Great Construction

Brahmanism and Mohammed

     Of the many faiths in the world, two that are quite distinctive are Brahmanism in the East and the religion founded by Mohammed in the West. Both are examples of extreme Shojo faiths. Even in its birthplace in India, Brahmanism it is said has a negligible existence and only a few Brahman ascetics remain now. Those who study these matters know that Brahmanism has commandments that strictly control a follower’s life and require the practice of ascetic exercises. Its most revered figure is the Great Teacher Bodhidharma, who after having faced a wall for nine years in meditation, attained wisdom one night in the light of the full moon, so he is also referred to as the Bodhisattva of the Moonlight. Because of his long period of sitting in meditation, his legs atrophied and he could not stand, which is probably the reason we say nowadays that Bodhidharma has no legs. Brahmanism gave birth to forms of ascetic practice, and many disciples took up these difficult ascetic practices in their quest for enlightenment. Depictions of the practices of these ascetics can be seen nowadays in paintings and in the statues of arhats, and these regimens of training could be considered the equivalent of the post graduate university courses of today. Those who thus became enlightened attained a certain level of spiritual power and were able to profusely show miracles, thus earning the respect and esteem of the public in those days..
     The most extreme forms of these ascetic practices included sitting on a bed of nails that pointed upwards into the buttocks and enduring excruciating pain. Such ascetic practices were continued for many years, the thought of which gives shivers to those living today. The various depictions of these exercises show the ascetics holding something in one hand for many years, or like the well-known Priest Bird Nest, who, as his name suggests, spent many years in meditation sitting in the branches of a large tree. Fasting, silence, and meditation were also observed, and when Shakyamuni saw these practices, which we can also see in the extraordinary spectacle of the depictions of the five hundred arhats that exist today, he was so moved that he composed sutras by which people who read them could receive the same level of satori as these arhats. When the common people and the adepts of the period heard of this, they were so moved that they unanimously praised Shakyamuni’s virtue and gathered at this feet, which is said to be the beginning of the Buddhist Law. The decline of Brahmanism after this was unavoidable.
     Several centuries after Shakyamuni entered nirvana, however, there appeared the well-known house-holder Yuima who came to be associated with one sect of Brahmanism. He was quite knowledgeable and started activities that would ultimately undermine the Buddhism that was widespread at the time. His efforts were insufficient and although he personally failed, others took up his work and transmitted it to China. The Zen that thus came about covered Shakyamuni’s teachings on a superstructure of Brahmanistic thought. This movement, separated into three sects and under the names of Rinzai, Soto, and Obaku, opened paths to enlightenment. At one time these movements were quite successful. Even now, there is a Taoist temple atop Mount Wutai which had been Zen’s headquarters, and the mountain is considered a special place by Zen followers.
     Training in Zen consists of following strict Brahmanistic commandments and the practicing ascetic exercises, through which some adepts have attained quite a high level of spiritual awareness. There are accounts of many of these adepts who are able to perform miracles. These practices were transmitted to Japan where they formed the Zen and the Nichiren sects. Zen emphasizes the commandments and the Nichiren sects pursue expressing penance and overcoming hardship. Priest Nichiren’s utterance, “I am an ascetic of The Lotus Sutra,” speaks to this, as no high priest in any other sect claimed to be an ascetic, and “ascetic” is a concept that stems from Brahmanism. In other words, The Lotus Sutra sects and Zen are both considered Buddhism, but their essences are both Brahmanistic, which explains why both are basically faiths of self-effort.
     Differing from these self-effort faiths is Pure Land Buddhism, which is an other-power sect. Faith in the power without may be considered to be a direct transmission from Shakyamuni. Other sects such as Shingon, Tendai, and Hoso probably belong somewhere in between. In addition to the Zen and Nichiren sects discussed above, faith in the divinity Acala (Fudô) and Japan’s old Shinto are also self-effort faiths. Fasting, bathing under waterfalls, ritual devotions with water, and vegetarianism are practiced within these sects, but of these, religions in Japan such as Misogi and Ohtake are particularly representative.
     The above covers distinctive faiths of the Far East, but another great religion is that which was founded by Mohammed. Geographically speaking, this faith originated near the West, but it really bridges the East and the West. This religion centers on the city of Mecca on the Arabian Peninsula. In China, it is called Hui Hui and in India, one of its names is Islam. Although located near the West, the Oriental coloring of the faith started by Mohammed is rather strong. As all know the essence of the religion lies in following extreme commandments, rather than pursuing ascetic practices, and the severity of these commandments is unequaled in others faiths. In recent times much of this faith has come to be known in Japan, so I omit an explanation of it here, but that this religion is followed by a large number of East Asians is striking. Christianity also contains many of the characteristics of a self-effort faith and its commandments are also strict. For example, the life and behavior of its priests differs greatly from that of the general populace. This aspect is particularly noticeable in its monasteries. The great difference between its strictness and actual contemporary life is a dilemma that probably causes more than the average amount of mental anguish in members of the Christian faith today.
     On this point, World Messianity differs considerably. World Messianity is not a hellish faith primarily concerned with austerities and ascetic practices as other faiths. Rather, World Messianity denies the need for asceticism and takes as its principle following a paradise-like existence. In simple terms, religions until now have been faiths for the age of night, so they were attempting to look at that which was in the dark, an effort that was nearly impossible and led to suffering. World Messianity, however, is a religion for the daylight age, so all can be grasped easily, the exact opposite from what we have heretofore experienced. World Messianity thus announces the end of the long age of night. We have taken the first step on the transition to the daylight world. The sun has started to rise in the spiritual world, both the spiritual and physical worlds will gradually lighten, and the curtain will rise on paradise on earth. This beginning marks the appearance of the light from the east whose arrival has been anticipated since antiquity. This is not just talk; the transition may clearly be seen in the countless number of wonderful miracles being performed in many locations by followers of World Messianity.

Chijôtengoku, Issue 56, page 6, January 25, 1954
translated by cynndd