Benefits from this World: Genze Riyaku and the Moral Support from Ritual Institutions

In Japan, the concept of genze riyaku, which literally means ‘this-worldly benefits’, implies the sphere of this life in which most prayers, requests and needs of the Japanese towards the supposed power of the other world (takai) and its occupants (such as kami, Buddhas and ancestors) are directed. The notion, aside from its materialistic ethic, may be aimed at the attainment of peace of mind and emotional solace; inside this framework, it is usually possible to distinguish four different categories: prevention from disasters, wish for success in life and career, a prosperous love life, and the quelling of demons. First of all, it will be important to establish the limits of the concept ‘religious’ that so often we find in the literature about this topic, which “takes for granted an essentialist (and basically Christocentric) definition of religion” [Josephson, 2011]. After laying the foundations of the Japanese ‘religious’ situation, I will return to the main topic of genze riyaku,...Show moreIn Japan, the concept of genze riyaku, which literally means ‘this-worldly benefits’, implies the sphere of this life in which most prayers, requests and needs of the Japanese towards the supposed power of the other world (takai) and its occupants (such as kami, Buddhas and ancestors) are directed. The notion, aside from its materialistic ethic, may be aimed at the attainment of peace of mind and emotional solace; inside this framework, it is usually possible to distinguish four different categories: prevention from disasters, wish for success in life and career, a prosperous love life, and the quelling of demons. First of all, it will be important to establish the limits of the concept ‘religious’ that so often we find in the literature about this topic, which “takes for granted an essentialist (and basically Christocentric) definition of religion” [Josephson, 2011]. After laying the foundations of the Japanese ‘religious’ situation, I will return to the main topic of genze riyaku, better describing the elements that it comprises and that are related to it, such as kudoku (merit). Further, I shall explain how the support from shrines and temples can be provided in different ways, such as through specific rituals, prayers from priests, the personal worship of statues or other sacred objects, and so on. Nonetheless, another option that enable the granting of benefits is the purchase of talismans and amulets, known as ema, omamori and ofuda: altogether, it is possible to affirm that what is embedded in these ritual institutions is a role of crisis management. Since the presence of genze riyaku dates back to before the introduction of the Western concept of religion in Japan, how should we actually label it? Is it a social, cultural, religious concept? What is its relationship with the ritual institutions, and does the genze riyaku help in stressing this sort of “Japanese religiousness”? Lastly, what can the economic aspect around the selling of talismans and amulets or paid rites tell us about the notion of genze riyaku?Show less

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Benefits from this World: Genze Riyaku and the Moral Support from Ritual Institutions