This volume adds a new chapter to the fascinating literature on Imperial Way Zen and offers still another precious antidote to simplistic views of Buddhism as an inherently peaceful religion. It is highly recommended to anyone interested in Japanese religions and religious ethics in general.

Religious Studies Review

One of the great benefits of this book is bringing back more squarely into view an understanding of Japan’s wartime aggression as a backdrop to understanding modern Japanese Buddhism in today’s time of political correctness . . .and it is important to note that Zen Terror in Prewar Japan is not “Japan bashing.” . . . the book is sure to open new paths for researchers concerning the idea of modern Japanese Buddhism and political violence. I personally found that it reinvigorated my own interest in the topic and provided many important leads to follow, particularly in connection with the role Buddhist philosophy may have played in advice given to the emperor by his inner circle.”

H-Net: Humanities and Social Science Reviews Online

This third volume completes a masterly trilogy exposing how the violent undercurrents in Zen surfaced in modern times in the form of a militaristic right-wing ideology. Rather than focusing on Zen warmongering, as in the first two volumes, the subject of the present book is terrorism. Buddhism and terrorism might seem unlikely partners, but Victoria's carefully documented research traces how a partnership of febrile nationalism and Zen ideology led to Inoue Nissho becoming the leader of a terrorist group in pre-WWII Japan. The book makes sobering reading for those who still see Buddhism as exclusively a religion of peace, and will be an invaluable resource for anyone interested in the chilling relationship between religion and terror.

Damien Keown, emeritus, University of London Goldsmiths

I am delighted to draw attention to the admirable work of Brian Victoria. His expertise in Zen Buddhism comes both from intensive study of the Japanese sources and from his many years of personal experience. In both areas he has devoted himself to finding the truth and to conveying it with unflinching honesty and complete lucidity. His bold statements and candid judgments are all supported by unambiguous evidence and deserve to be pondered on by all who care about Buddhism and have humane values at heart.

Richard Gombrich, Boden Professor of Sanskrit Emeritus, University of Oxford

Zen Terror in Prewar Japan completes Brian Victoria’s trilogy that mines the seam of killing-facilitation in twentieth-century Japanese Zen, focusing here on the writings and statements of the leader of a small group of terrorists led by a Zen practitioner. Buddhism contains rich resources for supporting non-violence and peace, but also some teachingsthat have been used to support violence. Victoria does a signal service to Buddhism by shining a spotlight on harmful delusions that have arisen in some of its followers, which should help to undermine these beliefs, drawing instead on more positive resources in the tradition. As a Zen teacher might have said, ‘If you see “Buddhist” bullshit on the road, kill it!’

Peter Harvey, emeritus, University of Sunderland; author of An Introduction to Buddhist Ethics: Foundations, Values and Issues

A wonderfully stimulating and insightful book. I continue to be grateful for the teachings I received from Yasutani Roshi many years ago, but the revelations in previous books by Brian Victoria concerning Yasutani’s promotion of militarism have been disheartening. After leaving Yasutani Roshi I spent five-years as head-monastic at the Rochester Zen Center under Philip Kapleau and later moved to Maine to study under Walter Nowick. It is by way of books such as this one by Brian Victoria that one can share in exploring the topics of Buddhism, militarism, and nationalism. By basing his study on the character of Inoue, Victoria has illustrated the lethal blend that militarism and Buddhism can bring about. One of the most fascinating aspects of the book is how Inoue uses his Zen experience of Kensho to justify his assassinations of key people in government prior to WWII. I should note that Kensho, by itself, cannot overcome deeply rooted habit energies. Sustained precept training (e.g., training in the ethics of non-harming of living beings) is needed for this. But despite a lack of such an ethical base, Inoue justified his plans by referring to his enlightenment experience. Brian Victoria’s book not only plumbs Inoue’s motives, using Inoue’s own words from his journals, he also examines Buddhist ethics in terms of war and discusses differences between Theravada, Mahayana, and Zen ethics. To me, these discussions were the most valuable and impressive, although the overall reading of Zen Terror had the added feature of providing insight into Japanese attitudes concerning family, clan, and attitudes toward militarism. With the above in mind, I strongly endorse Brian Victoria’s book and believe it will be fascinating reading for all those who are engaged in Buddhist studies and/or Zen practice. Research done by scholars such as Victoria help to deepen one’s understanding of the cultural context in which Buddhism has survived over the past two millennia. His book makes me more determined than ever to continue to practice Zen and to renew and deepen my vows to save all sentient beings.

Hugh J. Curran, University of Maine