Hindu Divinities In Japanese Buddhist Pantheon

Buddhism introduced many Hindu Gods and Goddesses to the Japanese. The rulers were the first to be attracted to them. Historical records show that they earnestly believed in the miracles of these divinities promised in the sutras. Many miracle stories started appearing in popular literature as the divinities percolated down to the masses. The resulting naturalisation process in the case of some divinities went to the extent that they became an integral part of the native Shinto pantheon. Their popularity remains unabated even today. The Tantric Buddhist sects also played a vital role in propagating the divinities. They regularly worshipped the divinities in their temples where people thronged in large numbers. Many steps in these ceremonies, for instance, the homa ritual, are very familiar to the present-day Hindus. The monks have also produced a considerable volume of religious literature related to these divinities. Descriptions of many divinities show that they have not changed substantially over centuries. A study of these writings also shows that a large volume of Hindu myths and legends related to these deities were transmitted to Japan. These writings are also a testimony to the way the ancestors of the present-day Hindus thought about these deities, say, around the eighth or ninth century of the Christian era.

Written by one of the leading scholars of Japanese religion, The Fluid Pantheon is the first installment of a multivolume project that promises to be a milestone 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. The approach considers the gods (including buddhas and demons) as meaningful and powerful interlocutors and not merely as cyphers for social groups or projections of the human mind. Throughout he engages 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). Through a number of case studies, Faure describes and analyzes the impressive mythological and ritual efflorescence that marked the medieval period, not only in the religious domain, but also in the political, artistic, and literary spheres. He displays vast knowledge of his subject and presents his research—much of it in largely unstudied material—with theoretical sophistication. His arguments and analyses assume the centrality of the iconographic record, and so he has brought together in this volume a rich and rare collection of more than 180 color and black-and-white images. This emphasis on iconography and the ways in which it complements, supplements, or deconstructs textual orthodoxy is critical to a fuller comprehension of a set of medieval Japanese beliefs and practices. It also offers a corrective to the traditional division of the field into religious studies, which typically ignores the images, and art history, which oftentimes overlooks their ritual and religious meaning. The Fluid Pantheon and its companion volumes should 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.

Written by one of the leading scholars of Japanese religion, Protectors and Predators is the second installment of a multivolume project that promises to be a milestone 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. 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). His work is particularly significant given its focus on the deities’ multiple and shifting representations, overlappings, and modes of actions rather than on individual characters and functions. In Protectors and Predators Faure argues that the “wild” gods of Japan were at the center of the medieval religious landscape and came together in complex webs of association not divisible into the categories of “Buddhist,” “indigenous,” or “Shinto.” Furthermore, among the most important medieval gods, certain ones had roots in Hinduism, others in Daoism and Yin-Yang thought. He displays vast knowledge of his subject and presents his research—much of it in largely unstudied material—with theoretical sophistication. His arguments and analyses assume the centrality of the iconographic record as a complement to the textual record, and so he has brought together a rich and rare collection of more than 170 color and black-and-white images. This emphasis on iconography and the ways in which it complements, supplements, or deconstructs textual orthodoxy is critical to a fuller comprehension of a set of medieval Japanese beliefs and practices and offers a corrective to the traditional division of the field into religious studies, which typically ignores the images, and art history, which oftentimes overlooks their ritual and religious meaning. Protectors and Predators and its companion volumes should 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.

Papers presented at the three day International Conference on "Changing Global Profile of Japanese Studies : Trends and Prospects", held at New Delhi during 6-8 March 2009.