Watchmen Who Are Not Watchmen

April 3, 2025

What Ever Happened To Matthew 24?

On Your Walls O Jerusalem I Have Appointed Watchmen; All Day And All Night they Will Never Keep Silent. You Who Remind the Lord Take No Rest For Yourselves (Isaiah 62:8).

 

The prophetic watchman of Jerusalem and Judah, then and now

It was Isaiah who first prophesied God would raise up watchman concerning the forthcoming events in the history of the Hebrews generally, and their country Judah specifically, with special reference to their capital Jerusalem, where the Temple and Holy Ark were located - God's presence with them. As the events prophetically predicted by Isaiah unfolded we indeed see God calling the Prophet Ezekiel as the definitive watchman in the scriptural usage of the word (Ezekiel 3:17, 33:7), and it is Ezekiel that biblically most demonstrates what a watchman is and what he does.

But first we must note that it is not a term found in the New Testament, it firstly was an office for the ancient Hebrews. Therefore, although there are without doubt those functioning as 'watchmen' in the church, in order to grasp their raison d'etre we must first grasp their Old Testament nature exemplified in Ezekiel (the only individual specifically called a 'watchman'). We need to understand some of the differences between Old and New Testament prophets (which despite the license that cessationists effectively issue themselves to pronounce passages of scripture not to their liking null and void, still do exist in the church - eg. 1 Corinthians 12:29 & 14:32).

One difference is not that Old Testament prophets had to be always right (Deuteronomy 18: 20-22), but since 'we prophesy in part', New Testament prophets could be part right and part wrong. Such perversions of 1 Corinthians 13 out of all reasonable context is the justification people in the Vineyard Movement invented to justify proven false prophets such as Mike Bickel, Paul Cain, Gerald Coates, and Rick Joyner to still be considered prophets after they made God's people trust in a lie (Jeremiah 28:15-17). There is nothing in the grammatical construction of the Greek text warranting such a wild concept and nothing in the context even in an English translation. Like their cessationist opposites, these too pervert the text.

A prime difference between Old and New Testament prophets is that to have a prophetic ministry today even to Israel (or to any nation) one must be a saved believer whether Jew or Gentile, there were no saved believers in the New Testament sense before the Messiah. Additionally, Corinthians tells us prophetic ministry can also be to the church, which did not exist as such in the Old Testament. New Testament prophecy moreover may be purely for exhortation, edification and consolation (1 Corinthians 14:3), and may but need not necessarily contain a 'watchman' element in the Old Testament sense. Israel's prophets warned and called the people back to the Torah in repentance as well as encouraging etc.

The most essential difference however is that Old Testament prophets wrote the canon of Old Covenant scripture as the Apostles wrote the New Testament. Even the Hebrew prophets warned and called the people back to the Law, and predicted on the basis of things written in the Hebrew canon before them (Daniel 9:2); but the entirety of the bible had not yet been written, so there was further doctrinal revelation. Now that the canon is complete there is no new doctrinal revelation (Revelation 22:18-19), only a clearer understanding in the Last Days of what is already in there (Daniel 12:4). As we read in the prologue of the Epistle To the Hebrews 1:1 'God in times long past spoke to the patriarchs in prophets in many ways, but in the Last Days He has spoken to us through His Son'. Thus any predictive prophetic ministry in the form of warning as in a 'watchman's' function will need not only be in character with the prophetic watchman of ancient Israel such as Ezekiel, but be in accord with what is already revealed in both the New Testament and in the Old Testament as the Old Covenant is interpreted and fulfilled in the New Testament revelation in and of Christ.

Looking at the biblical character and nature of watchmen however we see that so much of what is being promoted as 'Watchman Ministries' are actually the mere devices of men out of character with the biblical model. Again, in the bible as we saw with Ezekiel, the watchman ministry often had particular although not exclusive reference to Jerusalem and Judah. It is therefore no coincidence that the first major example of New Testament prophetic ministry was by Agabus specifically concerning the plight of the believers in Jerusalem and Judah (Acts11:27-30). As we note, when God commissioned the watchman, he was also to be an assayer of the people. Ezekiel called the people to repentance and denounced the lunacy and deceivers who misled the nation. Thus understood biblically any watchman in Jerusalem today will be in that character - calling the Jewish nation to repent and accept Yeshua as Messiah and warn against the lunatics and deceivers for which Jerusalem is a virtual magnet. Today however there are unscriptural organizations sucking large sums of mission support from Jewish and Arab evangelism and the local Israeli congregations refusing to preach Jesus in Jerusalem to His own people. These include 'Bridges For Peace' (when biblically there can be no peace without 'the Prince of Peace') and the so-called International Christian Embassy with its notorious history of infighting and heresy and in one case violence perpetrated against an Israeli Messianic Jew while he was preaching the gospel by the embassy's Jim Schutz and threats by embassy personal on another occasion, that included hostility towards believing Jewish children during their 'Feast of Tabernacles'. God's Word of course teaches the only Christian ambassadors in Jerusalem are those who preach Christ (2 Corinthians 5:20) and no other.

A major Christian magazine, itself known for its endorsement of hyper charismatic extremism, exposed Ruth Hefflin's group on the Mount of Olives who displayed footage of women with "miraculous gold dust in their hair". A metallurgical analysis however revealed it was plastic based stationery glitter. Hefflin's miracle gold was exposed as bogus. Yet her followers seem to claim a prophetic calling in Jerusalem! Perhaps the saddest excuse for a watchman in Jerusalem has become Lance Lambert who teamed up with the most extreme example of Toronto style 'charismania' ever captured on video in the person of Mahesh Chavada. The antics of shirtless people yodelling and swinging swords in church yelling 'Prepare For War' in a manifest sons style ritual was the most bizarre demonstration of charismatic chaos imaginable. Chavada has in the past been associated with the Christian Embassy ( who have imported a variety of heretics into Israel including Morris Cerullo), but despite the protestations of many of his friends, Mr. Lambert joined his colleague Chavada in the Cranbourne fiasco. Biblical watchmen in Jerusalem, as assayers of the people, tried to protect God's people from lunacy and deception. While Mr. Lambert is misrepresented as a watchman in Jerusalem, far from protecting God's people from deception and lunacy he in fact joins forces with it. Whatever Lance Lambert may be, he is certainly no watchman.

Israel and Jewish ministry are breeding grounds for every assortment of 'kooks' imaginable, including false watchmen. Genuine messianic bible teachers explaining the original Jewish context of the scriptures like Arnold Fruchtenbaum and Dwight Pryor must contend with the competition from proven heretics like Joseph B. Goode and Peter Michas (who deny the Tri-unity of the God Head as One God in Three Persons). They are heretics who are ignorant of Hebraics and Rabbinics, yet represent themselves as Messianic Bible Teachers teaching Hebrew Roots, and are likewise seen by their followers as watchmen, but aren't. Perhaps the most notorious false watchman of this category has been Michael Brown of the Brownsville Assembly of God clone of the Toronto deception in Pensacola. At a Jerusalem messianic conference several years ago Brown interpreted the national disaster of forest fires destroying nearly a quarter of Israel's reforested land as emblematic of 'God pouring out His Spirit'. Brown then had people up half the night awaiting a second Pentecost in Jerusalem! Nothing of course happened, and not surprisingly Brown wound up a 'watchman' in Pensacola.

Finally, watchman were most of all as Isaiah stipulated, 'to remind the Lord' of His covenant promises to Israel and give themselves no rest in the process. The Covenant promise of course is the New covenant promised to Israel and Judah (Jeremiah 31:31). The emphasis of a real watchman in Jerusalem will always be prayer and intercession reminding the Lord of His promise to save Israel (Romans 11:25). Some of the counterfeit watchmen today are influenced by the 'identity movement' deceptions related to the myth of British Israelism, such as are propagated in Northern Ireland by Elim's Jim McConnell at Whitewell in Belfast. Such nonsense of course is void of any serious biblical or anthropological merit and in certain cases its proponents are clearly anti Semitic. As such, these 'would be' watchmen are given to the doctrinal errors of supercessionism or replacement theology and the hideous notions of such teachers of error as the late Charles Alexander (other more moderate reformed preachers like Charles Spurgeon affirmed the prophetic purposes of God for Israel and the Jews as did the Puritans). Therefore such people must automatically divorce 'watchman ministry' from its biblical context, which is first of all largely Judaic. This is simply not scriptural. Even when we apply the watchman ministry to the church, the same principles seen for example in Ezekiel must still apply or they cannot be legitimate watchmen.

The preachers who cried 'wolf!'

Another contemporary category of watchmen who are not watchmen is more painful to describe. These are not all necessarily wilful deceivers, false prophets, hyper charismatic lunatics, religious con artists, anti Semites, or heretics. On the contrary, most are sincere believers, genuine in their motives, and often people otherwise gifted for a valid ministry - which they should stick to instead of trying to play a role God has plainly not called them to fulfill. In the aftermath of the Y2K foolishness, we speak of course of 'The Preachers Who Cried Wolf'. These are true brethren who are naïve, lacking in discernment, and in certain areas deficient in spiritual wisdom and Christian maturity. Above all they proved themselves as not having the depth of doctrinal and theological grasp of scripture they imagined they did. I am not prepared to judge them or their motives. If their open folly was a matter of pride, ignorance, or just plain gullibility or some combination of these things I am not prepared to say. Yet, as we read in 1 Thessalonians, such crazy things created problems in the apostolic church at the close of the First century. This precise kind of foolishness continued throughout the church age from the Montanists at the close of the Second Century to Pope Sylvester's hollow parousia at the close of the 10th century when the second Julian millennium began, to the Munster Anabaptists at the close of the 16th century, to the Shakers at the close of the 18th Century, to the Millerites at the close of the 19th Century. Is it any surprise it has occurred again at the close of the 20th century? As Dr. Martin Lloyd-Jones said; "If we fail to learn the lessons of church history we are doomed to repeat the errors". Thanks to the watchmen who are not watchmen, we have.

It is no coincidence that many of these 'self proclaimed instead of God ordained' watchmen, such as Morris Cerullo advocate Grant Jeffrey, similarly went with the Bible Codes absurdity, and other such groundless fads. The real problem however is not as much with the watchmen who are not watchmen, but with those who continue following these fads. Sadly, this fad-to-fad pattern exactly mimics the behavior of the people who still follow false prophets with failed prophetic predictions of Revival from Kansas City to Toronto to Pensacola (the latest is Wykoff, New Jersey and some little town in Missouri) even though they know they were wrong the last time (Jeremiah 5:30-31). Concerning things like Y2K, there is in the secular world a certain unstable and insecure personality type identified even by secular psychiatric medicine with an almost paranoid predisposition to conspiracy theories. They piece together odd bits of vaguely related data and conjecture a grand conspiracy theory which they become convinced is fact and it becomes their obsession to alert everyone. I do not hold much belief in secular psychology, but this is indeed a compulsive disorder. This is not to belittle the kind of deception that exists in the world of global politics. Many very knowledgeable people never doubted the American government for instance conspired to cover up essential facts about the Kennedy assassination involving dubious activity by the intelligence community. This however was born out of forensic investigation and investigative journalism, not wild speculation.

The problem for the church comes when these kinds of people become Christians and retain their paranoid concoctions, repackaging them under the eschatological guise of end times biblical prophecy, and call it a 'watchman ministry' of some description. The Internet is literally loaded with such irresponsible rubbish. It is the devotees of such silly rambling that swallowed the Y2K foolishness.

I do not doubt that Freemasonry is demonic, influenced by Felix Weisshaupt's illuminism and is something no saved Christian should ever be a member of. Many of the most pivotal figures in the sphere of international finance, law and politics are Freemasons. But to argue vociferously as some do that a Masonic conspiracy exists to seat the anti Christ in control of the global economy is unwarranted. There are clearly plans of Satan afoot today with de facto conspiracies to reunite Christendom under the anti Christ institution of the Roman Catholic papacy. But this view is not based on conjecture, but rather published and substantiated fact. So too are plans to ramrod Great Britain into a federal Europe at the expense of sovereignty and some would say political liberty without what many people would consider democratic process. Events in Europe and the Middle East today are of tremendous prophetic significance and there is much going on of a conspiratorial nature. But investigating such things requires both a sound biblical position, and sanctified journalistic skills.

There are those such as Christian journalist David Dolan or University journalism lecturer Bill Alnor whom God has called to review current events with a biblical eye. But God has rather called Chuck Missler to biblical exposition and Barry Smith to evangelism. For me it has been a personal tragedy to see, among others, two such outstanding brothers make public fools of themselves, discredit their ministry, and eclipse much of the good they have otherwise achieved with a preposterous level of unfounded, badly researched, and unbiblical alarmism that only a low grade tabloid would publish. Their videos have gone out, and now the world is laughing at us, and Moriel is being deluged with complaints of people who feel misled by ministries we endorsed. In fact, Moriel promoted Dave Hunt's book on Y2K calling it 'mass hysteria'. While I felt no need to do so personally, I do not fault those who picked up a few cases of long shelf life food and extra batteries as a precaution. But Jesus said not to be anxious about what we eat etc., yet in open defiance of His command there were those preachers going around to churches delivering seminars promoting anxiety.

A watchman on Zion's walls would blow a clear series of notes with his trumpet that sounded a proper alarm (Joel 2:1,Jeremiah 4:5, Hosea 8:1, Amos 3:16). A cacophony of mixed notes tells no one anything but only generates further confusion (1 Corinthians 14:8). People look to leaders for clear, unmixed signals. Instead today they are getting mixed signals only compounding the confusion. When David Pawson's followers looked to him for a clear biblical direction on the last days deception of the Toronto Experience he wrote a book entitled: 'Is the Blessing Biblical?'. It gave just such a mixed signal, saying that the light was neither red nor green, but yellow - and concluded telling people to proceed into Toronto with caution. The light in fact was red. The Fruit of the Holy Spirit is self control (ekreitei), not the lack of it, and as true watchmen predicted no revival came from Toronto. The fact it was a mixture of good and bad indicated it was an impurity (akatharsis) proving it was not of God (Greek text of 1 Thessalonians 2:3), and the fact that it mixed true doctrine with error (parasouxousin) proved it was a deception (Greek text of 2 Peter 2:2). David Pawson himself watched the videos of Rodney Howard Browne and Kenneth Copeland yet, as Isaiah predicted leaders one day would, he tottered when rendering judgment while they reeled with wine (Isaiah 28:7). In these Last Days we don't need those who totter and send mixed signals, but watchmen who sound a clear alarm. Neither do we need watchmen who are not watchmen sounding false alarms. Several years ago Barry Smith issued a public statement distancing himself from my stated opposition to the Toronto Experience, as he himself had been preaching in churches that were into this deception, (although he himself was not). My argument was that Jesus never told us to make converts but disciples, and placing converts into Toronto churches such as Richmond Assembly of God in Melbourne, Australia was not biblical discipleship. Indeed, Jesus told the Pharisees that they went to the ends of the earth for one convert and made him twice the son of hell as themselves. Under Brian Houston and his predecessor Andrew Evans the Australia Assemblies of God has become a whirlwind of everything from the hype artistry of Hill Song to the heresy of Benny Hinn. It has gone almost as far away from the bible as Elim in the UK.

I say it not to criticize Brother Barry, yet I myself turned down TV programs offered to me in both America and Britain because I would not associate with heresy. Each day I ask the Lord not to allow the work of the Lord, as important as it is, to become more important to me than the Lord of the work, lest the ministry itself becomes an idol. The day I compromise biblical truth to get a platform is the day there is no further point in me even having a platform as far as God is concerned. Brother Barry stated in his published announcement about me that 'God called him not to criticize but to preach the gospel and to prepare the church for the last days'. When a gospel preacher places people saved under his ministry into zoos instead of bible-based churches, there is a serious deviation from God's bible stated standards. In the Olivet Discourse (Matthew 24&25, Luke 21), Jesus warned of Middle East events surrounding Jerusalem: wars, rumors of wars, pestilence, and increased famines and earthquakes once each. However Jesus warned of deception perpetrated against the elect and false prophets four times. He did not warn of computer failures causing widespread chaos even once. If someone is called to prepare the church for the last days, why do they not concentrate on alerting the church to the rife deception as Jesus said, in the very churches they preach in - instead of compromising what Jesus said for the sake of keeping a platform in order to concentrate on alerting the church about things Jesus never even mentioned as signs of the end such as Y2K, and making themselves look utterly ridiculous in the process?

Predictably, the most extreme proponents of Y2K mania were not Pentecostals, but hyper-calvinists such as Reconstructionist Gary North, D. James Kennedy and R.C. Sproul as well as the more moderately Calvinistic Jerry Falwell. The Post millennialism of Calvinism is one pillar of Dominion ('Kingdom Now') theology, while charismania and extreme Pentecostalism the other pillar. So too, Calvinistic determinism was a pillar of American slavery and South African Apartheid and it is one pillar of prosperity theology, while Charismania and hyper-Pentecostalism, represented by sensationalists like Jeffrey, are the other. It is therefore not surprising that both extreme Pentecostals and extreme charismatics were but one faction caught up in the Y2K frenzy, while hyper-Calvinists were the other. Worst of all was the virtual scare mongering of Michael Hyatt propagated with the assistance of James Dobson's 'Focus On the Family'. I have never had any regard whatsoever for the so called ministries of an anti Israel theonomist like Gary North, much less an out and out son of Judas like Jerry Falwell who among other outrages commended Korean anti Christ Sun Yung Moon (who claims to be 'Lord of the Second Advent'; eg. 'The returned Christ') as "an unsung hero". As was noted by Hank Hanegraaff, Grant Jeffrey has a track record that had already established him as a crackpot. But I personally however have always appreciated the ministries of both Chuck Missler and Barry Smith, as I have to a lesser degree appreciated R.C. Sproul, (at least for his anti ecumenical stance), and for their sakes as well I am very sorry to see the Y2K rubbish leaving them looking like a public spectacle. May the Lord provide the grace to prevent me from going off into the futility of some ludicrous speculation. When a gifted minister of the Word deviates away from the Word into a focus of his own design, he winds up reducing himself to the level of a crackpot. Here lies the unfortunate result, because both Barry and Chuck are not crackpots. Yet that is precisely what their Y2K antics have been left appearing to be.

Some of the Y2K crowd, for all of their outlandish folly and the damage they have done to the church and to themselves, are still our brothers in Christ (such as Barry Smith and Chuck Missler). They are not those impostors of the Last Days who are deceiving and being deceived mentioned in 2 Timothy 3:13 - so why did they behave like them?

The real problem however is not that their predictions of nuclear cataclysm, mass power failures, social and political calamity, huge air crash disasters, and a global economic meltdown did not happen (Italy spent only 1.5 million pounds on Y2K preparation compared to Britain's nearly half billion and nothing happened in Italy). The real problem is that when events that are truly of some crucial prophetic importance take place and the real watchman sound the alarm, the world and indeed much of the church will now think it is just another false alarm. I hate to say anything good about the devil, but he certainly knows his business. If he can use misguided Christians to engineer deception and mislead the church, what better pawns can he have? The Last Days are too serious a time and biblical prophecy too serious a subject for those clearly not called to it to pretend that they are and hurt the church. We must have real watchmen. Let us pray that the watchman who are not watchmen will display the integrity to apologize to the body and ask God to repair the damage done to the church's credibility and to their own.

The false Maccabees, Ruckmanites, Constance Cumby, and the Cyber-cult

In Daniel 11: 33-35 we read what some theologians term a 'double prophecy'. Daniel makes a prediction of what Matthias the Maccabee and his sons John, Eleazar, Jonathan, and Yehudah would do in the face of the deception of Antiochus IV (known as Epiphanus) who slaughtered a swine in the temple, outlawed Jewish observance of the Torah, hellenised and paganised the popular culture, and set up an image of Zeus in the temple with his own features. He was of course a major type of the anti Christ and up to verse 36 of the chapter there was a historic fulfillment by this mad Selucid King. The anti Christ will replay the saga of Antiochus Epiphanus and recapitulate his deeds, then after verse 36 go even further. Like Antiochus he will achieve much of this by intrigue and deceit (we explain this on the Daniel & Maccabees tapes and video series). As at that time there were the Maccabees who gave understanding to the many, so too in the last days 'those who know their God will take action' when the covenant is violated.

I have no doubt that the Ecumenical movement is a prelude to the rebirth of Babylon the Great in Revelation and that deceptions like Pensacola are preludes to the Great apostasy of Thessalonians. With the current drive for a false peace with Islam in Israel and the reconfederation of the Roman Empire via a pseudo-democratic federal Europe, the juxtaposition of these trends and the constellation of events that result indeed are setting the stage for the Man of Sin which Antiochus, among others, typifies and foreshadows (explained in greater depth on 'The Judeo-Christian Understanding of the Antichrist' tape and video series). There will be those who know their God, will take action, and give insight to the many. But as in the days of Antiochus, there will likewise be those who join with them in hypocrisy and betray them (two of the original Maccabees were killed as a result of internal betrayal). However, we already see the embryo of this in existence. There are those pretending to be watchmen, alerting the church, allies in the cause of truth calling themselves 'Discernment Ministries'; but who are largely a collection of charlatans, frauds, and deceivers with their own agenda who already betray the cause.

These people have much in common and tend to imitate each other, akin to the conspiracy theorists operating along the same kind of line. They postulate things on the basis of conjecture, and those not agreeing with them are branded as false or even New Agers in disguise.

Constance Cumby, who herself has published statements supportive of Roman Catholicism, has attacked Dave Hunt. Kevin Burgess (a real 'cyberworld fruit cake' if there ever was one) has attacked Mike Oppenheimer, a Jewish brother who directs the Hawaii based TV and radio discernment ministry 'Come Let Us Reason'. Tex Marrs has attacked a host of good people including Dave Hunt. Two things seem to characterize these false watchman. The first is that they are 'would be' Christian academics who merely have theological veneers with no real background in any scholarly sense in the matters in which they profess expertise. One need not be an intellectual to be a minister or have discernment, but one must have the qualifications to know what one is talking about. Peter, in his epistle, left scholarly matters to Paul, and some scholarly matters Paul appears to have left to Apollos. People of this ilk such as Gail Riplinger, Barbara Aho, Victoria Dillen, Wendy Howard and Richard Engstrom would be laughed out of any academic forum, but sincere believers not trained in academic theology can be sucked in by their endless production of nonsense, often bordering on pure idiocy. The second thing that defines the false watchmen of this category is their ceaseless propensity to defame and slander true watchmen.

The foundational strata of these false Maccabees are undoubtedly the Ruckmanites, named after their patriarch Peter Ruckman, who is on his third marriage after yet another divorce. Ruckman holds the view that the King James Version of the bible is the only one authorized by God to the point of virtual heresy, claiming that even the additions of the 1611 edition not found in ancient manuscripts are further revelation. Not all of Ruckmanites agree with all of Ruckman's extremes, but they are all influenced by him. The worst of these is Gail Riplinger, who was debunked as a charlatan and a fraud when Christian Research Institute revealed that she can not even read Greek and that her academic credentials are not in theology or in Greek, Hebrew, and Aramaic manuscript analysis (basic skills as essential in bible translation as anatomy and physiology are in medicine, or mathematics is in engineering) but absurdity of absurdities, rather in home economics! Unfortunately, instead a writing a thesis on cost effective detergents which she may be qualified to do, she published an outlandish book on 'New Age Bible Versions', doing more harm to the cause of protecting textual orthodoxy from paraphrases, Roman Catholic annotated bibles, and the censored and politically correct 'inclusive version' (dealt with on our tape 'Bible Versions').

Let me state that Moriel and I have no problem with the KJV, I read it devotionally myself. And I respect how God in times past has used it. More to the point, who cannot value the noble heritage of Wycliffe, Tyndale, and Coverdale from whose labors it arises? I am additionally perfectly open to considering serious scholarly arguments from academically qualified Christian sources concerning their theories of Textus Receptus etc. (again, we refer our readers to our own audio on the subject). But these people will have no association with Ruckman or Gail Riplinger. The Trinitarian Bible Society as one example made it clear in print that they do not wish to be identified with her or her book. There have been excellent books on the reliability of New Testament manuscripts authored by reliable scholars such as F.F. Bruce and Dr. Craig Blohmberg. Ruckman, Engstrom, Aho, Dillen, Marrs and Riplinger however are not scholars. Neither are they watchmen. They are mere fakers who only wish they were and pretend to be.

Again the pseudo-academic pretense of these people is at times laughable. When Engstrom was confronted with my response to his nonsensical insistence that the New Testament did not use Midrash citing two known scholars (R.N. Longenecker and John Lightfoot), he reacted by saying only two scholars ever agreed with me (after implying at first there were none). Had Engstrom read Longenecker's bibliography before replying to me on Internet, he would have seen that there are at least 58, and not made a public joke of himself! Another case was Paul Fahy who objected to our critique of the Reformers as not having gone far enough and took exception to our views on the Judaic background of the New Testament. Among other things he insisted that Paul used Greco-Roman concepts such as a Roman legionnaire's armor, not knowing that Paul's usage was simply a recontextualisation of the Hebrew armor straight out of Isaiah 59:17 & Isaiah 52:7. He also asserted that he knew of no scholar who ever attributed Gnostic influences to Augustine, while every first year seminary student knows that Augustine had been a member of the Gnostic Manichean sect. While no scholarly source would attribute any credibility to such people, the average well meaning Christian unfortunately just may.

Along a similar line is hyper-Calvinist Peter Glover, who ignorantly equated Midrash with gnosticism, only to have it pointed out in the public arena that it was a renowned Puritan hyper-Calvinist theologian who first documented Midrash in the New Testament and wrote the first Midrashic commentary on the New Testament. Like Cumby who assails other discernment ministries while she herself is party to serious doctrinal error and ecumenical deception, Glover, likewise attacking other valid discernment ministries such as Michael Penfold professes to be an anti charismatic/anti Pentecostal. Yet he himself teamed up with Patrick Dixon in an AIDS charity. Dixon is the most extreme and experiential of charismatics who is a virtual mystic and who teaches New Age experiences such as 'Altered States of Consciousness' as manifestations of the Holy Spirit and grounds for irrational behavior.

We again point out that while generally having the beliefs of Ruckman and Riplinger about the King James Version etc. and being clearly influenced by them, not all follow them to the same degree. Yet, Cyber cultists like Aho, Dillen, Thomas Lamb, and Engstrom with their Ruckmanite and identity movement leanings can be operationally compared to small time gangsters. They do not have the organization, crooked lawyers, money-laundering accountants, or power of a professional criminal. This is like what happens when the cyber cultists get access to the Internet. Most cyber cultists have no church membership, do no evangelism, discipleship or anything else biblically ordained as a normal aspect of Christian discipleship. Theirs is mainly a cyber church where like their paranoid conspiracy theorist counterparts of the secular world they carry on the latest conjecture and attack anyone not getting on board, once more only revealing their ignorance each step of the way.

One recent example of this was their aversions to 'The Star of David'. This aversion is partially shaped by the anti Semitism of the identity movement with which the cyber cult is favored. The identity movement in turn is influenced not only by British Israelism but by the misogenic Manifest Sons/Latter Day Rain heretic William Branham who held to serpent seed beliefs and cursed the Trinity. It is no coincidence for example that Engstrom's partner in the "US1" email network circulates email statements supportive of Branham.

In fact in Judaism, what non-Jews wrongly call the Star of David is actually known as 'The Shield of David' or Magen David and is not seen as a star. Its rabbinic interpretation is the configuration of the 12 tribes around the holy Ark sojourning through the wilderness. It was indeed a pre Christian pagan symbol in Babylon, Phoenicia, and Egypt. But only as the cross was a pre Christian pagan symbol in Celtic Britain and Ireland. The menorah, not the Star of David was the actual ancient symbol of the Jews (and is still the symbol of the State of Israel and the official seal on Israeli government legal documents). So too, the fish, not the cross was the original Christian symbol. The fish also had been a pagan symbol of worship of the fish god dagon (as in the Old Testament). It is a five star pentagram that is a satanic emblem, not a six pointed Star of David. Both these Christian and Jewish symbols had pagan equivalents. The Hebrew Temple had architectural parallels in pagan Egypt and the Flood Narrative in Genesis has a literary parody in the Myth of Gilgemesh and the Masonic Jahbalon is a trinity. Do surface parallelisms dismiss something as evil?

It is rather what the symbol means in a given historical setting and cultural context that determines if it is evil or not. The American manned space program carried project names like Mercury, Gemini, and Apollo, but no one identified these project names with pagan deities or astrology or labeled them inherently demonic. Cyber cultist however, driven by a combination of theological ignorance and paranoia can do no other. Again, we are dealing with charlatanism. There are very good Christian researchers like Dr. John Weldon, Dr. Ron Rhodes, and Dr. Tal Brooks who are bona fide experts on cultic influence. There are superb Christian experts on the occult such as Dr. Curt Koch. We have an anthropological and archaeological masterpiece 'The Two Babylons' by Alexander Hislop documenting the influx of pagan symbolism into Christendom. The Ahos, Dillens, Howards, and Engstroms of the cyber cult however are not anthropologists, archaeologists, psychologists or theologians. They are basically an unbalanced fringe element who are but false Maccabees posing as the watchmen they are not.

You have read about the watchmen who are not, now here are some who are. One thing the Body of Christ needs in these Last Days are true watchmen. We need people who are bible based, and who operate valid discernment ministries to alert the church and give understanding to the many, as Daniel predicted by the Holy Spirit would rise up. These legitimately help prepare the church for the End Times in the correct biblical sense. Among others (as of February 2000), Jacob Prasch & Moriel are pleased to endorse the following Watchmen ministries as true ones. We may not agree with every aspect of their ministry, nor they with every aspect of ours, but we stand by them as comrades in Christ's cause and we sanction them as honest and credible voices for truth and righteousness in an age of deception and compromise who are worthy of the prayers and support of concerned believers.

The Berean Call (Dave Hunt & Tom McMahon)
Belfast Berean (Mark McAlister)
Media Spotlight (Al Dagger)
Apostasy Alert (Jackie Alnor)
CWM (Philip Powell)
Eddy Cheong Ministries (Dr. Eddy Cheong)
St. Matthew Publishing (Philip Foster)
PWM (Clifford Hill & David Noakes)
Spirit of 88 (Michael De Semlyn)
Living Word (Gary Hall)
Bread Upon the Water (Bill Brehm)
Christian Voice (Stephen Green)
Light For the Last Days (Tony Pearce)
Take Heed Ministries (Cecil Andrews)
Come Let Us Reason (Mike Oppenheimer)
Personal Freedom Outreach (Dick Fisher)
Utah Lighthouse Ministry (Sandra Tanner)
Reach Out Trust (Doug Harris)
Discernment in the Church (Sandy Simpson)
Discernment Ministries (Jewel van der Merwe)
Kings Divinity School (Calvin Smith)



By Mea Fredrickson June 21, 2025
Come and join the saints and our dear brother Marco Quintana for fellowship and teaching.
By Jacob Prasch June 19, 2025
Andrew, I love you as a brother and I appreciate so much of what you do and write. This piece of garbage by J. Paulette Peltier however is an offensive exception and an insult to any Christian with an ounce of reason. As a saved American born and Born Again believer in Jesus, I do not believe this silly nonsense. The Word of God and factual reality demand otherwise.
By Mea Fredrickson June 16, 2025
Please Pray for repentance and mercy for the UK and the church as a whole. We are one body.
By Mea Fredrickson June 2, 2025
LORD WE LIFT UP OUR BROTHERs!
By Jacob Prasch May 10, 2025
lord we lift up our brother teerth!
By Jacob Prasch April 22, 2025
OBITUARY FOR A DEVIL
By Mea Fredrickson April 12, 2025
PRAY FOR THE BELIEVERS IN INDIA
By Mea Fredrickson April 11, 2025
A Rescue and a warning.
April 3, 2025
Japan is an incredible nation with impressive inventions, a unique culture, and a brilliantly efficient way of life in spite of having limited natural resources. Where else can a person ride on a bullet train at 320 kilometers per hour, eat raw fish (safely), hear about snow falling on monkeys "chilling" in hot springs, see spring cherry blossoms in front of a 500 year old castle, watch a sumo wrestling match, and be in the country where words like "ninja," "samurai," "karate," "karaoke," "Kawasaki," "Yamaha," "Canon," "Toyota," "origami," and "sushi," originated? Japan, also known as the land of the rising sun, has a very interesting history. Much of that history was shaped and influenced by various religious convictions. In this paper I will first give a historical overview of Japanese Buddhism and then focus on its most popular forms today (which mostly fall into the category of Mahayana Buddhism- "large vehicle" Buddhism). For a list of statistics, reflecting the popularity of various Buddhist influences in Japan, please see appendix A. In looking at Japanese Buddhism, several themes keep popping up: the popularity of the Lotus Sutra (a sutra is a Buddhist text), ancestor worship, chanting and the use of rosaries, pantheism, Shintoism (Japan's pre-Buddhist religion which is sometimes mixed with Buddhism), savior figures such as Amida (Amitabha), Kannon (Avalokitesvara), and Dainichi (Vairocana), and mystical revelations as opposed to historically verifiable truths. Of course the various schools of Japanese Buddhism have differences in their emphasis or denial of these themes, sometimes teaching completely opposite doctrines of one another. The goal of this paper is to show the sure foundation of the Bible in contrast to man-made systems, which are interesting, but don't have the ultimate saving power which every person in this world needs to get to heaven. Periods of Japanese History Related to Buddhism The Kofun Period (AD 250-538) The Asuka Period (AD 538-710) The Nara Period (AD 710-794) The Heian Period (AD 794-1185) The Kamakura Period (AD 1185-1333) The Ashikaga Period (AD 1333-1568) The Shokuho Period (AD 1568-1603) The Edo Period (AD 1603-1868) The Meiji Period (AD 1868-1912) The Taisho Period (AD 1912-1926) The Showa Period (AD 1926-1989) The Heisei Period (AD 1989- present) The Kofun Period (AD 250-538): Foundation This period is named after the "kofun" which were large burial mounds used at that time. Although the date given in Japanese legends is 660 BC for the beginning of the Japanese state, modern historians would place the beginning of the Japanese state in the Kofun Period instead, "...modern historians present us with the hesitant statement that a start was made towards building a center of political power in the Yamato region in the late third or early fourth century A.D. They regard the date 660 B.C. as about a thousand years too early" (Mason & Caiger, 25). "Pre-Buddhist Japanese religion centered on the worship of kami: beings (spirits, people, animals), objects, and places possessing charismatic power. This charisma was perceived to have not only a religious dimension, but also political and aesthetic dimensions as well" (Robinson, 241). Later, this pre-Buddhist Japanese religion came to be known as Shinto. "Shinto, as this animistic religion is called, has no founder and no bible” (Mason & Caiger, 33). "The first emperor of Japan did not ascend the throne in 660 B.C., but Japan's imperial institution is still the world's oldest hereditary office" (Mason & Caiger, 32). "The head of the imperial family in Yamato, from whom the present emperor is descended, claimed direct descent from the sun goddess (Amaterasu Omikami)..." (Mason & Caiger, 32). "In 1946, the emperor publicly denied his divinity; in 1947 the traditional system of interlocking households was dismantled, so that individuals were no longer bound by their family religion" (Robinson, 264). "...the kami were numerous and essentially amoral, with no established order among them...One of the principal problems in unifying Japan as a country thus lay in establishing a fixed narrative cycle to explain the hierarchy among the kami so that the various clans could be brought into a hierarchical relationship as well. The truth of these narratives was tested in the battlefield, and a shift in the balance of power would be reflected in a retelling of the relevant narrative" (Robinson, 242). Buddhism's claim was that it was based on "...universal principles rather than uncertain narratives" (Robinson, 242). We will see later in this paper that Buddhism also beckons help from uncertain narratives and thus has an uncertain foundation for its principles. The Asuka Period (AD 538-710): Hesitation "Buddhism was probably first brought to Japan by Korean immigrants...The first recorded contact on the royal level, however, was in 552" (Robinson, 243). King Syong-myong of Paikche (one of the three main states of Korea at that time), sent the emperor of Japan a request for military assistance against his enemies, along with a Buddhist image and Buddhist scriptures, telling him that Buddhism, "...leads ultimately to the highest wisdom and in which every prayer is fulfilled" (Saunders, 92). Ten years later, in AD 562, this Korean king who introduced Japan to Buddhism, "...was ultimately killed and his country conquered by the Sillans..." (Saunders, 92). Meanwhile, back in Japan, this new religion was met with suspicion by many. The Nakatomi and Mononobe families stood against the new religion, but the Soga family was in favor of it, and turned their house into a temple for this Buddhist image from Korea. Soon however, a pestilence broke out, and the Buddha image was blamed for this. The Nakatomi and Mononobe families, "...burned the temple and threw the image into a canal" (Saunders, 93). Years later another Buddha image was set up and another pestilence broke out. This time the image was again thrown into the river, but this did not seem to stop the pestilence, so the image was fished out of the river and set back up. The Mononobe family claimed that, "...they were descended from a kami [Shinto deity] who flew down from heaven riding in a 'heavenly-rock-boat'" (Mason & Caiger, 39). The Soga clan, who were descendants of Korean immigrants, defeated the Mononobe clan militarily in AD 587, and Buddhism began to gain more ground. "Prince Shotoku (AD 573-622), who was later regarded as the founder of Japanese Buddhism...imported Korean artisans to build temples...as well as Korean monks and nuns to staff them" (Robinson, 244). Prince Shotoku was himself descended from Korean immigrants, being a member of the Soga clan. Among other commentaries, Prince Shotoku also wrote a commentary on the Lotus Sutra, which would become a very prominent sutra in Japan. "Because Buddhist Sutras were all written in Chinese, it became plain to the Japanese that they might do better to establish direct contact with China, rather than go through Korean intermediaries" (Robinson, 244). The Nara Period (AD 710-794): Experimentation In 710 the capital moved from Asuka to Nara. There were six Buddhist schools of thought in the Nara Period (Kusha, Jojitsu, Sanron, Hosso, Kegon, and Ritsu). "Kusha, Jojitsu, and Sanron were never more than curriculum subjects..." (Robinson, 245). Only the Hosso, Kegon, and Ritsu schools still have an active following in modern times, which together account for only about half of one percent of Japan's population. Here's a brief description of some of the beliefs of the surviving three schools: Hosso: "In the Hosso teaching, things exist for us through the projection or reflection of their image on our minds..." (Saunders, 121). "...the Hosso school does not recognize that every being has within it the Buddha nature" (Saunders, 123). Kegon: "The Hua-Yen [Kegon] worldview was adapted to political ideology by equating Vairocana, the Cosmic Sun Buddha, with the emperor, whose uji [tribe or clan] claimed to be descendants of the sun" (Robinson, 245). "...the Kegon school which flourished in Nara times, taught that all phenomenon were fundamentally one and interchangeable" (Mason & Caiger, 239). "The Avatamsaka-sutras (J. Kegonkyo), which are the basis of the Kegon school, are also intimately connected with Zen. They teach a kind of cosmotheism in which the various aspects of the universe are completely interdependent...Moreover, the Buddha-nature is in everything, as much in a grain of dust as in man" (Saunders, 204-205). Many of the Japanese Buddhist sects cancel each other out, as can be seen in the Hosso and Kegon beliefs about the Buddha-nature. Ritsu: "Ritsu, named after the Chinese Lu, or Vinaya tradition, concerned itself with exegesis of the Vinaya (the Buddhist code of monastic discipline)...this sect was also responsible in Japan for the ordination of the clergy" (Noriyoshi, 163). The Heian Period (AD 794-1185): Amalgamation "In 784, THE IMPERIAL CAPITAL was transferred from Nara to Nagaoka and from there in 794 to Heian , the present-day Kyōto , where it was to remain in name at least, until 1868" (Saunders, 134). In this period two new schools of Buddhism emerged: Tendai and Shingon. "...both the Tendai and Shingon sects explained that the Shinto kami were actually nirmanakaya (emanation bodies) of the great Cosmic Buddhas" (Robinson, 246). "...Both Tendai and Shingon retained the Hinayana concepts of rebirth (karma), monasticism, and self-effort" (Mason & Caiger, 100-101). Tendai Saicho (AD 767-822) founded the Tendai School of Buddhism after spending time in China learning from various schools there. He set up his headquarters on Mount Hiei. "Mount Hiei went on to become the major monastic center in Japan and remained so until its destruction at the end of the sixteenth century. In its heyday, it housed thirty thousand monks and contained more than three thousand buildings... The vast amount of wealth donated to the temple required that some of the monks be armed to protect it from thieves. These armed monks formed factions that then became involved in disputes over succession to the position of abbot" (Robinson, 247). "...all the major monastic reformers of the following period- Eisai, Dogen, Honen, Shinran, and Nichiren- spent their early monastic careers at Mount Hiei and were largely motivated in their efforts at reform by the corruption they witnessed there..." (Robinson, 248). "[In Tendai]...there was a belief in the eventual salvation of all beings...there was the idea that all life, and not just human life, was basically the same; that is, an idea of underlying unity of existence...This teaching was based on the Lotus Sutra, one of the great scriptures of Mahayana Buddhism. The Lotus Sutra claims to be a final sermon preached by Gautama shortly before he entered nirvana. In reality, it was composed long after Gautama's death..." (Mason & Caiger, 102). The five reformers mentioned above were all influenced to some degree by the Lotus Sutra. "Saicho adhered to the T'ien-t'ai doctrine that recognized universal salvation, that is, the existence of the absolute nature of Buddhahood in all beings" (Michio, 270). In 2004, Tendai still claimed followers among 2.7% of the Japanese population. "Tendai recognizes Vairochana, the solar pan-Buddha, as an expression of the dharmakaya..." (Saunders, 144-145). Shingon The founder of Shingon was Kukai (AD 774-835) who also went to China to learn. There are four statues of him in Japan ranging in height from 16-21 meters. "From Prajna [a Kashmirian monk], Kukai is said to have received sutras and a rosary with which he is frequently portrayed in Japanese representations of him" (Saunders, 154). Using prayer beads was a practice used in Hinduism hundreds of years before Christ. "In addition to founding Shingon he devised a syllabary that greatly simplified the reading and writing of Japanese" (Robinson, 248). "Shingon posits a kind of pantheism in which the whole universe is a manifestation, an emanation, of the central solar divinity, Vairochana (J. Dainichi)" (Saunders, 161). "[Vairochana's] marked solar character made it particularly easy to establish a relationship with the native sun goddess Amaterasu, the Dual Shinto system..." (Saunders, 168). "Shingon was Mahayana Buddhism with a strong mixture of Tibetan or Tantric emphasis on such things as ritual speech and mystic union with the deities" (Mason & Caiger, 105). The texts which Shingon was based on, "...involved a pantheon heavily influenced by Hinduism, containing numerous divinities not purely Buddhist" (Saunders, 161). Practicing Shingon requires disciples to, "...bring body and speech into harmony through the use of the mudras [sacred gestures] and mantras [sacred words or phrases] taught by Mahavairocana. Then, by absorbing one's mind in these physical manifestations along with visualization of chaste but colorful mandalas [sacred pictures], total harmony can be attained..." (Robinson, 248-249). The goal of these exercises was actually to become Mahavairocana, which fits in with Shingon's pantheism. "Shingon was based on Tantras of the Yoga class...the practice of imitating the body, speech, and mind of the Buddha Mahavairocana (The Great Sun), so as to assume the identity of that great being" (Robinson, 248). Ezekiel, who prophesied around 590 BC, before Israel's temple was destroyed by Babylon, recorded Israel's unfaithfulness to God. They worshipped the sun. "And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose." (Ezekiel 8:16-17) Putting "the branch to their nose", probably refers to the practice, still used in modern times, of holding up incense sticks in a worshipful gesture. Shingon's idea of pantheism is also reflected in art. "Shingon's idea that Truth (i.e. the cosmic Buddha) included the unpleasant as well as the agreeable sides of life..." (Mason & Caiger, 115). Also related to Vairocana's unpleasant side is, "...a secondary group of divinities called Wisdom Kings (myo-o)...Fudo (skt. Achala), the Immovable, a form of Shiva...He is regularly portrayed holding in his hands a sword and a rope; with the former he cuts down the evils of the world, and with his rope he binds them...with a terrible face from which two fangs protrude, while behind him arises a background of flames" (Saunders, 176). In Hinduism, from which Fudo is derived, Shiva is the destroyer. "Fudo Myo-o is the central deity in all Myo-o groupings...Today, the Myo-o are revered mainly by the Shingon sect...Indeed, the Myo-o are forms of Dainichi [Vairocana], and represent Dainichi 's wrath against evil and ignorance." (http://www.onmarkproductions.com/html/fudo.html) In pantheism, even the evil sides of life are part of the "deity." In the sutra of the Kurikara incantation, "He [Fudo] assumes the form of a flame-wreathed snake or dragon coiled around an upright sword..." (http://www.onmarkproductions.com/html/dragons.html) Shingon continues to hold sway over many people in Japan. Fudo, who supposedly can change to be a snake or dragon, and who is derived from Shiva the destroyer, is supposed to be a manifestation of Vairocana. The Bible declares clearly who this snake/dragon-like being is. "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him" (Revelation 12:9). In 2004, about 9.9% of the population considered themselves to be adherents of Shingon. The Kamakura Period (AD 1185-1333): Reformation In AD 1185 power was taken from the emperor and a new form of government emerged under the authority of a shogun. The imperial capital was still in Kyoto, and the emperor was allowed to hold his title, but the political capital was moved to Kamakura, where the shogun resided. During this time on Mount Hiei, near Kyoto, there were five prominent men who came out of the Tendai school, and became reformers of Japanese Buddhism: Eisai, Dogen, Honen, Shinran, and Nichiren. Eisei and Dogen: Zen Buddhism As of 2004, about 2.6% of Japan's population claimed to be Zen Buddhists. Although that's a pretty low number, internationally, Zen is probably the best known form of Japanese Buddhism. "Myoan Eisai (1141-1215) established the first Zen (in Chinese, Ch'an) temple in Kyoto in 1202...Dissatisfaction with the eclecticism of Eisai's Zen led a number of monks in the following generation to travel to China on their own to receive transmission of a less adulterated teaching to bring back to Japan. The first to do so was Dogen Kigen (1200-53)....Zen, he [Dogen] says, is essentially 'dethinking thinking.' With what means is dethinking to be thought? 'Beyond thinking'" (Robinson, 251). Altered States of Consciousness Zen focuses on meditation as the way towards enlightenment. The word Zen comes from the Pali word "jhana" and the Sanskrit word "dhyana." "The four dhyanas are best understood as a series of altered states of consciousness characterized by an increasing degree of enstasy. The term 'enstasy' literally means 'standing within.' An enstatic practice, then, is one aimed at the withdrawal of the practitioner's senses and thoughts from contact with the external world and at the reduction of the contents of her consciousness" (Griffiths, 38). "It is even possible to see strong parallels between his [Dogen's] thought and that of early Buddhism: Dethinking thinking corresponds to the use of right view to go beyond views...Dogen became regarded as the founder of the Soto school of Zen" (Robinson, 252). Early Buddhism, which is carried on in the Theravada tradition, resembles Zen in some of their meditation goals and techniques. In early Buddhism, "Jhana...signifies a state of trance in which all sensory input, aside from the subject of meditation, is totally excluded from awareness. At the higher jhanic levels the meditator is also incapable of speech or movement, and in the highest possible, attention is said to be without ordinary consciousness and to reach the trance of cessation. According to the Pali Canon, Gotama reached Buddhahood (enlightenment) by means of the four classic jhanas, gained by concentrated attention on the (unspecified) meditational subjects he had chosen" (King, 88). Beyond Words and Logic Bodhidharma (c. AD 470-534), who in Japan is called Daruma, is said to be the first Chinese patriarch of Zen. "His [Bodhidharma's] teaching goes back traditionally to that of the Buddha himself, who once while preaching held up a flower and smiled. Only Kashyapa understood that the Buddha meant to symbolize the inadequacy of words to express the essence of his Doctrine. This is the 'wordless tradition' Bodhidharma brought to China, the transmission of which henceforth depended on intuitive apprehension of the Absolute" (Saunders, 208). According to the "Anthology of the Patriarchal Hall", written in AD 952, Bodhidharma is said to have faced a wall for nine years, not speaking at all. Whether or not this is legend, it is in keeping with the wordless philosophy. This tendency against rational thought continues in the modern Zen school. "Zen holds that nobody can actually think himself into a state of enlightenment, still less depend on the logical arguments of others. Rationality must eventually give way to intuitive insight, which alone frees a person to live naturally and spontaneously..." (Mason & Caiger, 169). This kind of approach to morality and religion does not match the real world. If a teacher "intuitively" gave grades to students without looking at test scores and other rational factors, there would be an outcry of "that's not fair" from the students. If a doctor "intuitively" and "spontaneously" prescribed medicine, people would die. The same chaos would result if this were applied to financial decisions, driving decisions, moral decisions, etc. An "enlightenment" which is "beyond views" and "beyond thought" is really a suppression of the truth. Instead of freedom for rational thought, experience is overemphasized, which results in going away from truth. The rationality we use in everyday life also applies to understanding spiritual truths. Koans are one way to "overcome" rationality in Zen, such as meditating on the question, "What's the sound of one hand clapping?" In addition to the koan, sometimes a "shocking yell" is used. "Koans are, so to speak, undeveloped themes, which often illogically confound the intellect and appeal to the intuition for understanding. Like the yell 'katsu!' they are meant to establish a direct intuitive understanding, bypassing inhibitive intellectual processes" (Saunders, 212). "...the purpose of asking such questions [koans] from all possible sides is not to come to any conclusive answers, but to become more and more familiar with the dynamic of 'beyond thinking'..." (Robinson, 252). Another technique to overcome thought, used in some schools, was (and is) the whack of a stick: "...the stick which, like the yell, was used- corporally- to startle the mind to sudden enlightenment" (Saunders, 213). One example of a longer koan, was a case in a monastery in China. "Monks of the northern and southern halls of Nan-ch'uan's monastery engaged in a rowdy dispute over the possession of a kitten. Catching the cat, Nan-ch'uan held it up before the disputing monks and said, 'If any among you can tell me why I should not kill this cat, I will spare its life.' Since none of the monks spoke, Nan-ch'uan dashed the kitten to the ground and killed it. The monk Chao-chou (J. Joshu, 778-891), returning to the monastery after a day's absence, was greeted by Nan-ch'uan and asked what he would have answered had he been present. Chao-chou removed his straw sandals, placed them on his head, and left the presence of Nan-ch'uan. Whereupon Nan-ch'uan said: 'If you had been there, the cat would have been saved.' Chao-chou's action implied neither affirmation nor negation. In other words, it expressed the Void that is the only answer to any problem, and his pointing out the nonexistence of the problem constituted the saving word which was never spoken" (Saunders, 212-213). "The Prajnaparamita-Sutras are studied today in Zen cloisters, and their concept of the ultimate Void of all things continues to influence Zen thinking" (Saunders, 204). There are many negative implications of a philosophy like this for society. Chao-chou's disinterested response about the kitten, show a classical Buddhist detachment, combined with the Mahayana doctrine of the "Void of all things." This "ultimate Void" is in contrast with the belief of the Buddha-nature being in everything (see under Kegon about cosmotheism on page 4). As we've seen already though, logical coherence is not a priority in Zen. The popular Zen author, D.T. Suzuki wrote, "Zen is neither monotheistic nor pantheistic; Zen defies all such designations...Zen defies all concept-making. That is why Zen is difficult to grasp" (Suzuki, 41-42). Suzuki then quotes Yengo (AD 1566- 1642) to help "define" what Zen is: "The great truth of Zen is possessed by everybody. Look into your own being and seek it not through others...In its light all is absorbed. Hush the dualism of subject and object, forget both, transcend the intellect, sever yourself from the understanding, and directly penetrate deeply into the identity of the Buddha-mind; outside of this there are no realities" (Suzuki, 46). Suzuki has contradicted himself by quoting Yengo's concept-making and designations for Zen, which he said Zen defies. In the quotation we also see the pantheistic statement, "In its [Zen's] light all is absorbed." A follower of Zen is supposed to "transcend the intellect," bringing a person to the very dangerous place of leaving logic and commonsense behind. In the koan above, regarding a kitten, what if the case concerned a human baby, would there still be indifference shown and sandals worn on the head? In Keown's 1996 book he wrote, "In Japan...abortion is legal and around a million abortions are performed each year. This compares with a figure of 1.5 million for the United States, a country with over twice the population of Japan" (Keown, 102). America as a nation has also gone far from God and the compassion that should be shown to a baby in the womb. The problem with the view of indifference is that some things really are evil and some things really are good. If people go through life indifferent and detached (but ironically very attached to the view of indifference), this filter for life (also called the middle way of equanimity) will cause them to miss God who is ultimately good, and cause them not to avoid some things that really are evil. Honen and Shinran: Pure Land Buddhism This is by far the most popular form of Buddhism in Japan today. About 15.3 % of Japanese people in 2004 identified themselves as being Pure Land Buddhists. "While Amidism [Pure Land Buddhism] stressed salvation through others, i.e., through the Buddha Amida, Zen emphasized salvation within oneself. Every man has the Buddha-nature, and this nature is perceptible through a 'realization of self' (Saunders, 228). "Amida's presence in the Tendai and Shingon sects testifies to his existence as an Esoteric divinity. Thus, like other Esoteric gods, Amida was an object of meditation...Merely calling on Amida's name (nembutsu), was not sufficient..." (Saunders, 189). This Tendai and Shingon emphasis (which like Zen involved much self-effort) changed through the influence of Honen and Shinran. Honen (1133-1212) founded the Jodo sect of Pure Land. This was based on the idea that a person could call on the Amida Buddha's help to bring them into the Pure Land when they die. "A charismatic leader, he practiced what he preached- chanting the Nembutsu up to seventy thousand times a day- and drew disciples from all levels of society..." (Robinson, 254). Shinran (1173-1262) was a disciple of Honen. "We are told that he dreamed Kannon instructed him to study with Honen, which he began to do in 1201" (Saunders, 198). Shinran later had some dramatic visions, which eventually led him to found Shin Buddhism (a.k.a. Jodo Shinshu). "After twenty years on Mount Hiei, grappling with the constraints of celibacy, he experienced a revelation, in which the Bodhisattva Kuan-yin (in Japanese, Kannon) appeared to him in a dream and promised to come to him in the form of a young woman who he should marry" (Robinson, 254). Shinran did get married and then had another revelation, "...that the saving grace of Amida required only one Nembutsu" (Robinson, 254). "Shinran's doctrine, similar to Honen's, opened itself to all sorts of abuses and misinterpretations. His own son, Zenran, preached such an inflammatory version of the teaching as to make it an outright invitation to sin. Shinran eventually had to sever all relations with him" (Robinson, 255). "Honen had thought that the greater the number of repetitions the greater the believer's chances of rebirth in the Pure Land" (Mason & Caiger, 164). Over the years there were many debates about whether one calling on Amida was sufficient or whether repetitive callings were necessary. Nowadays both schools are still in existence, but Shin Buddhism (one calling) is more popular. "China, Korea, and Vietnam decided in favor of combining devotion to Amita [Amida] with Ch'an [Zen] meditation (known in Korea as Son and in Vietnam as Thien), while Japan divided Pure Land and Zen into separate lineages" (Corless, 263). Tao-ch'o (AD 562- 645) of China, "...is credited with the introduction of the rosary into Pure Land practice, with the aid of which both laypeople and monastic people notched up record numbers of nien fo [Nembutsu]" (Corless, 263). In contrast, Jesus said, "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking" (Matthew 6:7). Although Shinran's devotion was primarily to Amida, he also paid respect to Kannon (which has the largest number of tall statues in Japan). From the picture given in Pure Land sutras, "On either side of him [Amida] are his chief bodhisattvas, the greatly compassionate Avalokitesvara [Kannon] and the greatly powerful Mahasthamaprapta..." (Corless, 253). However, both of these personalities (Amida and Kannon) date from after the time of Christ. And, they are not real historical figures, but inventions of hagiographers. "Whereas Honen had stripped meditation and merit making away from the teaching, leaving only faith and the Nembutsu, Shinran stripped it down still further, leaving only faith in tariki (other-power), with no trace of jiriki (self-power) at all" (Robinson, 255). The well known Thai Buddhist scholar P.A. Payutto has said, "No matter where Buddhism spreads to, or how distorted the teaching becomes, this emphasis on human endeavor never varies. If this one principle is missing, we can confidently say that it is no longer Buddhism" (38). According to Payutto, Shin Buddhism should not even be called Buddhism, because of its complete lack of emphasis on self-effort. Only One Savior At first glance, Amida seems to fulfill the role that God does in Christianity- bringing salvation by grace and not by works. But there are some big differences between God Almighty and Amida: "[Amida]...is not unique in the universe as a whole, being only one of many Buddhas...he does not create, sustain, or destroy the universe as a whole, nor is he the ontological support...for the universe as a whole...he does not stand above the worshiper as an ontologically 'Higher Power'...his life is not infinite, since there was a time when he was not a Buddha" (Corless, 247-248). Honen and Shinran were not the only ones to make changes to Pure Land doctrines. "These two points- recitation rather than meditation, and the inclusion of sinners with those who can benefit from Amitabha's [Amida's] vows- were the main Chinese departures from Indian Amitabha doctrines" (Robinson, 196). Over the years many changes have been made in Pure Land doctrine. Shin Buddhism has strayed not only from Pure Land doctrine, but has also strayed far from reality in following after a non-historical person who has no authority to save us. When we look for a doctor we look for good credentials and reliability. When we look for an insurance company we likewise look for reliability and trustworthiness. When looking for a saviour we should not expect less. In fact, we should expect more. "I, even I, am the LORD; and beside me there is no saviour" (Isaiah 43:11). "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else" (Isaiah 45:22). "For unto you is born this day in the city of David a Saviour, which is Christ the Lord" (Luke 2:11). There is only one God Almighty! God said "beside me there is no saviour," and yet Jesus is called "Saviour." This is because Jesus is God Almighty. Jesus' salvation is far reaching, even promising salvation to the thief on the cross who put his faith in Him. This was not an empty promise. Jesus proved his authority when He rose from the dead. The historical records regarding the resurrection of Jesus from the dead are of the caliber that have brought many lawyers to faith in Jesus. "And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other, answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise" (Luke 23:39-43). Jesus can save someone from any walk of life. To read the story of how the granddaughter of a Shin Buddhist priest's daughter became a Christian, please see Appendix B. Nichiren: Nichiren Buddhism As of 2004, the various Nichiren sects accounted for about 13% of Japan's population. Nichiren (AD 1222-1282) also left the Tendai school, but focused exclusively on the Lotus Sutra to form his Buddhist sect. "Only the Lotus Sutra, Nichiren felt, contained the unadulterated True Dharma. All other Buddhist sects were wrong..." (Robinson, 256). "Nichiren's life followed the pattern of a Shinto shaman more than that of a Buddhist leader. He attracted a following largely through his courage and...his personality, which at times resembled that of a medium possessed" (Robinson, 256). "...the practice he [Nichiren] recommended was simplicity itself: the repetition of the daimoku (mantra) 'Namu Myōhō Renge Kyō'...Later he worked out a mandala [sacred picture] representing his beliefs, called the gohonzon, at which one was to stare while repeating one's declaration of homage" (Robinson, 256). The name "Nichiren" which was not his original name, but is a name that he chose, means, "sun-lotus." "...nichi standing not only for the sunlight of true faith, but for Japan itself; ren, for the Lotus" (Saunders, 231). Nichiren also wrote a lot. "...these writings were devoted to exposing the errors of other sects, especially the Amidist and Zen, and later the Shingon and Ritsu. In fact, adverse criticism of these four branches became an integral part of Nichirenism" (Saunders, 233). "Although Nichiren promoted the doctrine of universal salvation, his school developed into the most exclusive and often militant group in Japanese religious history" (Michio, 273). Nichiren once said, "It is a great pity that they should have cut off the heads of the innocent Mongols and left unharmed the priests of Nembutsu [Pure Land], Shingon, Zen, and Ritsu, who are the enemies of Japan" (Mason & Caiger, 165). "Nichiren presented his doctrines as complex meditations on the Lotus Sutra's teaching of the original Buddha-nature...placing faith in the conviction that the Eternal Buddha Sakyamuni, the truth of the Sutra, and all beings were ultimately one..." (Robinson, 256). This belief, like those of other schools in Japanese Buddhism (Kegon, Tendai, Shingon, and Zen), sounds very pantheistic. For example in Tendai, "...there was the idea that all life, and not just human life, was basically the same; that is, an idea of underlying unity of existence...This teaching was based on the Lotus Sutra..." (Mason & Caiger, 102). Such a "unity of existence" and the supposed ultimate oneness of the Buddha and "all beings" can make no distinction between good and evil. It is pantheistic, saying that everything is one, which would include good and evil! Even though Nichiren tried to make distinctions of "right" and "wrong," based on the Lotus Sutra he had no grounds for doing so. Nichiren was not indifferent about what he thought was good or evil, but he had no standard within his system which was authoritative and separate from the evil of this universe. Only God almighty can provide that perfect standard. Kannon In Kyoto there is a temple that has 1000 idols of Kannon. Surrounding these are 28 "protectors" of hers, many of which look like demons, some having snakes hanging out of their head or arms. Many of these 28 were taken straight from Hinduism. Doesn't that say something when a "deity" is being protected by demon-like beings? Demons certainly don't want to promote the truth. The Dalai Lama is said to be the manifestation of Kannon even though he is male, and usually Kannon is portrayed as female. "In China, Avalokitesvara [Kannon] was eventually represented as a woman" (Robinson, 108). By the way, the brand name "Canon" (cameras, printers, etc.) is also named after Kannon. (http://www.canon.com/about/history/outline.html) Kannon receives much attention in the Lotus Sutra, going by the name of Avalokitesvara. In the Lotus Sutra, it is recorded that Avalokitesvara (Kannon) can change its form, becoming a woman, a boy or a girl, a garuda bird, or even a naga snake (www.bdkamerica.org/digital/dbet_t0262_lotussutra_2007.pdf). "The Avalokitesvara Sutra was incorporated into the Lotus Sutra as late as the third century C.E." (Robinson, 108). "...Maitreya, Manjusri, and Avalokitesvara [Kannon]...These great beings are nonhistorical; there is no evidence that any of them is an apotheosis of a human hero.... Strangely, no Sutra preaches devotion to a celestial bodhisattva until the third century C.E..." (Robinson, 105). In Japan there are 10 statues of Kannon taller than the U.S. statue of liberty, and 32 statues of Kannon ranging in height from 17-100 meters. Sadly, millions of yen have been poured into this non-historical idol, while ignoring the One who really deserves our praise and attention, namely our Creator. God doesn't want to be worshipped with idols though, but in "spirit and in truth," as Jesus taught. Jesus' existence is very much confirmed in history. He performed miracles, led a perfect life, was raised from the dead, and his life was prophesied in hundreds of details in the Old Testament, hundreds and thousands of years before he came. Jesus said, "...I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). The Ashikaga Period Through the Edo Period (AD 1333-1868): Stagnation During this time, "All Buddhist sects aside from Soto and Rinzai [both Zen] had formed armed societies to protect their interests, only to be slaughtered by the hundreds of thousands, which destroyed Buddhism's credibility as an instrument for national unity" (Robinson, 257). Government headquarters were set up in Edo at this time (modern day Tokyo). From the Kamakura Period (1185) up until the beginning of the Meiji Period (1868), Japan was mostly ruled by shoguns. "...the long period of uneventful existence, of status quo, the absence of new ideas or challenges from abroad, were ultimately to sap the vitality of Buddhist institutions until, by the end of the Tokugawa period [1868], their condition can at best be called apathetic" (Saunders, 247). "...at the beginning of the Meiji era [1868], Buddhism was at its weakest. The years of stultification under Tokugawa control had terminated in the identification of the religion with the shogunal power...In 1867, the shogunate collapsed, and the next year Buddhism was disestablished and largely disendowed" (Saunders, 255). The Meiji Period (AD 1868-1912): Renovation The Meiji Restoration involved many aspects of society, but of course began with, "...restoring the emperor to his rightful position which had been usurped by the Fujiwara and a succession of shoguns" (Mason & Caiger, 258). The exaltation of Shintoism went hand in hand with the exaltation of the emperor. "The government proclaimed the adoption of Shinto as the national religion in 1870 under the name of Daikyo, or 'Great Doctrine.' A strong propagandist movement was initiated, and missionaries were sent throughout the land, whose duty it was to refute Confucianism and Buddhism and defend the concept of Shinto" (Saunders, 257). The Taisho Period to The Heisei Period (AD 1912- present): Innovation After World War II, "...the emperor publicly denied his divinity...individuals were no longer bound by their family religion...[and] a policy of land distribution was enacted...The combined effect of these directives was to create, for the first time in Japanese history, a totally secular government; to give individuals total religious freedom" (Robinson, 264). Many new religions (shinko shukyo) sprung up. On the other hand, "Polls indicate that large numbers of Japanese do not view themselves as belonging to any particular group" (Robinson, 265). Soka Gakkai Soka Gakkai Buddhism is an offshoot within Nichiren Buddhism. It began in 1938 and is based on Nichiren’s teachings. "The sect recommends the traditional Nichiren practice of chanting...although the purpose of the chant is to attain this-worldly goals: Job promotion, financial success, family harmony, and the alleviation of physical and psychological ills" (Robinson, 265). "The Gohonzon scroll is the religious core of the Soka Gakkai faith" (Dumoulin, 259). "The personal character of the religion is particularly apparent in the spirituality of President Ikeda, who teaches the faithful to pray daily: 'Gohonzon, help me to accomplish this today'" (Dumoulin, 259). "Among the many mandalas created by Nichiren to represent symbolically the total content of his teachings- that is, absolute reality according to the vision of the Lotus Sutra- one [the Gohonzon] is accorded special importance by the Nichiren Shoshu and the Soka Gakkai...a scroll upon which Chinese ideograms are written in vertical order..." (Dumoulin, 258- 259). Dumoulin, in visiting the Daisekiji temple, writes, "...I was not only touched by the intense conviction of the young people there, devoid of all human fear, but I also felt that their disposition unmistakably exhibited a personal relationship with the Gohonzon" (Dumoulin, 259). David Hesselgrave, writing about a disagreement between Soka Gakkai Buddhism and Nichiren Buddhism (their umbrella organization at that time) says, "Built a quarter century ago at a cost of $100,000,000 (well over twice that figure at today's exchange rate), the Shohondo [a main hall on Nichiren temple grounds, but largely built by Sokka Gakkai donations] was one of the most impressive buildings in the Buddhist world. And yet, in spite of the pleas and protests of prominent architects, politicians and religious leaders of various persuasions, a Nichiren Buddhist priest had spent $35,000,000 to have it demolished!...Power struggles and factionalism finally reached a climax in 1991 when High Priest Abe took the radical step of excommunicating Ikeda [Soka Gakkai's president] and all his followers." www.emsweb.org/images/stories/docs/bulletins/hesselgrave_nichirenists_2_2000.pdf Conflict between Nichiren and Soka Gakkai went back further to after World War II when Soka Gakkai president Toda, forced one of the Nichiren monks in 1952 to sign a declaration of guilt. "This particular monk was blamed for the suppression of the Soka Gakkai during the war, and for Makiguchi's death [the founder of Soka Gakkai] in prison, because as a leader he had favored syncretism with Shinto, the state religion, as well as an organizational merger with other Nichiren sects from Mount Minobu" (Dumoulin, 258). This conflict aside, Soka Gakkai members focus on the Gohonzon, which Dumoulin was told was, "...nothing other than the presence of the holy Buddha Nichiren" (Dumoulin, 259). Having a relationship with a scroll, which is supposed to invoke the presence of Nichiren, a dead man, whose personality, "at times resembled that of a medium possessed" (Robinson, 256), is spiritually dangerous to say the least. More on this later, when discussing "familiar spirits." Reiki Reiki was a Japanese adaptation of some Hindu ideas (e.g. chakras- the seven energy centers). In 1922 Mikao Usui , after going through a Buddhist training course, said he received a revelation regarding Reiki. It's a method that aims to bring healing through "supernatural influence." "...many nurses, counselors, and especially massage therapists use Reiki as a supplement to their work" (Yungen, 95). "Reiki came to the United States (from Japan) in the mid 1970s. It took about twenty years for this particular practice to reach 500,000 practitioners....By the year 2005, the number skyrocketed to an astonishing one million practitioners in just the U.S." (Yungen, 13)! Reiki claims to have 5 million followers worldwide. (http://www.reiki.ne.jp/reiki_japan/en.html) "...many Reiki practitioners report having verbalized channeled communications with the spirit world" (Yungen, 97). In Reiki, guidance is given by spirits, called "Reiki guides." One Reiki master wrote of her experience, "For me, the Reiki guides make themselves the most felt while attunements are being passed. They stand behind me and direct the whole process, and I assume they also do this for every Reiki master. When I pass attunements, I feel their presence strongly and constantly. Sometimes I can see them" (Yungen, 95). Reiyu-kai Reiyu-kai, was founded in 1925, as an offshoot of Nichiren. In 1963, they claimed to have 3.6% of the Japanese population as members. Presently, they have about five million members worldwide (http://reiyukaiglobal.org/introduction.php). "It is based on the Lotus Sutra and stresses filial piety and duty towards ancestors" (Saunders, 281). "...ancestor worship is the core of its teaching and practice. Easily understood by the common man, it gives him access to the world of spirits and souls which the shamanistic cofounder mediated to her following" (Dumoulin, 241). Funerals and Spirits "...traditional Buddhism has lost much of its appeal, except as a relic of Japan's cultural past. 'Funeral Buddhism' is the name that many people use to refer to the traditional sects, in light of the ritual role to which many of the priests have been reduced" (Robinson, 265). "Many temples have become funeral institutions, whose administrators concern themselves primarily with well-paid rites for the dead" (Dumoulin, 217). "As a means of gaining their [provincial samurai and the peasantry] allegiance Soto [a school of Zen] assimilated a certain amount of popular beliefs and rituals but devised, above all, funeral and memorial services for the dead, a trait that was to become one of the characteristic features of almost all Buddhist schools in Japan" (Noriyoshi, 169). "The time-honored ritual of sutra copying (shakyo), still popular among Jodo, Shingon, and Tendai followers, is undertaken to bring repose to the spirits of the dead, accumulate merit for the practitioner, and deepen faith in the sutra copied" (Unno, 323). Also related to bringing "repose to the spirits of the dead" is the Obon festival. "...it [Ullambana, known in Japan as Obon] began in the sixth century in China and soon after was introduced to Japan...the origin of the Ullambana ceremony is found in the legend of Moggallana...who through transcendental vision saw his mother suffering in Avici hell. In order to save her he followed the advice of Sakyamuni Buddha and practiced charity by feeding hundreds of monks" (Unno, 320). This story is a very late invention, not being in the Pali Canon, which in and of itself already contains many legends. It comes from a text, "made in China," called the, "...Ullambana Sutra (a text composed in China)..." (Robinson, 215). "...much of the content of the Ullambana festival is non-Buddhist in origin" (Unno, 320-321). The main purpose of the Obon festival is, "...aiding the dead in their proper journey, keeping them from becoming malevolent and thereby dangerous to the living" (Robinson, 215). Involvement with spirits is a trademark of many Japanese Buddhist sects. Shintoism, being an animistic religion, also involves ceremonies to appease spirits, ask them for blessings, etc. In the Bible, "familiar spirits" are actually devils. God forbids us to invoke or communicate with them, because they are deceivers. When people die, they don't float around in this world. "And as it is appointed unto men once to die, but after this the judgment..." (Hebrews 9:27). There is nothing we can do for those who have died already. Whatever they have done in their lives will be judged by God, whose judgment is perfect and fair. The spirits that are in the spiritual realm of this world are not deceased family members, but are either angels or devils. If we are NOT submitted to God and adopted into God's family, then we are in danger of deception by devils pretending to be merciful and powerful beings. They try to take people's attention away from God, and towards bondage to spiritual lies. Even those who are Christians and part of God’s family are told to be careful. " Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (I John 4:1). The word "try" here means "put on trial"- to test. We do this by comparing their message with the standard of the Bible. God made it very clear that we are not to seek spiritual direction from anywhere apart from His Word. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee" (Deuteronomy 18:10-12). Isaiah, who lived about 700 years before Christ, rebuked the people for seeking dead spirits instead of God Almighty. "And when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isaiah 8:19-20). God has authority over every spirit, so we need not be troubled by any lesser spirits. We can simply submit ourselves to God almighty, and He will lead our lives. God Almighty If we found a computer mouse laying on the road, would anyone doubt that it has a maker? A computer mouse cannot make itself. Even though we may not see the maker, the computer mouse itself is evidence that points to it having a creator. People have factories for making computer mice. But, people have no factories for making real mice. A computer mouse is impressive in that it can transmit information via it's "tail" to the computer, or in some types, the mouse has no tail and can transmit information "remotely." But, a real mouse has its own brain with which it can transmit commands to its body. Although we normally would think of a computer mouse as being "high-tech," seeing that people can make these, but cannot make real mice, we should actually call a computer mouse "low tech" and a real mouse "high tech." Only God can make a real mouse! Although we don't see God, the mouse itself is evidence that it has a Creator. Being far more complex than a computer mouse, it cannot make itself, nor randomly come into being without a Designer. God created people, too, but He created people in His own image, different from the animals. Monkeys don't have police monkeys, nor courtrooms, nor prisons, nor libraries, nor philosophers, etc. They follow instinct. People have the freedom to choose right or wrong. People will one day be held responsible by God for what they have done with their lives and how they have responded to God their Creator. Right now, the tallest statue on earth is an idol of the Vairocana Buddha in China, which stands at 128 meters. Compared to God Almighty, that statue is like a tiny piece of dust. How could people fit the Almighty God who made everything, into an idol made by people? Even if people could make an idol 8000 meters tall, with its head in the clouds, or 12,000 meters tall, with its head peering above the clouds, that is still tiny, compared to God Almighty. " Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest" (Isaiah 66:1)? In Japanese Buddhism, the Vairocana Buddha is exalted as a solar deity, and in Shintoism, Amaterasu Omikami is exalted as the sun goddess. Is the sun a worthy object of our worship? The universe itself is also said to be a manifestation of Vairocana. Is the universe a worthy object of our worship? The sun truly is massively big and amazing. But, compared to the rest of the universe it is likewise tiny. The sun and the universe point to God's incredible design. God almighty is separate from His creation and awesomely greater than it. The universe is also still under the curse brought about through sin, and is thus only an imperfect reflection of God's power. We should worship the Creator, not the creation. Jason Lisle gives us some insight about the sun and our universe, "The sun is about 400 times more distant than the moon. Remarkably, it is also 400 times larger. So it has the same angular size as the moon- meaning it appears the same size and covers the same portion of the sky [making the moon the perfect size to eclipse the sun]... If it [the sun] were hollow, it could hold over 1 million earths...When we consider the immensity of the Milky Way, with its 100 billion stars...the overwhelming power of the Creator becomes clear. Yet, our galaxy is not the only one...It is estimated that there are at least as many galaxies as there are stars in the Milky Way (100 billion)." http://www.answersingenesis.org/articles/tba/splendor-of-creation#fnMark_1_1_1 As incredibly large as the universe is (making the sun seem tiny), God almighty is even greater than the universe He created. "Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD" (Jeremiah 23:24). Conclusion The large vehicle of Buddhism (Mahayana Buddhism) is expressed in a large variety of ways and is practiced in Japan, China and elsewhere. Within this large vehicle there are schools of thought that are completely opposite of one another, but they are still considered to be part of Mahayana, since they cater to a larger group of people as opposed to Hinayana (the "small vehicle") for which enlightenment is seen as something few people can attain (Theravada is the only surviving school of Hinayana). Mahayana had a later start historically, mystically adding many new ideas to an already faulty system (Hinayana). In this paper, we've seen some of the shortcomings of the large vehicle in Japan. Shingon and the other schools which emphasize a pantheistic type of view implode on themselves when we consider that if all is included (which Shingon especially is very clear about, and other schools hint at), then evil also is included in the "Buddha-nature." Zen relies on the silent sermon and the "beyond logic" approach, defeating itself with any attempt to communicate anything. Shin Buddhism sees the vanity of self-effort, but suggests believing in a limited and imaginary being to help. The various Nichiren schools have an equally unreliable foundation in the Lotus Sutra. The Lotus Sutra was composed around AD 200 (Robinson, 85), but claims to be a final sermon of Gautama Buddha, which makes it about 600 years too late to be credible. Various other schools of thought which call on the "spirits of the dead" are likewise limited and in the dark, not knowing that these are actually deceiving spirits they are calling on. Besides this, no lesser spirit can help us find eternal salvation. God is almighty. Because He is almighty He expects us to put all of our faith in Him, not 50% in Him and 50% in something else. If we compare any of these schools of thought to a "vehicle" which is supposed to save us and get us to heaven, they are like vehicles that have no gasoline, or no tires, or are only imaginary, having no ability to take us anywhere. People have factories for making nice vehicles for the roads here on earth, but we have no factory to make a vehicle to get us to heaven. Only God almighty can bring a person to heaven, and that must be on His terms, which are revealed in the Bible through Jesus Christ. Tokichi Ishii, a former criminal, became a Christian in 1916. He wrote the following words: "Again, chaplains and pastors, and those who see men die, agree that the last words a man utters come from the depths of his soul, and that he does not die with lies upon his lips. Jesus' last words were, Father, forgive them for they know not what they do, and so I cannot but believe that they reveal his true heart." "What did the verse reveal to me? Shall I call it the love of the heart of Christ? Shall I call it His compassion? I do not know what to call it. I only know that with an unspeakably grateful heart, I believed. Through this simple sentence I was led into the whole of Christianity" (Ishii, 36). Christianity is not just a good idea, but is confirmed with historical and prophetic evidence. This is essential. Experiences, dreams, or even visions are not proof of spiritual reality. Such "evidences" would be thrown out of a court of law very quickly. What we have in Christianity are not only life transforming and wonderful truths about Jesus and His teachings, but also the kind of evidence that can be proven in a court of law. God our Creator deserves all of our worship and faith. Will you come to Jesus and put your faith in Him today? "And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life” (I John 5:11-12). References Corless, R.J. (1997). Pure Land Piety. In Yoshinori, T., Van Bragt, J., Heisig, J.W., O'Leary, J.S. & Swanson, P.L. (Eds.), Buddhist Spirituality: Indian, Southeast Asia, Tibetan, and Early Chinese, volume 8 (pp.242- 271) New York: Crossroad. Dumoulin, H. (1976). Buddhism in Modern Japan. In Dumoulin, H. & Maraldo, J.C. (Ed. & associate Ed.), Buddhism in the Modern World. (pp. 215- 271) New York: Collier Books. Encyclopedia Britannica Almanac 2005. (2004). USA: Encyclopedia Britannica. Griffiths, P.J. (1997). Indian Buddhist Meditation. In Yoshinori, T., Van Bragt, J., Heisig, J.W., O'Leary, J.S. & Swanson, P.L. (Eds.), Buddhist Spirituality: Indian, Southeast Asia, Tibetan, and Early Chinese, volume 8 (pp. 34- 66) New York: Crossroad. Ishii, T. (1918). A Gentleman in Prison: The Confessions of Tokichi Ishii written in Tokyo Prison. Keown, D. (1996). Buddhism: A Very Short Introduction. New York: Oxford University Press. King, W. (1997). Theravada in Southeast Asia. In Yoshinori, T., Van Bragt, J., Heisig, J.W., O'Leary, J.S. & Swanson, P.L. (Eds.), Buddhist Spirituality: Indian, Southeast Asia, Tibetan, and Early Chinese, volume 8 (pp. 79- 92) New York: Crossroad. Mason, R.H.P. & Caiger, J.G. (1997). A History of Japan: Revised Edition. Tokyo: Tuttle Publishing. Michio, A. (1989). The Schools of Japanese Buddhism. In J.M. Kitagawa & M.D. Cummings (Eds.), Buddhism and Asian History (pp.267- 275). New York: MacMillan Publishing Company. Noriyoshi, T. (1989). Buddhism in Japan. In J.M. Kitagawa & M.D. Cummings (Eds.), Buddhism and Asian History (pp.159- 173). New York: MacMillan Publishing Company. O'Brien, J. & Palmer, M. (2007). The Atlas of Religion: Mapping Contemporary Challenges and Beliefs. London: Earthscan. Payutto, P.A. (1998). Toward Sustainable Science. Bangkok: Buddhadhamma Foundation. Robinson, R.H., Johnson, W.L., Wawrytko, S.A., & DeGraff, G. (1997). The Buddhist Religion: A Historical Introduction. Belmont: Wadsworth Publishing Company. Saunders, E.D. (1976). Buddhism in Japan: With an Outline of Its Origins in India. Tokyo: Charles E. Tuttle Company, Inc. Suzuki, D.T. (1964). An Introduction to Zen Buddhism. New York: Grovepress. Unno, T. (1989). Buddhist Cultic Life in East Asia. In J.M. Kitagawa & M.D. Cummings (Eds.), Buddhism and Asian History (pp.317- 330). New York: MacMillan Publishing Company. Yungen, R. (2012). A Time of Departing. Eureka: Lighthouse Trails Publishing. Websites http://en.wikipedia.org/wiki/List_of_statues_by_height http://www.onmarkproductions.com/html/fudo.html http://www.onmarkproductions.com/html/dragon.shtml http://www.canon.com/about/history/outline.html www.bdkamerica.org/digital/dbet_t0262_lotussutra_2007.pdf www.emsweb.org/images/stories/docs/bulletins/hesselgrave_nichirenists_2_2000.pdf http://www.reiki.ne.jp/reiki_japan/en.html http://reiyukaiglobal.org/introduction.php http://www.answersingenesis.org/articles/tba/splendor-of-creation#fnMark_1_1_1 Appendix A Numbers and Hearts Japan has a land mass that is smaller than California, but a population over 3 times that of California. The entire population of the United States is only about 2.5 times that of Japan. In other words, about half of the United States could move into the state of California, and this would be roughly the population density of Japan. In spite of being a fairly small nation compared to other nations (but with a large and very diligent work force), Japan has done very well economically. "...the generally sustained increase in annual production has raised Japan to a position where, today, it comes second to only one other nation, the United States, in economic strength" (Mason & Caiger, 361, copyright 1997). More recently China has moved into the number 2 spot, but Japan is still number 3 in the world (as measured by GDP). In this situation of economic strength, many people's hearts in Japan, China, and America have decided to follow money instead of God almighty. "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God" (Luke 16:13-15). In Dale Saunders' book "Buddhism in Japan," he cites two other books dated 1960 and 1963, showing the number of members of the various Buddhist sects in Japan. Between 1960-65 the population of Japan was about 95.85 million people. Using the statistics from Saunders' book, but as a percentage of the total population, here are the seven most popular Buddhist sects at that time: Jodo Shin (also known as Shin Buddhism) 14.9%, Soka Gakkai 10.4%, Zen 9.6%, Jodo (the predecessor of Jodo Shin) 3.7%, Reiyukai 3.6% [an offshoot of Nichiren], Shingon 3.1%, and Nichiren 2.3%. Also reflecting the popularity of Shin Buddhism, a book published in 1918 ("A Gentleman in Prison") states that all prison chaplains at that time were Shin priests (Ishii, 49). The 1960/1963 statistics show that about 56.77% of the population of Japan was Buddhist. Statistics from 1995 show that about 69.6% of the population was Buddhist and 93.1% of the population was Shinto. Christians accounted for 1.2% and other religions for 8.1% of the population (Encyclopedia Britannica). Clearly there is an overlap between those who consider themselves to be Buddhist and those who consider themselves to be Shinto. Many people consider themselves to be followers of both Shintoism and Buddhism. These two religions have a history of syncretism with each other, though at times forcible distinctions were made. Comparing these statistics with more recent ones in 2004, we see that about 44% of the population considered themselves to be Buddhist, based on a population at that time of 127.6 million people. Nara religions accounted for 0.56% of the population, Zen 2.6%, Tendai 2.7%, Shingon 9.9%, Nichiren 13%, and Pure Land 15.3% (O'Brien). It seems that Soka Gakkai, Reiyukai, and Nichiren are all included under the heading of Nichiren here. Also, Jodo and Shin Buddhism seem to be included under the heading of Pure Land Buddhism. In summary, Jodo, Shin Buddhism and schools based on Nichiren's exaltation of the Lotus Sutra were still the most popular, with Shingon Buddhism, Tendai Buddhism, and Zen Buddhism also accounting for a large percentage of followers. The tallest statue in the world presently is in China and is of the Vairocana Buddha, which stands at 128 meters. Japan has 10 idols of Kannon that are taller than the U.S. statue of liberty (which is 46 meters tall). The tallest statue in Japan is the Amida (Amitabha) Buddha at 110 meters. Of all the Buddhist statues in Japan ranging from 13 meters to 110 meters tall, the top four types are as follows: Vairocana Buddha (3 statues), Kukai (4 statues), Amida Buddha (4 statues), and Kannon (32 statues). (http://en.wikipedia.org/wiki/List_of_statues_by_height). The massive amount of money that is poured into these statues tells us something about where people's hearts are at. "For where your treasure is, there will your heart be also" (Matthew 6:21). The popularity of various statues gives a slightly different picture compared to the popularity of the various Buddhist sects. With the popularity of Shin Buddhism, we would expect there to be more statues of Amida. Kannon is overwhelmingly the most popular statue, but it doesn't even have a sect dedicated solely to it. Kannon features prominently in the Lotus Sutra though, which Soka Gakkai, Nichiren, Reiyukai, and Tendai all exalt. Shin and Jodo Buddhism also give a place to Kannon, next to Amida. Vairocana is the central Buddha of the Shingon sect. And, Kukai (AD 774-835) was the founder of the Shingon sect. So, in a way this distribution does make sense. Appendix B Ayako Kawanishi's Story from Hyogo Ken, 90 years old (June 2013) (Thank you Geoff and Fumie Toole for recording this.) Praise the Lord. About 30 years ago there was a pastor who had been a teacher in my son’s school. He saw that society had given up taking care of children’s souls. Realizing that the training of the soul was important, as opposed to only teaching academic subjects, he quit teaching and ended up studying in a theological college to become a pastor. My son also attended his church and one day he visited me at home. He invited me to come to church and shared with me the following scripture. “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). But I thought that it would be impossible for me to go to church. Actually my grandmother was the daughter of a Buddhist priest [Jodo Shinshu]. As a child I had gone to Buddhist Sunday school, learned to recite the "Okyo" Buddhist chants and learned stories about the Buddha. I repeated the Buddhist chants each morning and evening. On top of that, our lives were saved by returning to my grandmother’s temple in the countryside just before my house was burned and destroyed during the war in Hiroshima. They had looked after us during the war, so I felt that I could not turn away from their religion...I was always against my son’s faith. Even in the days following the war in Japan, every day was a struggle with my children and family. Everything had been burned down and all resources had been lost. Somehow we managed to live day to day. In search of some solution to my problems, I bought a Zen book and read it but it didn’t contain the answers I was looking for. I finally thought (after many years) I would go along with my son to church one day. The first church I went to was Nishinomiya Baptist Church. There was a wonderful American missionary couple there who taught great things about the Bible. It was wonderful for me to see all the smiling faces and to be in such a happy environment. I learned that God had given Jesus Christ to a world lost in sin to die in my place for my sins. My small, narrow heart which had long been troubled was turned 180 degrees and filled with light. I don’t know how many people’s hearts have been saved by the many words God has left us in the Bible. I am so grateful that Japan has become a nation which legally recognizes freedom of religion so that even people like myself can freely go to church. Ever since then I have looked forward to going to church each week on Sunday and now I find that I am 90 years old. I greatly enjoy living each day in good health and in God’s care. As I look back on my life there have been many struggles, but the words of the Bible have always given me the answers. I give thanks to the Name of the Lord for all things.
April 3, 2025
In this paper I'll be focusing on Theravada Buddhism, since this form of Buddhism, found mainly in Sri Lanka, Thailand, Burma, Cambodia and Laos, claims to resemble the original teachings of Sakyamuni Buddha [1] most closely. Other schools claim this as well, but historically speaking (not mystically speaking), the Theravada school’s claim seems to be the most substantiated. Much of what has been written on Buddhism presents an idealized and incomplete portrait of Buddhist teachings. This is difficult to avoid due to the vastness of the subject, but is enhanced by those who focus mainly on the positive aspects of Buddhism, omitting the more difficult issues. In this paper I don’t claim to provide a comprehensive portrait, but I will attempt to address some of the more obscure and lesser known core issues and dilemmas of Buddhism, showing that it is indeed a fascinating system, but not one which will help a person fulfill their destiny in life. I will also make some comparisons between Theravada Buddhism and Christianity based on biblical principles. The paper will be presented under eight subtopics, namely No soul (anatta [2] ), Rebirth, Nirvana, Karma, Women, Meditation, Science, and God. No Soul (anatta) Descartes is known for the phrase, “I think- therefore I am.” My high school history teacher pun…ished us with the following phrase: “I’m pink- therefore I’m Spam.” Taking an entirely different approach to these evidences for identity, Buddhism concludes with the concept “I am not.” In John Garrett Jones’ book, “Tales and Teachings of the Buddha: The Jataka Stories in relation to the Pali Canon,” Jones takes a look at how popular representations of the Buddha’s teachings, as seen in the Jataka Stories [3] , compare with the more orthodox Four Nikayas [4] of the Pali Canon [5] . I.B. Horner, former president of the Pali Text Society, gives Jones the following recommendation in the foreword to Jones’ book: “Mr Jones is well versed in both Jataka and Canon, and is thus able to draw on both not only with apparent ease but also with aptness and accuracy and dependable documentation.” (vii) Jones in his chapter on rebirth, addresses the doctrine of “no soul,” pointing out that, according to orthodox beliefs, souls are not reborn, because Buddhism admits to no such entity: “Consciousness (vinnana) is one of the five khandhas [6] which are dissolved at death. Deprived of its physical basis, or, if we prefer it, its physical correlate, how could it possibly survive death? In MLS I 313, 320f, Gotama does in fact vigorously refute the ‘heresy’ of a persisting consciousness” (34). The doctrine of “no soul” undermines the entire premise of the Jataka Stories, which are supposed to be rebirth tales of Sakyamuni Buddha. Without a soul, what is the connecting point from life to life? The answer usually given to that question is that the karma of a being carries through. But, what does this “karma” attach itself to, if not to the one to whom that karma was due? Daniel J. Gogerly in his 1885 edition of “The Evidences and Doctrines of the Christian Religion,” (after 44 years of Pali study), wrote the following: “The Buddhist religion is that which Buddha taught, and which is found in his Sutras [7] , and not that which persons may hold who are ignorant of these teachings. We shall in the first instance prove that Buddha teaches, that the person by whom the actions were performed is not the same with the person who is rewarded or punished: that the connection is not between the man who performs the action, and the good or evil resulting from that action, but between the action performed and its results, whoever may be the recipient of those results. This is contrary to every known principle of justice, which associates the doer of the good action with the reward, whereas in Buddhism the reward will follow the good actions, but the performer of the good action will not be the recipient of the reward. This results from Buddha’s doctrine that there is no soul in man which transmigrates, but that the whole of a man;- the whole of the panchaskandha [8] ceases at death.” (54-55) A belief in anatta would mean, for example, that when Adolf Hitler died, the aggregates of his “being” dissolved, and then his enormously bad karma attached itself to someone or something (maybe a lowly insect), having absolutely no consciousness of the evil deeds done, or the reason for the suffering. Can this be called justice? WHO is punished? WHO is rewarded in this system? When the word “self” is used in Buddhism, such as “self-improvement”, “be a refuge unto yourself”, etc., this word is used for the sake of convenience, as opposed to describing an absolute self. Walpola Rahula, in “What the Buddha Taught”, responds to those who try to point to a self or soul in Buddhism: “Those who want to find a ‘Self’ in Buddhism argue as follows: ‘It is true that the Buddha analyses being into matter, sensation, perception, mental formations, and consciousness, and says that none of these things is self. But he does not say that there is no self at all in man or anywhere else, apart from these aggregates.’ This position is untenable for two reasons: One is that, according to the Buddha’s teaching, a being is composed only of these Five Aggregates, and nothing more. Nowhere has he said that there was anything more than these Five Aggregates in a being. The second reason is that the Buddha denied categorically, in unequivocal terms, in more than one place, the existence of Atman [9] , Soul, Self, or Ego within man or without, or anywhere else in the universe.” (56-57) In spite of teaching that there is no soul, but that there is rebirth, Sakyamuni Buddha still held to a conviction that the universe is not amoral. Concerning Buddha’s conviction that this is a moral universe, Jones concludes: “He could not claim that this conviction had a sound basis in the rational, analytical part of his teaching; indeed, it would seem to me not too strong to say that there is a hopelessly irreconcilable contradiction between the two” (36). But, if there is no soul, why does a Buddhist go to such great lengths to be free from rebirth, and why is it said that Sakyamuni proclaimed at the time of his “last” birth (Dialogues of the Buddha II, 12), that it was his last birth? WHOSE last birth? "For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26). Rebirth In the popular story of Sakyamuni’s final birth and renunciation of worldly pleasures, several questions arise. If Sakyamuni had really passed through virtually countless lives previous to that one, why did his father need to shelter him from the harsher side of life- why was Sakyamuni so startled by the sites of death, poverty, and old age, when he finally ventured out of the palace to see things for himself? If we are to take the Jataka re-birth tales at face value, he would have been quite familiar with all of these harsher realities of life- in fact according to the Jataka tales, he was sometimes a participant in the cruel side of life. “…within this group is the one which depicts the bodhisatta [10] himself as being, in one way or another, involved in killing or injuring. The stories concerned are JSS 93, 128, 129, 152, 178, 233, 238, 246, 315, 319, 384.” (Jones, 61). Among the 547 Jataka stories, he is twice said to have been a robber, once a gambler, and twice a giant snake (Jones, 18-19). He would also have been familiar with suffering according to Jataka 538, which states he had to spend eighty thousand years in the Ussada hell [11] (Jones, 43). So why was Sakyamuni so struck by the fact of death or suffering, as if he had never experienced or seen these things? The common answer given to this question is that previous lives must be remembered in a state of meditation, when the mind is free from distraction, and more capable of reaching these deep levels of memory. But how can the mind store such information when the mind and everything of which people are said to consist (the five aggregates) are said to not survive death? Actually though, this popular story of the Buddha’s renunciation is not found in the Pali Canon. In the Pali Canon, as a baby, the Buddha was said to have walked uprightly and proclaimed that it was his last birth: “Chief am I in the world, Eldest am I in the world, Foremost am I in the world! This is the last birth!” (D II, 12) How can a baby be so mature as to speak these lofty words if there is no enduring soul? In the non-canonical story, the problem of anatta arises because meditation does not explain how the 35 year old bodhisatta could “remember” that which according to his own doctrine was not an enduring soul. In the canonical story, the problem of anatta is still there, because his doctrine of no enduring soul stands in contrast to a baby speaking from the perspective of an enduring soul, relieved to see the end in sight. The doctrinal mismatch between anatta and rebirth leaves the intellect unsatisfied, while an attempt is made to appease the conscience with an invented morality: “When two propositions conflict, the simplest possible solution is to ignore one of them- which is precisely what the Jataka does. There is no contradiction in the Jataka between the doctrine of anatta (no soul) and the doctrine of a series of lives of the same individual because the doctrine of anatta is simply ignored” (Jones, 39). Sakyamuni did not want to let go of morality, but his system is one which leads people to contradictions, both intellectually and in “merit distribution”- both the villainous and the virtuous are said to have no soul connection from one life to the next- and thus the ones receiving a particular “lot” are not the ones who “earned” it. But apart from these difficulties with rebirth, what about real life cases of people who claim to have been reborn? Ernest Valea, in his online article “Past-life recall as modern proof for reincarnation,” ( www.comparativereligion.com/reincarnation1.html ) quotes Ian Stevenson, who is one of the foremost authorities in the field of re-birth/reincarnation research: “In my experience, nearly all so-called previous personalities evoked through hypnotism are entirely imaginary and a result of the patient’s eagerness to obey the hypnotist’s suggestion. It is no secret that we are all highly suggestible under hypnosis. This kind of investigation can actually be dangerous. Some people have been terribly frightened by their supposed memories, and in other cases the previous personality evoked has refused to go away for a long time (Omni Magazine 10 (4): 76 (1988)).” Valea points out that this phenomenon is called “false memory syndrome,” and that, “Courts of law know these dangers and most do not accept testimonies produced under hypnosis or from witnesses that have been previously hypnotized.” What about other cases, where the “memories” are not evoked by hypnotism? Valea brings our attention to the demographic of people who are usually targeted for this: ”Almost all cases of spontaneous past life recall experiences are produced by children who manifest them between the age of two and five, when their spiritual discernment is almost nonexistent, especially concerning spirits. This situation makes them easier to be manipulated by external spirits. As the child grows up, the entities lose their power of influence upon him, which could explain why the past life memories are lost after the age of 10.” In one case researched by Stevenson, a person actually had two personalities expressing themselves at the same time. As in the cases of the children, where manifestations took place when the individuals were at a vulnerable time in their lives (especially if their parents were taking them to centers of spiritual activity), spirit possession or the person acting as a “medium” is a likelier explanation. This interference by outside spirits shows the extremely subjective nature of rebirth research. Valea concludes with Stevenson’s conclusion: “For this reason Ian Stevenson, the well known researcher of this phenomena, was forced to admit in his book Twenty Cases Suggestive of Reincarnation that the cases he studied, as the very title of his book indicates, are only suggesting reincarnation and cannot be considered proofs for it. Stevenson admitted: ‘All the cases I’ve investigated so far have shortcomings. Even taken together, they do not offer anything like proof’ (Omni Magazine 10(4): 76 (1988). If this is the case, they could also be suggestive of spirit possession.” Seeing the possibility of outside spirits to deceive in this way, how are we to suppose that a monk or nun who is meditating is immune to this outside influence? Meditation actually swings the door wide open to such an influence. The monk or nun may experience many things during their meditations and count them as confirmations of the Buddha’s doctrine. Are they though? Can we really count this as a confirmation when they were trying to have such “memories” in the first place, and when the experiences are largely subjective? Even if a person can reveal information they would not naturally know, this information is something which outside spirits could know and transmit. Why does a person need to be under hypnosis, or have the undiscerning mind of a child, or be in an altered state of consciousness during meditation, in order to have such “memories?” If rebirth is “for real” why isn’t it obvious among the billions of people in the world, regardless of cultural background? Why can’t babies speak the language of their “former life” or any language (besides gobbly gook) for that matter? This is probably the reason for inventing the doctrine of anatta (explains the lack of memory). This places the dilemma in the moral realm though (no real justice without a permanent soul) and still does not solve the practical problem of having a connecting point from life to life. “…it is appointed for men to die once, but after this the judgment” (Hebrews 9:27). Nirvana Childers in his Pali Dictionary, presents a very definitive answer to what nibbanam (nirvana) is. He states, “But a creed which begins by saying that existence is suffering, must end by saying that release from existence is the highest good, and accordingly we find that annihilation is the goal of Buddhism, the supreme reward held out to the faithful observer of its precepts.” (265) “Annihilation” may not be the best choice of words here, but for another reason than one might think. Walpola Rahula, points out, “Nirvana is definitely no annihilation of self, because there is no self to annihilate. If at all, it is the annihilation of the illusion, of the false idea of self.” (37) In explaining why some canonical verses speak of nirvana as “bliss” and others as “extinction”, Childers shows that both are meant, but that the “bliss” is only a temporary state before final extinction: “I have shown that the goal of Buddhism is annihilation, and that Nirvana is a brief period of bliss followed by eternal death. It is of course conceivable that Sakyamuni should have made Arhatship [12] the summum bonum held out to his disciples. It may even appear incredible to some that having imagined a state of blissful purity resulting from a virtuous life, he should have made it end in annihilation. That he did so is however certain, and it must be remembered that his denunciations of the evil and suffering of existence are levelled not merely against transmigration but against all existence whatever, and that the bliss of the Arhat is chiefly based on the consciousness that he has rooted out Karma and may any day cease to exist.” (268) Rahula, likewise states that nirvana is ceasing to exist: “There is a word parinibbuto used to denote the death of the Buddha or an Arahant who has realized Nirvana, but it does not mean ‘entering into Nirvana’. Parinibbuto simply means ‘fully passes away’, ‘fully blown out’ or ‘fully extinct’, because the Buddha or an Arahant has no re-existence after his death.” (41) In Buddhist cosmology there are said to be 31 realms of existence, including various heavens, hells, the earth, etc. In all 31 of these however, many of which are heavenly “bliss” states, none of them are “nirvana,” because all of these are said to be prone to impermanence and suffering. When even a heaven cannot be nirvana, we see again that nirvana is beyond existence. Among the 31 realms of existence, the top 20 of these are also said to parallel the meditative states. In other words a person who meditates is supposed to be able to experience what these top 20 realms represent. The highest meditative state a person can achieve, also represents most closely what nirvana is supposed to be: “A ninth stage known as the ‘attainment of cessation’ (nirodha-samapatti) is also mentioned in some sources. In this stage all mental operations are completely suspended, and even heartbeat and respiration cease. Life subsists simply in the form of residual bodily heat. A person can, we are told, remain in this state for several days, eventually emerging from it spontaneously at a predetermined time. This condition is held to be the closest anyone can come to experiencing final nirvana while still alive, and is described as ‘touching nirvana with the body’.” (Keown, 91-92) When even mental operations are suspended, we see that it’s not a far step from there to complete cessation. And this is consistent with the Pali Canon teaching of a progression towards more and more detachment, finally culminating in detachment from existence. In a discussion of whether nirvana is taught as a state of bliss or cessation in the Pali Canon, Jones comments, “If this is the case [nirvana as bliss], I can find no basis for it in the Four Nikayas. So far as I am aware, there is not one word in the Four Nikayas which lends support to the idea of nibbana as some positive, transcendent state of bliss.” (152) In a footnote to this discussion, Jones brings to light the most commonly held view among Theravada scholars: “It is interesting to note that, while Jayatilleke, 1963, pp. 475f, does adopt a transcendentalist view of nibbana, his former pupil Kalupahana, 1976, pp. 87f, rebukes him for this and reasserts the more commonly (in Theravada circles) held cessationist view.” (202) A.L. Herman in his article “Two Dogmas of Buddhism,” [13] points out other difficulties with nirvana, relating to both Mahayana [14] and Theravada Buddhism. The more recent Mahayana school of Buddhism tends to hold more to the view of nirvana as bliss, whereas the more orthodox Theravada school of Buddhism usually holds to nirvana as cessation. Herman shows that regardless of which interpretation of nirvana is taken, it is a dogma in dilemma: “The dilemma of nirvana holds that if nirvana is seen negatively as the total absence of passion and desire and feeling then this is tantamount to being dead, and who wants to pursue a goal that leads to death? Nirvana is suicide on this first interpretation. On the other hand, if nirvana is seen positively as the presence of peace and tranquility wherein all that I desire is fulfilled then desire is not ended or blown out and the whole intent of nirvana is contradicted: nirvana is inconsistent on this second interpretation. But, the dilemma of nirvana continues, nirvana must be seen either negatively or positively; there is no third alternative. The conclusion of the dilemma is then that nirvana is either suicidal obliteration or inconsistent continuance.” (170) Herman concludes with this somber note: “The effect of retaining these ill-founded dogmas in the face of these philosophic problems would be (has been) to move Buddhism away from empirical truth and reason and closer to either ‘a questionable pragmatism,’ where truth is measured by sheer usefulness, or towards ‘a non-rationalism and mysticism’ where truth is abandoned altogether.” (174) In the footnote to this conclusion, Herman further explains, “…’a questionable pragmatism’ and ‘a non-rationalism and mysticism,’ were precisely the routes subsequently taken respectively by Southern or Theravada Buddhism, on the one hand, and Northern or Mahayana, Buddhism, on the other.” (174) If we say that the more recent Mahayana view is correct, it flies in the face of the Pali Canon, it being the nearest in time to what Sakyamuni actually taught. If Mahayanists wish to assert a different interpretation, on what higher authority is this based? This would be to negate the authority of the Buddha, and rely on mystical revelations instead. If on the other hand, we concede that the view in the Pali Canon of cessation is indeed what the Buddha taught, then speaking plainly, the Buddhist way amounts to “if you are really good, you get to be extinguished.” It is no wonder Mahayanists have tried to change this doctrine, but in vain as there is no authority to back up the claim. The authority behind the original claim (of cessation) is also quite lacking though. Instead of desire leading to suffering, and suffering being the chief characteristic of existence, there is a way of hope and renewal. Instead of exiting from existence, Jesus Christ offers a way to quench thirst in order to live meaningfully and eternally: ”Jesus answered and said to her, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life."" (John 4: 13-14). Karma The system of Karma is one which has an appeal to people at the popular level, making it seem that everything that happens is based on what is deserved-- if you do good, you receive good; if you do evil, you receive evil. This seems to explain inequalities in the world, as well as apparent injustices. But, let’s take a closer look at the implications of this system. Firstly, karma is said to be a natural law just like gravity, only that it governs morality instead of governing matter, although matter is also said to be affected. If it is just a natural law, doesn’t that mean it could be subject to mutations just as the laws of genetics are occasionally influenced by an unexpected (and in most cases harmful) factor? How could we place our trust in such a system? Concerning this dilemma, John Jones points out that, “The morality of karmic consequences seems to call in question the strictly impersonal nature of karmic processes since, if these are moral processes, the only type of morality for which we have empirical evidence is that associated with personality. There is thus a tension between the impersonal and the moral attributes of karma” (37). The supposed effects of karma are listed clearly in the Pali Canon (Middle Length Sayings III, p. 248- 253): “This course is conducive to shortness of life-span, brahman youth, that is to say making onslaught on creatures, being cruel, bloody-handed, intent on injuring and killing, and without mercy to living creatures.”… The opposite of this is as follows: “This course is conducive to length of life-span, brahman youth, that is to say, if one, by getting rid of onslaught on creatures [204] abstains from onslaught on creatures, (and with) the stick laid aside, the sword laid aside, lives scrupulous, merciful, kindly and compassionate to all living creatures.” Since the opposite results are easy to guess, and for the sake of brevity, I’ll list a few more with only the negative consequences. The ellipses (…) in these quotes are in the text itself (not something I’ve omitted): “This course is conducive to many illnesses, brahman youth, that is to say being by nature harmful to creatures with his hand…or with a sword.”…”This course is conducive to ugliness, brahman youth, that is to say being wrathful…and evincing…resentment.”… ”This course is conducive to being of little account, brahman youth, that is to say being jealous-minded…of respect and reverence paid them.”… ”This course is conducive to poverty, brahman youth, that is to say not being a giver…of bed, lodging, light.”… ”This course is conducive to being in a lowly family, brahman youth, that is to say being one who…does not honour one who should be…honoured.”… ”This course is conducive to being weak in wisdom, brahman youth, that is to say…not being one who asks: ‘…Or what, being done by me, is for long for my welfare and happiness?’” Thus the causes of a short life, illnesses, ugliness, being of little account, poverty, being in a lowly family, and being weak in wisdom, are spelled out for us- these things are due to bad deeds, words or thoughts done in previous lives. That these are descriptions of causes from previous lives, can be seen in the first consequence: “But if, at the breaking up of the body after dying he does not arise in the sorrowful ways, the bad bourn, the Downfall, Niraya Hell [15] , but comes to human status, then wherever he is born (in a new existence) he is of a short life-span.” This is the way karma explains inequalities in life- according to what people deserve. In this system the poor deserve to be poor, and the rich deserve to be rich, etc. This type of thinking seems to place the crippled person in the same category as a criminal in jail, and the person with material possessions, in the hero category. Are these conclusions really warranted? All of the complex moral effects in a person’s life are supposed to be recorded, not by an intelligence, but by a mere energy force. Then, to compound the problem, the person who dies is said to have no soul, raising the question of how this accumulated moral bank account is reassigned. Karma is the conscience of the Buddhist system, but its practical operation and existence is left unexplained. Jones writes of the Buddha, “He seems to have been convinced that, however much the rational, analytical part of his teaching- especially the doctrine of anatta- might seem to deny it, the laws governing sentient life on this planet and beyond are not amoral.” (36) The Buddha couldn’t deny morality, and yet he also couldn’t synchronize it with his doctrine. Aside from these difficulties though, we should ask ourselves, do we really want what we deserve, strictly speaking? The system of karma supposes that a good deed can make up for a bad deed, like a bank account of merit which could be added to or taken from. This kind of reasoning applied to morality would not hold up in a court of law (judges don’t pardon crimes based on balancing out the good deeds against the bad deeds in the life of the accused). Biblically speaking, morality is not like a bank account which can be balanced out subtracting bad deeds from good deeds, or vice versa. Rather, morality is a set of obligations based on relationships. Children have certain obligations to respect their parents, as parents have obligations to care for their children. Husbands and wives, friends, workers and employees, etc. all have certain obligations to one another. If a husband cheats on his wife, but then gives his wife a wonderful present, will he then break even? Will he have amended his violation as if it were a business deal? There is such a thing as forgiveness in relationships, but morality is not just an impersonal formula that can be treated as a bank account. Likewise, if a person admitted to murder, but then told the judge that even though he had committed the murder, he had also given his life’s savings to a widow in his neighborhood, would that judge cancel the punishment for the murder? He had violated his obligations to love his neighbor (whom he murdered). The crime of murder would still be punished, no matter how many good deeds the person had done. Conversely, if a person lives an upright life and follows all of the laws of the land, does the government then send this person a reward for their good behavior? That person was simply fulfilling their obligations, so while the government would be appreciative, they would simply see the person as behaving as they should. They don’t get any bonus points for that. Violations count against us, but good behavior is simply expected. Even if a person does one hundred good deeds, but one bad deed, they have fulfilled their duty one hundred times, but have one violation on their record. What would we think of an employer who pays their employees 100 times, but the time after that doesn’t pay them, because of their supposed merit in already paying 100 times? Or, what would we think of a hot-tempered teacher who refrains from temper loss with absent-minded students 100 times, but the time after that lets loose and gives one of them a good kick? Does that mean the teacher then has 99 “points” (100 good deeds minus 1 bad deed)? The teacher has fulfilled an obligation 100 times and has one violation on record. People are obliged to forgive others for violations done to them, because they themselves have their own lists of violations, though perhaps in areas differing from those offending them: “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Matthew 6:14-15). God on the other hand is not “obliged” to forgive, because He is without sin. A judge in a courtroom, though not without sin, likewise has no obligation to pardon a crime. According to the Bible, not only “good” deeds are expected of us. Our obligation is to do our best: "For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect.” (Matthew 5: 46-48). If a person lives a horrible life, accumulating a long list of cruel violations, but then reforms and lives the rest of life as an upstanding citizen, is the past then balanced out? The reformed life lived was already an obligation, but the former list of offenses is still on record. Likewise, when a criminal has finished serving time for their crime, it doesn’t erase the crime, because their best was expected all along. Violations continue to accumulate throughout a person’s life, and included in that list is the violation of not forgiving others for violations against us. The biblical system is an entirely personal one. Positive or negative morals cannot be separated from relationships as being mere “points.” To rebel against morality is not just to make a bad choice or to accumulate negative points. It is all relational. The laws of the Bible are summed up in two commands— love God and love people. To reject morals is to rebel against a person—the One who created life. To properly acknowledge obligations is also to change our relational standing: “Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.” (Galatians 3: 24). First comes the law and thus a realization of the extent of violations. With that realization, comes a realization of the love of Christ, who being innocent died on the cross for our sins. With that realization comes a yielding to Jesus Christ. Then things that were once “obligations,” become things which are welcome: "No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you.” (John 15: 15) On the other hand, to embrace morality, but to reject the relational aspect of morality is like refusing a ride from a ship going across the ocean and trying to swim that incredible distance. The Bible describes such a person as cursed, because they depend on their own abilities and not on God: “For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’" (Galatians 3: 10). When our faith is in Christ the violations that were against us are nailed to the cross. It is hopeless for people to climb out of the mire of their misdeeds, by their own abilities. And yet there is hope for everyone. God’s offer of forgiveness is not something that can be earned, or demanded, but is a free gift of mercy for all who realize the extent of their violations and truly repent- putting their trust in God, and not in themselves: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2: 8-9). Women According to the Pali Canon, it is said that someone can be born as a woman in one life and then as a man in the next, etc. But, nowhere in the 500 plus Jataka lives (though not an exhaustive list of Buddha’s lives), nor elsewhere in the Pali Canon, does Sakyamuni appear as a woman (although it is sometimes inferred that he must have been a woman at one time or another). Jones writes, “The most striking single fact is that, in spite of the tremendous diversity of forms which the bodhisatta assumes, he never once appears as a woman or even as a female animal. Even when he appears as a tree-spirit or fairy, he is always masculine.” (20) His close friend Ananda who appears in many of his lives, appears only once as a woman (Jones, 113). Going further, Jones contrasts the doctrine of the Jatakas with the Pali Canon in general: “But whereas the corrupting influence of an evil woman is the norm in the Jatakas, virtuous women being merely exceptions which prove the rule, the possibility of a friend’s becoming a corrupting influence is so remote that it is hardly ever mentioned. This differs from the canonical position. There, unquestionably, sex and marriage are bad, but so are love and friendship, since these involve one in personal attachments and painful (or potentially painful) emotions. The only love which the canon can bless is that which is quite detached and general; a ‘boundless friendly mind for all creatures’.” (115) Commenting on one of these virtuous women, Jones writes, “That rare thing in the Jataka stories, a virtuous woman, owes her virtue to merit acquired in a former birth- as a male!” (43) In the Pali Canon itself, the depiction of women is hardly better: “…yet, women never tire of sexual intercourse and childbearing (GS I 72) and they never sit in court or embark on business because ‘they are uncontrolled, envious, greedy and weak in wisdom’ (GS II 92f).” (Jones, 78). Regarding the establishment of an order for nuns, Jones writes, “When Ananda prevailed upon Gotama to allow a separate Order for women, he is reported to have been very gloomy about this. It would, he said, halve the length of time for which the Dhamma [16] would be preserved in pure form.” (Jones, 77; GS IV 184f). In the Vinaya Pitaka (Book of Discipline V), a similar prediction is made by Sakyamuni, when addressing Ananda: “If, Ananda, women had not obtained the going forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder, the Brahma-faring, Ananda, would have lasted long, true dhamma would have endured for a thousand years. But since, Ananda, women have gone forth…in the dhamma and discipline proclaimed by the Truth-finder, now, Ananda, the Brahma-faring will not last long, true dhamma will endure only for five hundred years.” (356) Since women did “go forth” and five hundred years have already passed, the question arises, is the above canonical passage false, or is it true in saying that “true dhamma” will only endure for five hundred years? If we say it is false, then there is falsity in the Pali Canon. If we say it is true, then it is still false, since five hundred years have already passed, and thus “true dhamma” would no longer be around. In this same text, the Buddha compares the influence of women to mildew: “Even, Ananda, as when the disease known as mildew attacks a whole field of rice that field of rice does not last long, even so, Ananda, in whatever dhamma and discipline women obtain the going forth…that Brahma-faring will not last long.” (356) Also in the above text (Book of Discipline V), the eight conditions for allowing the women to join, are spelled out. Among these, here are two examples, which highlight women’s subordinate role to men in Buddhism: “A nun who has been ordained (even) for a century must greet respectfully, rise up from her seat, salute with joined palms, do proper homage to a monk ordained but that day. And this rule is to be honoured, respected, revered, venerated, never to be transgressed during her life.” (354); “From to-day admonition of monks by nuns is forbidden, admonition of nuns by monks is not forbidden. This rule too is to be honoured, respected, revered, venerated, never to be transgressed during her life.” (355) Elaborating on this basic attitude, Tibetan (Tantric) Buddhism has taken it to more extreme extents. Victor and Victoria Trimondi, in their book “The Shadow of the Dalai Lama: Sexuality, Magic, and Politics in Tibetan Buddhism,” devote a large portion of their 816 page volume (in German) to the topic of misogyny: “In light of the complexity of the topic, we have resolved to proceed deductively and to preface the entire book with the core statement of our research in the form of a hypothesis. Our readers will thus be set on their way with a statement whose truth or falsity only emerges from the investigations which follow. The formulation of this hypothesis is necessarily very abstract at the outset. Only in the course of our study does it fill out with blood and life, and unfortunately, with violence and death as well. Our core statement is as follows: The mystery of Tantric Buddhism consists in the sacrifice of the feminine principle and the manipulation of erotic love in order to attain universal androcentric power” (this book is not currently available in hardcopy in English, but the entire English translation of the German can be found online: http://www.trimondi.de/SDLE/Contents.htm ) Coming back to Theravada Buddhism, Jones explains the doctrinal gymnastics behind the scenes of the Jatakas and the Pali Canon proper, related to women: “Why such an onslaught on the fair sex? I am convinced that JS 61 gives us the most reliable clue to an answer. The stories are designed mainly to discourage young men from family life and sexual involvement. Now, as we have seen, the canonical reason for turning away from the entanglements of family life is that these are “fetters”, nourishing the illusion of “self” and of attachment to other “selves”; only in the detachment of the realisation of anatta (selflessness) can true peace be found. We have also seen that the Jatakas studiously avoid the doctrine of anatta, since this would undermine their basic premise: that the same person moves on from life to life….Thus women pay very dearly for the Jatakas’ need to avoid the anatta doctrine. In becoming the scapegoat, they must have found it very hard to retain any self-respect. A Theravada woman, bred on the Jatakas, must have felt the dice were very heavily loaded against her- as must a layman who hoped that his marriage, against all the odds, would turn out well.” (99) Instead of rebelling against Buddhism though, many women in Buddhist societies accept their lower status as something they deserve based on supposed karma from previous lives. Cleo Odzer, in the book “Buddhism and Abortion,” writes, “Typically, women in Thailand are undervalued in respect to men, a situation endorsed by the Buddhist religion…”(33), and in surveying women in a Bangkok slum area, it was discovered that “Mostly, the women accepted their lot in the Buddhist belief that they were born ‘as a woman because of bad karma or a lack of sufficient good merit.’”(35) In the Bible women are not seen as “mildew,” incapable of doing business, of lesser status than even young men, the cause of men being defiled, and deserving of any suffering they may be facing. Women and men do have different roles and responsibilities in the Bible, but the inheritance for believers in God’s economy is equal: “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” (Galatians 3: 27- 29) In the book of Proverbs chapter 31, written by King Lemuel’s mother, the virtuous woman is praised for being wise in business dealings, being clothed in strength and honor, having words of wisdom on her lips, and being trusted by her husband. Meditation Buddhist meditation is often presented as something neutral-- just meditation, as opposed to being a “religious” activity. People from various worldview backgrounds are encouraged to try it, on the assumption that it’s just a kind of mind training-- just as physical exercise is body training. This is an attraction for someone who just wants to have a unique, peaceful, or meaningful experience without necessarily buying into the doctrines of the Buddha. But how neutral is meditation really? In a rarely referred to portion of the Pali canon, a meditation time gone haywire is reported: “Indeed there was one occasion so damaging to the Buddha’s reputation as a ‘peerless charioteer of men’ that it is hard to think it would have been invented. I have never seen it referred to in any of the books on Buddhism I have read. In KS V 284, we read that the Buddha had commended ‘the unlovely’ as a subject for meditation before he himself went off for a fourteen-day retreat. On his return, he found the Order sadly diminished because so many of the monks, contemplating ‘the unlovely’ had ‘as to this body…worried about it, felt shame and loathing for it, and sought for a weapon to slay themselves’- and had in fact, committed suicide. Ananda suggests that in future it might be better if the Buddha ‘would teach some other method’ of meditation. Gotama replies with this suggestion and advises his monks to base their meditation on their breathing in future.” (Jones, 76) To this day, ‘the unlovely’ (such as a human corpse) is still a valid object of Buddhist meditation, although other types of meditation, such as focusing on breathing, are far more common. The above canonical passage raises the question of Sakyamuni’s omniscience (which is claimed for him in other canonical passages). Did he know the monks would commit suicide, and gave them this harsher form of meditation anyway, or did he not know, and thus was not omniscient (this latter view is more commonly held today). Even in the more standard types of meditation, such as focusing on one’s breathing, or observing one’s thoughts as though they were not one’s own thoughts (being detached from the concept of “self” and “objectively” observing the thoughts), there are dangers. Rahula nonetheless encourages such meditation: “Try to examine it as if you are observing it from the outside, without any subjective reaction, as a scientist observes some object. Here, too, you should not look at it as ‘my feeling’ or ‘my sensation’ subjectively, but only look at it as ‘a feeling’ or ‘a sensation’ objectively. You should forget again the false idea of ‘I.” (73) In his chapter dealing with “Meditation on Breathing,” Paravahera Vajiranana relates Vipassana [17] meditation to breathing: “At the moment of insight he breathes in, breathes out, setting free the mind from the idea of permanence by contemplating impermanence, from the idea of happiness by contemplating painfulness, from the idea of self by contemplating non-ego, from the idea of delight by contemplating repulsion, from passion by contemplating detachment, from cause of origination by contemplating cessation, from clinging by contemplating renunciation.” (255) Also related to a breathing meditation, Vajiranana writes, “Thus in these two stages the bodily element of respiration is said to be completely tranquilized. It is with a view to attaining this state that ‘he practises mindfulness of breathing in and out’” (243) In this instance, the goal of breathing is not breathing! In a footnote, and based on Visuddhimagga [18] 283, Vajiranana points out, “There are eight states in which there is no breathing: within the mother’s womb, when one is drowned in water, in unconscious beings, in the dead, in the fourth Jhana [19] , in the unconscious form-world, in the formless world, and in Nirodha-samapatti, the attainment of the cessation of all feelings and perceptions” (243). Ernest Valea in his online article points out some further dangers with Vipassana meditation: “…the experiences that accompany Buddhist contemplation on the mental states (citta samapatti) can be explained as misperceptions of the surrounding reality due to the imposition of an abnormal way of functioning on the senses and mind: ‘As meditators passively watch their own mental states come and go without trying to control them, these begin to fluctuate more and more rapidly and unpredictably. After a while this chaotic activity creates the strong impression that the mental events are springing into life on their own, from some separate source, rather than the observer’s own mind. As meditators persist with this practice, they also notice that there is a definite separation between the mental events being observed and the mind that is doing the observing. As meditation progresses still further, both the mental events and the observing mind begin to seem alien and impersonal, as if they do not really belong to the observer. At about this point the meditator’s sense of “self” becomes confused and weakened, and finally it disappears entirely for brief periods of time… (E. Hillstrom, Testing the Spirits, IVP, 1995, p. 114-115)’” ( www.comparative religion.com/Buddhism.html) When a person becomes a “third person” observer of themselves, and even renounces the idea of “self”, it is like relinquishing the steering wheel and sitting in the passenger seat. This presents the possibility of outside spirits entering in and having a very real and dangerous influence, even if it’s “only” deception. Why does a person have to move into an altered state of consciousness, in order to accept the “higher truths?” Would we not be suspicious if a real estate agent told us we needed to take mind altering drugs before appreciating the full value of the house being sold? The ultimate goal of meditation, canonically speaking, is nirvana- freedom from suffering via the non-existence of the individual. Many meditators who try Buddhist meditation at the basic levels, do not have this as their goal. Their goal may be inner peace, mental health, or just to experience something unique. Nonetheless, travelling farther along the pathway of meditation, when the stated goal is nirvana, meditators become more and more detached from their feelings, and become spiritually leprous. A person with physical leprosy is someone who has lost the sense of touch (and thus is in danger when leaning on a hot stove, not having an impulse to pull away, etc.). A person who becomes completely detached from emotions becomes spiritually leprous, and may appear to be quite peaceful, but is also unaware of emotions which give needed warning and provide other healthy functions. There are said to be states of bliss and even supernormal abilities attainable along the pathway of meditation, but according to canonical teachings, these are supposed to be rejected as distracting from the ultimate purpose- that of complete cessation (nirvana). Thus the “positive” experiences of meditation are mere “lures” leading to the “hook” of cessation. Speaking of the highest level of meditation (Nirodha-samapatti), Vajiranana writes, “But that which is experienced in the Nirodha-samapatti is the state of Nirvana, namely the cessation of all mental activities, which is comparable to that of final Nirvana. The final Nirvana is called ‘Khandha-pari-nibbana,’ the complete cessation of the five aggregates, and is attained by the Arhat at his death” (467). Apart from the dangers of meditation on a personal level, meditation does not deliver the objective standard it claims. Meditation is sometimes labeled as scientific, because in it, the claims of the Buddha are said to be experienceable. However, as mentioned before, the meditators are instructed beforehand in what they can expect to experience. This expectation removes objectivity since it conditions people to generate what is expected. If the instructor tells them they can expect to see previous lives, they are already predisposed towards that. Also, it is not objective, because there are “wrong” or heretical views described in the Pali Canon. In other words, if someone meditates and experiences something heretical- such as “I do have an eternal soul,” this will be rejected. Buddhist meditation takes people who are relational by nature, and makes their mind more like a machine. Even when the meditation is “spreading compassion to all beings”, the focus is on one’s own ability to direct the mind to this challenge, and the compassion is meant to be a detached one. When the meditation is a concentration upon one object, to the exclusion of all other thoughts, this silences the voice of conscience calling us to a relationship with God, and sets the mind instead on a path toward increased detachment and isolation. Proverbs chapter 18, verse 1 states, “A man who isolates himself seeks his own desire; He rages against all wise judgment.” In isolation one’s own desires may be accomplished, but this situation can be compared to a child who would reject the care of loving parents who provide good food and friendship, and wants to instead go live in the forest- rejecting offers of food, rejecting clothing, rejecting offers for education, etc. Such a child would have difficulty surviving and would eventually lose the ability even to communicate with the parents. Meditation in the Bible means to consider God’s principles and character, spending time with God. It’s a relational process of God “feeding” His children and communicating with them, taking away the burdens in life and providing wisdom. Science This is the topic which brings to light Sakyamuni’s claims to omniscience (or the Pali Canon’s claims on his behalf). How credible is the Pali Canon as a book of facts? If Sakyamuni Buddha did not inspire these writings either directly or indirectly, where is the standard by which truth is measured? And, if it is claimed that the Pali Canon was inspired by the Buddha why does it contain so many factual errors? If the Pali Canon is a mix of truth and error, entrusting one’s destiny to its teachings would be like entrusting oneself to a doctor who prescribes both good and harmful medicines-- a real gamble. All of the scriptural quotations in this science section are from the Pali Canon proper, not its commentary. In the Digha Nikaya (Dialogues of the Buddha III; 137-139), are listed the 32 marks of one who is supposed to become either a Buddha or a universal ruler. Among these marks, it says he must have 40 teeth [as a baby! - the time when such an assessment is made (Dialogues of the Buddha II; pp. 13-18)]. Ordinarily children have only half that amount- 20 teeth. A mature adult will have 32 teeth total (assuming they didn’t play too much hockey), or 28 teeth if the four wisdom teeth are removed. Fitting eight extra teeth into the jaw of an adult would be quite a feat, but fitting 20 extra teeth into a baby’s jaw would be a real stretch- both of the jaw and of it’s credibility! Among the 32 marks, another one is that the potential universal ruler or Buddha must have a large tongue. Just how large? In the Majjhima Nikaya (Middle Length Sayings II), a brahman named Sela came to talk with the Buddha and was looking for the 32 marks on him…”Then the Lord, having put out his tongue, stroked it backwards and forwards over both his ears and he stroked it backwards and forwards over both his nostrils and he covered the whole dome of his forehead with his tongue.” (335). Wow. Although there are many statues of the Buddha with various expressions, and in various postures, I’ve never seen one highlighting this aspect of his anatomy, and yet this is canonical. When responding to Ananda’s question about the cause of an earthquake (Gradual Sayings IV; pp. 208-210), the Buddha gives eight reasons. The first is a natural explanation relating to the structure of the earth, while in the next seven reasons the Buddha says the earth responds with quaking when various “enlightened” ones make monumental accomplishments. In the first reason for earthquakes, we see some real differences between what he says and what modern science knows about the structure of the earth and the causes of earthquakes: “Since, Ananda, this great earth rests on water and the water rests on wind and the wind subsists in space; what time the great winds blow, they cause the water to quake, and the quaking of the water causes the earth to quake. This, Ananda, is the first cause, the first reason, of a great earthquake becoming manifest.” This example and some of the following examples, demonstrate a lack of correspondence with “the way things are” (the kind of insight the Buddha claimed to provide). These are not just examples of miracles, which would have to be examined on an individual basis according to the evidence for or against them. Rather, they are examples of “reality claims”, which can be tested against modern and non-controversial knowledge of our world (such as the layout of the continents, the height of the tallest mountain, the size of the oceans, etc.). In the Dialogues of the Buddha III, a description is given of human ancestors who lived to be 80,000 years old, but gradually through various vices, their life-spans were reduced to only ten years. At that time it is alleged that these humans married at five years of age, and presumably conceived children at least by the age of nine if not earlier (since at age nine “old age” would have already set in). These are clearly referred to as humans in this text, and not monkeys. Then, with an increase in moral living, the humans are said to increase their life-spans once again. If this story is only allegorical, why does the text refer to a well known city as being part of this history/prophecy: “Among such humans the Benares of our day will be named Ketumati…” (73). Also, if it is allegorical, so is the prediction of the future Buddha Metteyya, who is supposed to appear when human life-spans are back to 80,000 years. In another “reality claim” coming from the mouth of the one who “can fall into no error” (Dialogues of the Buddha III, 25), the Buddha says that there are fish in the great ocean, which are anywhere from 100- 500 yojanas long: “And again, monks, the great ocean is the abode of great beings; these beings are there: the timis, the timingalas, the timitimingalas, asuras, nagas, gandhabbas. There are in the great ocean individualities a hundred yojanas (long), individualities two hundred…three hundred…four hundred…five hundred yojanas (long).” (Book of Discipline V, 333) According to the Pali Text Society Dictionary, one yojana is said to be equal to 7 miles. That means a fish which is 500 yojanas long would be 3500 miles long. That’s quite a claim, considering that this distance would be about 700 miles longer than the USA is wide (west to east)! Also, it would be quite a disproportional fish since the deepest spot in the world’s oceans is about 7 miles deep, with the average depth being about 3 miles. For one who claims to omnisciently describe things “as they are” whether in the spiritual or the physical realm, it seems not too much to ask that he would be able to diagnose physical ailments and prescribe suitable cures. In the fourth volume of the Book of Discipline, there are a number of stories which make it plain that the Buddha’s knowledge does not even match up to modern standards, much less omniscience. In one such case the Buddha puts his approval on consuming raw flesh and blood from swine: “Now at that time a certain monk had an (sic) non-human affliction. Teachers and preceptors, although nursing him, were unable to get him well. He, having gone to the swine’s slaughter-place, ate raw flesh and drank raw blood, and his non-human affliction subsided. They told this matter to the Lord. He said: ‘I allow, monks, when one has a non-human affliction, raw flesh and raw blood.’” (274) “A non-human affliction” here may refer to demon-possession as the footnote for this passage points out. The cure approved of by the Buddha, is to let the “non-human” spirit (a.k.a. demon) indulge itself in raw flesh and blood. Is there any disease for which this would actually be a wise practice? Why didn’t the Buddha cast out such a foul oppressor as Jesus Christ often did? In another contrast to the ministry of Jesus Christ, whose healing was often described using the word “immediately,” the Buddha gives permission for various remedies, which are often followed by the words, “he got no better” (278-279). Following such incidents is another passage showing the Buddha’s lack of appropriate remedies: “’I allow, monks, a piece of cloth for tying over the sore.’ The sore itched. ‘I allow you, monks, to sprinkle it with mustard-powder.’ The sore festered. ‘I allow you, monks, to make a fumigation.’ The flesh of the sore stood up. ‘I allow you, monks, to cut it off with a piece of salt-crystal.’ The sore did not heal.” (279) When someone is so much in the dark regarding physical realities, why should we trust him concerning much weightier, eternally significant, spiritual realities? Lastly, because the theory of evolution seems to align itself to Buddhism pretty well (no need for a Creator), does this mean Buddhism is therefore scientific? Firstly, the Buddha didn’t explain ultimate origins and said that speculating about origins is one of the useless endeavors in life (since such speculation doesn’t lead to Nirvana). But, also if there is no Creator, how can we expect our world to have any morals (or any karmic justice), or any beauty if everything came into being through random, mutated, impersonal chance? Apart from the lack of cohesion between evolution and Buddhism, there is the more fundamental problem- evolution is still a theory- and after all these years since Darwin’s “discovery”, the evidence for evolution is not increasing, but decreasing. The famous line-up of monkeys to men, for example, have been shown to be hoaxes, or completely ape, or completely human. The missing links are still missing. The website www.answersingenesis.org has articles, audios, and videos, presented by Ph.D. creation scientists, offering evidence in support of a Creator of this world. To someone raised with evolutionary thinking, a Creator may sound “unscientific”, but the evidence is there. To dismiss this evidence without a fair examination would itself be unscientific. Should we accept something just because it is the opinion of our age or in agreement with our moral preferences in life? An objective person would be willing to follow the evidence where it leads, even if that means to God. God In Jataka 543, questions are asked concerning a Creator [20] : “Why are his creatures all condemned to pain? Why does he not to all give happiness. [sic]” (Jones, 144). The agnosticism/atheism in Buddhism and emphasis on self-effort, claim for humanity a jurisdiction all their own. Suffering that is so evident in this world is often given as the reason for rejecting a loving and powerful God. The book of Job in the Bible addresses the problem of apparent injustices in this world. By making a judgement about their circumstances, people presume to know all that can be known about the situation. Job had a similar complaint, because from his perspective, he couldn’t see any justice in what he was facing. In response, God asked Job four chapters worth of questions (Job 38-41), which made Job realize how limited his knowledge really is. Sitting in judgment on God is presuming to know what is right based on our finite and limited perspective. What knowledge does such a person have, that the Creator has not yet considered? The vanity in this world should turn us towards our Creator for direction and renewal, rather than supposing we can handle the problems on our own. Jesus taught his disciples their need to humble themselves before God: “Then Jesus called a little child to Him, set him in the midst of them, and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.’” (Matthew 18: 2-3). What we see in this world oftentimes is unjust- the wicked prospering, the “innocent” facing trouble, etc., but we need to know the perspective of eternity, which includes a judgment day in which God will judge the world in righteousness. In Buddhism, the question of God’s existence is placed in the category of vain philosophical speculation-- supposing that this question does not help a person end suffering through Nirvana. Thankfully, knowing God does not lead us to Nirvana (non-existence). Also, considering Sakyamuni’s lack of omniscience, it is hardly advisable to trust in his speculations about what is or is not a worthy pursuit. If an appliance in our house is not functioning properly, we turn to the owner’s manual or maybe call the maker of that appliance. Similarly, God who made us has the answers to life’s dilemmas. Conclusion Looking at Buddhism plainly like this, if Buddhism were a journey, it would be a journey in which the road map contains known false claims, the “discoverer” of this journey is no longer around to offer any help, and ultimately one is extinguished when arriving at the destination. Although Buddhism is a fascinating system, it leads people along a pathway away from the God who loves them, away from incorruptible everlasting life, and thus away from what we were made for- a life washed of our sins and relating to our Maker- made possible not by “earning it”, but through Jesus Christ taking our punishment onto Himself on the cross. To reject this is to reject a true road map to heaven [21] , help for the journey, and a guide who will not fail us. To acknowledge and accept this is to begin a relationship of trust with our Maker. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” (John 3: 16-18). References Childers, R.C. (1979). A Dictionary of the Pali Language. New Delhi: Cosmo Publications. Gogerly, D.J. (1885). The Kristiyani Prajnapti or The Evidences and Doctrines of the Christian Religion in three parts. Colombo: Christian Vernacular Education Society. Herman, A.L. (1996). Two Dogmas of Buddhism. In Pali Buddhism Hoffman, F.J., Mahinda, D. (Eds.) Surrey: Curzon Press. Jones, J.G. (1979). Tales and Teachings of the Buddha: The Jataka Stories in relation to the Pali Canon. London: George Allen & Unwin. Keown, D. (2000). Buddhism: A very short introduction. Oxford: Oxford University Press. Odzer, C. (1998). Abortion and Prostitution in Bangkok. In Buddhism and Abortion. Keown, D. (Ed.). Great Britain: Macmillan Press Ltd. Rahula, W. (1999). What the Buddha Taught. Bangkok: Haw Trai Foundation. Rhys Davids, T.W. & Stede, W. (1966). The Pali Text Society’s Pali-English Dictionary. London: Luzac & Company, Ltd. The Debate of King Milinda: An Abridgement of The Milinda Panha. (1998) Pesala, B. (Ed.) Delhi: Motilal Banarsidass Publishers Pte. Ltd. The Holy Bible: New King James Version (1991 printing). Nashville: Thomas Nelson Inc. The Pali Canon: Pali Text Society Version. Abbreviations of Pali Text Society books, with Pali titles in parentheses: V = Book of Discipline (Vinaya Pitaka); GS = Gradual Sayings (Anguttara Nikaya); D = Dialogues of the Buddha (Digha Nikaya); KS = Kindred Sayings (Samyutta Nikaya); MLS = Middle Length Sayings (Majjhima Nikaya); JS(S) = Jataka Stories (Jataka). Trimondi, V. & Trimondi, V. (1999) Der Schatten des Dalai Lama: Sexualitaet, Magie und Politik im tibetischen Buddhismus. Duesseldorf: Patmos- Verlag. Vajiranana, P. (1987). Buddhist Meditation in Theory and Practice: A General Exposition According to the Pali Canon of the Theravada School. Kuala Lumpur: Buddhist Missionary Society. [1] Sakyamuni means sage of the Sakya clan (also known as Siddhattha Gotama- “THE” Buddha most people are referring to when saying “the Buddha,” though there are many Buddhas in Buddhism). [2] The doctrine that there is no permanent “self” or “soul” that a person possesses. [3] The verses of the Jataka Stories are considered to be canonical, but the narratives are considered to be more in the category of commentary. [4] The four Nikayas are in the second “basket” of the Canon, called the Sutta Pitaka. There are actually five Nikayas in this basket, but the fifth (the Khuddaka Nikaya) is considered to be less reliable, containing later additions. [5] The Pali Canon is the doctrinal source for Theravada Buddhists. Versions of this vary between countries (e.g. Sri Lanka, Burma, and Thailand), but there is agreement on the majority of texts which should be included in the Canon. The Pali Canon is divided into three “baskets”- the Vinaya Pitaka, the Sutta Pitaka, and the Abhidhamma Pitaka. [6] The five khandas of which a person consists are said to be matter, sensations, perceptions, mental formations, and consciousness. [7] The Sutras refer to the second basket of the Pali Canon (the Sutta Pitaka). [8] The five aggregates (khandas) referred to in endnote 6. [9] The Pali of this word is atta. Rahula defines Atman as, “soul, self, ego.” (142) [10] “A being totally dedicated to the attainment of the perfect enlightenment of a Buddha, for which one has to develop the perfections for many aeons.” (Pesala, 110) [11] One of many hells (purgatories) in Buddhist cosmology. [12] The state of one who is an Arahant (also spelled Arhat). Rahula defines an Arahant as, “one who is free from all fetters, defilements and impurities through the realization of Nirvana in the fourth and final stage, and who is free from rebirth.” (142) [13] Herman explains his use of the word dogma in a footnote: “I see nothing sinister in the use of the word ‘dogma’ to describe a fundamental precept or authoritative tenet. Many Buddhists like to believe that they are dogma-free. I would suggest that no one is dogma-free, and to believe differently is to believe in at least one dogma.” (160) The two dogmas he points to are nirvana and the assertion that impermanence always leads to sorrow. [14] Mahayana Buddhism is found mostly in China, Japan, Korea, Nepal, Taiwan and Vietnam. [15] One of many hells (purgatories) in Buddhist cosmology. [16] Dhamma can be translated as the body of teaching or the doctrine. [17] Vipassana meditation is what makes Buddhist meditation unique, focusing on the transitory (anicca), unsatisfactory (dukkha), and non-self (anatta) nature of existence. [18] This is a non-canonical work, written by Buddhaghosa, but very well respected among Theravada Buddhists. [19] Jhana is also spelled Dhyana. Rahula defines Dhyana as, “’trance’, recueillement, a state of mind achieved through higher meditation.” (143) [20] In this case the creator referred to is Brahman, although this is actually an argument against the existence of such a creator. [21] For some examples of the reliability of the Bible, the following sites present some evidence from history, archeology, fulfilled prophecies, etc.: http://www.apologeticsinfo.org/resource.html http://www.letusreason.org/Apolodir.htm http://www.leaderu.com/offices/billcraig/menus/historical.html http://www.ankerberg.com/Articles/article-index-b_1.html The Windows update prank can easily trick someone when opened in full screen. It looks and acts like a real install page.
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