Editing SG33SHS-T (section)

=== 22. Economic Reforms Should Be Focused on Ordinary Workers ===

Now we come to our fourth critique.

The modern masses are deeply troubled by the instability of their economic lives. They attribute the cause to capitalist economic organization and seek to transform it into a socialist economic system. In response to this remarkable popular movement unfolding before our eyes, many religious figures, especially established Buddhist leaders, have stubbornly emphasized spiritualism.

It is said that: “Regardless of how much we transform the institutional organization, if our hearts do not change, it will be in vain.” However, is it really true that without a change of heart, the transformation of institutional organizations will be ineffective?

At the same time, we are not advocates of the supremacy of materialism. Human beings, unlike other animals, possess the creative ability to influence their environment while also being affected by it, and they have a degree of freedom to transcend certain aspects of their environment. Like Zen master Kaisen 快川,<ref>Kaisen Jōki 快川紹喜 (1500–1582) was a Rinzai Zen priest famous for his calm demeanor in the face of fire. He and his fellow monks at Erinji 恵林寺 temple were burned to death by the forces of Oda Nobunaga 織田信長 (1534–1582) in 1582.</ref> who sat in the midst of fire and said, “When the mind is annihilated, the fire is also cool,”<ref>While attributed to various monks, including Kaisen, this saying originates from a Chinese poem entitled “Xiari ti Wukong shangren yuan” 夏日題悟空上人院 (Summer Day at the Temple of Master Wukong) written by Du Xunhe 杜荀鶴 (846–904) during the Tang 唐 dynasty (618–907).</ref> or Socrates, who spoke of justice while raising the cup of poison, or Boyi 伯夷 and Shuqi 叔斉,<ref>Boyi and Shuqi were two brothers who, according to legend, lived in eastern China between the Shang 商 (ca. 1600 BCE–1046 BCE) and Zhou 周 (1046 BCE–246 BCE) dynasties and became famous due to their moral virtue, loyalty, and pacifist idealism.</ref> who chose to starve to death on Mount Shouyang 首陽 rather than drink from a stolen spring, or Christ or Master Nichiren, who showed compassion even when dragged to the execution ground, humans are capable of cultivating a mindset of freedom through their spiritual training. Even in the face of death, humans can achieve such states, let alone amid the abundance or scarcity of material possessions. Human happiness is obtained not merely through material satisfaction but rather through the disposition of the mind! It wouldn’t be entirely untrue to say so.

However, an important point to consider here is the capacity for spiritual practice in society at large. For example, a skilled mountaineer may trace a path up a sheer cliff, but that path cannot be recommended as a general route for ordinary people. Similarly, expecting ordinary individuals to attain the mindset of saints who willingly starve themselves to death or reach enlightenment with phrases like “the fire is cool” is an unrealistic proposition. The issue of institutional reform must be examined as a necessary means for creating a happy life for the general population. Advocates of institutional reform should also understand that it is not enough to focus solely on transforming the institutional system while disregarding the spiritual aspect of life. The transformation of the system is a fundamental requirement for creating a more fulfilling life and a positive mindset.

Moreover, as discussed in the previous section, the functions of the mind, or spirit, do not exist independently from the body; rather, they are psychological phenomena experienced in relation to the body and nature. For example, when the body becomes weak, the mind is more likely to become weak as well, and when experiencing poverty, one is more likely to face a series of anxieties. These mental states are subject to various changes and are not absolute. Therefore, when considering the masses in a social context, rather than focusing on individual mental states, it should be clear that providing a better environment is not only important for practical living but also for the cultivation of a positive mindset. Even cats, depending on how they are raised, can stop catching mice, while dogs and monkeys, who typically have a contentious relationship, can become affectionate companions through proper upbringing. This clearly illustrates how the nature of things—that is, the environment—can significantly influence the characteristics of living beings. Nevertheless, there are those who approach institutional organization without considering the importance of these environmental factors. What is lacking is the light of a transformed mindset that differs from that of ordinary individuals in society. Do the various gifts that are seen as products of spiritualism have any social effects? In fact, aren’t they themselves part of a cycle of exploitation, living off the riches of temple lands or completely subservient to wealthy patrons, knowing well that they cannot survive without such submission? If religion is supposed to provide a transcendent peace beyond life and death, how can we explain the extraordinary efforts and peace that socialists, considered by some as demons and opponents of spiritual ideologies, demonstrate in their movement—a drive that goes beyond life and death?