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     If we subscribe to the theory of instinct propounded by the nineteenth-century German philosopher Friedrich Nietzsche, we would admit that human beings are born with various instincts which are all a sort of destiny that human beings are helpless to resist. Of course, to try to suppress these instincts artificially is near impossible. Indeed, Nietzsche’s argument cannot be denied, but if his theory is accepted as is, all manner of immoralism would be permitted. His theory is one kind of dangerous thought. Therefore, for an individual with a considerable amount of knowledge, Nietzsche’s thinking can be treated as one kind of academic theory, but for those of us involved with religion, his thought is exceedingly difficult to accept.
     There are theories which are opposite to Nietzsche’s that have been practiced since antiquity, and of these are several kinds within the world of religion that view instinct as evil. On that basis, extreme forms of asceticism have been practiced, and the ensuing suffering is understood as a sacred practice, a path of drilling and training. When we observe these practices objectively, we cannot countenance them, and we also note that they have not been assimilated by the general public and have fallen to the level of self-satisfaction. Representative examples of this kind of faith are those such as Islam, Brahmanism, and Puritanism within Christianity. These kinds of faith are not that visible in Japan, but several similar types still remain.
     When Nietzsche’s instinctualism is considered and compared to asceticism, neither one is balanced. That is because both lean too much to one side, but in this regard, God indicates a strict standard. Amid this confusion and these mistakes, there is an easy way to understand this standard, which those in our society today are apt to ignore. In simple terms, this is the middle path as advocated by Confucius. Since I am always describing and explaining this standard, my followers are probably well aware of it, but as a practical problem, it is as Confucius says, easier said than done. It is the middle path, however, that should be the main focus of faith, what Shakyamuni advocated as satori. This is the very aspect that I will try to explain as simply as possible.
     To begin with a simple example, as can be perceived in the climate of the four seasons, every one dislikes extreme cold and extreme heat, and it is only natural that neither the cold nor the heat but the balanced weather of autumn and spring which is pleasant and preferred. Since ancient times, in these seasons have been held the important Buddhist spring and autumn equinox festivals for the ancestors. That is because these seasons represent the reality of the Pure Land.
     What I want to say, however, is not about the ancestors but concerns getting on in the world, in this life. In all aspects of life it is essential to avoid extremes. Human beings, however, tend to favor either the right or the left. Leaning to one extreme, however, will not do as it could be fair to say that favoring one side is usually the source of failure. Even so, there are times when decisions have to be made, and it is difficult to sort out the options. But to pursue this point even more deeply, thinking you have to make a decision means that the decision has already been made. I cannot decide, I cannot not decide, but it is the ultimate ambiguity that neither can matters and affairs not be left hanging in the air. This is indeed a very strict law, but here can be found the interest and appeal of the world. That is, it is enough that one attain the state of versatility and agility, free and unhindered. Essential is that one not be captured or trapped by anything. What represents this concept is the name Tathagata of Unhindered Light whose other name is Boddhisattva Regarder of the Cries of the World.
     This point goes as well for the issues of politics and thought today. Mistakes occur when deciding whether there should be that such as right or left, capitalism or communism, and mistakes arise because when a decision is made, limits appear, so other conflicts or clashes break out. This is observable today when ambiguous, vague matters are decided, and all sorts of utter confusion breaks out. The same is true when eyes are cast over the entire world. In international relations, troubles never cease. Because this condition of difficulties and chaos has continued throughout the world until the present, material culture has made the progress that can be seen today, so this condition has been unavoidable. Henceforth, however, as this condition will reverse, being able to change one’s way of thinking is essential. The reason is that the time for the new civilization is coming. All that human beings need to do is advance forward on the basis of the climate of the equinoxes, neither hot nor cold. This is the characteristic, the essence of World Messianity.

“Honnōshugi to Kin’yokushugi,” first published on the front page of Eikō, Issue 188, December 24, 1952, later reprinted while Meishu-sama still alive in the essays anthology for ministers Goshinsho: Shūkyōhen (Divine Writings: Volume on Religion), page 53, March 25, 1954, has appeared in translation. Citation is given below for reference.

“A Balanced Attitude,” Teachings of Meishu-sama, Volume Two, 1968, page 64.

“Instinct and Asceticism,” Foundation of Paradise, 1984, page 370.

“Seeking the Middle Path,” Teachings of Meishu-sama, Volume Two, 1968/2004, page 35.

“Don’t be Halfway, Steer the Middle Course,” Reaching for Faith, 2010, page 43.