Zen at War
|Zen At War|
Zen at War second edition cover
|Author||Brian Daizen Victoria|
|Country||United States of America|
|Genre||Zen Buddhism/Japanese history|
|Publisher||Lanham, Md. : Rowman & Littlefield Publishers|
|Publication date||2006 (2nd Ed.)|
|Media type||Print (Hardcover)|
|Dewey Decimal||294.3/927095209034 22|
|LC Classification||BQ9262.9.J3 V54 2006|
|Part of a series on|
|Part of a series on|
Zen at War is a book written by Brian Daizen Victoria, first published in 1997. The second edition appeared in 2006.
The book focuses on the history of Zen Buddhism and Japanese militarism from the time of the Meiji Restoration through the Second World War and the post-War period. It describes the influence of state policy on Japanese Buddhism, and particularly the influence of Zen philosophy on the Japanese military.
A famous quote is from Harada Daiun Sogaku:
[If ordered to] march: tramp, tramp, or shoot: bang, bang. This is the manifestation of the highest Wisdom [of Enlightenment]. The unity of Zen and war of which I speak extends to the farthest reaches of the holy war [now under way].
The book also explores the actions of Japanese Buddhists who opposed the growth of militarism.
The 2002 edition of Zen at War was followed by Zen War Stories, which further explores the intimate relationship between Japanese institutional Buddhism and militarism during World War II.
Victoria draws from his own study of original Japanese documents, but also uses the publications of Ichikawa Hakugen, a Rinzai-priest and a scholar who taught at the Hanazono University in Tokyo. Hakugen's work, in Japanese, include:
- 1967 Zen and Contemporary Thought (Zen to Gendai Shiso)
- 1970 The War Responsibility of Buddhists (Bukkyosha no Senso Sekinin)
- 1975 Religion Under Japanese Fascism (Nihon Fashizumu Ka no Shukyo)
- 1977 Buddhism During the War (Senji Ka no Bukkyo)
Hakugen himself had been "a strong advocate of Japan's 'holy war'":
Hakugen points to twelve characteristics of Japanese Zen which have contributed to its support for Japanese militarism:
- Subservience of Buddhism to the state.
- Buddhist views on humanity and society. Though "Buddhism emphasizes the equality of human beings based on their possession of a Buddha nature", the doctrine of Karma has also been used as a "moral justification for social inequality".
- protection of the state and the hierarchical social structures.
- Emphasis on sunyata and selflessness, "leaving no room for the independence of the individual".
- Lack of Buddhist dogma, which left no "compelling basic dogma a believer would fight to preserve".[a]
- The concept of on, "the teaching that a debt of gratitude is owed to those from whom favors are received". In the case of Japanese Zen, this gratitude was also owed to the Emperor, as "the head of the entire Japanese family".
- The belief in mutual dependency, which "led in modern Japan to an organic view of the state coupled with a feeling of intimacy towards it".
- The doctrine of the Middle Way, which "took the form of a constant search for compromise with the aim of avoiding confrontation before it occurred".
- The tradition of ancestor veneration, in which "the entire nation came to be regarded as one large family in which loyalty between subject and sovereign was the chief virtue".
- The value given to "old and mature things". Since society was based "on a set of ancient and immutable laws", oppostion to this was unacceptable.
- Emphasis on inner peace, which "contributed to its failure to encourage and justify the will to reorganize society".
- The Buddhist logic of Soku, "just as it is", which leads to "a static, aesthetic perspective, a detached, subjective harmony with things".
Hakugen saw D.T. Suzuki as "most responsible for the development of imperial-way Zen", but in no way standing alone in this development. Hakugen traces this development to pre-meiji developments:
In the Edo period [1600-1867] Zen priests such as Shidō Bunan [1603-1676], Hakuin [1685-1768], and Torei [1721-1792] attempted to promote the unity of zen and Shinto by emphasizing Shinto's Zen-like features. While this resulted in the further assimilation of Zen into Japan, it occurred at the same time as the establishment of the power of the emperor system. Ultimately this meant that Zen lost almost all of its independence.
The book drew a lot of attention, and mixed responses:
Few books in recent years have so deeply influenced the thinking of Buddhists in Japan and elsewhere as Brian Daizen Victoria’s Zen at War (Victoria 1997). The book’s great contribution is that it has succeeded, where others have not, in bringing to public attention the largely unquestioning support of Japanese Buddhists for their nation’s militarism in the years following the Meiji Restoration in 1868 (when Japan opened its borders after nearly 250 years of feudal isolation) up until the end of WWII.
Robert Aitken writes:
All of us owe gratitude to Victoria, to James Heisig, and John Maraldo for their book, Rude Awakenings: Zen, the Kyoto School, and the Question of Nationalism, and to the scholars who are publishing a series in Zen Quarterly, the English language journal of the Soto Sect, disclosing the collusion of their sect in Japanese expansionism prior to and during World War II. These scholars help us as Western Zen students to make sense of the barest of hints of wartime involvement which we sensed previously, and to come to grips with the dark side of our heritage.[web 1]
Ton Lathouwers, Chán-teacher in the Netherlands, in relation to Zen at War mentions Hisamatsu's impossible question, "What will you do when you cannot do anything, when all your best intentions and great endeavour are invested to no avail whatsoever, when all you do is doomed to fail?", relating it to a statement by Takeo Sato:
The question is not so much: What happened exactly and when. The deeper question - an even impossible question if you don't mind me adding already my personal urgency - is: How, in heaven's name, was this possible that human beings could lose to such a degree their true humanity, that they could lose themeselves?
In response to "Zen at war" Ina Buitendijk started a campaign to receive apolologies from leading parties within the Japanese Zen-schools:[web 2]
On 8 January 2000 a letter arrived from a lady who lives in the Netherlands. It reported that her husband, from the age of six until he was nine, was confined in a concentration camp in the Dutch East Indies during World War II by the Japanese army [...] Not only he himself has suffered a great deal, the lady says, but also his distress has had, and still has, a great impact upon his family [...] The main reason the Dutch lady raised the question is that she had read Brian Victoria's book Zen at War and felt herself betrayed by the war-time words and deeds of the founder of the Sanbô Kyôdan Yasutani Haku'un Roshi, who repeatedly praised and promoted the war. Since she herself practices Zen contemplation under Father Johannes Kopp, a Zen teacher of the Sanbô Kyôdan,[b] it had never occurred to her that the Zen masters, whom she deeply respected, would ever glorify the waging of war.
Kubota Ji'un writes:
If Yasutani Roshi's words and deeds, now disclosed in the book, have deeply shocked anyone who practices in the Zen line of the Sanbô Kyôdan and, consequently, caused him or her to abhor or abandon the practice of Zen, it is a great pity indeed. For the offense caused by these errant words and actions of the past master, I, the present abbot of the Sanbô Kyôdan, cannot but express my heartfelt regret.[web 4]
Hirata Seiki writes:
In the lineage of Rinzai Zen Buddhism, I am the Dharma-grandchild of Seki Seisatsu, a Zen master singled out for criticism by Brian Victoria. I would like to take this opportunity to express my sincere apologies for those words and those actions of Seisatsu that lent support to the Japanese militaries. Furthermore, I would like, on behalf of the entire Tenryuji-branch of Rinzai Zen Buddhism, to express my heart-felt remorse for the crimes committed by the Japanese military during the Pacific war and for the support given to the militarist regime by members of the Rinzai Zen-clergy.
Brian Victoria has also been criticized.
Kemmyō Taira Sato states that Victoria's criticism of D.T. Suzuki is misplaced, since Suzuki did not support the Japanese militarism in his writings:
In cases where Suzuki directly expresses his position on the contemporary political situation—whether in his articles, public talks, or letters to friends (in which he would have had no reason to misrepresent his views) — he is clear and explicit in his distrust of and opposition to State Shinto, rightwing thought, and the other forces that were pushing Japan toward militarism and war, even as he expressed interest in decidedly non-rightist ideologies like socialism.
Victoria himself quotes critical remarks by Suzuki on the war and the support given to it by the Zen-institutuins:
[T]hey diligently practiced the art of self-preservation through their narrow-minded focus on "pacifying and preserving the state".
Robert Aitken writes:
Unlike the other researchers, Victoria writes in a vacuum. He extracts the words and deeds of Japanese Buddhist leaders from their cultural and temporal context, and judges them from a present-day, progressive, Western point of view.[web 1]
The issues of Japanese nationalism, individualism, and the justification of social inequality have been taken up by other authors as well.
In 1995 the Nanzan Institute for Religion and Culture published Rude Awakenings. Zen, the Kyoto School, and the question of nationalism, which "examines the relationship between Japanese nationalism and intellectuals in the Kyoto school and the world of Zen." It places the development of the Kyoto school, and its alleged support for the Japanese militarism, in the larger context of the Meiji-restoration.
Robert H. Sharf contributed to this volume, as a sequel to his The Zen of Japanese Nationalism", in which he extensively investigates the support of the Zen-institutions for the Imperial State, and the backgrounds of this support.
Nam-lin Hur has described the support of the Soto-school for the colonialization of Korea in the beginning of the 20th century.
Peek argues that individualism, contrary to popular notions, is inherently supported by Buddhism. This inherent support made it possible to effect a transmission from authoritarian imperialism to democracy:
[O]ne of the most significant and most overlooked explanations lies in the fact that the concepts of popular sovereignty and human rights have deep roots in Japanese culture. Specifically, it attempts to demonstrate that Buddhism, as one of the "Three Treasures" of Japanese culture, is inherently antithetical to the authoritarian socio-political structures that have periodically been imposed on the people of Japan.
The Soto-school has taken up the issue of social inequality. According to Bodiford, the Soto-school has insisted that "the types of social discrimination found in Sõtõ rituals and temple practices" find their origin in "the medieval institutional regulations imposed by the Tokugawa regime, not in the religious attitudes, religious practices, or religious mission of Sõtõ Zen itself". The Soto-school has installed a Human Rights Division, to terminate the regulations which contribute to discriminatory practices.
Zen at war has contributed to discussions on the meaning of "enlightenment", and the role of Zen-teachers in the emerging western Zen-Buddhism. Bodhin Kholhede, dharma heir of Philip Kapleau, says:
Now that we’ve had the book on Yasutani Roshi opened for us, we are presented with a new koan. Like so many koans, it is painfully baffling: How could an enlightened Zen master have spouted such hatred and prejudice? The nub of this koan, I would suggest, is the word enlightened. If we see enlightenment as an all-or-nothing place of arrival that confers a permanent saintliness on us, then we’ll remain stymied by this koan. But in fact there are myriad levels of enlightenment, and all evidence suggests that, short of full enlightenment (and perhaps even with it—who knows?), deeper defilements and habit tendencies remain rooted in the mind.[web 6]
The author, Brian Victoria, trained at the Sôtô Zen monastery of Eiheiji and is a fully ordained priest in the Sōtō sect. He received his Ph.D. in Buddhist Studies from the Department of Religion at Temple University and his M.A. from Sôtô-affiliated Komazawa University in Tokyo, where he also majored in Buddhist Studies.
Victoria has taught Japanese language and culture at the University of Nebraska at Omaha, Creighton University, and Bucknell University in the United States and lectured in the Department of Asian Languages and Literatures at the University of Auckland. He was a Senior Lecturer in the Centre in Asian Studies at the University of Adelaide in South Australia.[web 7] He has also been Yehan Numata Distinguished Visiting Professor, Buddhist Studies at the University of Hawaii-Manoa in Honolulu. At present, he serves as Director of the Buddhist Studies in Japan Program affiliated with Antioch Education Abroad and, concurrently, professor of Japanese Studies at Antioch University, headquartered in Yellow Springs, Ohio.
- See Karl Barth's Barmen Declaration for an example of such a 'dogma to fight for'.
- Kopp has been ordained as a Zen-teacher by Yamada Koun:
"Der Pallottinerpater Johannes Kopp S.A.C., geb. 1927, zum Priester geweiht 1963, gehört zur ersten Generation der christlichen Zen-Lehrer.
1985 erlangte er durch Yamada Kôun Roshi in Kamakura, Japan, die Lehrbefähigung.
2006 ernannte ihn Yamada Ryôun Roshi, der Nachfolger von Kôun Roshi, zum Associate Zen-Master des Sanbo-Kyodan von Kamakura."[web 3]
- Victoria 2006, p. xiv.
- Tiltenberg 2002, p. 41.
- Victoria 2006, p. xiii.
- Victoria 2006, p. 166.
- Victoria 2006, p. 170.
- Victoria 2006, p. 171-174.
- Victoria 2006, p. 171.
- Victoria 2006, p. 172.
- Victoria 2006, p. 172-173.
- Victoria 2006, p. 173.
- Victoria 2006, p. 174.
- Victoria 2006, p. 167.
- Victoria 2006, p. 169.
- Sato Year unknown.
- Tiltenberg 2002, p. 9.
- Tiltenberg 2002, p. 9-10.
- Kubota Ji'un 2000.
- Tiltenberg 2002, p. 12-13.
- Sato Year unknown, p. 118.
- Victoria 2006, p. 147.
- Heisig 1995.
- Heisig 1995, p. vii.
- Sharf 1995-B.
- Sharf 1993.
- Hur 1999.
- Peek 1992.
- Yasuaki Year unknown.
- Bodiford 1996.
- Bodiford 1996, p. 7.
- Bodiford 1996, p. 1.
- Lachs 1999.
- Lachs Year unknown.
- Lachs 2002.
- Lachs 20069.
- Crook 1995.
- Crook 2000.
- Tricycle, fall 1999, Yasutani Roshi: The Hardest Koan, Part 3
- Elma Drayer, Dagblad Trouw (2001-09-08), Zenboeddhisme / Verlichte zenmeesters vallen van hun voetstuk
- Leben aus der Mitte. Zen - Kontemplation im Bistum Essen, p. Johannes Kopp S.A.C.
- Apology for What the Founder of the Sanbo-Kyodan, Haku'un Yasutani Roshi, Said and Did During World War II
- Muho Noelke, Letter to a friend about Zen practice, family life, Japanese Buddhism and the war about Zen at war
- Tricycle, fall 1999, Yasutani Roshi: The Hardest Koan, Part 4
- "School of Social Sciences: Dr Brian Victoria". Archived from the original on 2005-06-15.
- Bodiford, William (1996), "Zen and the Art of Religious Prejudice. Efforts to Reform a Tradition of Social Discrimination", Japanese Journal of Religious Studies 1996 23/1–2
- Crook, John (1995), The Place of the Dharma in Our Time
- Crook, John (2000), The Place of Chan in Post-Modern Europe
- Heisig, James W. (ed.); Maraldo, John C. (ed.) (1995), Rude Awakenings. Zen, the Kyoto School, and the question of nationalism, Honolulu: University of Hawai'i Press
- Hur, Nam-lin (1999), "The Sõtõ Sect and Japanese Military Imperialism in Korea", Japanese Journal of Religious Studies 1999 26/1–2
- Lachs, Stuart (1999), Means of Authorization: Establishing Hierarchy in Ch'an /Zen Buddhism in America
- Lachs, Stuart (Year unknown), Reply to Vladimir K.
- Lachs, Stuart (2002), Richard Baker and the Myth of the Zen Roshi
- Lachs, Stuart (2006), The Zen Master in America: Dressing the Donkey with Bells and Scarves
- Peek, John M. (1992), Buddhism, Human Rights and the Japanese State
- Sato, Kemmyō Taira (Year unknown), D.T. Suzuki and the Question of War
- Sharf, Robert H. (1993), "The Zen of Japanese Nationalism", History of Religions, Vol. 33, No. 1. (Aug., 1993), pp. 1-43.
- Sharf, Robert H. (1995-A), Whose Zen? Zen Nationalism Revisited
- Tiltenberg (2002), Zen Without Dirty Hands? Report from a seminar and retreat at De Tiltenberg, Vogelenzang in the Netherlands July 17–22, 2001, ISBN 90-807042-3-7
- Victoria, Brian Daizen (2006), Zen at war (Second Edition ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc.
- Yasuaki, Nara (Year unknown), The Soto Zen School in Modern Japan
- Bethel, Dayle M. "Two Views of Tsunesaburo Makiguchi's Attitude toward Japanese Militarism and Education," (The Journal of Oriental Studies (vol. 12, 2003), pp. 208)
- Daniel A. Metraux, "A Critical Analysis of Brian Victoria's Perspectives on Modern Japanese Buddhist History" (Journal of Global Buddhism, ISSN 1527-6457)
- Miyata, Koichi, "Critical Comments on Brian Victoria's 'Engaged Buddhism: A Skeleton in the Closet?'" (Journal of Global Buddhism (vol. 3, 2002), pp. 79–85)
- Noelke, Muho, Letter to a friend about Zen practice, family life, Japanese Buddhism and the war about Zen at war - includes correspondence with Brian Victoria
- Sato, Kemmyō Taira, "Suzuki Daisetsu no Makoto (鈴木大拙のまこと)" (Kamakura: Matsugaoka Bunko Foundation, Newsletter no. 21, 2007)
- Sato, Kemmyō Taira, (Trans. Thomas Kirchner) "D. T. Suzuki and the Question of War (Kyoto: The Eastern Buddhist, Vol. 39, No.1, (New Series) 2008 )
- Review of Zen at War by Fabio Rambelli, in the Journal of Buddhist Ethics
- Review of Zen at War by David Loy
- "Zen Holy War?", a review by Josh Baran
- Review of Zen at War by Vladimir K, at the zensite.com
- “Zen At War” Author Brian Victoria's War on Zen by Jundo Cohen