another for the laity, which is easy. The central dogma is that every
part of the universe, including not only gods and men, but animals,
plants and the very mud itself, is capable, by successive
transmigrations, of attaining to Buddhaship. In one sense, Nichirenism
is the transfiguration of atheistic evolution. In its teachings there
are also two forms: the one, largely in symbol, is intended to attract
followers; the other, the pure truth, is employed to convert the
obstinately ignorant, against their wills. As in the history of the
papal organization in Europe, a materialistic interpretation has been
given to the canons of dogma and discipline.

Contrary to the doctrine of those sects which teach the attainment of
salvation solely through the aid of Amida, or Another, the Nichirenites
insist that it is necessary for man to work out his own salvation, by
observing the law, by self-examination, by reflecting on the blessings
vouchsafed to the members of this elect and orthodox sect and by
constant prayer. They consider themselves as in the only true church,
and their succession to the priesthood, the only valid one. The strict
Nichiren churchmen will not have the Shint[=o] gods in their household
shrines, nor will they intermarry among the sects. The Nichirenites are
also very fond of controversy, and their language in speaking of other
creeds and sects is not that characteristic of the gentle Buddha. The
people of this sect are much given to the belief in demoniacal
possession, and a considerable part of the duty and revenue-yielding
business of the Nichiren priests consists in exorcising the foxes,
badgers and other demons, which have possessed subjects who are
generally women at certain stages of illness or convalescence. The
phenomena and pathology of these disorders seem to be allied to those of
hysteria and hypnotism.