The Divine Feminine: Tao Te Ching

Abstract

itation’ (p. 129). In the corresponding essay in Part 4 (The world of ‘something great’ in the eyes of a life scientist), the eponymous scientist brings his own beliefs regarding spirituality into conversation with his scientific knowledge and predicts a bright future for Japanese spirituality: ‘If we switch on that essence, then I believe it will by all means be Japan’s turn to shine as a cultural and moral power in the twenty-first century’ (p. 210). These provide something of a counterbalance to the theoretical discussion, although each is demanding in its way. By definition, any edited volume is a mixed bag. In a broad-ranging collection, drawing on a wide range of scholars and experts, there are bound to be some chapters that work better than others, some elements which seem to be more or less integrated into the overall project, and each reader will have their preferences and perspectives. The present volume is no exception to this general rule, but the overall quality and tone of the contribution are very impressive. In addition (and despite some unevenness in the execution), the structure and content of the book amply support the claim in the introduction that, for Japanese people, spirituality just happens, largely unrecognized, as part of practical, shared and social life: the theory and theology come later. This, for me, is the key message worked out through the book: in a Western context in which the very notions of a collective life and a spirituality hidden away in our collective culture are new and potentially fruitful, it is one that deserves to be heard more widely.