind, one soul, and one being.

(comment 20)

In his book ``The Mind of a Mystic,'' he introduced in detail the essence and purpose of mysticism, its history and traditions, its practices and methods, its achievements and influences. He believes that mysticism is the highest expression of human spirituality, common to all religions and cultures, and that mystics are people who seek a relationship with ultimate reality, independent of their own faith or tradition. The practice of mysticism, he said, aims to transform one's consciousness from an ordinary level to a higher one. They want to go beyond their mind, senses, and thoughts and come into direct contact with ultimate reality. They say that by aligning their consciousness with God's consciousness, they can experience God's presence, love, beauty, goodness, truth, freedom, peace and joy, creation, infinity, eternity, and unchangeability.

(Comment 21)

⑧Karen Armstrong is a British religious scholar who traces the history of the monotheistic religions of Judaism, Christianity, and Islam from a novel perspective in her book ``The History of God.''

I talked about her on the previous page, so please refer to it.

(comment 22)

■Relationship between consciousness and neural processes

Now, there are various studies and theories regarding the relationship between consciousness and neural processes, but in general, as mentioned above in neurology, consciousness is thought to arise from the activities of specific parts and cells of the brain. There is. Brain activity correlated with consciousness is the minimum neural activity and neural structure necessary to cause a certain conscious perception or memory. Discovering and characterizing brain activity that correlates with consciousness is an important step toward understanding the mechanisms and causes of consciousness.

Brain activity correlated with consciousness is closely related to the level of arousal and the content of consciousness. Arousal level is an index that indicates the intensity and regularity of brain activity, and represents a state of consciousness such as sleep or coma. The contents of consciousness are what we feel and think, including sensory experiences such as sight and hearing, and mental experiences such as thoughts and emotions. The higher the level of arousal, the richer the content of consciousness, but this alone does not determine the content of consciousness. For example, when you dream, your level of alertness is low, but the content of your consciousness is clear.

Neuroscientists use a variety of methods to explore brain activity that correlates with consciousness. For example, brain imaging technology can be used to measure brain activity, stimulate or inactivate specific areas of the brain, and examine the effects on consciousness. In addition, to assess the presence and strength of consciousness, subjects are asked to perform various tasks and self-report. Furthermore, we will theoretically model and simulate cognitive functions and neural mechanisms related to consciousness.

There are still many mysteries remaining regarding the relationship between consciousness and neural processes. For example, how does brain activity that correlates with consciousness produce consciousness? How does consciousness distinguish itself from itself and others? How does consciousness have free will and self-consciousness? Questions such as how consciousness perceives time and space, and how consciousness understands language and symbols remain unresolved. Another interesting topic is whether consciousness is unique to humans, or whether it also exists in animals, plants, and artificial intelligence. Various studies and theories will continue to be developed regarding the relationship between consciousness and neural processes. (Comment 23)

As mentioned earlier, God for physicists is natural law and scientific law.

Spinoza states that all objects are modal variations of an infinite substance, God. It is said that God expresses all things through the attributes of thought and extension. Its extension is the spatiotemporal expansion of God, and thought is its spirituality in the case of humans and animals. He says that all inanimate objects also exist as ``thoughts of God'', that is, as attributes called thoughts. This is space life. He was not the first to think this way; the Ionian philosophers had already done so two thousand years ago.

(comment 24)

In his book ``Mind and Matter,'' Schrödinger makes the following thought-provoking points about the brain and the world it creates.

■ Problems about the brain and the world it depicts

The world created by the brain is mysterious.

We know the world by feeling and remembering. We tend to think that the world exists as it is, but it is actually a creation of our brains. How does the brain create the world? What part of the brain is connected to the world? What kind of matter produces consciousness? These are very difficult questions.

``Any attempt or request to expand the realm of consciousness or to consider that a certain kind of consciousness may be connected to something other than neural processes... "This is bound to be an empty theory that is uncertain and unprovable," Schrödinger said.

Rationalists believe that consciousness is created by the activity of nerve cells. People would laugh at the idea that animals could be conscious, or that plants or other organisms could be conscious, thinking it was just a pipe dream. Because it cannot be proven or refuted.

However, there is a big problem with this way of thinking. Neurons and the brain play a special role in the evolution of organisms. It is the ability to change behavior to suit the environment. The brain is the pinnacle of its abilities. As the brain develops, it becomes able to control everything in the body. But the brain is not unique. Plants and other plants have brain-like abilities in other ways.

What would have happened if the brain had not developed? Without a brain, wouldn't we be able to be conscious of the world? Or does that mean the world never existed? They are contradictory ways of looking at the world. To be honest, rationalists find it foolish to try to find a way to resolve this contradiction.

For example, Spinoza argued that all things are part of God, and that God is represented by two qualities: thought and space. Thought is the spirit of humans and animals, and space is the expanse of God. He said that even inanimate objects have divine thoughts. These ideas are based on the idea that the universe is also life, and they view God as a natural law.

(Comments 23, 24, 25)

Spinoza was a 17th century Dutch philosopher and thinker. He is an early modern rationalist philosopher along with Descartes and Leibniz. Spinoza's ideas were contrary to the Jewish and Christian doctrines of the time, such as pantheism, which equated God and nature, and neutral monism, which equated the mind and body, but later philosophers and scientists had a great influence on people. For example, Kant and Hegel developed Spinosa's monism. Einstein respected Spinoza's view of God. Deleuze reinterpreted Spinoza's ethics into modern times.

In his book Etika, he discusses the identity of the mind and body and the relationship between emotions and intellect based on the identity of God and nature, arguing that freedom and happiness lie in unity with God. concluded.

It is in the second part of Ethica that Spinoza says that even inanimate objects have divine thoughts. Spinoza argued that God has infinite attributes, two of which are thought and extension. He held that God's attributes are parallel to each other, that God's thoughts correspond to God's expansion, and God's expansion corresponds to God's thoughts. This is called the mind-body parallel theory. According to this parallel theory, even inanimate objects that are part of God's expansion are necessarily accompanied by thoughts that are part of God's thoughts. In other words, even inanimate objects have divine thoughts. However, he also argued that the thoughts of inanimate objects are different from the thoughts of humans, and that they do not have self-awareness, consciousness, or reason. The thought of inanimate objects was but one of the infinite modes of God's thought.

Incidentally, this idea was also held by the ancient Greek philosopher and physicist Fechner.

Fechner said that plants, the earth, and the stars also have souls.

Fechner was a German physicist, philosopher, and psychologist who scientifically studied the relationship between matter and spirit and founded the discipline of psychophysics. He discovered that there was a nonlinear relationship between sensation and stimulus intensity and proposed Fechner's law.

(comment 25)

Fechner's law is a law that states that the magnitude of sensation is proportional to the logarithm of the strength of the stimulus. In other words, we are sensitive to weak stimuli and insensitive to strong stimuli.

He also pioneered the field of experimental aesthetics, seeking to understand beauty from psychological experience. His philosophy was pantheism and panpsychism, which believed that there was a universal spiritual entity in the universe.

This idea also approaches the idea that the reality of God is law.

In this way, people from all over the world, from ancient philosophers to mystics, have been exploring the mysteries of the universe, nature, and life, pursuing unified theories, accumulating and updating their wisdom.

■What those who inherit Nichiren Buddhism should do.

The fundamental law of all things, Nam-myoho-renge-kyo, which Nichiren left behind as his "bloodline," as well as the biological interpretations and training methods based on it, should not be inherited uncritically or self-righteously, but updated in line with the progress of the times. This is what is necessary for future generations to inherit Nichiren Buddhism. And this attitude is one of the bloodlines that Nichiren left behind - that is, one of the forms of attaining sokushinbutsu, which is boundless towards perfection, and is the form appropriate for a believer.