Redefining Faith: The New Scientific Humanist Priesthood (Part 2 of 4) – Religion: Spiritual Beliefs and Practices

Redefining Faith, Part Two of Four

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“Redefining Faith” in Four Parts

  1. Reality, Worldview, and Finding Meaning in Life
  2. Religion: Spiritual Beliefs and Practices 
  3. Faith, Fraternity, and Humanist Religion
  4. The Scientific Humanist Priesthood

Table of Contents

  • Introduction: Frameworks of Reality
  • What is Religion and Why is it Important?
  • Benefits of Spirituality and Religion
  • Organized Religion and the Religiously Unaffiliated

Priesthood Across Traditions

  • Priesthood: What is a Priest?
  • Different Religious Traditions and Priests
  • Key Characteristics

Foundations of Buddhism

  • Basic Buddhism: Who Was Buddha?
  • The Buddha Way
  • An Evolving Understanding of Karma
    • Traditional Buddhist Meaning of Karma
    • Modern Secular Understanding of Karma
  • The Buddhist Priest or Monk

Zen Buddhism

  • Zen Buddhism
  • Key Concepts of Zen Buddhism
    1. Zazen (Seated Meditation) and Koan (Short Stories)
    2. Shikantaza: “Just Sitting”
    3. The Role of the Teacher
    4. Kenshō, Satori, and the Doctrine of “Original Enlightenment”
    5. The Importance of Everyday Life
    6. Sangha and Community
    7. The Sōtō Zen Scriptures
    8. Sōtō Zen in the Modern World
  • Sōtō Zen School Spirituality
  • Influence of Zen

Zen Ordination and Priesthood

  • Sōtō Zen Priesthood
  • Lay Ordination (Jukai)
  • The Path of Priesthood
  • How Do I Become a Sōtō Zen Priest, Monk, or Nun in Japan and in America?
    • In Both Japan and America
    • In Japan
    • In the United States
  • A Zen Training University
    • Purpose of Komazawa University in the Context of Sōtō Zen Buddhism

Zen and Humanism

  • Zen Buddhism: A Bridge Between the Sacred and the Secular
    • The Religious Aspects of Zen
    • The Secular Humanist Aspects of Zen
  • Zazen and Mindfulness: A Bridge to Modern Science
  • Zazen: A Practice Beyond Reward
  • Conclusion: Zen as a Humanist Spiritual Practice

Scientific Humanist Zen Priests

  1. Gudō Wafu Nishijima: Zen for the Modern Mind
  2. Shōhaku Okumura: Vow as Ethical Living
  3. Secular Humanist Zen in Japanese and American Contexts
  • The Zen Buddhist Model of Humanist Priesthood
  • Illumination Meditation: A Foundation for Wisdom, Leadership, and Community

Religion: Spiritual Beliefs and Practices 

Redefining Faith, Part Two of Four

Introduction: Frameworks of Reality

Religion is a complex and multifaceted phenomenon that encompasses a wide range of beliefs, practices, and experiences centered around the supernatural or spiritual. It can be defined as a system of thought that provides its followers with an understanding of the divine, the universe, and their own place within it. 

At its core, religion often seeks to answer fundamental human questions about the meaning of life, the afterlife, and the nature of existence. It is often transmitted through sacred texts, oral traditions, and rituals, which guide the moral and spiritual life of its followers.

Key elements of religion include beliefs, worldviews, purpose, morals, and practices. Religions typically feature beliefs about the nature of reality, the origins of the universe, and the existence of a higher power or powers. These beliefs form the foundation of religious worldviews, providing a framework for interpreting the world and one’s role within it. 

Many religions aim to provide answers to the ultimate questions of life, death, and purpose, offering a sense of meaning and direction for individuals and communities. Additionally, religions often include moral codes or ethical guidelines that govern the behavior of their adherents, helping them navigate the complexities of life. 

Finally, religious practices—such as prayers, rituals, ceremonies, and observances—serve to connect individuals with the divine and reinforce their sense of belonging to a larger spiritual community.

What is Religion and Why is it Important?

What is Religion?

Religion is a complex and multifaceted social, cultural, and psychological phenomenon. Broadly speaking, it refers to a system of beliefs, practices, symbols, and rituals that are centered around the worship of a higher power or forces, a moral code, or an understanding of existence. Religion often involves a worldview that provides meaning and purpose to life, explains the mysteries of the universe, and offers guidance for human behavior, typically in relation to concepts of the sacred, divine, or transcendent.

Religion can manifest in a variety of forms, ranging from institutionalized religions with defined doctrines and structures (such as Christianity, Islam, or Buddhism) to more informal or indigenous spiritual practices. It can shape individual identities, social norms, and cultural practices, and it often plays a significant role in addressing existential questions such as life after death, suffering, and the nature of good and evil.

Anthropological Summary of Religion

From an anthropological perspective, religion is seen as a social and cultural system that influences human behavior and social structures. Anthropologists study religion not only as a belief system but also as a cultural phenomenon that helps to organize society, create social bonds, and define relationships between individuals and communities. Key anthropological approaches to studying religion include:

  1. Cultural and Social Functions:
    • Religion serves as a means of social cohesion. It provides shared beliefs and rituals that unite members of a group or society, reinforcing collective identity.
    • It can serve to regulate behavior by promoting moral codes, norms, and laws that help maintain social order. For example, many religious teachings provide guidelines on ethical behavior, justice, and the treatment of others.
    • Religion can act as a system for interpreting the world. It provides explanations for natural phenomena, life events, and human experiences, helping to reduce uncertainty and fear. For example, many indigenous religions offer creation myths or explanations of the afterlife that give meaning to human existence.
  2. Rituals and Practices:
    • Rituals play a central role in religious practice. These can include ceremonies, prayers, sacrifices, pilgrimages, and rites of passage that are designed to mark important life events (birth, puberty, marriage, death) or to invoke divine favor and protection.
    • Anthropologists emphasize that rituals are not just symbolic; they are also practical acts that reinforce social order and help individuals connect with the divine or supernatural.
  3. Beliefs and Cosmology:
    • Religious beliefs often revolve around cosmological questions about the nature of the universe, the origins of life, and the existence of supernatural beings (gods, spirits, ancestors).
    • Anthropologists focus on how these beliefs shape people’s perceptions of reality and influence their daily lives. For example, in some cultures, beliefs about spirits and ancestors inform social relationships, including the way people approach death, illness, or conflict.
  4. Religious Symbolism:
    • Symbols are an important part of religious expression, representing abstract concepts like the divine, the sacred, or the moral order. These symbols can include images, objects, and words (such as crosses, crescents, or the Torah).
    • Anthropologists explore how symbols function within religious systems, considering how they convey meaning, unify followers, and express cultural values.
  5. Religion and Power:
    • Religion is often intertwined with politics and power structures. In many societies, religious leaders or institutions hold significant authority, influencing both spiritual and temporal matters. Religion can serve as a tool for social control, legitimizing rulers or institutions.
    • However, religion can also be a source of resistance or rebellion, as it has the potential to challenge dominant power structures or inspire movements for social justice.
  6. Religion and Identity:
    • Religion is a key element of group identity, often serving as a marker of belonging. It is often intertwined with ethnicity, nationality, or other social categories.
    • Anthropologists study how religious identity influences individual behavior, societal roles, and inter-group relations. For instance, religious affiliation can shape a person’s family life, community involvement, and even political preferences.
  7. The Evolutionary Perspective:
    • Some anthropologists, especially those following a Darwinian approach, argue that religion might have evolved as a tool for enhancing group survival. This theory suggests that shared religious beliefs might promote cooperation, social bonding, and group cohesion, increasing the chances of survival in early human societies.
    • Other anthropologists explore religion as a cognitive phenomenon, studying how the human brain is wired to process religious ideas and experiences.

Anthropology views religion as an essential component of human culture that serves a variety of functions. It is not just a system of beliefs but a complex, dynamic social institution that shapes and is shaped by the societies in which it exists. It provides structure and meaning to people’s lives, addresses existential concerns, and fosters social cohesion, while also being deeply connected to broader social, political, and economic systems.

Benefits of Spirituality and Religion

Spirituality and religion offer important benefits to human beings.

Sense of Purpose and Meaning: Many people find that spirituality or religion gives them a sense of meaning and purpose in life. It provides answers to fundamental questions about existence, identity, and the afterlife, helping individuals navigate the complexities of life.

Community and Belonging: Religions often create strong communities that provide social support, a sense of belonging, and shared values. This communal aspect can be vital for emotional well-being, offering comfort during difficult times.

Moral and Ethical Guidance: Religions and spiritual practices often offer moral codes and ethical frameworks that guide behavior. They provide a structure for making decisions and understanding right from wrong, which can help individuals live in harmony with others and themselves.

Comfort and Coping with Life’s Challenges: Spirituality and religion can offer comfort in times of grief, suffering, or uncertainty. They provide rituals, prayers, and practices that help people cope with difficult emotions, loss, and existential fears.

Personal Growth and Inner Peace: Spiritual practices, such as meditation, prayer, or mindfulness, can help individuals achieve a sense of inner peace, personal growth, and connection with something greater than themselves. These practices may promote mental health and emotional balance.

Connection to the Divine or Transcendent: For many, spirituality and religion are ways to connect to a higher power, the divine, or the universe. This connection can be a source of strength, guidance, and a sense of belonging to something much larger than oneself.

Cultural Tradition and Identity: Religion and spirituality often play an essential role in preserving cultural traditions and identity. For many, these practices are an integral part of their heritage, passed down through generations, and are closely tied to their sense of who they are.

Hope and Optimism: Spirituality and religion can offer hope for the future, especially in times of adversity. They can instill optimism about life’s potential and encourage people to persist through hardship with the belief that there is a greater purpose or plan at work.

Organized Religion and the Religiously Unaffiliated

Organized religion refers to a structured system of beliefs, practices, and institutions that govern the spiritual and moral life of its followers. It is typically characterized by formal leadership, sacred texts or doctrines, established rituals, and a community of adherents who share common religious values and goals. 

Unlike personal or informal spirituality, which may be individually tailored, organized religion operates within a framework that provides uniform teachings, collective worship, and a set of guidelines for how to live according to religious principles.

At the heart of organized religion is the belief in a higher power, divine being, or ultimate truth, which is often worshipped or revered through prescribed rituals, prayers, and ceremonies. These religions often have established institutions—such as churches, mosques, temples, or synagogues—that serve as physical spaces for worship and community activities. 

Organized religions also typically have clergy or religious leaders who guide, teach, and provide spiritual leadership to the community. In addition, many organized religions have hierarchical structures, formalized doctrines, and sacred texts that define their teachings and practices.

This system of organization often extends beyond the spiritual to influence cultural, social, and political aspects of society. Organized religion can offer a sense of community, purpose, and belonging, while also promoting moral values and ethical guidelines for individual behavior. Organized religion also plays an important role in shaping societal norms, laws, and traditions. 

Examples of organized religions include Christianity, Islam, Judaism, Hinduism, and Buddhism, each of which has its own distinct doctrines, rituals, and community structures. About 16% of the world population (1.1 billion people) are religiously unaffiliated according to the last estimate made by the Pew Research Center (2015). 

The number of religiously unaffiliated people who identify as “spiritual but not religious” (often abbreviated as SBNR) is growing, particularly in Western countries. While exact figures can vary depending on the study and the region, surveys consistently show that a significant portion of the religiously unaffiliated population self-identifies as spiritual in some form.

In the United States, for example, surveys by organizations like the Pew Research Center indicate that among the religiously unaffiliated, approximately 30% to 40% consider themselves to be spiritual, but not religious. This group includes individuals who may not adhere to any organized religion or traditional religious beliefs but still engage in practices or hold beliefs associated with spirituality, such as meditation, mindfulness, or a belief in a higher power or interconnectedness.

Globally, the percentage of religiously unaffiliated people who consider themselves spiritual can vary. In regions like Europe, where secularism is more widespread, the percentage of people who identify as spiritual but not religious may be somewhat higher. Conversely, in regions with strong religious traditions, the SBNR population might be smaller but still notable as part of broader cultural shifts away from institutional religion.

A large and growing segment of the religiously unaffiliated population identifies as spiritual but not religious, reflecting a broader trend toward individualized spirituality and a move away from traditional religious institutions. However, science has found benefits in spirituality and religion, so they must be considered as worthy subjects of investigation.

Priesthood: What is a Priest?

What is a priest? How is the priest useful – or is the priest just a useless old tree? What is the purpose and value of the priesthood? 

Priesthood, the office of a priest, a ritual expert learned in a special knowledge of the technique of worship and accepted as a religious and spiritual leader.

Throughout the long and varied history of religion, the priesthood has been the official institution that has mediated and maintained a state of equilibrium between the sacred and the profane aspects of human society. This priestly mediation has exercised a stabilizing influence on social structures and on cultic organizations. 

The term priest is derived etymologically from the Greek word presbyteros (“elder”), of which it is a contraction, and it is equated with the Latin word sacerdos (the Roman officiant at the sacrifices and sacred rites).

The difference between the Christian priesthood and the Buddhist priesthood is that Christian priests are different from Christian monks. Monks live at a monastery and don’t necessarily preach. Priests preach but never have to step foot into a monastery. On the other hand, the Buddhist priest and monk are one and the same. Bhikkhu and Bhikkhuni (nun) are the original terms for the Buddhist renunciant who trains at a monastery as a monk/priest.

A priest is a religious leader or official who is authorized to perform sacred rituals, offer spiritual guidance, and serve as an intermediary between humans and the divine within various religious traditions. The role, duties, and significance of a priest can vary widely across different religions, but they typically share several key functions:

  1. Rituals and Worship: Priests are often responsible for leading religious ceremonies, such as worship services, prayers, baptisms, weddings, and funerals. In some traditions, they may also oversee the administration of sacraments or sacred rites that are central to the faith.
  2. Spiritual Guidance: Priests provide counsel and guidance to their congregants or followers. They may offer advice on ethical or moral issues, help individuals navigate spiritual challenges, and support people in their personal faith journeys.
  3. Mediation: In many religions, priests act as mediators between the divine and humanity. They may offer prayers or sacrifices on behalf of their community, seeking to communicate with deities, ask for blessings, or atone for sins.
  4. Teaching: Priests often play a key role in interpreting religious texts, doctrines, and teachings for their community. They may lead study groups, preach sermons, and provide educational resources to help followers understand and apply their faith.

Different Religious Traditions and Priests:

  • In Judaism: While the role of the priest (kohen) is historically significant, especially in the context of the ancient temple, modern Jewish practice has a more symbolic view of priesthood, with the focus shifting to rabbis who lead worship, teach, and provide pastoral care.
  • In Christianity: Priests are typically ordained ministers who administer sacraments like the Eucharist, hear confessions, and provide spiritual care. In some Christian denominations, such as Roman Catholicism and Eastern Orthodoxy, priests have a special, hierarchical role in the church, while in Protestant traditions, the role of the priest may be less formalized.
  • In Hinduism: Priests (known as purohits) perform rituals and sacrifices, often in temples or at home altars. They lead worship, chant mantras, and offer prayers to various deities.
  • In Buddhism: The Bhiksu is both priest and monk, They may live in the monastery full-time or train at a monastery. Training can be completed early in the priest’s career or the priest may attend an annual ango, intensive practice traditionally held for three months during summer, but sometimes also practiced during winter, as well. Like ango, sesshin is intensive practice, but lasts only a few days to a week.   

A priest/monk may serve as spiritual leader to a temple or Zen center, guiding others on their path to enlightenment, or they may follow their own vocational path. They may perform ceremonies, teach Buddhist principles, and offer meditation practices to the members of their sangha, or community.

Key Characteristics:

  • Ordination: In most religions, becoming a priest involves a formal process of ordination, which can include training, study, and sometimes a ritual or ceremony that marks the individual as officially recognized for the role.
  • Sacred Authority: Priests are often believed to possess spiritual authority granted by the divine, the religious community, or both. This authority enables them to perform rituals, lead worship, and offer blessings or absolution.
  • Celibacy or Community Life: In certain traditions, priests may take vows of celibacy or live within a monastic community. In other cases, they may be married and lead a family life while serving their community.

Overall, the role of a priest is central to many religious traditions, as they serve to foster the spiritual well-being of their communities, uphold the faith’s practices, and act as intermediaries between humanity and the Ineffable. In a study of priesthood, the quintessential subject is the Buddhist example, and the earliest monastic lineage began with the Buddha.

Basic Buddhism: Who Was Buddha?

Let’s be honest, most religious biographies are riddled with myth and legend. Myth is a powerful way to inspire and organize a group of people to practice a religion. Stories have a profound influence on human psychology and behavior. The story of Buddha as it has developed over two and a half millennia is a mix of fact and fantasy. The deep meaning of the story remains constant and compels us to preserve the legend and pass it on to future generations.

The Buddha was born Siddhartha Gautama around the sixth century BCE in an area of India which is now modern day Nepal. He was the son of the chief of the Shakya clan, which is why he is sometimes referred to as Buddha Shakyamuni, “Buddha of the Shakya clan.” 

The well-known legend of the Buddha was first expounded in a poem by the Indian dramatist Asvaghosa (80-150 CE). 

In Asvaghosa’s tale, Siddhartha was a prince whose father kept him within the royal gates, surrounded by luxury, to keep him from knowing the suffering of life. When Siddhartha took his first excursion on a chariot outside the royal gates, he first witnessed illness, old age and death. 

In shock at the impermanence of youth, health and life, the prince sat in meditation and realized that attachment to such things was folly. He was thus able to overcome temptation, desire and lust. He shaved his head and beard and renounced sensual pleasure. 

Siddhartha left his home and family in the middle of the night to become a wandering ascetic in the search for nibbana (in Pali) or nirvana (Sanskrit). Nirvana refers to enlightenment. It literally means “blown out” or “extinguished” like a flame. It is the escape from samsara, the wheel of existence; the cycle of birth, death and rebirth. 

Siddhartha practiced fasting and strenuous yogic discipline with five ascetics until he realized that severe austerities were not the way to nirvana. After experiencing both the life of luxury and the ascetic’s severe self-denial, Siddhartha understood the Middle Way, the way of life that balanced natural pleasures with self-control. He therefore accepted some rice and milk from a woman named Sujata, and the five ascetics saw this as a betrayal of the quest for enlightenment, so they abandoned him. 

Understanding that a healthy mind and body was a helpful foundation for tranquil meditation and insight, Siddhartha then sat beneath another tree, the Bodhi Tree for seven days. He won an inner battle with the demon Mara, “Illusion,” realizing nirvana. Siddhartha was then called Buddha, for he was awakened to reality. “Buddha” means literally, the “awakened one,” or “enlightened.” Although skeptical at first, the five ascetics were the first to hear the Buddha’s teachings and would become the Buddha’s first disciples.

The Buddha Way

Buddhism is a spiritual and philosophical tradition founded by Siddhartha Gautama, known as the Buddha, around the 5th to 4th century BCE in India. It focuses on the nature of suffering and how to overcome it through ethical living, mental discipline, and wisdom. Buddhism does not revolve around the worship of gods but instead emphasizes personal insight and transformation.

The Buddha taught that all things exist in dependent origination, that is, phenomena occur based on causes and their effects; certain conditions produce certain effects. This can be described as the law of karma, where a person’s actions are shown to have particular consequences in the future. Buddha suggested that the meaning of life was found in finding the Middle Way of life between asceticism and luxury. 

The central teaching of Buddhism is the Four Noble Truths, as described in Siddhartha  Buddha’s first sermon:

  1. Dukkha – Life is dissatisfaction, often translated as “suffering.”
  2. Samudaya – The cause of Dukkha is desire, or attachment.
  3. Nirodha – The end of suffering can be attained by eliminating attachment.
  4. Magga – The path to end Dukkha is the Noble Eightfold Path: 
  1. Right Understanding/View 
  2. Right Thought/Intention 
  3. Right Speech
  4. Right Action 
  5. Right Livelihood 
  6. Right Effort 
  7. Right Mindfulness 
  8. Right Concentration 

The goal of the Eightfold Path is nirvana, the liberation from ignorance, selfishness and suffering, the final escape from the cycle of death and rebirth.

  1. Karma and Rebirth: Karma is the principle of cause and effect: actions (whether good or bad) influence future experiences, either in this life or future lives. Rebirth refers to the cycle of reincarnation, where the actions of an individual influence their future lives. However, unlike the Hindu idea of the soul, Buddhists believe there is no permanent, unchanging self (anatta).
  2. Nirvana: Nirvana is the ultimate goal in Buddhism, a state of liberation from the cycle of suffering and rebirth. It is the cessation of all desires and attachments and the realization of true peace and wisdom.
  3. The Three Jewels (or Triple Gem): Buddhists take refuge in the Three Jewels, which are considered the core of the practice:
    • The Buddha: The enlightened one, the teacher.
    • The Dharma: The teachings and path to enlightenment.
    • The Sangha: The community of practitioners, including monks, nuns, and laypeople.

Merit and Karma

The doctrines of merit and karma are also central to the Buddha’s teachings. The ancient theory was that sentient beings each follow their own process that determines the circumstances of their present, next and future lives. Good deeds bring good circumstances and bad deeds bring bad circumstances. This simplistic notion depends on the belief that the cosmos is governed by laws organized around a human conception of moral and ethical justice. Existence is divided into six realms: hell, hungry ghosts, animals, humans, spirits and heaven. 

There are three kinds of merit: giving (dana), moral discipline (sila), and meditation (dhyana/samadhi). Giving refers to charity given to the sangha, moral discipline is living by vow, and meditation refers to four meditations: loving kindness, compassion, altruistic joy and equanimity. These meditations lead to the wisdom of insight, which eventually leads to nirvana.

Karma is the force of volitional thoughts, words and actions on merit. Karma can be unwholesome, wholesome, vacillating between both, or neither. It is described by six roots. The three unwholesome roots are desire, ill-will and delusion (or greed, anger/hatred and ignorance). Opposite these are the three good roots: generosity (dana), Neutral karma is the force of nirvana, liberation from rebirth, the transcending of all conditioned states of existence. The Six Paramitas are the perfections that are tied to good merit.

The Six Paramitas (Perfections)

In the Prajñapāramitā sūtras, the Lotus Sutra and other Mahayana texts:

Dāna pāramitā: Giving/Generosity/Charity

Śīla pāramitā: Virtue, Moral Discipline, Proper Conduct (Eightfold Path)

Kṣānti pāramitā: Patience, Acceptance or Tolerance

Vīrya pāramitā: Effort, Energy, Diligence

Dhyāna pāramitā: Meditation, One-pointed Concentration, Samadhi

Prajñā pāramitā: Wisdom, Insight (Knowledge of Impermanence)

Merit that leads to good rebirth or perfection in this life is often classified under the headings of three Paramitas: 

Giving (Dana), 

Moral Discipline (Sila), and 

Meditation (Dhyana/Samadhi). 

Giving simply means generosity and charity to the sangha and the world, in wealth, labor and in teaching the Dharma. Moral Discipline is described by the Eightfold Path and embodied by Buddhist vows. Meditation encompasses mindfulness, the jhanas and shikantaza. 

Patience (Ksanti) and Effort (Virya) are opposite forces of moral discipline (Sila) that need to be balanced; one requires tranquility and equanimity and the other requires energy and will power. Wisdom (Prajna) includes Buddha’s Four Noble Truths, the emptiness of all dharmas, the Oneness of enlightenment, compassion and critical thinking and science. Having this all at once, one is a smiling Buddha.

Buddha’s last words: “All conditioned things are subject to decay. Strive for your liberation with diligence.”

An Evolving Understanding of Karma

Traditional Buddhist Meaning of Karma

In traditional Buddhist thought, karma (Sanskrit: “action” or “deed”) refers to the law of cause and effect, which asserts that every action—whether mental, verbal, or physical—produces consequences. Karma is not seen as fate or destiny, but as a natural law that governs ethical behavior. It is a moral law of the universe: good actions lead to positive outcomes, while harmful actions lead to suffering. This is often framed within the context of the Four Noble Truths, which address the nature of suffering, its causes, its cessation, and the path to liberation.

In Buddhism, karma is deeply tied to the cycle of samsara, the continuous cycle of birth, death, and rebirth. Every action, intention, and choice contributes to the karmic momentum that influences future lives, potentially shaping one’s experiences and circumstances. Karma is closely linked to intention (or cetanā in Pali), as the motive behind an action is considered just as important as the action itself. Thus, even if an action is outwardly neutral, if it is motivated by negative intentions (e.g., greed, anger, or ignorance), it will still lead to negative karmic consequences.

Karma is also understood in Buddhism as a collective process: the effects of an individual’s actions may ripple outward, influencing not just the person but their community or even larger society. The Buddhist path encourages individuals to purify their karma through ethical conduct, mindfulness, wisdom, and compassion, ultimately working to break free from the karmic cycle of suffering.

Buddhist deities are not necessarily considered to be individual beings with their own external reality, but may be conceived of as archetypes or symbols inherent within the human psyche. The six realms of worldly desire (gods and heavenly beings, asuras, hungry ghosts, hell, animal, and human realms) may be understood as experiences here on earth rather than otherworldly realms. 

In the context of Zen Buddhist studies and anthropology, the six worlds (or six realms of rebirth: gods, demigods, humans, animals, hungry ghosts, and hell beings) and their associated deities are best understood not as literal cosmological destinations, but as symbolic representations of the diverse psychological and existential states that all human beings experience.

From a Zen perspective, these realms are metaphors for moment-to-moment shifts in consciousness. For instance, the hell realm represents states of intense anger, hatred, or suffering; the hungry ghost realm reflects insatiable craving and dissatisfaction; the animal realm corresponds to ignorance or instinct-driven behavior; the human realm signifies balance and self-awareness, considered the optimal state for spiritual practice; the asura (demigod) realm symbolizes jealousy and competitiveness; and the deva (god) realm embodies pleasure and pride, but also spiritual complacency.

Anthropologically, these realms can be seen as culturally mediated ways of mapping the human psyche, serving as moral and introspective tools within the broader framework of Buddhist soteriology. The deities, too, are not literal beings but archetypal forces—manifestations of inner tendencies that one must recognize and integrate on the path toward awakening. Thus, the six worlds are mirrors of the mind, not maps of the cosmos.

Buddhism is not centered around any divine being, but around all living beings, especially the human being. Buddhist practices are manifestations of wisdom and compassion, meant as a counter to suffering, following a path of awakening to reality. The Buddha’s Eightfold Path taught a way of life that was conducive to meditation, the method of cultivating wisdom, that is, the understanding of the impermanence or emptiness of all things. 

These primitive theories may be surpassed by a metaphorical interpretation of Buddha’s teachings. That is, we experience good and bad states of mind based on how well we follow in life our adopted moral and ethical code. Furthermore, our overall circumstances may improve when we follow moral and ethical laws, even when that introduces short-term losses; and our overall circumstances may decline when we defy moral and ethical laws, even when that introduces short-term gains. 

Buddha did not instruct his disciples to slavishly believe and obey, but to test every claim, including the Buddha’s own assertions. Meditation would demonstrate that at the base of mental suffering (dhukka) was craving and aversion, and meditation would allow one to abandon attachments, escaping the cares of the world even whilst in the world. 

Modern Secular Understanding of Karma

In contemporary secular culture, the concept of karma has evolved from its traditional Buddhist and Hindu roots into a more general moral principle, often detached from religious or spiritual frameworks. In this modern context, karma is frequently interpreted in a more simplified and popular way: “What goes around, comes around.” In essence, it suggests that one’s actions—whether good or bad—will eventually come back to them in some form, often in the same way they were originally given.

Secular interpretations of karma are largely framed as a form of moral causality or the idea that positive actions lead to positive results and negative actions lead to negative outcomes. It is commonly understood as a self-regulating mechanism in which individuals who are kind, compassionate, or generous will experience those qualities reflected back to them, while those who act harmfully or selfishly will face negative consequences. This understanding often aligns with common social expectations about justice and fairness.

Modern secular karma tends to emphasize personal responsibility and the natural consequences of behavior rather than the metaphysical idea of reincarnation or spiritual consequences. For example, if someone is generous and helps others, they might experience the benefit of others’ kindness in return or feel good about their actions, leading to increased well-being. 

Conversely, those who engage in selfish or harmful behavior may experience guilt, estrangement, or other negative social consequences. This secular karma, however, is typically more immediate and focused on everyday interactions and ethical decisions, rather than on the cycle of rebirth or the broader spiritual consequences highlighted in traditional Buddhist thought.

While traditional Buddhist karma is a deeply spiritual and ethical concept intertwined with the cycle of life, death, and rebirth, modern secular karma has evolved into a more practical, everyday principle that emphasizes personal responsibility and the idea that actions have consequences, without necessarily implying a metaphysical or spiritual framework.

Thus Buddha taught that life is suffering. Indian culture in his day was pervaded by a belief in karma, the idea that the universe is just; good deeds are rewarded and bad deeds punished, if not in this life, then either in an afterlife in heavens and hells, or a future life when one is reincarnated upon Earth. 

The skeptic shakes their head at this ancient belief, seeing that the life of an individual begins at birth and ends at death. Consciousness is a product of the brain and when the brain ceases to function, consciousness, memory, and all the contents of the mind cease with it. Life is short and there is no second chance. That said, all lifeforms are just faces of the earth, the universe perceiving itself through so many different forms of body and mind.

The universe is not moral or just. There is no spirit parent in the sky, great universal mind or divine court of justice. We are each on our own. We have to look after our world and each other. Life is unfair. The universe is indifferent to suffering and has no mind or heart to know right or wrong. We know this. So we meditate. 

Meditation is how we return to homeostasis, the ultimate source of life, our true self. Our awakened empathy inspires compassion and reminds us why we manifest the precepts, embody the eternal buddha, teach the Way, and grow the garden of an enlightened global community. If we seek a life of simplicity and clarity, peace and illumination, we look to the Zen monks as our guides.

The Buddhist Priest or Monk

A bhikkhu is a fully ordained male monk in the Buddhist tradition, dedicated to a life of spiritual practice, discipline, and renunciation. The term comes from the Pali language, where “bhikkhu” means “one who begs” or “almsman,” reflecting the monk’s lifestyle of depending on the generosity of lay communities for food and other necessities.

A bhikkhu’s life is centered around the pursuit of enlightenment through meditation, ethical conduct, and the study of Buddhist teachings. They follow a strict set of rules known as the Vinaya (monastic code), which governs their behavior, duties, and interactions with others. These rules cover aspects of daily life such as how to interact with laypeople, maintain mindfulness, and engage in religious practices.

Bhikkhus live in monasteries or in solitary retreat, and their role within the Buddhist community is crucial. They guide laypeople in their spiritual journeys, offering teachings, counseling, and support. By embodying the Buddha’s teachings, bhikkhus serve as examples of renunciation, humility, and wisdom.

The bhikkhu’s path is one of deep commitment to the principles of Buddhism, including compassion, mindfulness, and the ultimate goal of achieving Nirvana—the liberation from the cycle of birth, death, and rebirth. While Buddhism considers the way of the monk to be the ultimate spiritual path, the layperson can be equally devoted and, as exemplified by the Buddha’s lay disciple, Vimalakirti, can be great teachers, as well.

Modern scholarship agrees that Buddhism was taught orally for several hundred years before they were ever written down. The Buddhists scriptures are contained within the Pali Tipiṭaka (Sanskrit Tripiṭaka), or “Baskets,” compiled from about 500 BCE up through the first century BCE. The Tipiṭaka comprises three “baskets” of doctrine:

1. Vinaya Piṭaka: The code followed by Buddhist monks and nuns

2. Sūtta Piṭaka (Sanskrit “sutras”): The sermons of the Buddha

3. Abhidhamma Piṭaka: Buddhist philosophy and interpretation of Buddha’s sermons.

Theravada, Mahayana and Vajrayana

While several traditions arose from various early schools, the two main branches that developed from the Buddha’s teachings are the Theravada and Mahayana. In the early days, both could exist within the same monastery. Today there are three main schools of Buddhism: Theravada in South and South-East Asia, Mahayana in East Asia, and Vajrayana mostly in Tibet and Mongolia. 

Theravada Buddhism, the Way of the Elders, is a line of unbroken tradition from the Buddha and his disciples. It is the oldest continuous school of Buddhism. As the Buddha was known to have achieved enlightenment at the base of a Bodhi tree in the forest, the Theravada Forest Tradition developed from the Pali Canon teachings about the Buddha’s life as a forest dweller. The Nikaya,

Mahayana means ‘great vehicle,’ for those who came up with the term in first or second century India considered the older tradition to be the Hinayana, or ‘lesser vehicle’ of Buddhism. The Mahayana branch includes the Chinese Chan (Japanese Zen, Korean Seon and Vietnamese Thien) and Pure Land Buddhism. 

What marked Mahayanists from Nikaya Buddhists was their veneration of the bodhisattvas and the Mahayana sutras, especially the Prajnaparamita sutras. Prajnaparamita refers to transcendent wisdom, the goddess that embodies this wisdom. The Prajnaparamita sutras are largely based on the philosophy of void and bodhisattvas developed by the Indian philosopher and alchemist Nagarjuna (150 – 250 CE). 

The Bodhisattva

Mahayana is also marked by a focus on the bodhisattva. The way of the bodhisattva (bodhi = intelligence, sattva = goodness) was the path of one who devotes his life to helping all other sentient beings to liberation through enlightenment.

The bodhisattva sacrifices even his own liberation from samsara until every other sentient being is saved. The practice of the bodhisattva depends on the arousal of bodhichitta, bodhi mind, and is described by the Six Paramitas or Perfections: charity, morality, patience, diligence, wisdom, and meditation.

Mahayana Buddhists felt that the meaning of life was found in sacrificing one’s own liberation for the benefit of others, which is the basis of the bodhisattva ideal. In the third century Indian Sanskrit scriptures containing ten bodhisattva vows were translated into Chinese, which were adopted and embellished by Japanese Zen monks, given below. 

A shorter set of vows known as “The Four Bodhisattva Vows” were developed in sixth century China and are still chanted regularly at Zen Buddhist services:

Sentient beings are numberless. I vow to save them all.

Desires are endless. I vow to end them all.

The totality of the Buddhist teachings is unknowable. I vow to know it all.

The Buddha Way is perfect. I vow to embody it completely.

Together, the Four Bodhisattva Vows represent the core aspirations of the Mahayana Buddhist practitioner. They provide a framework for developing deep compassion, wisdom, and selflessness while also striving for personal liberation. In practice, they guide one to act with intention and awareness, focusing not only on one’s own spiritual progress but also on the well-being of all sentient beings.

The vows are worded in such a way that they can never actually be fulfilled. They are not meant to be understood literally. To live by these vows is to approach every action, thought, and decision with an open heart and a clear mind, aiming to relieve suffering, end delusions, pursue wisdom, and ultimately help all beings reach their highest potential. This path is one of constant growth and transformation, not just for the individual but for all of humanity. 

Vajrayana Buddhism

Vajrayana Buddhism, encompassing the esoteric schools of Tibetan Buddhism, Tendai and Shingon, is sometimes classed as Mahayana but may otherwise be regarded as its own branch, altogether. Associated with the fourteenth patriarch of Chan Buddhism, Nagarjuna, it is also known as Tantric or Esoteric Buddhism. 

Vajrayana means diamond or thunderbolt tradition, in reference to the vajra, a weapon of myth used for ritual purposes. Vajrayana was the practice of medieval wandering yogis in North India, who were influenced by Shaivism and Buddhism.

These ascetics rejected the styles of Buddhism practiced in the monasteries and developed their own practices and occasional gatherings. Vajrayana is focused upon symbolism, ritual and magic (like extra-sensory perception). It is also known as Mantrayana for its use of mantra, or chant.

Kodo
Kodo Sawaki Roshi, 1920, Antai-ji (Hyogo, Japan) archives

Zen Buddhism

Zen Buddhism is a school of Mahayana Buddhism that emphasizes meditation (zazen) and direct, experiential insight into the nature of reality. It originated in China during the Tang dynasty (around the 6th century CE) as Chan Buddhism and later spread to Japan, where it became known as Zen. 

The core focus of Zen is on attaining enlightenment (satori) through mindfulness, simplicity, and meditation rather than relying solely on scriptures, rituals, or intellectual study.

Soto Zen Buddhism is one of the two major schools of Zen, with Rinzai (Linji) school. Soto Zen places a strong focus on the realization that Buddha-nature is inherent in all beings. Soto Zen is particularly known for its emphasis on zazen (seated meditation) as the central practice.

Key Concepts of Zen Buddhism:

1. Zazen (Seated Meditation) and Koan (Short Stories)

At the heart of Soto Zen is zazen, a form of sitting meditation that practitioners engage in to directly experience their true nature. The practice is simple yet profound: you sit in a specific posture, often cross-legged, with a straight spine, eyes half-closed, and hands in a particular mudra (position). 

Soto Zen emphasizes that the practice itself is the realization, meaning that just sitting is the path to enlightenment, rather than striving for a specific goal or outcome. It is not to achieve any particular mental state but to experience the present moment fully and to allow the mind to settle into its natural state of clarity and awareness.

Unlike some other schools of Zen, Soto Zen does not typically emphasize koan study (the use of paradoxical statements or questions) as part of its daily practice. Instead, it teaches that sitting with awareness is sufficient for awakening, and the very act of sitting embodies the essence of enlightenment.

Koans: A koan is a question or statement that cannot be solved by rational thought and is used to break through conventional thinking, bringing about insight. A classic example is the famous question: “What is the sound of one hand clapping?” Koans are used by students to provoke deep contemplation and sudden awakening (satori).

2. Shikantaza: “Just Sitting”

Soto Zen’s primary form of meditation is often referred to as shikantaza or “just sitting.” This practice involves sitting in silence without attempting to control the mind or direct attention toward any specific object. The goal is not to “do” anything or to achieve anything, but to simply be present and allow thoughts, sensations, and experiences to arise and pass without interference. It reflects the Soto Zen belief that enlightenment is not something to be attained in the future but is already inherent in the present moment.

Living the Dharma: In Zen, enlightenment is not viewed as something separate from daily life. The practice is deeply interwoven with ordinary activities—whether it’s working, eating, walking, or cleaning. The idea is that every moment, every action, can be an expression of the true self if it is done with full attention and mindfulness.

3. The Role of the Teacher

In Soto Zen, the relationship between the teacher (roshi) and student is crucial, but it is somewhat different from that in other Zen traditions. Soto Zen emphasizes the importance of the lineage of transmission, in which a teacher directly transmits the Dharma (the teachings) to a student. This transmission is traditionally done through rituals, such as the formal acknowledgment of the student’s readiness to teach and continue the Zen lineage.

However, Soto Zen places a strong emphasis on direct experience rather than doctrinal teachings. While there is respect for the teacher’s guidance, Soto Zen stresses that the teacher’s role is to help students realize their own inherent wisdom and not to provide direct intellectual answers or concepts.

4. Kensho, Satori, and the Doctrine of “Original Enlightenment”

Soto Zen teaches the concept of “original enlightenment” (Hongaku), which suggests that all beings are already enlightened, and this enlightenment is not something to be attained in the future, but is rather something that is uncovered through practice.

This view contrasts with other Buddhist schools that may emphasize a future attainment of Buddhahood or enlightenment. In Soto Zen, the key is the realization that our ordinary, everyday lives are already imbued with the potential for awakening.

Satori or Kensho (Enlightenment): Zen emphasizes the idea of satori, or sudden enlightenment. Zen teaches that enlightenment can be attained unexpectedly, often through a direct experience or breakthrough that reveals the true nature of reality. Kensho, an enlightenment experience, describes gradual stages of realization that occur throughout one’s life, sometimes paving the way to the greater awakening of satori.

5. The Importance of Everyday Life

Soto Zen stresses the idea that everyday life—whether it is cooking, cleaning, working, or eating—is an integral part of the spiritual practice. This is part of the broader Zen teaching that enlightenment is not something separate from daily activities.

Through simple acts, one can express their mindfulness and awaken to the true nature of life. This concept aligns with the Zen ideal of “working with the world as it is” and living mindfully in all aspects of life.

Simplicity and Austerity: Zen emphasizes simplicity, both in terms of its teachings and its aesthetic expressions. This is reflected in the minimalist design of Zen gardens, tea ceremonies, and the architecture of Zen temples. Zen practitioners strive for simplicity and clarity in all aspects of their lives, eliminating distractions that keep them from focusing on the present moment.

6. Sangha and Community

Soto Zen places a strong emphasis on the importance of sangha, or the community of practitioners. The sangha provides support, encouragement, and accountability, creating an environment where one can practice in a collective setting. Many Soto Zen practitioners engage in sesshins (intensive meditation retreats), where they come together to meditate, study, and deepen their practice.

7. The Soto Zen Scriptures

Soto Zen relies on the teachings of the Buddha as transmitted through ancient texts like the Platform Sutra and the Shobogenzo (a collection of writings by the founder of Soto Zen, Dogen Zenji). Dogen’s writings are especially central to Soto Zen, and his philosophy has deeply shaped its teachings. His concept of “being-time” (uji) emphasizes that time and being are inseparable, and that the present moment is the only true moment of existence.

Non-Duality and Impermanence: Zen teachings often emphasize the non-dual nature of reality, meaning that distinctions such as self/other, subject/object, and life/death are ultimately illusory. By perceiving things as they truly are—without attachment to concepts or labels—a practitioner can transcend the dualities that cloud their understanding of reality.

8. Soto Zen in the Modern World

Soto Zen has had a significant impact both in Japan and the West. While it remains a dominant form of Zen in Japan, its accessibility and simplicity have also attracted many practitioners worldwide. In the West, Soto Zen temples and centers have grown, where people come to engage in zazen and study the teachings of Zen in a more secular and contemplative context.

In summary, Soto Zen emphasizes the practice of sitting meditation (zazen) as the main vehicle for realizing the truth of one’s own nature. The practice of “just sitting” (shikantaza) is central, and the belief in original enlightenment suggests that the potential for awakening is already within every person. Through community, mindfulness in everyday activities, and the guidance of teachers, Soto Zen encourages practitioners to realize their inherent Buddha-nature in the present moment.

Overall, Zen is about being fully present in the moment and experiencing life directly, beyond the filters of concepts, language, and ego.

Zen Buddhism is a practice and philosophy focused on experiencing reality directly through meditation and mindfulness. It encourages letting go of intellectual understanding and embracing a more immediate, experiential approach to awakening. Enlightenment is not a distant goal but a living reality that is always available in the present moment.

Soto Zen School Spirituality

The Soto Zen school of Buddhism describes the meaning of life in the Shushōgi, “The Meaning of Practice and Verification.” The Shushōgi is a scripture compiled by the Soto Zen School specifically for lay people. It is a collection of founder Dogen Zenji’s main ideas for those on a spiritual path not leading to monkhood. 

The Shushōgi states that it is rare to be born as a human being. It is even rarer to be lucky enough to hear the teaching of the Buddha. Life is short and should not be wasted. People fall into false views, they make mistakes, they even do evil things, and all of these morally bad actions have future consequences. 

The Soto Zen Buddhist practices sixteen bodhisattva precepts. In this life, refuge is found in Buddha, Dharma, and Sangha: that is, in Enlightenment, the Middle Way, and the Buddhist community. These are the first three precepts and are known as the “Three Treasures.” 

The three pillars of Science Abbey parallel this Buddhist trinity. Meditation is the essence of Buddha, science is the method of Dharma, and community is the equivalent of Sangha. 

The next three precepts reflect the general orientation of the Buddhist. These “Three Pure Precepts” advise to avoid evil, to practice day-to-day mindfulness, and to help all living beings. The last ten precepts are called the “Ten Grave Precepts” or the “Pure Mind Precepts.”

I vow not to kill.

I vow not to take what is not given.

I vow not to misuse sexuality.

I vow not to use false speech.

I vow not to use intoxicants.

I vow not to speak of the misdeeds of others.

I vow not to praise self or speak ill of others.

I vow not to indulge in greed.

I vow not to harbor ill will or indulge in anger.

I vow not to speak ill of the Three Treasures.

The Shushōgi recommends daily practice of these Buddhist principles while keeping in mind the idea of enlightenment. Enlightenment is not a goal; practice and realization are one. The meaning of life is simply to be always mindful and engaged with the present moment.

Soto Zen emphasizes mindfulness, compassion, and wisdom, taking Zazen, or seated meditation, as its central practice. 

Modern practitioners of Zen maintain the central practice of Zazen, the basic teachings of Buddhism, the precepts, ceremony, and other traditions. They understand how to interpret ancient culture in the light of contemporary knowledge. They focus on the way of life cultivated by Zen Buddhists throughout time and space and religion serves as a support to life being lived in the present moment.

Zen Buddhists meditate, chant poetry and study literature from Japanese and Chinese high culture. It is a tradition started in China between one and two thousand years ago. Built on ancient Indian Buddhism, there is also the Confucian aspect, like the tea ceremony and other rituals, bonsai trees and academics. 

Zen is just regular sitting meditation and a life of mindfulness and composure within each moment. 

Zen meditation, or zazen, is the ultimate practice and realization of boundlessness, or oneness. Dualistic views are perceived as illusionary. Wisdom and compassion are cultivated over ignorance, desire, and anger. Zen is living life wholeheartedly in simple everydayness. When you try to understand it intellectually, you miss the point.

Influence of Zen

Zen has had a profound influence on various aspects of culture, both within and outside of Japan. In Japan, it influenced the arts, including calligraphy, tea ceremonies, and gardens, emphasizing simplicity and directness. Beyond Japan, Zen has also gained popularity in the West, especially in the 20th century, where it contributed to the development of modern mindfulness practices.

Soto Zen Priesthood

On Lay Ordination, Priesthood, and the Path to Dai-ōshō

In Sōtō Zen, we walk together on the path of awakening—not as individuals striving for personal gain, but as a sangha, a community held together by the spirit of compassion, insight, and vow. Along this path, there are forms that express our commitment, whether as lay practitioners or ordained priests. These forms are not mere ceremonies; they are living expressions of the Dharma itself.

Lay Ordination (Jukai)

Lay ordination, known as Jukai—literally, “receiving the precepts”—is a profound and heartfelt commitment to live in accordance with the Bodhisattva Precepts. This ceremony does not make one a monk or a nun, but it affirms one’s vow to walk the path of awakening for the benefit of all beings.

Those preparing for Jukai usually spend months in practice and study with a teacher. During this time, they often sew a rakusu, a small version of the Buddha’s robe, by hand. Every stitch is a form of meditation, a quiet act of vow. The finished rakusu is worn as a symbol of refuge in Buddha, Dharma, and Sangha.

In the ceremony, one receives a Dharma name and lineage papers, which trace their spiritual ancestry back through their teacher, through generations of Sōtō priests, and ultimately to Śākyamuni Buddha. These papers are a reminder: you are not alone. You are upheld by the lineage.

The Path of Priesthood

For those who feel a deeper calling to serve as priests, the path unfolds in stages, shaped by relationship, training, and ceremony.

Ordination as a priest, or shukke tokudo, marks one’s formal leaving of lay life. One takes up the robes, shaves the head, and vows to live in service of the Dharma. A novice priest is called unsui, meaning “clouds and water”—a symbol of one’s flexible, flowing nature in training.

Over time, and with continued guidance, an unsui may receive Dharma Transmission from their teacher. This transmission—shiho—formally entrusts the student with carrying the lineage forward. It is not a badge of enlightenment, but a deep recognition of readiness to take responsibility for the teaching and to guide others.

Following this, the priest may undergo a ceremonial step allowing them to wear the brown okesa, the full robe of the Zen priest.

In time, and after formally serving for a month as a ceremonial abbot at both of the head temples of Sōtō Zen—Eiheiji and Sōjiji—the priest becomes an ōshō, a teacher recognized as capable of leading a temple or community.

Further years of practice, teaching, and service may lead to the title of dai-ōshō, or “great teacher”—one who has been entrusted with the stewardship of a temple and the spiritual guidance of a community. This title reflects maturity of practice, leadership, and understanding.

Among the most respected and seasoned of these are those who may be addressed as rōshi, a term of honor for a “venerable teacher.” It is not a formal rank, but a recognition by peers and community.

Above all, we honor our founders—Dōgen Zenji and Keizan Zenji—with the title “Zenji,” meaning “Zen master,” a mark of their deep insight and lasting impact on the tradition.

How do I become a Sōtō Zen priest, monk, or nun in Japan and in America?

To become a Sōtō Zen priest or monastic—whether in Japan or America—is not a matter of merely adopting robes or titles. It is a path of dedication, humility, and wholehearted practice, deeply rooted in the lineage of Dōgen Zenji and Keizan Jōkin.

In Both Japan and America:

The path begins with zazen—seated meditation. Without zazen, there is no Zen. One must first commit to sincere and regular practice, often at a recognized Zen temple or practice center, under the guidance of an experienced teacher.

From this relationship with a teacher—a rōshi or transmitted priest—comes the possibility of ordination (shukke tokudo). This is a formal ceremony in which one “leaves home” and receives the precepts, shaved head, robes, and dharma name. It marks the beginning of monastic or priestly life, not the culmination.

In Japan:

The path is more formalized within the structure of the Sōtō-shū headquarters in Japan (Sōtōshū Shūmuchō). To be fully recognized as a priest in Japan:

  • One typically ordains under a Japanese teacher
  • Trains at an official Sōtō-shū monastery, such as Eiheiji or Sōjiji
  • Completes training periods (ango), studies liturgy, and performs zuise—a formal recognition at both head temples
  • Registers with the Sōtō school for official status

However, in both cultures, the heart of the matter is the same: to vow to live by the precepts, to offer your life in service of the Dharma, and to guide others with humility, clarity, and compassion.

In the United States:

In America, Sōtō Zen temples affiliated with organizations such as the Sōtō Zen Buddhist Association (SZBA) or connected to lineages like San Francisco Zen Center, Minnesota Zen Meditation Center, Ryumonji Zen Monastery, or the Zen Peacemaker community follow established training systems. These include:

  • Training at a residential monastery or center, such as Tassajara, Ryumonji, or other affiliated temples
  • Daily zazen, work practice, study, and ritual training
  • Ongoing mentorship with an ordained teacher
  • Further ceremonies, such as Dharma transmission (shiho) or full priest empowerment (zuise)—if one continues and is recognized as a teacher

This process often takes many years and varies by lineage. Some priests serve in temples, others in chaplaincy, community outreach, or teaching roles. Some remain lifelong students and monastics without pursuing transmission. All are valid.

A Zen Training University

Komazawa University (駒澤大学) is one of Japan’s oldest universities, with deep roots in Sōtō Zen Buddhism. Established in the 16th century and formally becoming a university in the modern sense in 1925, it serves as a key educational and spiritual institution for the Sōtō Zen tradition.

Purpose of Komazawa University in the Context of Sōtō Zen Buddhism:

1. Preservation and Transmission of the Sōtō Zen Teachings
At its core, Komazawa University is dedicated to preserving and transmitting the teachings of Sōtō Zen, particularly the thought and practice of Eihei Dōgen, the tradition’s founder in Japan. Through rigorous academic study and monastic training, the university ensures that the spiritual and philosophical essence of Zen is passed down authentically to future generations.

2. Integration of Scholarship and Practice
Komazawa is unique in blending scholarly inquiry with spiritual discipline. It houses faculties in Buddhist studies and Zen practice, alongside secular fields like literature, law, and economics. This embodies the Zen ideal of non-duality—that the sacred and the everyday, the scholarly and the spiritual, are not separate.

3. Training Monks and Lay Practitioners
It functions as a training ground for Sōtō Zen priests, many of whom go on to serve in temples across Japan and internationally. The Zen Center on campus offers meditation (zazen), rituals, and dharma talks, grounding students not only in theory but also in embodied practice.

4. Dialogue Between Zen and the Modern World
Komazawa also serves as a bridge between ancient Zen wisdom and modern society. Through academic programs, research, and public lectures, it engages with contemporary issues—ethics, ecology, psychology—through a Zen lens. It seeks to foster individuals who can live mindfully, ethically, and compassionately in today’s complex world.

5. Cultivating a Zen-Inspired Intellect and Spirit
Finally, the university instills in its students a spirit of critical inquiry, inner reflection, and ethical responsibility—core values of Sōtō Zen. The goal is not only to educate the mind but to awaken the heart, nurturing individuals who embody Zen’s quiet clarity and active compassion in every sphere of life.

In essence, Komazawa University is not just a place of learning—it is a living expression of the Sōtō Zen path in academic, spiritual, and communal life.

Zen Buddhism: A Bridge Between the Sacred and the Secular

Zen is Buddhism, and like most other religions, the history of Buddhism involves superstition, mythology, unfounded claims, and traditions that may or may not align with science and practical living. Yet, Zen also holds a unique position within Buddhism—often stripped of the metaphysical elements found in other traditions, Zen emphasizes direct experience, present awareness, and simplicity in practice.

The Religious Aspects of Zen

The religious parts of Zen include its ceremonial forms, rituals, and doctrinal roots in Mahāyāna Buddhism. Zen temples often observe traditional Buddhist services, chants in Sino-Japanese or Sanskrit, bowing, incense offerings, and robes that mark different levels of ordination.

Zen also includes references to bodhisattvas, karmic causation, rebirth, and other elements of Buddhist cosmology. Many Zen practitioners maintain a devotional relationship with figures such as Kannon (Avalokiteśvara), the bodhisattva of compassion, or venerate ancestors and lineage teachers, tracing a spiritual heritage back to the historical Buddha, Śākyamuni.

Additionally, Zen upholds the Bodhisattva Precepts, ethical guidelines rooted in Mahāyāna teachings that are often taken during lay or priestly ordination. These precepts, while adaptable to secular ethics, are originally grounded in a sacred commitment to awakening for the benefit of all beings. This intertwining of ethical vow with spiritual aspiration is a hallmark of Zen’s religious dimension.

The Secular Humanist Aspects of Zen

At the same time, Zen resonates strongly with secular humanist values—especially in its emphasis on direct experience, personal responsibility, critical inquiry, and ethical behavior grounded in lived reality rather than divine command.

Zen downplays doctrine in favor of practice and observation, encouraging practitioners to verify insights for themselves rather than accept beliefs on faith. Its iconoclastic spirit, as exemplified in classic kōan stories and the sayings of figures like Rinzai and Dōgen, reflects a skeptical attitude toward dogma and institutional authority.

The secular aspects of Zen are found in its minimalist philosophy, emphasis on present-moment awareness, and its core practice: Zazen, or seated meditation. Zen asks us to return to what is real, here and now—not to grasp for salvation or hidden truths in another world, but to wake up fully to this one.

Zazen and Mindfulness: A Bridge to Modern Science

Zen meditation, or Zazen, has evolved into a secular practice known more broadly as mindfulness meditation. This form of meditation, while stripped of religious language, preserves many of the essential elements of Zen: focused attention, awareness of breath and body, and nonjudgmental observation of thoughts.

It has been extensively researched and developed in the modern context by figures like Jon Kabat-Zinn, whose Mindfulness-Based Stress Reduction (MBSR) program has brought meditation into mainstream medical and psychological settings.

While Zazen originated in a monastic religious context, its essential technique—sitting still, observing the breath, allowing thoughts to rise and pass without attachment—requires no metaphysical belief. It stands as a profoundly human and universal discipline, one that aligns seamlessly with neuroscience, psychology, and contemporary humanist ethics.

Zazen: A Practice Beyond Reward

Zen Buddhist sitting meditation is, in essence, a secular practice that needs no religious explanation. The state of mind of the here and now is an ordinary and natural state of being. Zazen is not done for any reward, but it is a reward in itself—a return to one’s original, unadorned state of being.

It cultivates clarity, compassion, and presence. There are perfectly good rational, practical, and scientific reasons to sit Zazen: it reduces stress, enhances concentration, builds emotional resilience, and fosters a deeper sense of connection to oneself and the world.

Conclusion: Zen as a Humanist Spiritual Practice

Zen, then, stands at a unique crossroad between the spiritual and the secular, the ritual and the rational. It offers both a religious path rooted in centuries of tradition and a universal, accessible practice in line with secular humanist principles. For many, Zen serves as a spiritual path without dogma—a way to cultivate wisdom and compassion in daily life, grounded in experience, rather than belief.

In a world increasingly shaped by science, technology, and cultural diversity, Zen offers a living example of how ancient wisdom can evolve, integrate, and remain relevant—both as a spiritual tradition and as a human-centered way of life.

Scientific Humanist Zen Priests

Revered Zen priests like Gudō Wafu Nishijima and Shōhaku Okumura exemplify a form of scientific humanist Zen that has become increasingly influential among both Japanese and American practitioners. Their teachings reflect a distinctive approach that grounds the mystical and ritualistic aspects of Sōtō Zen in the practical, ethical, and human concerns of everyday life.

1. Gudō Wafu Nishijima: Zen for the Modern Mind

Nishijima Roshi (1919–2014) was well known for articulating a Zen that was rational, psychologically grounded, and accessible to lay practitioners. A former lawyer and translator of Dōgen’s Shōbōgenzō, he emphasized:

  • Zazen as balance: Nishijima taught that seated meditation (zazen) brings about a balanced state of the autonomic nervous system, demystifying Zen practice through a physiological and psychological framework.
  • Four philosophies: He interpreted Shōbōgenzō through a structure he called the “four philosophies”: idealism, materialism, philosophy of action, and reality. This intellectual framework made Zen comprehensible to secular minds, aligning with the analytical sensibility of modern seekers.
  • Lay practice: Nishijima emphasized that Zen was not confined to monks or temples. His students, including Westerners like Brad Warner, were often laypeople—demonstrating a democratization of practice grounded in real-world engagement.

This secular humanist form of Zen sees awakening not as a supernatural goal, but as a life lived ethically, mindfully, and with clarity—in full responsibility to oneself and others.

2. Shōhaku Okumura: Vow as Ethical Living

Shōhaku Okumura, a direct disciple of Kōshō Uchiyama Roshi, carries forward a Zen rooted in daily vow and compassionate responsibility, as detailed in Living by Vow. His interpretation of Zen is:

  • Existential and ethical: Rather than emphasizing mystical experiences, Okumura focuses on the bodhisattva vow as a continual return to ethical engagement. Living by vow is not belief in an external deity or cosmic salvation, but in a conscious commitment to others’ welfare.
  • Ordinary life as the field of practice: Like Uchiyama, Okumura insists that there is no enlightenment outside of ordinary life. Doing dishes, caring for family, sitting zazen—each is the full expression of the Way.
  • Scripture as mirror: In Living by Vow, Okumura presents traditional Sōtō Zen liturgy (such as the Four Vows and the Heart Sutra) not as religious dogma but as poetic and philosophical tools for inner transformation.

His style deeply resonates with American Zen communities, many of which are lay-led and seek a form of practice that addresses the ethical and psychological needs of contemporary life.

3. Secular Humanist Zen in Japanese and American Contexts

Both priests bridge Japanese and American Zen by embodying:

  • A non-theistic, ethical spirituality rooted in responsibility, interdependence, and introspection.
  • Practical zazen that supports psychological well-being rather than religious attainment.
  • Translation of ritual and liturgy into existential vow, allowing people from diverse backgrounds to connect with Zen’s core values without requiring belief in metaphysical doctrines.

Their teachings reflect a Zen of the people, grounded in human experience, ethics, and care for others—making them prime examples of secular humanist Zen as practiced across cultures.

In sum, Nishijima and Okumura show us that Zen, while born in the monastery, flourishes in the world. Their lives and teachings embody a Zen that is secular in form, spiritual in depth, and humanist in purpose—a practice not of escape, but of deep engagement with this very life.

The Zen Buddhist Model of Humanist Priesthood

Imagine if every church, mosque, or temple were not only a repository of ethnic tradition, but also a center for teaching skepticism, critical thinking, scientific literacy, and universal human rights. In such a world, spiritual communities would not retreat from rational inquiry—they would lead it.

Traditionally, religion is defined as a system of beliefs concerning the cause, nature, and purpose of the universe—especially when attributed to a superhuman agency. These belief systems typically involve rituals, devotional practices, and moral codes that govern human conduct. Buddhism, by this definition, qualifies as a religion, and Sōtō Zen, as a school of Mahāyāna Buddhism, clearly carries the religious trappings—robes, rituals, ceremonies, and a deep moral tradition.

Yet, what sets Zen apart—particularly Sōtō Zen—is not the presence of religion, but the absence of dogma. Leading teachers in the Zen tradition have long acknowledged that many elements of Buddhism’s history—its cosmology, metaphysics, and supernatural claims—are culturally conditioned, not essential. And unlike reform movements in other religious traditions that depart from foundational teachings, this critical stance is entirely aligned with the words of the historical Buddha himself.

“As the wise test gold by burning, cutting, and rubbing it on a touchstone, so should you accept my words only after testing them—not merely out of reverence for me.”
— Ghanavyuha Sutra

This statement reveals a fundamental difference between Buddhism and the Abrahamic faiths. Where figures like Moses, Jesus, and Muhammad emphasized faith and belief in divine revelation, Siddhārtha Gautama—the Buddha—placed the burden of truth on experience, reason, and observation. He welcomed doubt and urged critical inquiry. In this way, Zen can be seen as the oldest continuously practiced tradition of scientific skepticism—one that happened to take shape in a religious context.

Thus, even when cloaked in centuries-old rituals and liturgy, Sōtō Zen can serve not just as a religious tradition, but as a rational spiritual discipline. It provides a living model for what might be called an “Order of Science”—a priesthood grounded not in belief, but in practice, inquiry, and ethical action.

The central practice of Zen, Zazen (seated meditation), is widely practiced across religious boundaries. It asks for no conversion and requires no belief system. Christians, Jews, Muslims, atheists, and agnostics alike can benefit from the clarity, presence, and compassion cultivated through sitting practice. It enhances—not replaces—one’s own spiritual tradition. Indeed, Zazen may even deepen one’s experience of prayer, devotion, or sacred study.

From the simplicity of breath and posture, Zen practice unfolds into ethical inquiry and scientific mindfulness. Far from requiring blind faith, Zen encourages students to investigate their experience, to think critically, and to live in harmony with both nature and society. Its moral framework—expressed through the Pāramitās (perfections) and the Sixteen Bodhisattva Precepts—offers secular and religious seekers alike a guide to ethical living rooted in compassion and wisdom.

In this light, the Zen priesthood represents a model for what a humanist spiritual vocation could look like in the modern world. Zen priests, and sometimes deeply committed laypeople, live according to monastic precepts and vows, dedicating their lives to ethical practice, service, and inner discipline—not to propagate dogma, but to illuminate paths to human flourishing.

In an age where science and spirituality are too often placed in opposition, Zen bridges the divide. It affirms that one can be both spiritually grounded and scientifically literate, both ethically serious and intellectually free. This synthesis is not only possible—it may be the future of meaningful spiritual life.

Illumination Meditation: A Foundation for Wisdom, Leadership, and Community

Illumination Meditation is more than a personal wellness practice—it is a transformative resource for military and government institutions, corporations, nonprofit organizations, and communities seeking grounded leadership and ethical clarity. It serves as a gateway to universal wisdom, expanding from calm introspection into the broader realms of critical thinking, scientific inquiry, and the universal principles of human rights.

At its core, meditation quiets the mind. It dissolves the noise of mental distraction and releases habitual clinging to rigid views and fleeting objects. Illumination Meditation, drawing deeply from Zen and humanist traditions, offers a structured foundation for an integrated and resilient worldview. When the mind is clear and centered, it can operate at its fullest capacity, unburdened by cognitive clutter and emotional turbulence.

In the meditative state cultivated by Zen practice, emotions no longer dominate judgment, and conditioned thought patterns become visible and flexible. Mindfulness expands awareness, and the meditator begins to witness thoughts not as commands, but as passing clouds—transient and ultimately subject to insight and transformation.

With sustained practice, the focused awareness of illumination meditation allows individuals to catalog their knowledge, refine reasoning processes, and engage in more precise, creative, and strategic thinking. This mental clarity translates into tangible benefits: improved physical health, enhanced relationships, elevated decision-making, and even increased capacity to generate and manage resources.

Importantly, meditation is not an escape from the world—it is a profound return to it. It opens the door to deep insight into the constructed nature of identity, ideology, and belief, allowing practitioners to see through illusions that divide and delude. The egoic self begins to dissolve, replaced by a sense of interconnection with all life—past, present, and future. Those who share this awakened awareness form a natural community rooted in compassion, mutual understanding, and ethical action.

True illumination reveals the emptiness of ignorance-based delusions: racism, sexism, homophobia, religious intolerance, xenophobia, nationalism, and all forms of systemic prejudice. These are not the products of a clear mind—they are the shadows cast by fear and disconnection. Enlightenment sees through them, revealing the shared dignity and value of every being.

While debates may continue over the semantics of wisdom, its essence remains universal: the capacity to make good judgments and take right action. And “right,” in this context, is defined by its alignment with the highest possible well-being—for the individual, the community, and the living planet.

This path toward wisdom begins not in abstract doctrine, but in daily discipline: through meditation, science, and community. These three pillars form the foundation of what may be called Science Abbey—a modern sanctuary where inner clarity meets outer responsibility, and where ancient contemplative practice converges with empirical knowledge and global ethics.

Illumination meditation is thus not only a tool for personal transformation—it is a technology of consciousness, a training ground for ethical leadership, and a beacon for a better world.

The third part of this article introduces fraternity, Freemasonry, and the Western Mystery Tradition, taking a closer look at the meaning of humanist religion.

Part 3: Faith, Fraternity, and Humanist Religion

“Redefining Faith” in Four Parts

  1. Reality, Worldview, and Finding Meaning in Life
  2. Religion: Spiritual Beliefs and Practices 
  3. Faith, Fraternity, and Humanist Religion
  4. The Scientific Humanist Priesthood
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