way there will be a lot of talk on Darwin´s theories or on the negation of the existence of the soul.". Spanish anarchists in the early 20th century were responsible for burning several churches, though many of the church burnings were carried out by members of the Radical Republican Party, while anarchists were blamed. Church leaders' implicit or explicit support for the Nationalist Faction during the Spanish Civil War greatly contributed to the anti-religious sentiment. In Anarchism: What It Really Stands For, Emma Goldman wrote: Chinese anarchists led the opposition to Christianity in the early 20th century, but the most prominent of them, Li Shizeng, made it clear that he opposed not only Christianity but all religions as such. When he became president of the Anti-Christian Movement of 1922, he told the Beijing Atheists' League: "Religion is intrinsically old and corrupt: history has passed it by" and asked, "Why are we of the twentieth century... even debating this nonsense from primitive ages?" Religious anarchism and anarchist themes in religions Religious anarchists view organized religion mostly as authoritarian and hierarchical that has strayed from its humble origins, as Peter Marshall explains: Buddhism Many Westerners who call themselves Buddhists regard the Buddhist tradition, in contrast to most other world faiths, as nontheistic, humanistic, and experientially-based. Most Buddhist schools, they point out, see the Buddha as the embodied proof that transcendence and ultimate happiness is possible for all, without exception. The Indian revolutionary and self-declared atheist Har Dayal, much influenced by Marx and Bakunin, who sought to expel British rule from the subcontinent, was a striking instance of someone who, in the early 20th century, tried to synthesize anarchist and Buddhist ideas. Having moved to the United States in 1912, he went so far as to establish the Bakunin Institute of California in Oakland, which he described as "the first monastery of anarchism". Zen priest and critic Hakugen Ichikawa, in his condemnation of Buddhist support for Japanese imperialism in Asia, once concluded that "if Buddhism is to possess social thought, it will have to take the form of B-A-C, Buddhism-Anarchism-Communism." Later in his career, he returned to this position, reframing it as "Śūnya-anarchism-communism" (空 - 無政府 - 共同体論), where Śūnya means "the vertical foundation of both the subjectivity that engages in social revolution and, in terms of that subjectivity's basic choices, the humble and open spirit that has been purified from dogmatism, self-absolutism