" ... From his essays and stories emerges a sensitive and durable vision of how Buddhism was and still is lived in Japan — the ancient Buddhist traditions, rituals, myths, and stories that are still preserved, and their effects upon the beliefs and daily life of ordinary Japanese people.
Lafcadio Hearn was born on the Ionian island of Santa Maura in either June or August 1850 and died in Okubo, Japan in 1904. His father was an Irish surgeon major stationed in Greece and his mother a Greek woman, famous for her beauty. It was she who named him Lafcadio, after Leudakia, the ancient name of Santa Maura, one of the islands connected with the legend of Sappho. In a relatively short lifespan of fifty-four years he managed to live several different literary lives.
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During the last two years of his life, failing health forced Hearn to give up his position at Tokyo Imperial University. On September 26, 1904, he died of heart failure. He had instructed his eldest son to put his ashes in an ordinary jar and to bury it on a forested hillside. Instead, he was given a Buddhist funeral with full ceremony, and his grave is to this day a place of pilgrimage perpetually decorated with flowers.
[ ... ]One of the things Hearn admires about Buddhism is its adaptability to the spiritual and historic needs of a people. If they need a pantheon of gods, Buddhism makes room for them. If they need to fix upon a savior, Buddhism provides one. But the Buddhist elite, the more learned monks, never lose sight of the true doctrine. I will never forget a symposium in which I once took part along with a number of Buddhist clergy. A Westerner asked the leading Shinshu abbot, “Do you really believe in the existence of supernatural beings like Amida and Kannon, and in a life after death in the True Land Paradise of Amida?” The abbot answered very quietly, “These are conceptual entities.” In fact the Diamond and Womb Mandalas with their hundreds of figures (sometimes represented by quasi-Sanskrit letters) are tools for meditation. The monk moves from the guardian gods at the outer edge, in to the central Buddha — the Vairocana — and at last beyond him to the Adi Buddha — the Pure, unqualified Void.
Yet, popular rather than “higher” Buddhism is Hearn's main subject, and he always is careful to distinguish between the metaphysically complex Buddhism of the educated monks and the simpler, more colorful Buddhism of the ordinary people.
[ ... ]It is difficult to think of a better guide to Japanese Buddhism for the completely uninformed than Hearn, though there are others who may be his equals. Certainly the popularizers of Zen are not. Zen, after all, is a very special sect, in many ways more Vedantist or Taoist than Buddhist. And of course as the religion of the Japanese officer caste and of the great rich it plays in Japan a decidedly reactionary role. Hearn's Buddhism is far less specialized than Zen. It is the Buddhism of the ordinary Japanese Buddhist of whatever sect.
The first distinction to be made in any consideration of Buddhism itself is that Christianity is the only major religion whose adherents live lives and hold beliefs diametrically opposed to those of its founder. Nothing could be less like the life of Jesus than that of the typical Christian, clerical or lay. Imagine thirteen men with long beards, matted hair, and probably lice, in ragged clothes and dusty bare feet, taking over the high altar at St. Peter's in Rome or the pulpit of a fashionable Fifth Avenue sanctuary. The Apostolic life survives in only odd branches of Christianity: the Hutterites, some Quakers, even Jehovah's Witnesses, but not, as everyone knows, in official and orthodox denominations. Catholicism carefully quarantines such people in monasteries and nunneries where a life patterned on that of the historic Jesus is not wholly impossible to achieve. The opposite is true of Buddhism. No matter how far the sect — Lamaism, Zen, or Shingon — may have moved from the Buddhologically postulated original Buddhist Order, all sects of Buddhism are pervaded by the personality of the historic Siddhartha Gautama.
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Hearn's role in the spread of Buddhism to the West was a preparatory one. He was the first important American writer to live in Japan and to commit his imagination and considerable literary powers to what he found there. Like the “popular” expressions of Buddhist faith that were his favorite subject, Hearn popularized the Buddhist way of life for his Western readers. And he was widely read, both in his articles for Harper's Magazine and the Atlantic Monthly, and in his numerous books on Japan. Hearn's essays, with their rich descriptions and queer details, almost never generalizing but staying with a particular subject, always backed by the likeable and enthusiastic personality of Hearn himself, and always factually reliable, satisfied the vague and growing curiosity of his American readers about the mysterious East.
At St. Cuthbert's school, at age fifteen, Hearn had discovered that he was a pantheist. That is not unusual for a fifteen-year-old, and the fact that pantheism is unaccepted in Christian doctrine or in Western philosophical thought normally suffices to extinguish the common adolescent philosophy or to transmute it to something less vulnerable. But the idea stuck with Hearn, and when finally, at forty, he arrived in Japan, he was delighted to find that he could now exercise and explore his intuition of God-in-All. If Hearn entered Japanese culture and achieved understanding of Japanese Buddhist (and Shinto) thought with unprecedented rapidity for a Westerner, it is because his own spirit had always longed for an atmosphere in which his belief in the sentience and blessedness of all Nature could flourish. ... "
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