We Walk the Path Together: 깨어있음 - 지금 이 순간에 대한 탐구 Brian J. Pierce | Goodreads

We Walk the Path Together: 

Learning from Thich Nhat Hanh and Meister Eckhart 

by Brian J. Pierce 

Kang-nam Oh

1 h  · 

책 이야기

불광출판사에서 브라이언 피어스라는 베네딕토 계 가톨릭 신부의 책 <We Walk Together: Leaning from Thich Nhat Hanh and Meister Eckhart>라는 책을 <깨어있음: 지금 이 순간에 대한 탐구>라는 제목으로 번역출판했습니다.  피어스 신부가 이 책을 위해 주로 참고하고 인용한 틱낫한 스님의 책, <살아계신 붓다, 살아계신 예수>와 <귀향>이라는 두 책을 제가 오래 전에 번역해 낸 적이 있는데, 그 인연으로 저에게 추천사를 쓰라고 부탁한 것 같습니다. 그 책이 방금 나와서 거기 쓴 추천사를 여기 옮깁니다.  페친들 중 불교와 그리스도교가 어떻게 서로 어울릴 수 있는가에 관심있으신 분들은 이 책을 좋아하실 것 같습니다. 

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미국의 영향력 있는 가톨릭계 출판사인 Orbis Books는 세계적 신학자 폴 닛터Paul F. Knitter의 책들을 비롯하여 종교간 대화에 대한 책을 많이 내고 있다. 이 출판사에서 나온 책을 불교서적 전문인 불광출판사에서 번역하기로 한 것에 우선 축하의 박수를 보내고 싶다. 

 이 자체가 종교간 대화를 위한 노력을 보여주는 상징적인 사건이라고 여겨지기 때문이다.

저자 브라이언 피어스 신부는 가톨릭 전통의 관상기도뿐 아니라 세계 여러 곳에서 다양한 영성수행을 직접 체험한 후, “위대한 영성전통들을 연결하는 지하수맥을 응시하게 되었다.”고 고백한다.

그러다가 틱낫한 스님의 글을 접한 저자는 “불교의 가르침이 그리스도인으로 하여금 자기 전통을 재발견하게 한다.”고 한다.  “죽음 이후의 삶을 과도하게 염려하여” 윤리적 측면을 지나치게 강조하는 그리스도교의 일반적 경향성 때문에 “영성생활을 통한 자유와 환희를 만끽할 수 없는 위험”을 경고하며, 지금 이 순간에 천국을 체험하게 하는 ‘마음챙김’의 영성수행을 강조한다.

피어스 신부는 이런 수행이 그리스도교 전통에도 있는데, 특히 중세의 위대한 신비주의[심층] 신학자 마이스터 에크하르트의 가르침과 일맥상통한다는 것을 밝히고 있다.

이 책이 불교와 그리스도교를 이어주는 교량 역할을 하게 되리라 믿는다.  이는 종교들이 심층에서는 서로 통한다는 필자의 평소 지론이기도 하다.  이 책의 출판을 크게 기뻐하며 적극 추천하고 싶다.

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추천사를 원고지 4매 정도로 쓰라고 해서 좋은 내용들을 소개하지 못하는데, 주옥 같은 생각 몇 가지만 예를 들면, 성경에 나오는 열처녀 비유에서 “깨어 있으라”라는 것은 미래에 올 신랑을 위해 깨어 있으라는 뜻이기 보다는 

지금 여기 우리에게 임하는 은총에 눈을 뜨는 것이라 풀이한다.  '붓다'라는 이름이 '깨어난 자' '각자'가 아니던가. 또 탕자 비유도 돌아오는 탕자를 두 팔 별려 반기는 아버지의 '사랑' 이야기이라기보다 자기의 진정한 고향으로부터 떠났다가 다시 “돌아옴”을 이야기하는 것으로 풀고 있다.  

모세에게 “네가 서 있는 땅은 거룩한 땅”이라고 한 말도 우리가 마음챙김을 수행하면서 걸으면 한 걸음 한 걸음이 거룩한 땅을 디디는 것“이라고 한다. 하느님의 현존에서 걸어가기 때문이라고.*

즐독하소서.

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깨어있음 - 지금 이 순간에 대한 탐구   

브라이언 피어스 (지은이),박문성 (옮긴이)불광출판사2021-12-31

원제 : We Walk the Path Together (2005년)

책소개그리스도교와 불교의 영적인 생각과 지혜를 하나로 묶는 데 꾸준한 관심을 보여온 브라이언 피어스 신부의 저서. 저자에게 영감을 준 두 명의 영성 대가는 14세기 독일의 영성가 마이스터 에크하르트 신부와 현대의 틱낫한 스님이다. 저자는 시대적으로 동떨어져 있는, 게다가 아주 다른 종교적 전통에 속해 있는 두 사람을 한 자리에 불러 대화를 시도한다. 그가 주목한 것은 불교의 마음챙김(mindfulness). 지금 이 순간에 집중하는 마음챙김 수행을 통해 저자는 하느님을 만나는 자리, 하느님 나라는 오직 지금뿐임을 깨닫기에 이른다.

종교간 대화를 통해 더 나은 그리스도인으로 성숙했다고 한 저자의 고백처럼, 그리스도인들은 이 책을 통해 그리스도교 전통에 잠들어 있던 보석 같은 가르침들을 발견하게 될 것이다. 또 불교도들은 마음챙김이라는 익숙한 수행이 불교에 국한되지 않는 보편타당성을 갖고 있음을 알게 될 것이다. 무엇보다 마음챙김 수행이야말로 해탈로 가는 여정의 든든한 동반자가 될 수 있음을 깨닫게 될 것이다.

분명한 견해 차이에도 불구하고, 책 전반에 흐르는 두 종교의 조용하고 평온한 어울림은 자신과 다른 것에 마음을 여는 ‘관대함’ 덕분이다. 두 영성가의 지혜와 깨달음이 담긴 아름다운 언어들은 우리를 단순히 도량 넓은 인간이 아니라 균형 잡힌 인간으로 이끈다. 궁극적으로 이 책은 그리스도교와 불교도만이 아니라 분열과 다툼, 갈등으로 메말라가는 현대 사회를 구원해줄 깊은 물줄기가 되어 줄 것이다.

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추천사

한국어판 추천사

감사의 말

머리말

제1장. 관대함

1. 대화의 음악

2. 관대함의 실천

3. 대화의 위험

제2장. 마음챙김과 영원한 현재

1. 지금 이 순간

2. 귀향

3. 하느님은 우리와 함께 있다

4. 봄으로서의 깨어 있음

제3장. 성령의 숨결

1. 숨쉬기를 다시 배우기

2. 하느님 마음에서 흘러넘치는 생명수

3. 다양한 소리, 그러나 하나의 성령

4. 사랑의 마음

제4장. 물과 물결

1. 물에 흠뻑 젖은 근거

2. 바다의 물 한 방울

3. 세례와 살아 있는 물

4. 이름을 부름

5. 의지 또는 은총

6. 성사

7. 물 만지기, 하느님 만지기

제5장. 예수와 하느님

1. 사랑의 순례로서 삼위일체

2. 삼위일체와 상호의존적 존재

3. 위대한 숨

제6장. 그리스도

1. 은총

2. 하느님의 말씀

3. 붓다의 몸, 그리스도의 몸

4. 성체

제7장. 고통

1. 사성제(四聖諦)

2. 이욕(離欲)

제8장. 고통에서 오는 연민

1. 깊이 들여다보기

2. 연민, 위험을 무릅쓴 사랑

3. 사랑의 실천

제9장. 십자가라는 나무

1. 자유로 가는 길

2. 생명의 나무인 십자가

3. 십자가의 형상

4. 그는 고통을 피하지 않았다

제10장. 활짝 피어오른 사랑

1. 그리스도의 몸을 어루만지기

2. 비폭력적 사랑의 십자가

3. 무엇이든, 단지 있다

4. 평정심과 십자가

5. 옆으로 누워 있는 붓다

맺음말 : 여정과 발우

옮긴이의 말

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책속에서

P. 89 그리스도인은 하느님의 현존 안에 사는 것, 하느님의 견고한 사랑에서 안식을 얻는 것이야말로 인간의 마음이 참으로 갈구하는 바라고 믿는다. 그런 사랑을 느끼려면 깨어 있는 상태로 주의를 기울이면서 살아야 한다. 태이가 가르치는 마음챙김 수행이 바로 그것이다.

P. 101~102 “내일을 걱정하지 마라.” 이것은 지금 이 순간에 자유를 만끽하며 사는 것이다. 즉 지금 여기에서 눈을 부릅뜨고 하느님의 현존과 섭리를 바라보는 것이다. 그리고 마음을 다해 살아가는 것이다. 태이는 마음의 산란함과 태만이 마음챙김 수행을 방해하는 적이라고 규정한다. 에크하르트는 집착이 지금 여기에서 하느님을 기다리는 자유를 앗아간... 더보기

P. 137 일상에서 사랑에 대한 가르침을 실천하려 할 때마다, 우리는 매번 장애물을 만난다. 또 그것을 넘어가지 못하고 혼란에 빠지곤 한다. 태이는 매일 마음챙김 수행을 하면 그것을 극복할 수 있다고 말한다. 마음챙김 수행은 가장 깊은 곳에 있는 것과 만나는 법을 배우는 것이다. 그것을 통해 이웃이 지닌 마음과 만날 수 있다. 그것이 하느님... 더보기

P. 154 씨앗과 같은 우리는 ‘충만한 생명’을 주는 하느님의 존재 그 자체까지 완전히 성장한다. 물방울이나 물결이 “바다가 된다.”라는 에크하르트와 태이의 말이 진실이라면, 그 다음에 어떤 일이 일어날까? 우리는 그저 소멸하는 것일까? 우리가 하느님에게 녹아들어 가면 무슨 일이 일어날까? 이런 의문들에 대해, 에크하르트는 지혜를 지닌 스승... 더보기

P. 214 그리스도인은 의문을 갖는다. 어떻게 하느님께 돌아간단 말인가? 그러면 태이는 간단하게 대답한다. “마음챙김 수행을 통해서 돌아갑니다.” 그리스도인도 이 가르침을 따를 수 있다. 마음을 다한 영성수련을 통해 삼위일체가 신학서적의 굴레에서 벗어나 일상 안에 실재할 수 있다.

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추천글

“이 책이 불교와 그리스도교를 이어 주는 교량 역할을 하게 되리라 믿는다. 이는 종교들이 심층에서는 서로 통한다는 필자의 평소 지론이기도 하다. 이 책의 출판을 크게 기뻐하며 적극 추천하고 싶다.” - 오강남 (종교학자, 캐나다 리자이나 대학교 명예교수) 

“바야흐로 이런 종류의 책이 대중의 손에 잡힐 때가 되었나 보다. 흐르는 세월과 더불어 변하는 세상을 누가 말릴 것인가? 고맙고 반가운 일이다.” - 이현주 

“책 읽기를 마치자 내 마음은 헤아릴 수 없는 기쁨으로 벅차올랐다. 그것은 현명한 벗과 함께한 시간과 이 책을 다 읽고 나면 벗이 되었다고 느낄 대부분의 독자와 함께한 시간에 대한 기쁨이다. 하지만 나는 조용하고 평온하게 가야 할 여정이 남아 있다는 느낌 또한 갖게 되었다. 이 여정은 다음 비행기를 타기 위해 전력질주하는 사람처럼 달려가는 것이 아니라, 하느님 나라는 오직 지금뿐이라는 것을 알고 매 순간들을 살아가는 것이다.” - 티모시 래드클리프 

“곳곳에서 보석들이 빛나고 있었다. 마지막 장을 덮으며 책과의 대화가 막을 내렸다. 그 사이에 내 인생의 키가 훌쩍 자라 있음을 느낀다. 삶의 기적이 만남과 대화를 통해 이루어지고 있음을 우린 무수히 경험하고 있다.” - 도법 (스님(인드라망생명공동체 대표)) 

“이 책은 불자 혹은 그리스도인이 다른 종교적 체험으로 ‘건너감’을 가능하게 할 것이다. 그리고 새로운 통찰과 함께 자신의 종교로 ‘되돌아옴’에 이르게 하는 길잡이가 될 것이다.” - 박재찬 

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저자 및 역자소개

브라이언 피어스 (Brian J. Pierce) (지은이) 

저자파일

 

신간알리미 신청

도미니코 수도회 신부. 라틴아메리카와 카리브제도의 도미니코 가족수도회의 성소 담당자, 도미니코 관상수녀회 총장의 지도신부였다. 이후 전임 순회 설교사로 돌아왔다. 가톨릭과 불교, 두 종교의 영적인 생각과 지혜를 하나로 묶는 데 관심을 기울여 왔으며, 2005년 출간한 이 책을 통해 종교간 대화가 서로의 목표와 영적 실천을 더 풍부히 할 수 있음을 보여 주었다. 저서로 『예수와 탕자 : 전적인 자비의 하느님(Jesus and the Prodigal Son: The God of Radical Mercy)』이 있다.

최근작 : <깨어있음> … 총 2종 (모두보기)

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박문성 (옮긴이) 

저자파일

 

신간알리미 신청

천주교 서울대교구 소속 신부. 가톨릭대학교 신학대학원에서 신학 석사학위를 취득하고 1995년 사제 서품을 받았다. 한국인이 가진 종교적 심성의 뿌리를 이해하기 위해 1998년 동국대학교 불교대학 인도철학과에 학부 편입, 2007년 논문 「『깨달음 달의 출현』의 해탈관 연구」로 철학 박사학위를 받았다. 2009년부터 2019년까지 가톨릭대학교 동양철학 교수로 재직했다. 2007년부터 한국천주교 주교회의 교회일치와 종교간 대화위원회 위원으로서 종교간 대화에 참여해 왔으며, 2019년부터 동 위원회에서 총무를 맡고 있다. 역서로 『산스크... 더보기

최근작 : … 총 2종 (모두보기)

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브라이언 피어스(지은이)의 말

나는 종교간 대화의 여정 덕분에 더 나은 예수의 제자가 되었다고 확신한다. 여기서 ‘더 나은’이 적절한 표현이 아닐 수 있다. 나는 다른 영성전통의 가르침과 수행을 통해 예수의 가르침을 비추어 보았고, 이제는 살아 있는 예수 그리스도를 보다 명확하게 볼 수 있게 되었다고 해야할 것 같다. 여전히 나는 유랑하는 순례자다. 때로는 내가 시작했던 그날만큼이나 길이 어둡고 불확실하게 느껴진다. 그러나 자신의 현존과 예수의 현존과 하느님의 현존과 붓다를 비롯한 시대를 초월한 많은 남녀 선인들의 현존을 느끼면서 나는 그들과 함께 걷는다. 현존은 현재 순간을 성심성의껏 살아가면 살아갈수록 더 현실화된다. 태이는 내가 현재 이 순간에 머무는 법을 익히도록 도와주었다. 태이는 자신의 마음과 영성전통의 문을 내게 열어 주었다. 그 덕분에 나는 내 자신의 영성여정에서 더 온전하게 고향으로 돌아올 수 있었다.

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출판사 소개

불광출판사 

최근작 : <깨어있음>,<호흡 그리기>,<어린이를 위한 마음챙김 워크북>등 총 475종

대표분야 : 불교 1위 (브랜드 지수 369,712점) 

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출판사 제공 책소개

신은 누구인가? 신은 어디 있는가?

신은 어떻게 고통을 치유하는가?

그리고 구원은 무엇인가?

인류의 오래된 질문, ‘마음챙김’으로 답하다!

“모든 종교의 뿌리에는 하나의 수맥이 흐른다.” 종교간 대화를 통해 이웃 종교의 가르침에 진지하게 접근하면, 그 이웃 종교의 가르침을 통해 내 종교의 가르침을 더욱 깊이 있게 이해할 수 있다. 이 책의 저자인 브라이언 피어스 신부는 종교간 대화를 통해 얻을 수 있는 풍요로운 결실을 인상적으로 그려낸다.

저자 브라이언 피어스 신부는 틱낫한 스님이 설명하는 마음챙김 수행에 주목하는 한편, 불교의 마음챙김 수행을 연상시키는 ‘깨어있음’이라는 신앙적 실천이 그리스도교의 가르침, 특히 중세 독일의 신비주의자인 마이스터 에크하르트의 가르침에 이미 존재하고 있었음을 보여준다.

이 책의 목표는 불교와 그리스도교의 종교간 대화라는 관점에서 불교의 마음챙김과 그리스도교의 ‘깨어있음’을 비교하고 설명하는 데 머물지 않는다. 이 책은 그리스도교의 ‘깨어있음’이 갖는 중요성에 주목할 것과, ‘깨어있음’을 일상의 영성생활에서 적극적으로 실천할 것을 주문한다. 이 책은 그것이야말로 우리들 자신의 삶으로 예수를 부활시키는 길이고, 제도권 교회에 갇혀 있는 그리스도교 신앙에 참된 생명력을 불어넣는 길임을 생생하게 보여준다.

하느님이 누구이고 어떻게 이 현실에 역사하는지에 대한 답변 역시 이러한 맥락에서 제시된다. 영원한 하느님은 오로지 지금 이 순간에만 현존한다. 우리는 마음챙김 혹은 ‘깨어있음’을 실천함으로써 그러한 하느님과 만나게 된다. 그 만남을 통해 우리는 분열된 세계의 일치를 이루어 낼 수 있고, 서로의 경계를 초월한 참된 사랑을 할 수 있으며, 불가항력적인 고통 속에서도 평정을 누릴 수 있다. 우리의 삶을 구원하고 우리의 시대와 세계를 구원할 수 있는 길은 바로 이 지점에서 열리기 시작한다.

이 책은 그리스도인과 불교도 모두가 읽어야 할 책이다. 저자는 종교간 대화에 참여함으로써 더 나은 그리스도인으로 성숙했다고 고백한다. 저자가 그러했던 것처럼 그리스도인들 역시 이 책을 통해 그리스도교 전통에 잠들어 있던 보석 같은 가르침들을 발견하게 될 것이다. 그리고 그 발견을 통해 더 깊이 있는 신앙인으로 거듭날 수 있을 것이다.

불교도들은 이 책을 통해 마음챙김이라는 익숙한 수행이 불교에 국한되지 않는 보편타당성을 갖고 있음을 알게 될 것이다. 그리고 마음챙김 수행이야말로 해탈로 가는 여정의 든든한 동반자가 될 수 있음을 새삼 깨닫게 될 것이다.

이웃 종교의 가르침을 통해

내 종교의 가르침을 더욱 깊이 이해하려는 대담한 여정

이 책의 저자인 브라이언 피어스 신부(Brian J. Pierce) 신부는 틱낫한 스님에 의해 널리 알려지게 된 불교 전통의 수행인 마음챙김(mindfulness)에 주목한다. 마음챙김 수행에서 영감을 받은 저자는 그리스도교 전통의 여러 가르침, 특히 중세 독일의 신비주의자였던 마이스터 에크하르트 신부의 가르침에 나타나는 그리스도교적 “깨어있음”을 재발견하고, 그것을 통해 새로운 영성생활의 길을 찾아 나선다.

예수는 악마에게 사로잡힌 딸을 치유해 줄 것을 청하는 이방인 여인과 대화를 나누었다. 종교와 전통이 다른 이방인과 대화하는 것은 당시의 문화적, 종교적 규범에 위배되는 것이었지만, 예수는 그러한 위험을 감수하고 그녀의 말을 경청했다. 저자는 마태오복음에 기록된 이 일화를 예수가 몸소 보여준 좋은 대화의 사례로 든다. 그리스도교 전통에 본래 있던 대화의 정신은 한때 희미해지기도 했으나 현대에 들어와서 제2차 바티칸 공의회에서 가톨릭교회가 선포한 ｢비그리스도교와 교회의 관계에 대한 선언 : 우리시대｣에 보이는 이웃 종교에 대한 존중의 태도로 부활한다. 그리고 40년 후, 성 교황 요한 바오로 2세는 종교간 대화는 사랑의 다른 표현이라고 강조하기에 이른다. 가톨릭 신부인 저자는 자신이 속한 전통 안에 숨 쉬고 있었던 이러한 대화의 정신을 인식한다. 그리고 그리스도교라는 범주를 넘어 불교의 가르침에 접근해 간다.

마음챙김으로 재발견하는 그리스도교의 ‘깨어있음’

틱낫한의 가르침을 통해 저자는 불교의 마음챙김(mindfulness) 수행을 발견한다. 마음챙김은 지금 이 순간에 집중하는 것이고, 이를 통해 일상의 매 순간을 생기 넘치고 깊이 있게 사는 것이다. 마음챙김을 통해 삶을 성심성의껏 살아가면 참된 삶을 맛볼 수 있다. 이것이 삶에서 일어나는 참된 기적이다.

불교의 마음챙김 수행은 그리스도교 전통의 ‘깨어있음’이 갖는 가치를 재발견하는 것을 돕는다. 그리스도교는 여러 가지 방식으로 깨어있음을 설명한다. 하느님의 아들인 예수가 구원사업을 완성하기 위해 인간의 본성을 취한 강생(降生)의 신비는 하느님의 말씀이 지금 이 순간 바로 이곳에 존재한다는 것을 보여준다. 이것을 알게 해 주는 것이 깨어있음이다. 마태오복음에 나오는 “그러니 너희도 준비하고 있어라, 너희가 생각하지도 않은 때에 사람의 아들이 올 것이기 때문이다,”라는 구절, 그리고 신랑을 기다리며 깨어 있는 열명의 신부들의 이야기가 말하고자 하는 바 또한 이 깨어있음이다. 현대의 영성가인 토머스 머튼 또한 깨어 있으면서 주시하는 것이 영성생활에서 중요하다고 강조한다.

에크하르트는 마음챙김 혹은 깨어있음을 ‘민첩한 인식’이라고 부른다. 에크하르트는 이것을 “모든 일에서 자기 자신과 자기 내적 존재에 대한 민첩한 인식”으로 설명한다. 그것은 눈을 크게 뜨고 정신을 집중하여 모든 것 안에서 하느님을 인지하는 것이고, 그럼으로써 지금 이 순간에 숨겨진 경이로움을 보는 것이다. 에크하르트는 “오늘을 무엇이라 말할까?”라고 자문하고 “영원”이라고 답한다. 지금 여기에 현존하는 하느님이 영원이다. 바로 이 순간이 영원한 현재다. 하느님을 만날 수 있는 유일한 시간과 공간은 오로지 지금 여기뿐이다. 우리는 지금 여기에서의 ‘민첩한 인식’을 통해 하느님을 만난다.

깨어있음, 하느님을 만나기 위해 필요한 것

잠든 사람은 하느님을 만날 수 없다. 예수가 죽은 뒤 걱정과 슬픔에 사로잡혀 엠마오 마을로 가던 예수의 두 제자가 그들이 만난 나그네가 예수임을 알아보지 못하는 것처럼, 삶의 온갖 걱정과 슬픔에서 벗어나지 못하는 우리들도 지금 이 순간에 대한 마음챙김 혹은 깨어있음을 실천하지 못하고 살아간다. 하지만 우리는 마음챙김 혹은 깨어있음을 통해 지금 이 순간에 있는 하느님을 만날 때 비로소 자유롭게 된다. 루카복음에 나오는 탕자가 집에 돌아왔을 때 아버지의 따뜻한 환대를 받게 되는 것처럼, 우리는 지금 이 순간을 성심성의껏 살아감으로써 참된 자기를 발견할 때 은총을 받게 된다. 엠마오로 가는 길에서 부활한 그리스도를 만난 두 제자는 자문한다. “우리의 마음이 타오르지 않았던가?” 예수의 두 제자의 마음속에 타올랐던 불길, 즉 살아 있는 그리스도와의 신비적인 만남은 우리의 마음속에서도 항상 타올라야 한다. 그때 하느님 나라는 먼 곳에, 혹은 먼 미래에 존재하는 것이 아니라 지금 여기에 현존하면서 모습을 드러내게 된다. 즉 “하느님 나라는 바로 지금이다.”

지금까지 그리스도교는 ‘이런 이런 것을 해서는 안 된다’라는 윤리적 계명을 강조하는 경향이 있었고, 그 결과 영성생활이 즐겁고 마음 벅찬 삶의 한 형태임을 충분히 보여주지 못했다. 하지만 그리스도교 전통의 깨어있음을 실천한다면, 즉 지금 이 순간에 현존하는 하느님을 항상 인식하며 살아간다면 활기찬 영성생활을 되살려낼 수 있다.

마음챙김 혹은 깨어있음의 힘 1 : 분열된 세계가 일치에 이른다.

마음챙김 혹은 깨어있음을 통해 우리는 우리 안에 머무는 하느님과의 합일을 경험하며, 이때 우리에게 성령이 강림한다. 성령은 모든 것을 완전히 살아 있게 하고, 완전히 실재하고 하고, 완전히 하나가 되게 하는 하느님의 힘이다. 성령은 분열된 세계를 하나로 일치시킨다. 성령이 이룩한 조화와 평화 속에서 우리를 서로 갈라놓는 경계는 더 이상 문제가 되지 않는다. “신자들의 공동체는 한마음 한뜻이 되어, 아무도 자기 소유를 자기 것이라 하지 않고 모든 것을 공동으로 소유하였다.”(사도행전 4장 32절) 그래서 에크하르트는 말한다. “하느님이 모든 것 안에 현존한다는 것을 아는 그 사람만이 평화를 안다.”

성령의 힘이 이루어 낸 일치 속에서 우리는 모든 곳에서 그리스도를 본다. 병에 걸린 채 길거리에 쓰러져 있는 사람의 몸이 그리스도의 몸이고, 고통받는 이의 비참한 모습이 그리스도의 모습이며, 나를 모욕하고 해치려는 이의 분노에 찬 얼굴이 그리스도의 얼굴임을 본다. 사도 바오로가 말한 것처럼 “여러분은 그리스도의 몸이고 한 사람 한 사람이 지체입니다.”(1코린토 12장 27절) 이러한 그리스도를 볼 수 있을 때 우리의 마음에는 사랑이 가득하게 된다. 성령의 힘에 의해 하느님과 모든 피조물은 사랑의 마음에서 하나가 된다. 사랑하는 마음으로 사는 매 순간이 성령에게 개방된 순간이다. 우리가 누군가를 사랑하는 것이 곧 하느님이 일상에서 역사하는 모습이다. 그래서 에크하르트는 말한다. “우리가 누군가를 사랑하고 있다면, 그 사랑은 성령이다.”

마음챙김 혹은 깨어있음의 힘 2 : 고통을 무릅쓴 사랑을 감행한다.

틱낫한은 마음챙김의 한 형태인 ‘깊이 들여다보기’를 실천하라고 이야기한다. 그것은 관찰자와 대상 사이의 구분이 사라질 정도로 집중된 상태에서 사물 또는 사람을 들여다보는 것이며, 우리 자신의 정서적 색안경을 벗고 대상을 있는 그대로 보는 것이다. ‘깊이 들여다보기’를 행할 때 우리의 눈은 기만과 이기주의와 죄로부터 치유된다. 그리고 비로소 하느님의 눈 부신 빛으로 이웃을 볼 수 있게 된다.

이러한 눈으로 이웃의 고통을 들여다볼 때 우리의 마음속에서 연민이 싹튼다. 누군가에 대한 연민의 마음 갖고 산다는 것은 그 누군가에 대한 사랑이 고통을 수반할 가능성까지 받아들이는 것이다. 사랑에 따르는 고통이야말로 연민이 의미하는 모든 것이다.

예수의 삶은 고통을 무릅쓴 사랑이 어떤 것인지를 잘 보여준다. 예수의 가르침과 활동은 소외되고 가난하며 사회에서 버림받은 사람들과 함께하는 것이었다. 그는 나환자를 끌어안았고, 창녀와 간음한 사람을 용서했으며, 죄인 또는 세리와 함께 식사했다. 예수의 이러한 행동은 당시 율법에 어긋나는 것이었으며, 그 역시 이 점을 분명히 알고 있었다. 그럼에도 불구하고 예수는 마음속 깊은 곳에서 그렇게 행동해야만 한다고 확신했다. 하느님이 사랑하는 방식이 바로 그러한 것이기 때문이었다. 하지만 종교적, 정치적 권력에 도취된 당시의 지배층은 예수의 행동이 그들의 기득권을 위협한다고 생각하였고, 결국 그들은 예수를 죽였다.

예수의 삶과 죽음은 하느님의 사랑이 고통을 무릅쓰는 것임을 증명한다. 하느님은 고통이 무엇인지 알고 있으며, 그들의 아픔을 모르는 척하지 않는다. 오히려 하느님은 고통받는 그들에게 다가온다. 이것은 우리가 살아가야 하는 방법을 보여주는 것이기도 하다.

마음챙김 혹은 깨어있음의 힘 3 : 고통 속에서도 평정을 누린다.

에크하르트는 하느님 안에 굳건히 뿌리내린 내린 삶, 즉 지금 이 순간에 살아 있는 삶을 살 수 있다면 고통에 흔들리지 않는 평정심, 즉 ‘빈 마음’을 유지할 수 있다고 한다. 우리는 ‘빈 마음’으로 살아갈 때 결과에 대한 기대를 버리고 기도와 일 그 자체에 집중할 수 있다. 우리는 이를 통해 내면의 평온과 자유를 얻을 수 있으며, “단지 있는 것”일 뿐인 현실을 있는 그대로 받아들일 수 있다. 평정심은 고통을 낭만적으로 보는 것이 아니라, 한 번에 한순간의 삶만을 받아들이는 것일 뿐이다. 에크하르트식으로 말하면 고통은 하느님 안에 있고, 고통이 하느님이다. 따라서 고통은 원수가 아니고, 억제해야 하는 것도 아니며 그저 우리의 일부일 뿐이다.

평정심 수행은 영성생활이란 고통 없는 삶이 아니라 고통 안에서 자유로운 삶을 말하는 것임을 우리에게 상기시켜 준다. 고통을 극복해야만 하느님과 함께할 수 있다는 이분법적 사고는 고통을 일으키는 원인일 뿐이다. 해방은 다른 곳이 아니라 고통 속에서 실현된다.

<마음챙김에서 찾는 참된 신앙 Q&A>

Q. 불교와 그리스도교 사이에는 공통의 영성적 기반이 있는가?”

A. 불교의 마음챙김(mindfulness)은 그리스도교의 ‘깨어있음’과 통한다.

Q. 하느님은 어디에 있는가?”

A. 하느님은 영원하지만 오직 지금 이 순간에만 현존한다.

Q. 하느님은 어떻게 만날 수 있는가?”

A. 지금 이 순간에 대한 마음챙김 혹은 깨어있음을 실천할 때 하느님을 만날 수 있다.

Q. 우리가 하느님을 만나면 어떤 일이 일어날 것인가?”

A. 지금 이 순간에 현존하는 하느님과 일치를 이룰 때, 우리는 진정한 사랑을 실천할 수 있고 고통 안에서 자유로울 수 있다.

Q. 구원은 언제 오는가?”

A. 구원은 먼 미래의 일이 아니라 하느님을 만나는 지금 이 순간의 일이다. 접기

===

We Walk the Path Together: Learning From Thich Nhat Hanh And Meister Eckhart 

 October 31, 2005
by Brian J. Pierce (Author)
4.8 out of 5 stars 19 ratings

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This book presents engaging reflections on the modern day Vietnamese Zen Master, Thich Nhat Hanh and the medieval Christian mystic, Meister Eckhart (1260-1327). It celebrates the common spiritual ground that exists between Christianity and Buddhism.

length  202 pages

Editorial Reviews

Review
"... recommended to those who are intentional about their spiritual journey. The book is easy to read and deeply moving, because the book touches the core of our being." --Buddhist-Christian Studies
About the Author
Brian J. Pierce, a Dominican priest, is former Promoter of the Dominican Family in Latin America and the Caribbean and Assistant to the Master of the Order for the Contemplative Nuns of the Order. He has returned to full-time itinerant preaching. He is the author of We Walk the Path Together: Learning from Thich Nhat Hanh and Meister Eckhart.

Product details

Publisher ‏ : ‎ Orbis Books; 1st edition (October 31, 2005)
Language ‏ : ‎ English
Paperback ‏ : ‎ 202 pages
Customer reviews
4.8 out of 5 stars

Top reviews from the United States


Gregory DiSalvio
5.0 out of 5 stars Come TogetherReviewed in the United States on March 25, 2019
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This is an important Spiritual work. Catholic in perspective and open minded in scope this book outlines how closely related sound Spiritual principles are. When we still our minds we can hear that which we never thought we could.


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Mary Ann, OP
5.0 out of 5 stars Plunging Into Two WorldsReviewed in the United States on February 20, 2014
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This book more than lives up to the reviews that I read about in various publications.
The author clearly develops those beliefs held in common between Christianity and Buddhism as well as the distinct differences. He does this through the lens of the Dominican mystic Meister Eckhart and the lens of Thich Nhat Hanh. I am able to feel at home in both worlds even though I am definitely a Christian.

2 people found this helpful

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Ohio John
5.0 out of 5 stars East and West are BridgedReviewed in the United States on June 26, 2013
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Brian Pierce bridges east and west thinking on Christ consciousness/Buddha awakening that we are so gifted to have available to us. The bridge Pierce builds stretches from the historical writings and experiences of Catholic Christian Meister Eckhart of the 14th. century and Buddhist Thich Nhat Hanh of recent times. Comparing the writings and teaching of both these spiritual leaders the reader is confronted and then nurtured through a process that takes them on a journey over a bridge leading to the reality of a mystical kinship that both religious traditions share - a oneness in Awakening and communion of Spirit.

One person found this helpful

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Sister Adrienne Colson,OP
5.0 out of 5 stars Outstanding. It is worth a second and third reading ...Reviewed in the United States on July 9, 2015
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Outstanding.It is worth a second and third reading.I understand after talking with Father Brian,he will have
Anew book out sometime next year.


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Amazon Customer
5.0 out of 5 stars a book for the journeyReviewed in the United States on October 9, 2013
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this book covers the elements essential for matuirity of faith. it integrates spirituality and the human dimension of life as one.;. I didn't just read this book...I lived into the reading and rereading....wonderful.


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Angela Garossino
5.0 out of 5 stars Five StarsReviewed in the United States on September 15, 2014
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insightful and rich


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Roy
4.0 out of 5 stars This is an excellent introduction for Christians to Thich Nhat HanhReviewed in the United States on June 21, 2012

I was impressed by Pierce's comprehensive knowledge of Thich Nhat Hanh teachings and equally as well his first hand experience with the monastics in that tradition. He presents and represents many essential teachings of Thay(Thich Nhat Hanh) and relates them beautifully to Christianity.

While the book is full of quotes, poems, and references, it is written with a manner from the heart; I think it would make an excellent comprehensive introduction for any person with a Christian background into the teachings of Thich Nhat Hanh without being overwhelmed by the unfamiliarity of Buddhist terminologies or beliefs.

I highly recommend this book.

4 people found this helpful

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Heike Hildebrand
5.0 out of 5 stars One of the best spiritual books I ever readReviewed in the United States on January 6, 2011

'We Walk the Path Together' by Brian J. Pierce, OP, seems to me being one of the best spiritual books I ever read. The author is very authentical, and he does not only refer to Thitch Nat Hanh, a contemporary, famous Zen Teacher (whom the author personally knows) and Meister Eckhart, the great German Mysthic, born about 1260. He also shares with the reader his own rich experiences of spirituality, religion and mysthicism.
It is a breath taking experience to follow the author on his way through all the subjects he refers to. Not a single moment boring, never seeming abstract, but full of life and deep knowledge.

This book became for me a personal guide to go deeper inside the cave of my own heart, like being leaded by a warm and brotherly hand.
I wish that every serious seeker will get the grace to meet this marvellous book of guidance!
Heike Hilderand

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AMR
5.0 out of 5 stars Amazing insights. I highly recommend itReviewed in the United Kingdom on June 1, 2015
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This is truly worth reading and digesting. Amazing insights. I highly recommend it.

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Trish Park
5.0 out of 5 stars Grounding Oneself in the NowReviewed in the United Kingdom on October 3, 2012
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This book is nourishing me in ways I did not expect. The author, whilst of course concentrating on Meister Eckhart and on Thich Nhat Hanh, introduces other voices to enrich the path we are walking in Mindfulness and in Contemplation. Being alert both to Life in the newness of each second and also to our own heart has the possibility of awakening us to real perception.

Here is a lovely scrap of a poem by David Wagoner and quoted by Brian Pierce. You will have to read further to get the rest of it!

No two trees are the same to Raven.
No two branches are the same to Wren.
If what a tree or bush does is lost to you,
You are truly lost. Stand still. The forest knows
Where you are. You must let it find you.

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Amazon Customer
5.0 out of 5 stars Same as aboveReviewed in Canada on October 13, 2015
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Challenging, thought provoking and meditative. Great for small group group discussion and sharing
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==

We Walk the Path Together: Learning from Thich Nhat Hanh and Meister Eckhart

by Brian J. Pierce

 4.15  ·   Rating details ·  13 ratings  ·  2 reviews

Through reflections on the Vietnamese Zen master, Thich Nhat Hanh and the medieval Christian mystic Meister Eckhart this book celebrates the common spiritual ground shared by Christians and Buddhists.

---

Write a review

Patricia

Sep 05, 2015Patricia rated it it was amazing

Shelves: 2015

This challenging book, narrated by a Catholic, explains the intersections of Buddhism and Christian theology, acknowledging the differences and shows great reverence to both traditions. Although some parts were above my head in rhetoric and theology terms I am not versed in, I found much to think about and it deepened my own faith. I know it is a book I will revisit numerous times.

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Mary

Jan 10, 2012Mary rated it liked it

Chosen for a discussion book for my Associates group. This books celebrataes the common spiritual ground shared by Christians and Buddists. Concepts and images made this a powerful book to read and discuss.

fl

==

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2. Raids On The Unspeakable - Merton, Thomas
3. Water, Wind, Earth & Fire: The Christian Practice of Praying with the Elements - Paintner, Christine Valters
4. Territory of Light - Tsushima, Yūko
5. Interrupting Silence: God's Command to Speak Out - Brueggemann, Walter
6. Notes on Grief - Adichie, Chimamanda Ngozi
7. Not for Profit: Why Democracy Needs the Humanities - Nussbaum, Martha C.
8. Violence and Compassion: Dialogues on Life Today - Dalai Lama XIV
9. Take My Advice: Letters to the Next Generation from People Who Know a Thing or Two - Harmon, James L.
10. Zen and the Art of Saving the Planet - Thich Nhat Hanh
11. Occupied with Nonviolence: A Palestinian Woman Speaks - Zaru, Jean
12. The Paper Menagerie and Other Stories - Liu, Ken
13. The Road to Mecca - Fugard, Athol
14. Living a Feminist Life - Ahmed, Sara
15. Afterlives - Gurnah, Abdulrazak
16. Deep Diversity: A Compassionate, Scientific Approach to Achieving Racial Justice - Choudhury, Shakil
17. Truth Seekers: Voices of Peace and Nonviolence from Gandhi to Pope Francis - Cortright, David
18. God Is Not a Christian: And Other Provocations - Tutu, Desmond
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20. Parable of the Sower - Butler, Octavia

Theravada Buddhism in Japan Avery Morrow, 2008 Sumanasara

The Past and Present of Theravada Buddhism in Japan

Avery Morrow, 2008

Theravada Buddhism in Japan | PDF | Mahayana - Scribd

For Japanese people looking for a religious philosophy that better matches their needs than existing traditions, one recent movement seems to question the categories of native and foreign, as well as old and new. This is Theravada Buddhism, a South Asian branch of Buddhism which had little interfaith communication with Chinese and Japanese Buddhists until the 19th century. Several groups have attempted to start a Theravada community in Japan since World War II, but their aims have varied widely. Additionally, the Japan Theravada Buddhist Association (日本テーラワーダ仏教協会 Nihon Tērawāda Bukkyō Kyōkai) in particular has taken on unprecedented momentum. The JTBA was established in 1994, and progress at first was slow, but today it claims well over a thousand members. What does this organization mean for the future of Theravada Buddhism in Japan?
Theravada in prewar Japan

Before the Meiji period there was little understanding of Theravada Buddhism in Japan, even among scholars. It is sometimes suggested that two of the Six Schools of Nara were Theravadin, but actually these schools were non-Theravadin Chinese approaches to Buddhism which happened to use the Pali Abhidhamma and Vinaya texts.[1] During the medieval period, Theravada was often misunderstood as simply a “wrong dharma” and one of the twelve vows of Yakushi Nyorai was to lead all “Hinayanists” to Mahayana.[2] The Tipi akaṭ was not published in Japan until 1669, centuries after the formative Kamakura period. This publication was done by True Pure Land priests.[3]

There was an extended inquiry into Theravada by Japanese Buddhist reformers during the[4] Meiji period, but it ended up having more of an impact on the United States than on Japan. The famous Zen teacher Sōen Shaku (釈宗演) made an often overlooked trip to Sri Lanka from the years 1887 to 1890. During his studies there, he was ordained as a Theravada monk with the name Pannaketu. His disciple Kōnen Shaku (釈興然 1849–1924) also went to Sri Lanka and received the Buddhist name Gunaratana. Kōnen was more interested than Sōen in bringing Theravada to Japan, and he founded the Shakuson Shōfu Kai (釈尊正風会), or “Shakyamuni True Way Society”, in Japan.[5] Kōnen and Sōen both met the Sri Lankan Maha Bodhi Society founder Anagarika Dhammapala in 1893; Dhammapala also visited Japan in 1889, 1902, and 1913.[6]

The Shakuson Shōfu Kai imported five Theravada monks from Sri Lanka,[7] but it did not take root in Japan, nor Dhammapala's visits did not have much of a lasting effect. Satō Tetsuro of the current Japan Theravada Buddhism Association theorizes that Meiji period Japanese were firmly attached to their own traditions and there was a prejudice against “Hinayana Buddhism.”[8] In a time of nationalist fervor and great faith in the dominance of the Japanese empire, strongly supported by Buddhist orthodoxy, it is not surprising that a society of foreign Buddhism did not last very long.[9] Rather, Sōen Shaku and Kōnen Shaku are best known for their work teaching Zen in the United States, and for their mutual friend D.T. Suzuki, who was instructed in Zen by Sōen and in Pali by Kōnen, and who went on to teach in America and author one of the most influential works about Zen in English.

World Peace Pagoda

Several Theravada Buddhist monasteries have been founded in Japan as the result of international cooperation. These efforts are described glowingly in the Theravada nations who send their emissary monks, but they seem to have attracted little popular notice in Japan. The future prospects of these monasteries are very closely linked to whether they will be able to replace outgoing monks with new trainees, and where their funding is coming from. Usually, in situations such as this, the community cannot provide the monastery with monks; they must be imported from the South Asian participant,[10] relegating Japan to a non-participant “host nation” status. The question of the funding, as we will see, is slightly more complicated.

The first major example of this sort of monastery in Japan is the Burmese pagoda built after the Sixth Buddhist Council in 1954–6. The Shingon monastery Hōsenji (宝仙寺) in Tokyo sent a mission of twelve young Japanese students to study Theravada Buddhism at the beginning of the council. They arrived in May 1955 and were admitted as novice monks. One boy, given the Buddhist name Visuddhasaya, was especially interested in Theravada and founded what was referred to by the Burmese as the Japan Buddha Sāsana Society in Moji city in Fukuoka (門司市),now part of the industrial city of Kitakyūshū (北九州市).[11] The name in Japanese seems to have been Nihon Shakuson Shōbō Kai (日本釈尊正法会), which literally translates to “Japan Shakyamuni True Dharma Society”; it was founded on August 9, 1956 according to Sodo Mori.[12] There appears to be no relation to the Shōfu Kai of the Meiji period.

The Japan Buddha Sāsana Society, which was already dormant in 1992,[13] does not exist today,[14] and I was unable to find any references to it in academic publications or newspaper archives except for Mori's history based on unpublished sources. According to U Khe Min Da Sayadaw[15] who now lives at the Peace Pagoda and whom I interviewed on November 27, 2008, “Visuddhasaya” (Shinya Uchida15) absconded with the money from the organization and retired from monastic life, but Da Sayadaw seemed to be quite cynical of Japanese Buddhists in general. The monks at the JTBA did not know anything about it themselves but said they had heard the same thing from Da Sayadaw. In terms of making a lasting impression on Japanese Buddhism it cannot said to have been much of a success, since its activities seem to have never been recorded. However, it has left some mysterious clues behind. A 40-volume set of the Sixth Council Tipi akaṭ in Burmese script in the Ōmiya campus of Ryukoku University is inscribed from the “Union of Burma Buddha Sāsana Council” to the Japan Buddha Sāsana Society.[16] An abandoned facade in Arashiyama in Kyoto has the Japanese name of the society over the entrance, and had visitors as recently as the early 1990s.[17] The JTBA monks said this was meant to be a second Theravada temple after the Peace Pagoda, but had no knowledge of it beyond that, and Da Sayadaw answered my questions about it with stubborn silence. It seems this society gained some official recognition, and at least one branch, before petering out, but it never had any serious interest from the Japanese people.

According to the version of events recorded in Burma, the Japanese volunteers and sponsors agreed to acquire land and build a monastery in exchange for Burma providing the monks and the funds for a pagoda. The same history says that the monastery was completed in 1957, and the World Peace Pagoda (世界平和パゴダ Sekai Heiwa Pagoda) celebrated its completion on November 30, 1961.[18] According to several Japanese sources, though, this celebration occurred in September 9, 1958.[19] In any case, the pagoda was an international collaboration, constructed with funds from the Union of Burma as well as volunteers from the Japan Buddha Sāsana Society and the Japan Burma Friendship Association (日本ビルマ文化協会 Nihon Biruma Bunka Kyōkai). It includes a monument to the Japanese World War II military casualties in Burma in addition to the monastery, and Moji's veterans of the Burmese front were actively involved with its construction, especially one Ichihara (now deceased) mentioned by both Da Sayadaw and Mori as the principal moving force behind the pagoda's construction.[20] Today, according to Da Sayadaw, the Peace Pagoda's main appeal to Japanese visitors and Mojikou residents is this war memorial (the pagoda proper), which sits a hundred meters above the monastery at the top of a hill and is objectively in far better condition.

Since October 1974, the pagoda has been manged by the 宗教法人世界平和パゴダ “World Peace Pagoda Religious Corporation”.21 In order to perform the semimonthly uposatha and remain a sangha, it is necessary for three monks to live at the pagoda. As is the case at American Theravada monasteries, the sangha currently exists by the grace of the Burmese, who send replacements whenever a monk retires or dies.[21] Since the military coup in Burma almost fifty years ago, Da Sayadaw said, the pagoda has had no government assistance; in fact, he claimed the military has no interest in international affairs at all. But new monks continue to be supplied by the Burmese national sangha, which operates independently of the government. While he refused to make any predictions about the future, it is reasonable to say that the sangha can be maintained in its current situation, although its sources for food and electricity are not so clear.

The current activities of the Peace Pagoda, besides day-to-day maintenance of the war memorial and the Burmese-style monastery, include charity work in Japan and abroad.[22] However, there has been no explicitly religious work. Da Sayadaw asserted that the Japanese interest in Buddhism does not extend to anything beyond funerals and memorial services, and said that the monastery has never received a single Japanese visitor interested in studying Theravada. This alleged lack of religious dialogue is perhaps exemplified by the hand-drawn images of the eight temptations of the Buddha inside the war memorial which have been covered over with old war photos. On the day I visited, a Japanese woman was preparing food for the three monks. Da Sayadaw called this woman a friend with no religious interest, which was such a sensible explanation that I unfortunately neglected to confirm this with her. In any case, Mori confirms that support for the monastery comes on an individual and not an organized basis, which puts it constantly on the edge of severe financial difficulty. For example, I noticed that an entry fee of 100 yen was charged to enter the war memorial and pagoda proper with a booth set up to man the entrance, but Theravada monks cannot handle money and no other Japanese volunteers were present on that day, so instead a cash box was left at the closed booth and the goodwill of visitors was relied upon. Da Sayadaw said the monastery was once donated a car by the city, which they were permitted to drive according to the Burmese vinaya, but they were unable to use it due to need to pay for gas. Ideally a local group of ethnic supporters would supply the monks with money-handling and transportation, and occasionally increase their ranks with initiates.

Unfortunately, few Burmese live in Japan, and those who do are quite far from the Pagoda, in Tokyo or the Kansai region.24 While expatriate Burmese occasionally come to the pagoda for religious reasons, necessary day-to-day volunteers cannot be provided in that way. It appears that right now the monastery survives on a shoestring budget from donations and pagoda entrance fees. From what I saw on my visit, it clearly cannot afford to renovate its own premises, which are decrepit, and the diet of the monks leans towards asceticism. In recent times, though, the people of Moji have taken some initiative to remedy this.[23]
Japan Sri Lanka Buddhist Centre

The Japan Sri Lanka Buddhist Centre, Lankaji (日本・スリランカ仏教センター蘭華寺

Nihon – Suri Ranka Bukkyō Sentā Rankaji), was founded as the result of a collaboration between Sri Lankan monk Banagala Upatissa and Japanese philanthropist Takiko Yoshida (吉田多輝子).[24] Yoshida was widely known in Sri Lanka for her work in building nursery schools for the poor (the Yoshida Free Nursery Institute). In 1984, an official Japan-Sri Lanka Buddhist Centre was founded in Kushinara, Sri Lanka, with her sponsorship, and the Ven. Upatissa was appointed “High Priest for Japan.”[25] In 1989 the Japanese branch was founded in Sawara city in Chiba (佐原市), now part of Katori (香取市). Unlike the World Peace Pagoda, the Centre was built without any sort of government donations; as a result, it is not as impressive as it could be, resembling more of a working-class apartment than a traditional Buddhist temple.[26] In Sri Lanka, Yoshida received acclaim for her work in international cooperation in the Sri Lankan press,[27] and a commemorative stamp was printed in her honor,[28] but she remains completely unknown in Japan.[29]

The center is currently managed by the Japan Sri Lanka Cooperative Society (日本スリランカ同心会 Nihon Suri Ranka Dōshin Kai), which is not yet a registered religious organization.32 This society had 85 members and was printing 220 copies of its newsletter monthly in 1996.33 The center also functions as the Japanese branch of Anagarika Dhammapala's Maha Bodhi Society, which coordinates on the importation of monks. They preach sermons for the Japanese, teach English to their supporters, perform services for Sri Lankans in Japan, and carry out the Buddhist ceremonies typical for Theravada monks.34 On September 17, the birthday of Dhammapala, they hold a “great enlightenment festival” (大菩提祭 Daibodai Matsuri) in his memory.35 Sodo Mori notes that in general, the activities of the Centre are quite similar to the World Peace Pagoda, with the exception of the English lessons which he considers a clever addition.36 The Sri Lankan vinaya rules for the monks at the Centre require lay supporters to handle their money and drive them from place to place, which can create great difficulties for both monks and laity.37 Unlike the Peace Pagoda, though, the Centre is purposefully accessible from Kanto, where between 2,000 and 3,000 expatriates live.38
Theravada in new religious movements

Two religious movements in Japan, one native and one immigrant, both aim to promote their form of Theravada. The Dhammakaya Foundation, a Thai organization, has six centers in Japan39 and was noted by the JTBA monks as an organization they were familiar with. It seems to cater primarily to Thai immigrants in Japan as much of its Japan website is in Thai only, although



kanji receives no relevant Google hits.

32 Mori 1994, pp. 4, 15.

33 Mori Sodo. 「日本スリランカ仏教センター(蘭華寺)〔続〕」 (A Sequel to "The Japan Sri Lanka Buddhist

Centre"). Transactions of the Institute for Cultural Studies, Aichigakuin University 11 (1996). p. 5. (This is an updated version of the same essay.)

34 Self-introduction in Nihon Suri Ranka Doushin Kai Kaihō 11, as quoted in Mori 1994, p. 6. 35 Mori 1994, p. 6.

36 Ibid., p. 13–14.

37 Ibid., p. 15; for the American perspective see Numrich 1993, pp. 245–248.

38 Ibid., p. 15.

39 “DHAMMAKAYA FOUNDATION :: Worldwide Centres”

<http://www.dhammakaya.or.th/centremain.php#Japan> Accessed December 1, 2008.

the Tokyo branch has created a short Japanese section with a video.[30]

Agon Shu, a new religious movement based on Japanese Shingon, deserves a mention although it has based its teachings on Chinese texts. The Āgama Sutras used in Agon Shu are neither Mahayana or Theravada, but likely derive from the same Indian schools which split from Theravada and provided the basis for several of the six schools of Nara.[31] While Agon Shu prominently continues the Shingon goma ceremony which is not found in Theravada, it also rejects the “Mahayana Sutras” which it believes were not the Buddha's words.[32]

Lay groups prior to the JTBA

S.N. Goenka, a Theravada teacher famous for popularizing vipassana meditation in India and the West, has set up two lay centers in Japan: one in Kyoto Prefecture, and one in Chiba Prefecture. Both these centers exist almost entirely for the purpose of ten-day retreats led by audio tapes of Goenka in English and are funded by retreat participants.[33] These centers are certainly successful in their own right but have not reached the popularity of the Sumanasara's association,[34] nor do they have the distinction of being founded and run by a local group of monks.

A small society in Tokyo called the Japan Theravāda Buddha Sāsana Bhāvanā Group (上座仏教修道会 Jōza Bukkyō Shūdōkai) claims to have been founded in 1989. It does not appear to have any relationship to the old Japan Buddha Sāsana Society, but it has established its own international links by bringing over a Burmese monk named Nyanuttara.[35] It focuses on practicing vipassana meditation on a regular schedule, much like an average American meditation center,[36] but it does not seem to have birthed any companions in other Japanese cities. The monks at the JTBA, including Sumanasara, have never heard of this organization despite its close location.

Japan Theravada Buddhist Association

The Japan Theravada Buddhist Association, founded in 1994, is the youngest Theravada Buddhist association in Japan, but as mentioned above, it is also the most successful by most standards. It is centered in Tokyo at Gotami Vihara, which houses several Japanese monks who were initiated in South Asian countries; other member temples house immigrant Theravada monks. According to the Japanese monk Kosalla whom I interviewed on November 20, 2008, it has attracted 1,500 members, and distributes 2,000 copies of its magazine Paṭipadā monthly. While this pales in comparison to modern Japanese Mahayana organizations such as Sōka

Gakkai[37] or Reiyūkai[38], and Kosalla dismissed his own group as small and unpopular, it marks the JTBA as a phenomenon not seen before in any Japanese Theravada organization. This growth is attributed within the society to its founder Alubomulle Sumanasara, who has written several books about Buddhism every year since 1998, and whom I interviewed on the same day as Kosalla.

Sumanasara came to Japan in roughly 1984 on a scholarship to study Japanese Buddhism. He did not like the theology of Mahayana, which he felt presented dogma that could not be confirmed by an independent observer, and began teaching Theravada shortly after he arrived. As far as he knew he was the only Theravada teacher in Japan at the time.

It appears that the JTBA has consciously remarketed Theravada Buddhism by emphasizing its unknown quality rather than its age. Theravada has had a Sino-Japanese name for some centuries, Jōzabu Bukkyō (上座部仏教). Previous Japanese Theravada movements referred to themselves as Jōzabu Bukkyō, which is about as appealing as calling an imported church “Orthodox Christian.” The vaguely familiar kanji may suggest something that is old, obscure, and the business of foreigners.[39] The JBTA, though, introduced the loanword Tērawāda (テーラワーダ) to become the Nihon Tērawāda Bukkyō Kyōkai, which is akin to the “American Enremenkimi Christian Organization.”50 The loanword may suggest something new, exotic, and unexplored. (The word “Buddhism” was added to the name in 1999, probably because “Theravada” alone was a little too exotic.)[40] When I asked Sumanasara about the choice of name, he did not acknowledge any “rebranding” on such a conscious level but instead explained his distaste of the suffix bu (部) which, in his mind, falsely dismisses Theravada as just another “sect.”

On the other hand, the JTBA reaches out to immigrants in a way American organizations often do not.52 One of the “member temples” of the JTBA is the International Buddhist Center Shōzanji (国際仏教センター正山寺), located near the Zen temple Unryūji (雲龍寺) which contains a large pagoda that sticks out like a sore thumb in the Tokyo suburb of Hachioji (八王子). According to the Sri Lankan immigrants who now live there, Shōzanji was founded about 30 years ago and shares a relationship with Unryūji. The details of this relationship were lost to me, partly because they spoke no English,[41] and partly because they did not know the whole story.

Lay meditation at Shouzanji began six years ago, although I could not confirm whether this had to do with JTBA guidance. In any case, it is now listed in Paṭipadā as a member temple which hosts meditation sessions, even though all the monks there are first-generation Sri Lankan immigrants. There are two other member temples, and ten local JTBA affilates, listed in Paṭipadā which I did not inquire into.

Naoko Takashi (高橋尚子) did an in-depth study of JBTA members in 2004 and 2005, which was published in abbreviated form in 2006.54 According to her English summary of the study, “many young people [at the JTBA] have tried physical activities like sports, oriental medicine, vegetarianism, and meditation. On the [other hand], old group have interested in traditional Japanese Buddhism directly for their questions and worries[,] only to find themselves not satisfied as a result and [therefore] involved [themselves] in the simple and clear Buddhism in Buddha's original teaching.”55

Comparisons with Japanese traditions and Mahayana

There has not yet been any attempt among Theravada organizations in Japan to open a line of communication with the various Mahayana sects, or any mutually beneficial exchange. Da Sayadaw and Sumanasara both had strong reservations about Mahayana that precluded any sort of outreach. When I asked Sumanasara about Dōgen, the founder of Sōtō Zen who had similar complaints to Sumanasara about sectarianism, he told me that he had a high respect for Dōgen, and theorized that he could have become a Buddha had he access to the proper teachings (the Tipi akaṭ ). He then referred to the Mahayana texts Dōgen had access to as confusing, singling out the Lotus Sutra in particular as “trash” that discouraged rational inquiry by proclaiming itself to



54 Naoko Takashi. 「日本におけるテーラワーダ仏教実践者の回心プロセスと死生観」 (“Theravada

Buddhist Movement in Japan”). Construction of Life and Death Studies 7 (2006), p. 487 (58)–482 (85). English summary on p. 279 (288). This is a version of Takashi's 2004 Kyoto University undergraduate thesis (e-mail from Akira Fujimoto, 17 October 2008), which I obtained a 2005 edition of in manuscript form from the JTBA

(entitled 日本におけるテーラワーダ仏教宗践者の回心プロセスと世界 ライフヒストリーを利用して観――) . She is not to be confused with the marathon runner also named 高橋尚子. 55 Ibid., p. 279 (288).

be perfect truth and calling its critics inferior practitioners.[42] I related Sumanasara's judgment of Dougen to Da Sayadaw, who responded with thoughtful silence. Da Sayadaw seemed to be unfamiliar with the history or founders of Japanese Buddhism, but was vindictive of its current state, calling its priests “undertakers” who “drink alcohol and go after women,” and rejecting them as “not monks.”

The JTBA specifically has attracted the notice of several Japanese Mahayana priests, none of whom express parallel disapproval. The Jodō Shinshū nun Jōyō Matsubayashi (松林浄蓉) wrote a brief piece on it, noting her surprise upon seeing a diverse and seamless mixture of Japanese, Sri Lankans, and others from around the world at the Vesak festival. Matsubayashi was pleased with the popularity of the organization but did not compare it to Japan's Mahayana traditions; she seems to have been satisfied that the JTBA was spreading some good kind of religion.[43] The JTBA also counts among its central members a young Shingon priest, who sits with the Japanese Theravada monks both organizationally on its board as well as physically, the day I visited, on the restricted-access fourth floor of the Gotami Vihara.

According to Sumanasara, members generally maintain the tradition of honoring their ancestors with Mahayana Buddhist ceremonies and no alternative to a Mahayana Buddhist funeral has been developed. There is a distinction between personal concerns about mortality addressed by Takashi's study and religious traditions, which appear to be dictated more by Japanese society and less by membership in the JTBA. Members are skeptical people; even though reincarnation is a tenet of Theravada, many have reservations about it because they cannot witness it for themselves. Their interest in Theravada stems not from a conversion experience or promise of heavenly benefits, but from a desire to improve their lives in a practical way.58 As Takashi writes in her English summary, “Almost all interviewees share one common character in their background. They tend to prefer to resolve problems by their own as [in] Zen and prefer to logical and rational explanations.”[44] This parallels the exoteric aspect of Theravada appreciated by American converts, described by one as “bare-bones, beefy Buddhism”.[45]

However, there is an undeniable religious aspect of the JTBA which Takashi neglects to mention. When I talked with its Japanese volunteers, after asking me about the meditation I do in America, they asked me what kind of prayers or chanting I am used to, showing me a JTBA “prayer book” in Pali and Japanese to demonstrate. This was a major surprise to me. Convert Theravada Buddhists in America do not typically chant or memorize sutras as devout South Asian Buddhists are apt to do.[46] In this aspect the JTBA clearly differs from the well-defined secular patterns of American convert Theravada. When I asked Sumanasara about this, he first denied the chants were prayers,[47] pointing instead to their ability to aid memorization and arouse mindfulness, and noted that the Japanese members were studying Pali and memorizing sutras. He then said that the Japanese “feel lost” unless they have some special religious practice that demonstrates their respect for the teachings they believe, asking me to reconsider my definition of “religion” with regards to Japanese culture. “Even Japan needs a little culture,” he summarized. This seems to reflect Takashi's conclusion about a Japanese spiritual need which is found in organizations like the JTBA: “Now in Japan the traditional religions including Buddhism are less and less influential, while people's spiritual concern is getting more and more acute.”[48]

The JTBA has also made some concessions to the way Japanese people typically experience Buddhism outside of memorial services. For example, the current issue of Pa ipadṭ ā contains a photograph depicting Sumanasara offering rice to a Buddha image in Japanese style.[49] Gotami Vihara also conducts a hanamatsuri festival in addition to its Vesak celebrations.

Hanamatsuri, traditionally held on April 8th, is an Japanese festival which celebrates both the Buddha's birth and the blossoming of the cherry trees. Today, hanamatsuri has fallen by the wayside in favor of altogether more secular cherry blossom viewing (花見 hanami). At the JTBA, though, the doors stay open on April 8th and visitors are invited to pour water over a Buddha image in a ritual that Sumanasara admitted does not make much sense to him. The ritual is meant to entice visitors to stay for chanting, meditation, and a dhamma talk by Sumanasara.

Comparisons with new religious movements

In the United States, Theravada Buddhism is itself frequently referred to as a “new religion” despite its advanced age.65 The JTBA, though, makes its differences from Japan's famous and sometimes notorious new religious movements quite explicit. Along with a lack of evangelism and a preference for rational inquiry, the JTBA shares the disdain for new religions which is quite common in Japan. Sumanasara said that new religions were “all the same” and bring “nothing new” to his existing understanding of the world, and criticized Happy Science founder Ryūhō Ōkawa in particular as a charlatan. He related a conversation with a follower of Happy Science, which he started by responding pleasantly to her questions about his books.

Finally, though, he unleashed his characteristic fire: “Why don't you ask that idiot to change Japan's streams into oil?”

While no JTBA members denied to me that Theravada was the one and only “true teaching of Buddha,” Japanese Theravada practitioners, according to Takashi's study, were not likely to tout the benefits of vipassana to their family and friends. Many of them were familiar with the proselytizing practices of new religions and did not want to turn themselves into “those people.”[50] Sumanasara confirmed that there was no evangelism program at the JTBA and he solicits only philosophical discussion, not pressured conversion or supernatural appeals like those employed by many Japanese new religions.

However, JTBA shares some characteristics with new religious movements, and Sumanasara shares some similarities with his arch-enemy Ryūhō Ōkawa. Although he insists he is an ordinary monk who has no interest in running the organizational aspects of the JTBA, he clearly dictates the way the organization is run and is responsible for its teachings. Each issue of their Pa ipadṭ ā magazine contains a feature article written by him; in the issue being mailed out on the day I arrived he wrote one of the other major articles as well and most of the news articles featured pictures of him. Like Ōkawa, he has written several books every year since 1998, and a sizable majority of the books put out by Samga, the JTBA's publishing arm, bear his name.[51] Bhikku Muthukeliyawe Indarathana of Shōzanji echoed a sentiment I heard from many JTBA members when he wrote to me in glowing terms: “Ven sumanasara is highest significant theravada buddhist monk in japan. ... ven sumanasara is the formost monk who promotes the theravada buddhism in japan.”68

The JTBA seems to suffer from a void of Theravada teachers willing to come to Japan where the listening audience is small and expectatons high. Sumansara says he lets any monk take his place to give dhamma talks, and apparently guest speakers do come, but it is easy to understand why few monks are willing to take time away from an abbot of Sumansara's wisdom and temperament. As a result, his opinions dominate the popular understanding of Theravada and his books are the most notable best-sellers on the subject, although since the turn of the century, many new translations of books by Thich Nhat Hanh and the 14th Dalai Lama have also been issued.

For the most part, Sumanasara's position as a charismatic leader does not seem to have much of an effect on the substance of his teaching. He told me that he aims to teach an exoteric, non-supernatural, and accurate Buddha-dhamma that is directly applicable to the everyday needs of Japanese people. His books have titles such as 『「やさしい」って、どういうこと? 』

(“What Is 'Kindness'?”), 『ブッダ 大人になる道』― (“Buddha: The Road to Adulthood”), and 『なぜ、悩む！』 (“Why Worry?”). I asked him if his teaching varies in any way from South Asian Theravada, and he said that he has developed new interpretations more relevant to Japan, but that these are still the correct dhamma and he would be willing to defend his interpretations if necessary. Unfortunately, none of his books have been translated into English, so I was unable to examine his methodology myself, nor could I find any published criticism of his work.
Conclusion

The three early attempts at bringing Theravada Buddhism to Japan might as well have attempted to bring it to the Sahara Desert. The social functions of Buddhism in South Asia and Japan are so different that the World Peace Pagoda has two separate buildings used by the immigrant monks and Japanese visitors. Both the Burmese pagoda and the Sri Lanka center have a difficult time connecting with everyday Japanese experience due to their imposition of an alien culture on their surroundings. The emergence of the JTBA and similar groups, though, demonstrates that Theravada has potential for growth in Japan on its own terms. The differences between American and Japanese converts demonstrate that this must be treated as a Japanese phenomenon and not an exact parallel to Western Buddhism. To succeed as a native religion, Japanese Theravada must continue to blaze its own path through the simultaneous challenges of historical Mahayana traditions and modern, secular Japanese culture.

===

Appendix A: Sasana Society Facade in Arashiyama



宗教法人 日本釈尊正法会



Kyoto Department of Waterworks (京都市上下水道局) registration number 467 69900

Osaka Gas registration number 家番号 00-490-29-2200

Behind the facade is an empty lot. The shop owner across the street reported that the building was last visited by its owners in the 1990s.
Bibliography

Anonymous. Sutra on the White Lotus of the Sublime Dharma (妙法蓮華經)

Anonymous. Yakushi Sutra (薬師経)

Akanuma Chizen. Comparative Catalogue of the Chinese Āgamas and Pali Nikāyas. Nagoya: Otani University, 1959.

(Asahi Shinbun). 「パゴダ施設補修へ慈善フェス　あす門司、ミャンマー人留学生ら参加」　朝日新聞福岡朝刊 Asashi Shinbun, Fukuoka morning edition. 7 November 2007, p. 30.

Borup, Jørn. "Zen and the Art of Inverting Orientalism: religious studies and genealogical networks." In Peter Antes, Armin Geertz, and Randi Warne (eds.) New Approaches to the Study of Religion. Berlin: Verlag de Gruyter, 2004. vol. 1, pp.451–487.

Cadge, Wendy. Heartwood: The First Generation of Theravada Buddhism in America. Chicago: University of Chicago Press, 2005.

Daulton, Frank E. "Loanwords in the Media". 龍谷大学国際センター研究年報 12 (2003)

Deegalle, Mahinda. Popularizing Buddhism: Preaching as Performance in Sri Lanka. New York: SUNY Press, 2006.

Higashimoto Keiki. 「釈尊正風会のひとびと」 (“On the Buddhist Monks of the Shakuson Shōfu Kai”). 『駒沢大学仏教学部研究紀要』 March 1982.

Kitagawa, Joseph Mitsuo. On Understanding Japanese Religion. Princeton: Princeton University Press, 1987.

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<http://www.triplegem.plus.com/kolay01a.htm>

Matsubayashi Joyo. 「ピース・ライフ櫻乃華」　(“Peace Life”). Tokyo: Bungeisha, 2004.

Matsunaga, Alicia and Daigan. Foundation of Japanese Buddhism. Los Angeles/Tokyo: Buddhist Books International, 1974.

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Journal of Pali and Buddhist Studies 5 (1992).

Mori Sodo. 「日本スリランカ仏教センター(蘭華寺)」 (“The Japan Sri Lanka Buddhist Centre : A Theravada Temple in Japan”). Transactions of the Institute for Cultural Studies, Aichigakuin University 9 (1994). pp.1–18. See also vol.11 (1996), pp.1–18.

Numrich, Paul D. Americanization in immigrant Theravada Buddhist temples. Diss. Northwest University, 1992. Ann Arbor, Michigan: UMI Dissertation Services, 1993.

Ōtani Ayuko. 「世界平和パゴダ　慈悲心呼び起こす塔」読売新聞西部夕刊 Yomiuri Shinbun, Western evening edition. 26 November 2005. p.3.

Satō Tetsuro. 「テーラワーダ比丘になった明治人、釈興然のこと」 Pa ipadṭ ā, May 2001. Tokyo: Japan Theravada Buddhist Association.

Seneviratne, H. L. The Work of Kings. Chicago: University of Chicago Press, 1999.

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Takashi Naoko. 「日本におけるテーラワーダ仏教実践者の回心プロセスと死生 」観

(“Theravada Buddhist Movement in Japan”). Construction of Life and Death Studies 7 (2006), p. 487 (58)–482 (85).

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Yamakawa Kazushige. 「アナガーリカ・ダルマパーラと日本 : 第一回・第二回の訪日について」 Journal of Pali and Buddhist Studies 14 (2000). pp. 43–52.


=======================

[1] Alicia and Daigan Matsunaga. Foundation of Japanese Buddhism. Los Angeles/Tokyo: Buddhist Books International, 1974. v. 1, p. 28, on the origin of Kusha Shū: “The Sarvāstivada school...separated from the Sthaviravāda [proto-Theravada] tradition.” v. 1, p. 49, on Ritsu Shū: a “Chinese sect”


[2] Yakushi Kyou (薬師経), vow 4 of the Twelve Vows


[3] Joseph Mitsuo Kitagawa. On Understanding Japanese Religion. Princeton: Princeton University Press, 1987. p.


[4] .


[5] Jørn Borup. "Zen and the Art of Inverting Orientalism: religious studies and genealogical networks." In Peter Antes, Armin Geertz, and Randi Warne (eds.) New Approaches to the Study of Religion. Berlin: Verlag de Gruyter, 2004. vol. 1, pp.451–487.


[6] Ibid.; Mahinda Deegalle. Popularizing Buddhism: Preaching as Performance in Sri Lanka. New York: SUNY Press, 2006. p. 203, n. 7; Kazushige Yamakawa. 「アナガーリカ・ダルマパーラと日本 : 第一回・第二回の訪日について」 Journal of Pali and Buddhist Studies 14 (2000). pp. 43–52.


[7] Keiki Higashimoto. 「釈尊正風会のひとびと」 (“On the Buddhist Monks of the Shakuson Shōfu Kai”). 『駒沢大学仏教学部研究紀要』 March 1982.


[8] Tetsuro Satō. 「テーラワーダ比丘になった明治人、釈興然のこと」 Pa ipadṭ ā, May 2001. Tokyo: Japan Theravada Buddhist Association.


[9] For a snapshot of religious thinking of the period see Brian Victoria, Zen At War. Lanham, MD: Rowman & Littlefield, 2006.


[10] Paul D. Numrich. Americanization in immigrant Theravada Buddhist temples. Diss. Northwest University, 1992. Ann Arbor, Michigan: UMI Dissertation Services, 1993. pp. 234–235.


[11] U Ko Lay (International Theravada Buddhist Missionary University, Rangoon). “The Myanmar Contribution to the Spread of the Theravada Buddhism Throughout the World”. 1998. <http://www.triplegem.plus.com/kolay01a.htm>


[12] Sodo Mori. 「世界平和パゴダ(ミャンマー僧院)の現状と展望 : 異文化交流の一事例」 Journal of Pali and Buddhist Studies 5 (1992). pp. 35–53.


[13] Ibid., p. 50.


[14] After returning from Japan, an address for it in northern Kyoto popped up on Google, annoyingly enough. But the address appears to be someone's house.


[15] Sayadaw is a Burmese suffix indicating the head monk of a monastery, lit. “venerable teacher.” 15 Burma Dept. of Information and Broadcasting. Burma. v. 8, no. 2 (1958). p. 47.


[16] Call numbers 203/CHA/1 through 203/CHA/40; registry 20700042125 through 20700042513. Note that while the library catalog reports these as being published in 1991, the Burmese numerals on the covers have more reasonable publication dates of 1955-56. This does suggest a possible donation date for the set.


[17] This facade, reading Nihon Shakuson Shoubou Kai, is located 50 meters to the north of the gates of Nison-in. See appendix A.


[18] Lay 1998.


[19] Mori 1992, p.40. Confirmed by newspaper accounts sourced below.


[20] Ibid., p. 37-40. 21 Ibid., p. 48.


[21] Ibid., p. 47–48.


[22] Ayuko Ōtani 大谷鮎子, 「世界平和パゴダ　慈悲心呼び起こす塔」読売新聞西部夕刊 Yomiuri Shinbun, Western evening edition. 26 November 2005. p.3. 24 Mori 1992, p. 49.


[23] 「パゴダ施設補修へ慈善フェス　あす門司、ミャンマー人留学生ら参加」　朝日新聞福岡朝刊 Asashi Shinbun, Fukuoka morning edition. 7 November 2007, p. 30.


[24] Sodo Mori. 「日本スリランカ仏教センター(蘭華寺)」 (“The Japan Sri Lanka Buddhist Centre : A Theravada Temple in Japan”). Transactions of the Institute for Cultural Studies, Aichigakuin University 9 (1994). pp.1–18.


[25] Ibid., p.3.


[26] Ibid., p. 15. See photo on page 11.


[27] Sri Lanka Divayina, 24 May 1991. Quoted in H. L. Seneviratne, The Work of Kings. Chicago: University of Chicago Press, 1999. p. 216. Note that the Divaniya claims that the Centre was formally opened by J.R. Jayawardene, implying government sponsorship, but the incorrect date (1984) for this ceremony leads me to believe the author confused the opening ceremony of the Japanese branch with the Sri Lankan branch.


[28] See image at <http://avery.morrow.name/studies/takiko-yoshida>


[29] There are no mentions of her in the Asahi Shinbun or Yomiuri Shinbun from 1984 to the present, and her name in


[30] 「宗教法人タイ国タンマガーイ寺院 」 <http://www.dimcjp.org/page1.htm> Accessed December 1, 2008.


[31] c.f. Chizen Akanuma, Comparative Catalogue of the Chinese Āgamas and Pali Nikāyas. Nagoya: Otani University, 1959.


[32] “Three Reasons for Founding Agon Shu.” <http://www.agon.org/us/about/b_01_02.html> Accessed December 1, 2008.


[33] 「日本ヴィパッサナー協会 」<http://www.jp.dhamma.org> Accessed December 1, 2008.


[34] No scholarly studies have been done on this subject, but note, for example, that a Google search for 「ゴエンカ」 (Goenka) returns only 4,190 results, while 「スマナサーラ」 (Sumanasara) returns roughly 62,500, and Sumanasara has a page on the Japanese Wikipedia while the internationally renowned Goenka does not. However, it is also worth noting that the Goenka threads on the Japanese Internet forum 2channel have over 9,000 posts total as of November 2008, while the Sumanasara threads have only 6,500 or so.


[35] 「上座仏教修道会」　<http://www.jyouzaBukkyō.jp/03biku.htm> Accessed December 1, 2008.


[36] 「上座仏教修道会」　<http://www.jyouzaBukkyō.jp/> Accessed December 1, 2008.


[37] Souka Gakkai reported well over 16 million members in the 1978 edition of the Shūkyō Nenkan (宗教年間), an official census published by the Japanese governmental bureau Sōmushō Tōkeikyoku (総務省統計局).


[38] Nearly 3 million members (ibid.)


[39] c.f. Frank E. Daulton, "Loanwords in the Media". 龍谷大学国際センター研究年報 12 (2003), pp. 59–72.

"Although loanwords used for special effect do have Japanese equivalents, there is often a difference in the connotative meaning ... There are occasions when loanwords are used because the native equivalent sounds too direct, or when the implied meaning of a word can have negative evaluations." 50 Enremenkimi being the native Egyptian word for Coptic Christianity.


[40] Joyo Matsubayashi. 「ピース・ライフ櫻乃華」　(“Peace Life”). Tokyo: Bungeisha, 2004. pp.25–27. 52 Numrich 1993, pp. 341-361


[41] I interviewed them in Japanese on November 19 and November 20, 2008. The head of the temple promised to find details for me but did not return my e-mail in time for this essay.


[42] See, for example, chapter 2 of the Lotus Sutra (妙法蓮華經), verses 36–40.


[43] Matsubayashi 2004, pp. 25–27. 58 Takashi 2006, p. 484 (83).


[44] Ibid., p. 279 (288).


[45] Numrich 1993, pp. 457–8.


[46] Wendy Cadge. Heartwood: The First Generation of Theravada Buddhism in America. Chicago: University of Chicago Press, 2005. pp.155, 194.


[47] While this conflicted with the term the members used, they were not fluent in English and may have said “prayer” by accident.


[48] Takashi 2006, p. 279 (288).


[49] Pa ipadā ṭ 15.8 (December 2008). p. 75. 65 Numrich 1993. pp. 31–32.


[50] Takashi 2006, p. 492 (75).


[51] 「サンガ(samgha) 商品」 <http://www.samgha.co.jp/products/index.html> Accessed December 1, 2008. 68 E-mail from Muthukeliyawe Indarathana, November 20, 2008.

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Publications by Avery Morrow

Books

The Sacred Science of Ancient Japan. Rochester, Vt: Bear & Company. 2014.

Articles

"The Inaw of Ishikawa: Ainu Religious Implements in Japanese Shrines and Temples". Japanese Journal of Religious Studies, vol. 47, no. 2 (2020).

"Tenrikyō and Ōmotokyō in the Context of Kyōha Shintō". In Michael Pye, ed., Exploring Shinto (Equinox, 2020).

"The Tale of Genji: A Quest for the True Heart". Transactions of the Asiatic Society of Japan, vol. 122 (2019).

"Boundary Work in Japanese Religious Studies: Anesaki Masaharu on Religious Freedom and Academic Concealment". Correspondences: Journal for the Study of Esotericism, vol. 6, no. 2 (2018).

"A Shinto Religion, Commune, and Conspiracy Theory: 70 Years of the Hitsuki Shinji". Japanese Journal for the Study of Esotericism, vol. 1 (2018).

"The Power of Writing in Deguchi Nao's Ofudesaki". In Inga Bårdsen Tøllefsen and Christian Giudice, eds., Female Leaders in New Religious Movements (Springer, 2017).

"How Not To Be Thinged By Things". Journal of Daoist Studies, vol. 9 (2016).

"A Curious Madness: The Political and Spiritual Struggles of an Imperial Intellect". electronic journal of contemporary japanese studies, vol. 14, no. 2 (2014).

"Patriotism, Secularism, and State Shintō: D.C. Holtom’s Representations of Japan". Wittenberg University East Asian Studies Journal, vol. 36 (2011).

"Tree Ordination as Invented Tradition". ASIANetwork Exchange, vol. 19, no. 1 (2011).
Contributions

Review of KTP (2016). Inside Indonesia, no. 135. March 2019.

"Religious Authority in a Post-Religious Society". The Religious Studies Project. February 19, 2015.

Fiction

"The Great Clean-Up." In John Michael Greer (ed.), After Oil: SF Visions of a Post-Petroleum World (Founders House Publishing LLC, 2012).
Unpublished papers

These are my term papers for various undergraduate classes. They are for the benefit of the general knowledge of the world.

The Undecipherable Poem, No. 9 of the Manyoshu (2004)
[PDF] Truman's Decision (2005)
The Asylum of Poseidon at Kalaureia (2006)
Attention to Detail: Miyazaki and Shinkai (2007)
Shin Arahan's Legendary Sangha Purification (2008)
[PDF] The Past and Present of Theravada Buddhism in Japan (2008)
Conceptions of the Sacred World in Early Christian Britain (2009)
[PDF] Theology Unbound: Timothy Fitzgerald and Religious Studies (2009)
Ambedkar and the Hindu Reform Movement (2009)
Falun Gong and Crazy English (2009)

Background: Detail from Hokusai Manga VII.

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The Sacred Science of Ancient Japan



"In Morrow's hands this
otherwise oddball subject matter
is turned into a fascinating
and readable tale." The Japan Times


Print, Kindle

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Free preview on Scribd



Ancient history is a subject dear to many Japanese people. In the 2014 Bear and Company publication, The Sacred Science of Ancient Japan, you will discover the Japanese equivalent to Atlantis: records of ancient legends handed down as historical texts, stories of an age when gods and men interacted. I examine the provenance of these works, but more importantly, I discuss the importance of their content and the important messages they have for the world, through a rough comparison to the works of Julius Evola and René Guénon.

My book should serve as a introduction to these "parahistorical" documents. Our quest begins here, but it does not end here. There is much more work to be done, and I have provided some English language links on this page for interested readers to get started.

日本人向けの情報は以下です。
What's Inside
Japan's Scientific Protohistory

My book starts off with a discussion of what we know about Japan's ancient history. You'll learn about the protohistoric Princess Himiko and get a tour of Japan's Stone Age cultures. Then, we'll delve into shrines and ancient mythology.

This includes a brief examination of the myth and history of the Kojiki and Nihon Shoki, along with the glimpses they give us of the prediluvean age: futomani divination, the Script of the Gods or kamiyo moji, and the mystical power of language: kotodama.
Sendai Kuji Hongi Taiseikyō

From ancient history we move into a mysterious case in 17th century Japan that was the beginning of parahistory.

I discuss the legend of Prince Shōtoku, the claim that he discovered secret ancient teachings written in kamiyo moji, and the principles these teachings lay out for the world. You'll learn about the Hifumi Song and the Five Constitutions which give an order and balance to Japan's three ancient traditions.

This chapter also includes a brief introduction to a channeled text called the Hitsuki Shinji, a "Solar-Lunar Revelation" for our age with a philosophy grounded in the Taiseikyō.


The Hotsuma Tsutaye and Woshite Corpus

Could this amazing epic poem really date to pre-classical antiquity? The Hotsuma Tsutaye and its related corpus of manuscripts in an otherwise unknown writing system called woshite challenge the reader with their grand historical claims, and conquer the spirit with their esoteric teaching. Learn how this unusual Japanese text connects vegetarianism to alchemy, purifying both the body and the spirit. Also, get a taste of the secret teaching used in ultra-ancient times to maintain a happy and stable society.
The Takenouchi Documents

The esoteric King of the World motif appeared in Japan in 1928 with the Takenouchi Documents, which encompass not only scraps of parchment and lost texts but also sculpture and ancient pyramids in Japan. This is where you will find the story about Jesus coming to Japan and Moses riding on a UFO. And it's all based in real Japanese mythology! This chapter also includes the first full English biography of the heretical adventurer Katsutoki Sakai.
The Katakamuna Documents


The final prehistory I deal with does not even seem to be history at all, but describes a kind of perennial, sacred science. The script used, pictured at right, seems to portray some kind of geometric ideal, and the primeval poetry expressed through the script gives layers of spiritual meaning to the Japanese language.
Parahistory and the Grey Gentlemen

In this final chapter I try to make sense of the many messages the parahistories have for us, and how they relate to the problems of the modern world. We'll examine concepts like forgery, myth, religion, and tradition. Some of my favorite writers, ancient and modern, are brought into this discussion. If you know who the "grey gentlemen" are, try not to spoil it for everyone else!
Appendix A: Complete Table of Japanese Parahistories
For an outline of what's included in this appendix, see the list below.
Appendix B: Parahistory in the West
Ossian, the Oera Linda Book, Theosophy, Cthulhu, and so much more!
Parahistory Links in English

There is very little available about Japanese parahistories in English. Contact me if you find any useful material online or offline.

Sendai Kuji Hongi apocrypha: More information on, and better illustrations of, the Ten Sacred Regalia may be found in Kadoya Atsushi, "Myths, rites and icons: Three views of a secret," in Scheid and Teeuwen, eds. The Culture of Secrecy in Japanese Religion (Routledge, 2006). I unfortunately did not know about this source when I wrote the book.

Hitsuki Shinji: My friend Shin'ichi Nakaya's English-language introduction to the Hitsuki Shinji is free to watch on Youtube! Watch it here.

Hotsuma Tsutaye: Andrew Driver has a page where you can buy copies of his two previous works and read excerpts from his forthcoming book, The Hotsuma Legends: Echoes of Antiquity. You can also read his English translation of the Hotsuma Tsutaye.

Takenouchi Documents: The widow of Wado Kosaka maintains a website, Association for the Study of Takenouchi Documents, where you can buy all three of her late husband's major works as English PDFs. Mikoto Nakazono, the aikido master and healer, also wrote a book called The Source of the Present Civilization about the Takenouchi Documents which is still in print.

Kuki Documents: My account of the Kuki Documents in Appendix A may be compared to the karate school's official account.

Katakamuna Documents: I haven't spotted anything available in English, but I highly recommend this YouTube video of Ayumi Ueda singing a verse from Katakamuna.

Parahistory in general: The blog Okunomichi surveys parahistory, kotodama, and ancient Japanese stone circles and monoliths.

Oera Linda Book: A documentary about this Frisian parahistory was recently translated into English and can be watched on YouTube.
Table of Japanese Parahistories

This table is sorted by year of earliest publication, not date of known composition which would be extremely tricky.

YearEnglish nameJapanese nameNotes

936 Sendai Kuji Hongi 先代旧事本紀 Veracity attested by scholars
1670 Sendai Kuji Hongi Taiseikyō 先代旧事本紀大成経 Chapter in book. Various editions
1730 Ancient Record of the Wakabayashi 若林家古記
1764 Hotsuma Tsutaye, Mikasafumi, Futomani ホツマツタヱ (秀真伝), ミカサフミ Chapter in book
1873 Oomika Shrine Kamiyo Moji Shrine Record 美社神字解、神代文字社伝記 Translation here; see also
1873 Uetsufumi 上記、上津記、上つ記、ウエツフミ Fukiaezu dynasty
1905 Khitan Legend 契丹古伝、神頒叙伝
1908 Tajima Prefect Documents 但馬国司文書
1919 Report on the Ruins of Kai 甲斐古蹟考
1922 Miyashita, or Fuji Documents 宮下文書、富士文書、神皇紀 Includes 向山文献
1922 Nan’ensho 南淵書
1928 Takenouchi (Takeuchi) Documents 竹内文献 Fukiaezu. Chapter in book
1939 Kuki (Kukami) Documents 九鬼文書 Fukiaezu
1941 Secret History of the Akita Mononobe 秋田物部文書
1948 Ekidan Shiryō 易断資料、かたいぐち記、異端記 Not actually extant
1966 Katakamuna Documents カタカムナのウタヒ Chapter in book
1973 Shinden Jōdai Tennōki 神伝上代天皇記 Currently missing
1976 Tsugaru Soto Sangunshi 東日流外三郡誌
1980 Saga of Jōkan Tomi of Izumo 富上官出雲臣口伝 Oral saga
1983 Kasuga Documents 春日文献 Probably not extant
1992 Masumi Tantōshō 真清探當證


More information about all of these documents is available in Appendix A of The Sacred Science of Ancient Japan.

日本人へのメッセージ

この２０１４年に出版する本は世界初の英語の「古史古伝」入門です。古史古伝は「偽作の歴史」とも言われていますが、 日本の本屋さんで歴史じゃなくて精神世界の本棚においています。外国人はどうしてこの不思議を気になるべきかと聞けば、僕は、古史古伝の精神的なメッセージが欧ヨーロッパの神秘主義の古典にごく似ていると思います。

中心になる文献は、「先代旧事本紀大成経」「ホツマツタヱ」「竹内文献」「カタカムナのウタヒ」です。

小著に興味がある日本人の方々に感謝します。今、和訳はありませんけど、予定がありますからぜひ楽しみにしてください。また、以下の連絡先に日本語に書いてもいいです。