Buddhas And Kami In Japan

This volume offers a multidisciplinary approach to the combinatory tradition that dominated premodern and early modern Japanese religion, known as honji suijaku (originals and their traces). It questions received, simplified accounts of the interactions between Shinto and Japanese Buddhism, and presents a more dynamic and variegated religious world, one in which the deities' Buddhist originals and local traces did not constitute one-to-one associations, but complex combinations of multiple deities based on semiotic operations, doctrines, myths, and legends. The book's essays, all based on specific case studies, discuss the honji suijaku paradigm from a number of different perspectives, always integrating historical and doctrinal analysis with interpretive insights.

The essays in this volume cover a wide range of topics on Shinto and kami in history, including the profound formative influence of Taoism on Shinto in early Japan; the relationship between shrine cults and nature; and the role of shrine and temple ritual in the Japanese state of the Heian period.

"Lafcadio Hearn (1850-1904) was one of the first Westerners to find that Eastern thought and religion satisfied both his emotions and his intellect where Western religions had failed. He remains among the few most important interpreters to the West of all aspects of Japanese life and thought. Hearn came to America at 19 and, despite poverty and hardship, nevertheless gained a reputation as an able journalist. He had published three books and was well on the road to achieving lasting fame as a writer in the West but found a new and happier existence when he went to Japan. There he married a Japanese lady who bore him three children, and was able to gain a livelihood by teaching at the universities. He labored persistently, until his premature death in 1904, to understand all the facets of the country and the nation. His descriptions of his travels and contacts with the Japanese people, together with his profound study of Shintoism and Buddhism, established him as one of the great writers of his time. Hearn came to live in Japan permanently at the moment when the government and the upper classes began quite frenziedly to transform Japan into a Westernized, industrial society. Hearn had little faith in this process and foresaw the evils it would bring. He and a few like-minded friends played an extraordinarily significant role in persuading Japanese officials to preserve parts of Japan's priceless artistic and religious heritage which, under the new dispensation, had been left to rot in abandoned temples and monasteries. The chapters of this book are taken from several of the sixteen volumes of Hearn's collected works. They provide perhaps his most enduring writings on Shinto and Buddhism. When Hearn deals with Buddhism he does not concern himself with the different sects but dwells, instead, upon the broad teaching common to all varieties of Buddhism and explains how the Culture of Japan has absorbed it and recreated it in a form native to the land. Hearn was a bold pioneer in his explanation of the historical evolution of Shintoism at a time when Japanese scholars hesitated to treat the subject objectively. It was the national religion and its myths established the divine origin and rise of the Japanese Empire. It was therefore an act of intellectual courage for Hearn to show that Shintoism was a primitive religious development; he also broke new ground when he explained the way in which primitive Shinto had developed and fused with Buddhism in the Middle Ages. Nor did his love for Japan obscure his clear vision of the uses of Shinto mythology for the preparation of totalitarianism and militarism. Hearn's writings, translated into Japanese, remain a vital and important part of Japanese culture. Numerous books and a great deal of newspaper and periodical literature about him were published recently in Japan on the occasion of the centennial. For Hearn's writings succeeded in saving for future Japanese generations much of its cultural and religious heritage. Perhaps the most difficult and complex aspect of Japanese culture are its religions; in this sphere, Hearn achieves the signal feat of being able to explain their religions successfully both to the West and to the Japanese who came after him."--Dust jacket.

"Shinto is a tradition native to Japan that arose naturally on the eastern fringe of the Eurasian continent and was woven over many years into the fabric of people's everyday lives. When Buddhism entered the country in the sixth century, the two religions--rather than competing with or seeking to marginalize the other--coalesced, embracing many other folk deities as well to create a singular combinatory religious culture that continues to permeate Japan's cultural life today. This English translation of a book originally written in Japanese by one of the country's most knowledgeable, penetrating, and eclectic scholars of Japanese religion and spirituality presents an engaging overview of the country's religious legacy, as well as offering insights into how religion can become a force for peaceful coexistence, rather than violent extremism"--Back cover.

Written by one of the leading scholars of Japanese religion, Rage and Ravage is the third installment of a milestone project in our understanding of the mythico-ritual system of esoteric Buddhism—specifically the nature and roles of deities in the religious world of medieval Japan and beyond. Bernard Faure introduces readers to medieval Japanese religiosity and shows the centrality of the gods in religious discourse and ritual; in doing so he moves away from the usual textual, historical, and sociological approaches that constitute the “method” of current religious studies. Throughout, he engages theoretical insights drawn from structuralism, post-structuralism, and Actor-Network Theory to retrieve the “implicit pantheon” (as opposed to the “explicit orthodox pantheon”) of esoteric Japanese Buddhism (Mikkyō). In volumes one and two, The Fluid Pantheon and Protectors and Predators, Faure argued against a polarity or dichotomy between buddhas and kami by emphasizing the existence of deities that did not belong to either category, and he rejected the retrospective notion of “hybridity.” The present work makes a similar case about the reified distinction between gods and demons to show that, due to the fluid nature of the Japanese pantheon, these terms do not represent stable identities: Gods can become demons, and demons are sometimes deified. Divine protectors were often former predators, and in some instances they retained their predatory features even after being converted. After emphasizing the demonic aspects of devas as “gods or spirits of obstacles” in the earlier volumes, Faure now focuses on the deva-like or “divine” aspects of deities that have been described as “demonic.” Rage and Ravage and its companion volumes persuade readers that the gods constituted a central part of medieval Japanese religion and that the latter cannot be reduced to a simplistic confrontation, parallelism, or complementarity between some monolithic teachings known as “Buddhism” and “Shinto.” Once these reductionist labels and categories are discarded, a new and fascinating religious landscape begins to unfold.