The Japanese Middle Ages were a period when secrecy dominated many forms of religious practice. This fascinating collection traces the secret characteristics and practices in Japanese religion, while analyzing the rise and decline of religious esotericism in Japan.
Esoteric Buddhism developed in almost all Buddhist countries of Asia, but it was of particular importance in Japan where its impact went far beyond the borders of Buddhism, also affecting Shinto as well as non-religious forms of discourse. During the Middle Ages, secret initiations became a favored medium for the transmission of knowledge among Buddhist monks, Shinto priests, scholars, actors and artisans alike.
"The Culture of Secrecy in Japanese Religion" looks at the impact of Esoteric Buddhism on Japanese culture, and includes comparative chapters on India and China. Whilst concentrating on the Japanese medieval period, this book will give readers familiar with present day Japan many explanations for the still visible remnants of Japan's medieval culture of secrecy. This compelling look at a largely undiscovered field of research successfully demystifies the study of esotericism and Tantrism, and will be essential reading for scholars of East Asian Buddhism, Japanese religion and religious history.

The Japanese Middle Ages were a period when forms of secrecy dominated religious practice. This fascinating collection traces out the secret characteristics and practices in Japanese religion, as well as analyzing the decline of religious esotericism in Japan. The essays in this impressive work refer to Esoteric Buddhism as the core of Japan's "culture of secrecy". Esoteric Buddhism developed in almost all Buddhist countries of Asia, but it was of particular importance in Japan where its impact went far beyond the borders of Buddhism, also affecting Shinto as well as non-religious forms of discourse. The contributors focus on the impact of Esoteric Buddhism on Japanese culture, and also include comparative chapters on India and China. Whilst concentrating on the Japanese medieval period, this book will give readers familiar with present day Japan, many explanations for the still visible remnants of Japan's medieval culture of secrecy.

This book sheds new light on the relationship between religion and state in early modern Japan, and demonstrates the growing awareness of Shinto in both the political and the intellectual elite of Tokugawa Japan, even though Buddhism remained the privileged means of stately religious control. The first part analyses how the Tokugawa government aimed to control the populace via Buddhism and at the same time submitted Buddhism to the sacralization of the Tokugawa dynasty. The second part focuses on the religious protests throughout the entire period, with chapters on the suppression of Christians, heterodox Buddhist sects, and unwanted folk practitioners. The third part tackles the question of why early Tokugawa Confucianism was particularly interested in “Shinto� as an alternative to Buddhism and what “Shinto� actually meant from a Confucian stance. The final part of the book explores attempts to curtail the institutional power of Buddhism by reforming Shinto shrines, an important step in the so called “Shintoization of shrines� including the development of a self-contained Shinto clergy.

This book sheds new light on the relationship between religion and state in early modern Japan, and demonstrates the growing awareness of Shinto in both the political and the intellectual elite of Tokugawa Japan, even though Buddhism remained the privileged means of stately religious control. The first part analyses how the Tokugawa government aimed to control the populace via Buddhism and at the same time submitted Buddhism to the sacralization of the Tokugawa dynasty. The second part focuses on the religious protests throughout the entire period, with chapters on the suppression of Christians, heterodox Buddhist sects, and unwanted folk practitioners. The third part tackles the question of why early Tokugawa Confucianism was particularly interested in "Shinto" as an alternative to Buddhism and what "Shinto" actually meant from a Confucian stance. The final part of the book explores attempts to curtail the institutional power of Buddhism by reforming Shinto shrines, an important step in the so called "Shintoization of shrines" including the development of a self-contained Shinto clergy.

This study is investigates Yoshida Shinto founded by Yoshida Kanetomo (1435-1511) which reached its peak in the 17th and 18th centuries. Yoshida Shinto is credited as the first religious school that chose "Shinto" (way of the gods) as its denomination and regarded itself intrinsically different from Buddhism. Therefore Yoshida Shinto called itself also the "One-and-Only Way of the Gods." The study analyses the actual religious innovations of Yoshida Kanetomo and their historical and intellectual background. Thereby it addresses the general question to which extent Yoshida Shinto implied a new consciousness of Shinto as an autonomous religion. It is well known among experts of Japanese religion that Yoshida Shinto was heavily influenced by Buddhism and Taoism alike. The author argues, however, that there is a tendency to underestimate the capability of Yoshida Kanetomo to integrate these influences into a comprehensive religious system that also included indigenous ("Shinto") elements, such as ritual and mythology.\nThe study is the first monograph of Yoshida Shinto in a Western language and includes also translations of three important Yoshida texts. It contributes to the present discussion about the notion of "Shinto," which has become the object of a critical re-evaluation in Japan as well as in the West.