Editing SG33SHS-T (section)

=== 17. The Powerlessness of Idealistic Spirituality ===

The third issue is that modern people do not desire the spiritualism or ecstatic states that traditional religious figures have preached but rather a comprehensive happiness that encompasses all aspects of life. What, then, is the most fundamental demand that truly reflects the nature of human beings? And how should Buddhists approach this issue?

This has already been addressed in our first two critiques, where the heavenly “beyond” refers to an ideal society on earth. Therefore, there is no such thing as a spiritual life detached from material existence; concepts like “God” or “spirit” are mere illusions that project earthly life into a heavenly image. Consequently, faith based solely on the reliance on external power is meaningless. If we understand that we must secure happiness on earth through our own efforts, then mere spiritualism can no longer be accepted. However, despite this, the majority of current religious figures resemble brave Don Quixotes, intoxicated by so-called spiritualism, consciously or unconsciously confining the masses to dark chambers of illusory happiness. They incessantly proclaim the cultivation of national spirit, practicality and strength, moral guidance of thought, and total mobilization of education, among other things.

Regarding this matter, at the Japanese Religions Conference held in Tokyo from June 5–8, 1928,<ref>''Nihon Shūkyō Taikai'' 日本宗教大会.</ref> the Minister of Education at the time, Shōda Kazue 勝田主計,<ref>Shōda Kazue (1869–1948) was a prominent statesman of the late Meiji, Taishō, and early Shōwa (1926–1989) periods.</ref> delivered a congratulatory message to the one thousand two hundred religious representatives gathered from across the country, including notable figures from Buddhism, Christianity, and Shinto. His words can be said to represent the intentions of contemporary religious practitioners:

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How should we overcome the social unrest that plagues the modern world? It can be said that it is complex and intertwined with numerous factors. However, if we trace it back to its origins and delve deep into its causes, we find that it is fundamentally rooted in materialism. Therefore, while various social measures may serve as symptomatic treatments, as a fundamental solution we must first strive to overcome the dominance of materialism. However, the overcoming of materialism should be pursued through an elevation of spiritual values. When people live with pure beliefs and are filled with warm compassion, the struggles over interests will cease, class conflict will gradually disappear, and a society once marked by anxiety will transform into a world of enlightenment. Nonetheless, the elevation of spiritual values ultimately relies on the power of religion. . . . Upon this occasion of the Japanese Religions Conference, I express my sincere hopes and earnestly enjoin your collective efforts.<ref>This quote may come from the conference proceedings, ''Nihon shūkyō taikai kessan hōkoku'' 日本宗教大会決算報告; see Inagaki Masami 稲垣真美, ''Budda o seoite gaitō e: Seno’o Girō to Shinkō Bukkyō Seinen Dōmei'' 仏陀を背負いて街頭へ：妹尾義郎と新興仏教青年同盟, 1974, p. 135.</ref>
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Clearly their intention is to elevate spiritual values, and they believe that the ultimate mission of religion is to “overcome materialism.” They view it as their task to construct an ideal society through this type of religious movement.

However, despite their best efforts, society is increasingly plagued by insecurity. Tenant farmer disputes, labor conflicts, and school disturbances not only continue to increase in number but are also becoming increasingly virulent. Moreover, the decadence of movements like “erotic, grotesque, nonsense”<ref>''Ero, guro, nansensu'' エロ、グロ、ナンセンス refers to a set of cultural trends that arose in the early Shōwa era characterized by the work of writers such as Edogawa Ranpo 江戸川乱歩 (1894–1965) and Yumeno Kyūsaku 夢野久作 (1889–1936). Clearly, Seno’o is not a fan—less because of moral fears than concerns over what might be called “bourgeois frivolousness.”</ref> continues to prevail unchecked throughout urban and rural areas. In response, so-called religious movements have proven completely ineffective in addressing these issues, exposing their ineptitude. The question arises: Why is this the case? Can we truly consider such a spiritualistic approach to be the essence of Buddhism? Should it even be considered as such? Let us examine this matter by dividing it into the following four aspects:

# The teachings of the Buddha and the patriarchs.
# The rise and fall of religious organizations and their relationship to society.
# The state of Buddhist organizations in the modern era.
# The true nature of spiritualism.