He was a gutsy monk. Legend has it that when he was in the process of being executed (for spreading fear of Mongol invasion) on the beach near Kamakura (then capital of the country), lightning struck the sword of the executioner, thus saving Nichiren.
The âSun Goddessâ is a Shinto dietyâAmaterasu. O-Me-Kami., the âKamiâ are not Buddhist gods. Like the Devas of Hinduism they are viewed as representing natural protective forces,not personified beings.
In the Lotus Sutra the protective forces arre like emanations of the Buddha nature. These are natural law of causation. In various letters from Nichiren he talks. to these forces in a dramatic way, challenging them to fulfil. ttheir vow to protect all followers of the Lotus Sutra.
The Lotus Sutra uses Brahma, Indra and the other existing deities. of India as Protective. Although âprayerâ to these dieties even in Brahmanism, is like thanking natural functions of the universe, stars, moons, gravity, and all of space in the enlightened mind, but not prayer equal to the mystic. law itself. prayer in Buddhism. embodies great appreciation. The law of Karma is the Great Law of Myoho
Renge.
Even history books documented. the execution of Nichiren along with 400+ witnesses at Tatsunokuchi Beach when a sudden great comet-like light filled the night sky. The executioner dropped his sword and fled. in terror.
The âKamiâ (which probably comes from the Ainu word âkamuiâ meaning spirit) are indigenous deities of the Japanese. When Buddhism was brought to Japan big time in the 6th century, there were two schools of thought. One said you should stick to the old deities; otherwise, they might get upset. And the other school of thought; accept the new religion of Buddhism which had become the mainstream â more or less â in China and Korea.
After Buddhism became firmly rooted in the 8th century and afterwards, some began to ask questions: If Buddhism is the true religion, how come it was not indigenous to Japan? Answer they came up: Buddhist deities, bodhisattvas, etc., manifested themselves as Japanese deities for convenience until true Buddhist teachings arrived.
At the same time, some argued otherwise. No, no. It was the Japanese deities who took the forms of Buddhist deities and entered Japan later to strengthen the faith, etc.
These thoughts formed the the traditional Japanese thought and world view. Appearance of religion and dogmas are not important. It is silly to argue about religious differences. They are all the same. Deities, gods and Buddhas just put on various masks for convenience.
Japanese tolerance of religous differences is well-known and it is expressed in a poem, a few centuries old, that goes like this:
Many paths lead up a mountain,
High on top, marvel at the moon,
The same moon as in other heights.
As Joseph Campbell Joseph Campbell - Wikipedia, a well-known American mythologist, once remarked in a talk show, that there was a religious conference of sorts where representatives of various religions gathered and exchanged opinions.
There, a Japanese shinto priest was confronted by an American Christian minister who remarked: Whatâs with the Japanese shintoism? It doesnât even have any theology or philosophy.
The Japanese shinto priest, taken back, thought for a minute and replied: You are right. We donât have any theology. We donât have any philosophy. So we dance. (Dancing as in shinto ritual).
Joseph Campbell was very impressed by this reply, which is the testimony to shintoismâs sublimation of faith, where petty differences in theology and philosophy no longer matter.
Many people are suffering from some sort of insomnia. One definition of âinsomniaâ: You wake up in the middle of the night, and cannot sleep again for more than an hour.