Faith in Buddhism worship and other devotional routines as corruptions of an ideal, rational form of Buddhism, while assimilating Victorian and other modern values and designating them as traditional Buddhist, often without awareness of their roots. In Japan, from the Meiji period onward, the Japanese heavily attacked Buddhism as a foreign and superstitious belief system. In response to this, Buddhist schools such as Zen developed a movement called "New Buddhism" ("Japanese: shin bukkyo"), emphasizing rationalism, modernism and warrior ideals. Still in Japanese Buddhism, in the twentieth century, a critical response to traditional Buddhism arose, led by the two academics Hakamaya Noriaki and Matsumoto
Karma in Tibetan Buddhism action there is a concordant reaction. This is presented as a universal law that has nothing to do with abstract ideas of justice, reward, or punishment. Karma, whether one is aware of it or not, is constantly being created. Tibetan Buddhism teaches that karma can have immediate reactions, or reactions may come later in life, in a future life, or in the bardo interval between lives, which creates the basis for the form in which the next life will take. By understanding the ball-and-chain relationship between karma and the individual, one can better understand Tibetan Buddhism as a whole. Tsongkhapa,