Sunday, November 22, 2020

Experience of Yoshiko Robinson, November 2020

Photo by Brendan Harris
BrendanHarris.net

As you know, on May 3, 1951, Toda-Sensei was inaugurated as second Soka Gakkai president. In those days, Soka Gakkai had around 3,00 members. Toda-Sensei made a great determination - to convert 750,000 households before his passing. With his determination and the youthful efforts of Ikeda-Sensei, Soka humanism spread into every corner of Japan. It even reached the most tiny village in the most isolated corner and my dear father joined around 1956.

My father introduced the rest of our family. I was three years old.

You would like my dad. He was a rebel and a creative type. He argued with the leaders. He really liked to drink. He sang and told us folk-tales. He also argued with the local priests. My dad told me, “Yo-chan, have unlimited dreams. The bigger dreams, the better. Do not let your future be decided by this island country’s mentality.”

I read Ikeda Sensei’s encouragement for youth to go abroad and work for kosen-rufu.


My mom said, “I trust you, Yo-chan.”

And so, in 1974, aged twenty-one, I moved to Canada alone. I had two vows. First I wanted to help spread Nichiren Buddhism and so contribute to Canadian society. Second, I was determined to someday build a harmonious family.

Actually, I was quite naive. I had no idea what I was getting into.

Two years later my heart broke. My dear father passed away. Too young. Too early. He never came to Canada. He never saw the family I built.

I decided to start my harmonious family with Keith. It was not easy. He was sick, weak, and could not keep a job. But he loved Ikeda-Sensei and our movement and we shared a mission.

Keith also was naive. We were not prepared for a family or life or what the future held.

Fortunately I stumbled into my profession - dental lab technician. The job is very difficult and I had no training, no credentials, and no experience. I stuck to it for over thirty years. 


Erica came and then Andrea. We did activities every night with the girls. We bought an old,  falling apart house in West Hillhurst - less than 600 square feet for four people and a cat. For meetings we carried the furniture out onto the front lawn. People sat on the floor. 


When we were not having meetings in our home we travelled around Canada and the western U.S. for activities. We took the girls everywhere.. Of course they made lots of noise and interrupted meetings.

Keith lost many jobs and went to the hospital many times. In fact, he had eleven major surgeries.


It felt like every trouble a woman could have, I had.

I had a full time job that was quite stressful and the girls were first in daycare, then school. Eventually we bought a larger house so we could hold larger meetings. In fact, before the Community Centre was built, our house was used as the Calgary Activity Centre. We were able to welcome so many different people into our home. Wonderful, fascinating people; and some who were not so wonderful.

In 1981 me, Keith and  twenty two month old Erica travelled to Toronto. We wanted to help welcome Ikeda-sensei on his second visit to Canada. Actually none of us attended the big meeting with Sensei. Keith was working behind the scenes and mothers with small children waited in another room. Then, someone told us to go to a hallway. After the meeting Sensei came into the hallway. For an instant he caught my eye, then he put his hand on Erica’s head and other children and chanted three times for each child. I will never forget that moment.

To be able to witness his behaviour up close remains a high point of my life. I will never forget his eyes for that brief second, nor him encouraging Erica. Makes me cry to remember.

I went through poverty, sickness, relationship problems. For many years, some leaders here in Calgary worked hard but sadly their efforts were primarily for their own self-interest. Although they did much good, in the end they could not get past their own egos and undermined Sensei’s efforts, creating confusion and disunity. Many times I wondered what to do. I felt like the Gohonzon and my daimoku were my only comrades. Eventually they left our precious organization.


No matter how poor we were, we wholeheartedly contributed financially to our movement. No matter what difficulties we faced, we tried our best to participate in activities and support our wonderful mentor.


And I won.


Now we are facing this world-wide pandemic and isolation. Looking to the next ten years I will face new challenges. I want to tell people how great is this practice.

presented at Sunrise District General Meeting 22 November 2020 Yoshiko

Thursday, November 19, 2020

The shadow people

Buddhist cosmology describes a huge variety of hells with excruciating details about the suffering of the occupants. These hells differ from the Abrahamic concept of Hell in a couple of ways. The occupants of Buddhist hells are not condemned by divine judgement, rather by the effects of their own life’s actions. Their damnation is not eternal, although it could last for extraordinary long periods - millions of aeons, in some cases.


Among the many hells described in the sutras is one particularly obscure. Perhaps fittingly, even most Buddhists have not heard of the lokāntarikā - the in-between-spaces-hells. Lokāntarikā (लोकान्तरिका) refers to the “intermediate spaces between two worlds”, according to the 2nd century C.E. teacher Nagarjuna. They are described like this: “in the intermediate spaces between worlds (lokāntarikā) where there is no sun, beings live and die entirely in shadows. These are the intermediate spaces between the universes of four continents. Grouped into three, these universes, circular in form, touch one another by their outer walls (cakravāla), like three coins brought together. Thus between them they demarcate a surface in the form of a triangle with three arched sides. These lokāntarikās, infinite in number like the universes that demarcate them, are forever plunged in deep darkness to the point that their inhabitants cannot even distinguish their own limbs.”

The cosmology posits that universes are circular, or spherical. At the points where universes meet, spaces are formed in-between. Spaces of total darkness and total isolation. Inhabitants of those spaces are in such darkness they can not even see their own limbs; they are so isolated as to not even be aware of anyone outside their individual in-between hell. Neither the light of the sun nor the moon can reach them. They are utterly alone. Utterly forgotten.

In the seventh chapter of the
Lotus Sutra something happens: “The dark and secluded places within those lands, where the light of the sun and the moon is never able to penetrate, were all brightly illuminated and the living beings were all able to see one another, and they all exclaimed, saying, ‘How is it that living beings have suddenly come into existence in this place?’”


The inhabitants of the lokāntarikā can see themselves for the first time and they can see others. They are no longer alone. They know themselves.


Even the mention in the Lotus Sutra is brief, without the usual verses of praise and repetition and elaboration. It is possible that once illuminated, these beings must now find their own way to liberation.

It is not hard to see parallels with people in our time, in our societies of lokāntarikā. People are wrapped in the solitude and darkness of alienation and addiction. Many can no longer even see themselves; their identities - sexual, familial, cultural, ontological - have been stripped. Some exist only in the in-between cracks and fissures of our societies, trapped in misery and loneliness, unaware, even of their own plight and how it is shared by others. They can not see their own sublime dignity. They can not see that others share their fate.


Will the illumination of the Lotus Sutra shine into these forgotten corners and reveal the majesty of their lives and community? Will they, as the suffering have always done, find the inner strength and community to liberate themselves?

In The Opening of the Eyes, Nichiren wrote about strange Bodhisattvas who voluntarily enter hell to save the condemned: “they will deliberately create the appropriate karma in hopes that they too may fall into hell and share in and take their suffering upon themselves. Thus suffering is a joy to them. It is the same with me.” Ikeda-Sensei often says, one who lights a path for others, illuminates their own way. 


What can we do to reach out to others, and simultaneously reduce our own isolation? What small flickering lights can we bring into the many in-between-spaces of our worlds? 

Thursday, November 12, 2020

Afghan tribal rugs



The shepherd seeks paradise and guards against the evil eye. 

The sheep seek rich graze and protection from wolves. 

The two knives of the sheers cut in precise division. They know nothing of indecision.

The thread seeks only to connect, without regard for resentments.

The needle guides. Oblivious to all opinion and regret, it detests my tedious distinctions.

The loom cradles a universe in balance - longitudinal warp and latitude woof.

Month after month the weavers hook, tie knots, and comb. Click, click.

The knots gather, firmly rejecting insularity.

Colored woof and white warp embrace, forming lanolin-soaked immutable pigments.

Sublime gift from pomegranate, orange, henna. 

Beauty and harmony reach across politics, oceans, and generations to uplift me. Divinity mirrors at my feet. Mandalas enshrined on my floor. 







 

Tuesday, November 10, 2020

Wait with me

 

Ruth and Naomi by Jan Victors (Public domain)

wait with me

like the snail inside the lettuce, 

like the water for the boil,

like the patient for the doctor,

and the one left behind,

wait with me.

For the light will surely change if you

wait with me

like the upbeat to this song,

I'll show you how.

 
wait with me

like the cake inside the oven,

like the paper for the ink,

like patience for their virtues,

wait with me

For the moon will surely rise

like the upbeat to this song

I'll show you how


like the trigger for the finger,

and secrets for their shaming,

like Ruth with her Naomi,

like the best yet to come

wait with me

Are you waiting for a call?

Wait with me.

Like the wine inside the barrel,

like the mirror for the razer,

like the masked executioner,

like the dream awaits the dawn,

wait with me

For the play will soon be starting

and my seat is crying empty

and the line will soon be ending

like dal segno and this finé

If you can wait with me

I'll show you how




Sunday, November 8, 2020

after-death in three verses


what are you doing today?

maybe send some flowers

We've silence round the kitchen table

and coffee's getting cold.

Memories are slippery


what are you doing today?

the snowdrops are blooming

We're gathering round the kitchen table

and coffee cups are raised.

Memories of lost laughter

what are you doing today?

Guess I'll shovel the neighbor's walk

We're together round the kitchen table

more coffee's being poured,

Memories making us laugh


sweat

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