Editing SG33SHS-T (section)

=== 21. The True Nature of Spiritualism ===

As seen in the above description, it is evident that rather than overcoming materialistic life, spiritualism has been influenced and dominated by materialistic life and the power of ruling classes. Now, let’s delve a bit deeper and expose the true nature of sham spiritualism.

When advocates of spiritualism proclaim that “the overcoming of materialism is achieved through the intensification of spiritualism,” they must acknowledge the autonomy of ideas and thoughts within the realm of spirituality. However, we have learned through disciplines such as astronomy and geology about the process of the earth’s formation, through biology about the origins of life, and particularly through Darwin’s theory of evolution about the path of human evolution. As a result, we understand that nature and humans were not created by a god, but rather nature is itself a process of change and development, and humans are animals that emerged and evolved within nature. Therefore, we should not consider our knowledge as fixed and unchanging, but rather must explore how knowledge arises from ignorance and how imperfect and inaccurate knowledge can become more complete and accurate.

In this regard, let us consider a passage from Engels’s ''Anti-Dühring'':

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From whence does thought derive its principles? From within itself? No, thought can only extract and derive the forms of existence from the external world. Principles are not the starting point of research; rather, they are the ultimate result. They are not applied to nature and human history, but rather abstracted from them. The world of nature and humanity do not conform to principles; principles are only correct to the extent that they coincide with nature and history. This is the proper materialistic view of things, while Mr. Dühring’s opposing view is idealistic, completely overturning things and constructing the real world from ideas.<ref>Seno’o appears to be quoting from ''Han Dūringu ron'' 反デューリング論, the 1903 translation by Katayama Sen 片山潜 (1859–1933) of ''Anti-Dühring''—one of the first works of Marxist thought to appear in Japanese. The standard English translation of the same passage may be found at: [https://www.marxists.org/archive/marx/works/1877/anti-duhring/ch01.htm “Part I: Philosophy, III. Classification. Apriorism,” Marxist Internet Archive], accessed September 18, 2024.</ref>
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This response seems to be correct in this context. [Giordano] Bruno [1548–1600], believing in the heliocentric theory, was brutally executed by Christians but in the end, “the earth does indeed revolve [around the sun].”<ref>It is not clear whether Seno’o is actually quoting Bruno or simply paraphrasing his argument.</ref> It was not the idea of the earth being round that made the earth round; rather, it was the fact that the earth is round that determined the idea.

Of course, there is room for criticism and opposition to viewing thought solely within the framework of a hastily adopted materialistic theory. However, it is certain that thought is not completely independent. The Buddha taught: “By consciousness, there is mentality-materiality; by consciousness as condition, there is mentality-materiality.”<ref>Seno’o provides no citation for these passages, which appear to be from what is generally considered the first sermon offered by the Buddha, ''Setting in Motion of the Wheel of Dharma'' (Skt. ''Dharmacakrapravartana Sutra'', SN 56: 11).</ref> He also taught: “By mentality-materiality, there is consciousness; by mentality-materiality as condition, there is consciousness”; and, “By the cessation of mentality-materiality, there is the cessation of consciousness, and by the cessation of consciousness, there is the cessation of mentality-materiality.”<ref>See previous note.</ref> Consciousness refers to the mind, while mentality-materiality refers to living beings with physical bodies. If we elevate consciousness to the level of human beings and consider mentality-materiality as nature, both are inseparable from the environment. Thus, there can be no disregard for the influence of the environment or the body on mental activities. The ''Lotus Sutra'' says, “The Dharma is without characteristics, and the seeds of buddhahood arise from conditions.”<ref>T no. 262, 9: 9b8–9.</ref> According to the Buddhist philosophy of “the inseparability of matter and mind” and “the unity of the material and the spiritual,” the more one understands life practically without separating matter and mind, the more one realizes that what is called “spirit” is merely a subjective grasp of the concrete forms of life. Therefore, one cannot help but acknowledge the significance of the conditions.

Let us take a practical example to further illustrate this point. There is a proverb that says, “The one who raises you is more important than the one who gave birth to you.” From the spiritual perspective, one might argue that the one who gave birth to you should be more appreciated. However, no matter how much we proclaim the importance of the one who gave birth, the concrete fact of being raised by a nanny or caretaker cannot be disregarded in terms of its significance as a nurturer. Similarly, the proverb “The parent-child relationship lasts a lifetime, the husband-wife relationship lasts two lifetimes, the master-servant relationship lasts three lifetimes” expresses the same idea. Even filial piety, which has been considered the foundation of a hundred virtues, does not explain why a light relationship of one lifetime is considered less significant than a heavy relationship of three lifetimes. It is precisely because the master-servant relationship provided a comfortable livelihood for the family. For humans who are born from nature, nature is primary. If we consider our thoughts and minds in the context of daily life, it is natural to acknowledge the fundamental economic relationships that underpin our lives. Disregarding or underestimating the economic aspect of life while focusing solely on spiritual matters is the inherent weakness of ineffective idealism. We do not “construct the real world from thoughts.” Rather, thoughts arise from the entirety of real-life relationships, and it is through practical application that thoughts further develop and evolve.

If we consider the essence of ''bushidō'' 武士道, which is often touted as the epitome of spiritualism, this issue becomes even clearer. There is a saying, “A samurai can go without eating, but not without a high-ranking lord!” But did they truly not consider their livelihoods? Indeed, they too are human beings who are an amalgamation of the material and the spiritual. As such, they cannot exist without sustenance. The nonchalant attitude of treating this fact as a given, referred to as ''takayōji'' 高楊子,<ref>''Takayōji'' refers to the post-prandial use of a toothpick and signifies leisure, indifference, or nonchalance.</ref> was only made possible by the provision of food and clothing from benevolent lords. Furthermore, loyalty to the lord should be understood as a form of compensation for the regular stipends they received. Various sources indicate this interpretation; see, for example, the book ''Oyabun kobun'' 親分子分 by Shirayanagi Shūko 白柳秀湖.<ref>Shirayanagi Shūko (1884–1950) was a novelist, historian, and early socialist. His work ''Oyabun kobun'' was published in 1912 (Tokyo: Chikura Shobō). ''Oyabun kobun'' refers to a system or social group that emerged during the Edo period in Japan, whereby vagrants and homeless individuals formed a type of organization or community. In this system, farmers who suffered from the decline of rural areas and oppressive governance sought to rebuild their lives by becoming followers (''kobun'') under the leadership of a boss (''oyabun'') in urban areas. The ''oyabun'' provided economic support, protection, and mediation of disputes among the members. The relationship between the ''oyabun'' and ''kobun'' was based on loyalty, mutual assistance, and a sense of belonging to a community. This system played a role in providing social and economic stability for those who had been displaced or marginalized by the societal changes of the time.</ref> Even regarding the so-called Kenmu 建武 Restoration [1333–1336], which is said to be the most remarkable revival of the national spirit, the author of ''Taiheiki'' 太平記 (''Record of the Great Peace'') offers the following criticism:

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The beginning of the Genkō 元弘 Civil War saw all the brave soldiers of the realm united and fiercely determined to serve the imperial forces. There is nothing else that compares to their dedication. Their only intention was to achieve merit and rewards through achieving peace in battle.<ref>''Taiheiki'' is a late fourteenth-century historical epic that chronicles the events of the Nanbokuchō 南北朝 period (1336–1392). This passage is from vol. 13, ch. 99, “The Matter of Ryōma’s Advance.” See [https://tinyurl.com/2725tkhx “Taiheiki/Kan daijūsan” 巻第十三, Wikisōsu ウィキソース], accessed November 18, 2024.</ref>
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Furthermore, it is stated that the reasons for this upheaval include the biased distribution of rewards, excessive taxation for the construction of the imperial palace, extreme centralization of power, and the revocation of titles from vassals, among other things. Can we not see the defeat of spiritualism depicted here as well? Truly, human culture is a blossoming flower rooted in the fundamental aspects of sexual desire and productive relations. Therefore, mere spiritual and personality-centered ideologies are empty illusions and unattainable deceptions. Regarding sexual desire, it has been a significant misconception to degrade it as mere animalistic lust. No matter how much it has been denigrated, it remains a natural and legitimate demand. How many sins have been committed due to the lack of wisdom in response to these natural urges? In the distant past, reproductive organs were revered as sacred, but the so-called spiritual and personality-centered ideologies distorted this natural purity. In fact, sexual desire should also be liberated in a human way. The recent emphasis on sex education is a welcome trend. Certainly, the fulfillment of actual life rooted in instincts and the purification of one’s character are the essential demands of a genuine human life and the fundamental impetus toward creating heaven on earth. This is indeed the path that revitalized Buddhists should follow. This issue will be further clarified and affirmed in the critique of the next chapter.