A radical change occurred with the introduction of new deities, among them the Five Great Kings, the most important of them being Fudo Myo-o, the conqueror of all disasters and evil. This book is a study of the concept, iconography and decoction of Fudo in art. Beginning with a detailed account of the origin of Buddhism and its introduction into Japan, the book focuses on development of esoteric Buddhism in the country. It delves into the uniqueness of Shingon Buddhism rituals which try to evoke the vitality of the three mysteries in the body, speech and thought, the mysteries being transmitted orally from the master to the disciple. Describing Fudo Myo-o as discussed in Buddhist literary sources from India, it takes up his visual representation in painting and sculpture. It discusses the representation of his attendants in art and iconography, symbolic instruments associated with the god in his depiction and interpretations of the mudras (hand gestures, postures, emblems) carried by Fudo. It explains the esoteric meaning attached to various ideas and concepts represented in the visual images. Supported by numerous illustrations, this detailed and thorough study would enthrall students and scholars of Buddhist art and iconography.

The greatest athletes in the world today are not the Olympic champions or the stars of professional sports, but the "marathon monks" of Japan's sacred Mount Hiei. Over a seven-year training period, these "running buddhas" figuratively circle the globe on foot. During one incredible 100-day stretch, they cover 52.5 miles daily—twice the length of an Olympic marathon. And the prize they seek to capture is the greatest thing a human being can achieve: enlightenment in the here and now. This book is about these amazing men, the magic mountain on which they train, and the philosophy of Tendai Buddhism, which inspires them in their quest for the supreme. The reader will learn about the monks' death-defying fasts, their vegetarian training diet, their handmade straw running shoes, and feats of endurance such as their ceremonial leap into a waterfall. Illustrated with superb photographs, the book also contains the first full-length study in English of Mount Hiei and Tendai Buddhism.

An ethnography of female asceticism and spiritual practice in Japan.

Featuring over 100 unique prints, Modern Japanese Prints is a testament to the continuity of Japanese art and creativity. By far the most vitally creative group of artists working in Japan today, modern print-makers are truly international in appeal. Although they owe much of their heritage to the famous ukiyoe techniques of the past, they depart from their forebears in at least two important respects. In the first place, whereas in the ancient ukiyoe tradition a print was the joint production of three men— the artist-designer, the artisan who carved the blocks, and the printer—these modern artists perform all these functions themselves, thus satisfying their demands for individual artistic expression at every step of the creative process. Another distinguishing feature of this artistic school is that its inspiration is derived neither solely from its own Japanese past nor solely from the West. This book carefully traces the history of the modern print movement through detailed discussions of the life and work of twenty-nine of its most noteworthy and representative artists. It describes vicissitudes which the movement has undergone and the high artistic ideals which have motivated its members in spite of public apathy and the hostility of the traditionalists.

This book attempts to come to grips with a set of widely ranging but connected problems concerning myths: their relation to folktales on the one hand, to rituals on the other; the validity and scope of the structuralist theory of myth; the range of possible mythical functions; the effects of developed social institutions and literacy; the character and meaning of ancient Near-Eastern myths and their influence on Greece; the special forms taken by Greek myths and their involvement with rational modes of thought; the status of myths as expressions of the unconscious, as allied with dreams, as universal symbols, or as accidents of primarily narrative aims. Almost none of these problems has been convincingly handled, even in a provisional way, up to the present, and this failure has vitiated not only such few general discussions as exist of the nature, meanings and functions of myths but also, in many cases, the detailed assessment of individual myths of different cultures. The need for a coherent treatment of these and related problems, and one that is not concerned simply to propagate a particular universalistic theory, seems undeniable. How far the present book will satisfactorily fill such a need remains to be seen. At least it makes a beginning, even if in doing so it risks the criticism of being neither fish nor fowl. Sociologists and folklorists may find it, from their specialized viewpoints, a little simplistic in places; and a few classical colleagues will not forgive me for straying far beyond Greek myths, even though these can hardly be understood in isolation or solely in the light of studies in cult and ritual. Others may find it less easy than anthropologists, sociologists, historians of thought or students of French and English literature to accept the relevance of Levi-Strauss to some of these matters; but his theory contains the one important new idea in this field since Freud, it is complicated and largely untested, and it demands careful attention from anyone attempting a broad understanding of the subject. The beliefs of Freud and Jung, on the other hand, are a more familiar element in the situation and have given rise to an enormous secondary literature, much of it arbitrary and some of it absurd. The author has tried to isolate the crucial ideas and subject them to a pointed, if too brief, critique; so too with those of Ernst Cassirer.

This invaluable interpretive tool, first published in 1937, is now available for the first time in a paperback edition specially aimed at students of Chinese Buddhism. Those who have endeavoured to read Chinese texts apart from the apprehension of a Sanskrit background have generally made a fallacious interpretation, for the Buddhist canon is basically translation, or analogous to translation. In consequence, a large number of terms existing are employed approximately to connote imported ideas, as the various Chinese translators understood those ideas. Various translators invented different terms; and, even when the same term was finally adopted, its connotation varied, sometimes widely, from the Chinese term of phrase as normally used by the Chinese. For instance, klésa undoubtedly has a meaning in Sanskrit similar to that of, i.e. affliction, distress, trouble. In Buddhism affliction (or, as it may be understood from Chinese, the afflicters, distressers, troublers) means passions and illusions; and consequently fan-nao in Buddhist phraseology has acquired this technical connotation of the passions and illusions. Many terms of a similar character are noted in the body of this work. Consequent partly on this use of ordinary terms, even a well-educated Chinese without a knowledge of the technical equivalents finds himself unable to understand their implications.