Unlike the conciliatory Eisai, Dogen was uncompromising in his rejection of the traditional schools of Buddhism, which he felt had strayed too far from the original teachings of Gautama. He was right, of course; the chanting, savior-oriented popular Buddhists in Japan were, as Edwin Reischauer has noted, practicing a religion far closer to European Christianity of the same period than to the faith started by the Buddha--an atheistic self-reliance aimed at finding release from all worldly attachments. Dogen's truths did not rest well with the Buddhist establishment of his time, however, and for years he moved from temple to temple. Finally, in 1236, he managed to start a temple of his own, and gradually he became one of the most revered religious teachers in Japanese history. As his reputation grew, the military leaders invited him to visit them and teach, but he would have no part of their life. Possibly as a result of Dogen's attitude, Soto Zen never became associated with the warrior class, but remained the Zen of the common people. Today Soto (with approximately six and a half million followers) is the more popular version of Zen, whereas Rinzai (with something over two million followers) is the Zen of those interested in theological daring and intellectual challenge. Historically a religion at odds with the establishment--from Bodhidharma to the eccentric T'ang masters--Zen in Japan found itself suddenly the religion of the ruling class. The result was a Zen impact in Japan far greater than any influence Ch'an ever realized in China. CHAPTER FIVE Zen Archery and Swordsmanship _ (THE KAMAKURA ERA--1185-1333) The anti-scholasticism, the mental discipline--still more the strict physical discipline of the adherents of Zen, which kept their lives very close to nature--all appealed to the warrior caste. . . . Zen contributed much to the development of a toughness of inner fiber and a strength of character which typified the warrior of feudal Japan. . . . Edwin Reischauer, _Japan: Past and Present