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• W254711022 abstract "(ProQuest: ... denotes non-USASCII text omitted.) Bernhard Scheid and Mark Teeuwen, ed., Culture of Secrecy in Japanese Religion London: Routledge, 2006, xvii + 397 pp. £85.00, hardcover, ISBN10: 0-415-38713-2; ISBN13: 978-0-415-38713-2. WHILE focusing on Japan, this collection of fifteen essays investigates one of central issues for study of esoteric and tantric more generally-the meaning of secrecy (mitsu ...; or himitsu ...) as concept is understood and as it functions within tradition. At same time this is an issue relevant to a much wider set of inquiries in religious studies generally. When, as is noted here by Teeuwen (p. 172), manuals for performance of esoteric are available on shelves of libraries-and of bookstores-the significance of concept of secrecy takes on a different nuance common in Western religious culture. For latter, understanding of occult or esoteric is commonly taken to mean a salvific teaching or practice is only accessible to initiates, is, it is to be kept hidden or concealed non-initiates. Following an introductory essay by Teeuwen in which he provides reader with an overview of subject and an introduction to contents of collection, there are three articles provide important context for balance of collection. first is Albert de Jong's Secrets and secrecy in study of religion: Comparative views Ancient World which gives us an introduction to topic as broadly conceived in religious studies and exemplifies by drawing examples ancient west, mystery cults such as those of Pythagoras or of Hermes Trismegistus. In context of ancient world, de Jong usefully distinguishes between secret knowledge, secret rituals, and secret identities. second article in this section is The problem of secrecy in Indian Tantric Buddhism by Ronald M. Davidson. Davidson begins with a critique of some of conceptions of secrecy have been attributed to Buddhism, specifically Edward Conze's characterization of issue. (It is worth noting in this regard Conze's own ideas of secrecy seem to have been formed by his involvement with Western occultist traditions. Significantly, in his autobiographical writings he referred to himself as a gnostic.) Davidson then goes on to examine rhetoric and practice of secrecy as found in several texts, including categorization of secrets into naturally secret, hidden and obscure is found in Guhyagarbha. Important for understanding of secrecy in tantric is Davidson's (convincing) conclusion it is a self-perpetuating strategy ensured its continued independent maturation (p. 74). Myth and secrecy in Tang-period Tantric Buddhism by Martin Lehnert is third of contextualizing articles. Lehnert attempts to move discussion forward from problems of tenet classification, lineages of esoterism and sectarian history. What is then revealed is that secrecy took on a ubiquitous yet multifarious status as an organizing policy (p. 79). He then explores these various thematics, including technical and moral qualifications of practitioner, religious authority through transparency and concealment, and limitations of linguistic communication in esoteric ritual. second section, Japan's medieval culture of secrecy, comprises eight essays. Fabio Rambelli examines role of secrecy perspective of the esoteric episteme and esoteric rituals (p. 107), as well as discussing training process Shingon initiates underwent. Central to this is an understanding of different hermeneutic levels employed within tradition as ways to generate and systematize meanings-from explicit, denotative meanings to those are most secret. Also of importance is Rambelli's extension of system of stages of initiation (kanjo . …" @default.
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• W254711022 title "The Culture of Secrecy in Japanese Religion" @default.
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