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fusion of objective reality with subjective wisdom (Jpn. ky
-
chimy
-
g
-
). Nichi-
ren de
nes Namu-my
-
h
-
-renge-ky
-
as the law underlying this principle. In
Soka Gakkai, the term
'
human revolution
'
is evoked as a modern way to
describe the process of attainment of
'
enlightenment
'
. This is a process that is
seen as the emergence of one
s Buddha nature (through chanting) and con-
ceptualised (subjective wisdom) as particular motivation for social action.
Soka Gakkai
'
'
is starting point is human revolution, the transformation of one
'
s
own attitudes from a self-focused or egoistic
'
self
'
(
'
lesser self
'
) to one led by
the Buddha
'
self
'
manifested as mutual, compassionate action (
'
the greater
self
'
). Such ideas are not new; what is di
erent is the applied emphasis on the
connection between a person
s inner states and their social environment, with
wider social transformation as goal.
Study is a large part of this process. That is, the study of Nichiren
'
'
s teach-
ings from the perspective of Ikeda
s reading of him. Many come to see their
own life, their Buddhist practice, their particular circumstances and sub-
sequent actions from the perspective of the process of human revolution. Seen
as a lifetime process that is beset by internal and external struggles, with the
key being perseverance, many nevertheless come to see their life from the
perspective of Nichiren Buddhism as taught in Soka Gakkai as a profoundly
satisfying way of living as it is a process of self-empowerment. On the other
hand, human revolution as a re
'
exive and other-embracing process of inner
change may seem contradictory when at the same time Nichiren
'
s daimoku
with faith in his honzon is advocated as the exclusive practice for attaining a
state of life of the Buddha. Indeed, faith here
firstly means con
dence in the
ect and a wish for k
-
sen-rufu (the spread of
Buddhist Law of cause and e
Nichiren
'
s teachings based on the values of the Lotus Sutra). Nichiren
'
s Lotus
(Sat
-
Sutra
'
exclusivism
'
is well-known, but
'
The logic of exclusive choice
'
1987) also established a basis for moral resistance, one of Nichiren
'
s most
signi
cant legacies (Stone 1999b). Listening to accounts from Soka Gakkai
members, a strong resistance to not give in to one
is circumstances is easily
detectable. Even, apparently, something negative such as being bullied at
school or facing a life-threatening illness can be constituted as a cause for
spiritual transformation that helps to expand the understanding of one
'
s
relationship with others and with oneself; that is, if one does not give up in
the belief in Buddha potential in oneself and others. One can hear numerous
experiences of such self-transformation, which includes the turning of what
may objectively (from the standpoint of dominant views) be seen as a negative
reality into something positive. The conception is that the state of life of
Buddhahood is the
'
'
true
'
state sought from which to view the external world.
It is
because it is seen as the most creative, and as a state that funda-
mentally changes things around. The a priori notion is that
'
true
'
'
truth
'
is found in
strengthening the wish to bene
t others. The challenge is, of course, to lead
such a life based on empathy, courage, joy and justice, which is Ikeda
is inter-
pretation of Nichiren. This conceptualisation of life is something that comes
across as profoundly moving to some people, while to others it seems odd and
'
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