Buddhist Meditation on the Foul, and the Body in Horror Manga

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From “The True Shape of Human Bones — On the Dawn of Anatomical Dissections in Early Modern Japan” By Michel Wolfgang. p 42

Warning! Very graphic imagery ahead if you choose to click through to this article.

I had the hypothesis that the type of “body horror” imagery which we see in modern Japanese horror Manga had some kind of historical relationship with Japanese Buddhism, probably via Buddhist meditative practices focused on repulsion. After some study, I am convinced of this hypothesis.

The imagery I saw in these manga reminded me of certain anatomical sketches and grotesque Japanese paintings from the Buddhist tradition. But what really put the idea in my head that there might be a connection between the contemplative practices of Buddhism and these manga was the disturbing experience of actually reading them. Although I’m not a Buddhist or well versed in how these particular meditative practices are supposed to be carried out formally, the straightforward descriptions of these meditations seems at least superficially similar to the experience of viewing grotesque images on paper.

Lets me show you what I mean:

Quotations from the Sutras:

The following is from Ekottarikāgama 12.1, which seems to be a Chinese recension of earlier texts:

““In this case, the practitioner meditates on the body as a body and according to its functions. When he examines it from head to toes or from toes to head, he sees that it is composed of impure constituents, and he is unable to be attached to it. He observes that this body has hair of the head and hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, sweat, pus, stomach, small intestine, large intestine, heart, liver, spleen, kidneys. He observes and recognizes urine, excrement, tears, saliva, blood vessels, grease, and observing and knowing them all, he is unattached and regrets nothing. This is the way the practitioner observes the body in order to realize peace and joy and be able to end unwholesome thoughts and remove anxiety and sorrow.”

It even explicitly uses a butcher analogy:

“Just like a skillful butcher or his apprentice might lay out the different parts of a slaughtered cow and distinguish the leg, heart, torso, and head, the practitioner observing his own body distinguishes the Four Elements just as clearly, seeing that this is earth, this is fire, and this is air. Thus the practitioner meditates on the body in the body in order to end attachment.”

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Imaginary Indias

Today I’m taking a break from the more serious, intellectual type of thing I normally do. How about we explore some alternative histories which have struck my fancy as of late?

I’ll start this off with the most interesting, thorough, and beautiful alternative history scenario I’ve ever read:

Gurkani Alam

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India in the year 2000. Click map for full size image.

Gurkani Alam (by Tony Jones) is premised on the historical theory that Aurangzeb’s incompetent reign was the turning point in Mughal history, which led to it’s decline and the ease of British domination starting in the 18th century. In some ways, the reality is more surprising than the alternative history. Aurangzeb was not Shah Jahan‘s chosen successor, and had to pull off a protracted coup d’etat in order to become ruler. His older brother, Dara Shikoh (who was killed at the conclusion of the coup), was extremely religiously tolerant. Shikoh had fostered a close relationship with the Sikh community, had 50 Upanishads translated into Persian under the title “Sirr-e-Akbar” or “The Greatest Mysteries” the “Kitab al-maknun” or “hidden book” referred to in the Koran, and authored a title called “Majma-ul-Bahrain” or  “The Confluence of the Two Seas,” which is an exploration of Sufi and Vedanta mysticism. In my estimation, Dara Shikoh’s religious pluralism outshines even that of Akbar.

To contrast, Aurangzeb’s leadership style diverged tremendously from prior rulers, especially in regards to religion. Akbar had established a set of policies designed to foster religious liberalism. He revoked the jizya tax on non-muslims, intermarried with Hindu kingdoms, and appointed non-Muslims to high administrative posts. Either out of the practical realities of ruling a mostly non-muslim population, or out of ideological sympathy, religious liberalism was largely retained by Jahangir  and Shah Jahan (with the notable exception of anti-Sikh violence perpetrated by the former.) These policies were scrapped by Aurangzeb in favor of a cartoonishly evil theocratic Islamic approach. This combined with his overly rapid (and very expensive) conquest, undermined the stability of Mughal rule. The empire became a soft target for Sikh, Pashtun, Rajput, and Bengali revolts, as well as Maratha, and eventually British incursions.

Gurkani Alam departs from reality in 1644, with the unexpected death of Aurangzeb in battle. Dara Shikoh becomes emperor, and continues in the old liberal Mughal tradition, while not weakening the empire with reckless expansion. The more stable outcome is a long lasting Mughal state in the north, in which Sikhism plays a much larger role, an independent South Indian federation, and a subcontinent which, while highly prosperous is not particularly permeable to Western imperialism.

I won’t spoil the details of the universe for you, but check out the concluding world map:

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Gurkani Alam in the year 2000. Click the map to see it full size.

Mughalstan

Ok, so when I said “alternate history” at the start of this post I was using the term perhaps too loosely. Mughalstan is more of an alternate future for the Indian subcontinent dreamed up by Islamic nationalists, possibly in cooperation with Dalit nationalists. It is amusing for two reasons:

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Most detailed version of Mughalstan map

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Hindu Devas take a (silk) road trip to Japan!

(Note: If you are only interested in pictures, skip past this and hit “Continue Reading”)

This is a historical phenomenon, which entertains and fascinates me to no end. Buddhism had a huge impact on all East Asian cultures, especially on their pantheons of deities. On first glance it might seem odd that a reform movement, which rejected many of the core tenants of Vedic religion would transmit a belief in Vedic deities. This apparent oddity is a misunderstanding of Buddhism’s “atheism,” and a misunderstanding of what a “Deva” actually is. Most forms of Buddhism, while rejecting the concept of all-powerful gods or creator deities, openly accept the existence of powerful supernatural beings. This includes yakshas (nature spirits) rakshasas (demons) gandharvas (celestial musicians) nagas (supernatural snakes) and many other beings, including Devas (deities.) In Hindu and Buddhist cosmology, Devas are created beings that roam around the universe seeking the divine, albeit very powerful ones with much greater spiritual capabilities than humans. Hindu traditions tend to accord Devas much more power and divinity than Buddhism, and worship them as manifestations of The Supreme. In the Buddhist pantheon, the Devas have generally converted to Buddhism and now serve as his protectors, the protectors of his teachings, or as helpers to mortals who are trying to achieve enlightenment.

The reader should be aware that in Japanese mythology and theology the below deities freely interact with native Shinto deities, and deities imported from China. I am isolating the Indian derived deities for the purpose of this bog post, but do not be deluded into thinking that they are unintegrated with the rest of Japanese mythology.

The more popular of these deities are used in non-esoteric Mahayana Buddhism (the bulk of Buddhist sects in Japan.) However, most of these are relatively obscure deities because they are only used in the Shingon school, an esoteric (tantric) school of Buddhism. As such, the bulk of these Devas achieved full development in Japan around the late 700s or early 800s, as a result of the rise in popularity (especially amongst the political elite) of esoteric and Shingon Buddhism.

Last note: There are a lot of different names involved here, because (among other reasons) Sanskrit and Japanese don’t transliterate very well. For deities in which two names are listed, the first is Sanskrit, and the second is Japanese. In cases where, for some reason, I’ve listed many names, I will specify with an (S) or a (J) which language it is from.

(S) Ganesha/ (S) Vinayaka / (J) Binayaka / (J) Shoten/ (J) Kangiten: Ganesha was one of the first Indian deities to transit to Japan, and as in India, is one of the most popular in both esoteric and non-esoteric sects. Perhaps this is because his association with worldly prosperity has been retained, or perhaps amplified into a general association with pleasure. Thus, actors, geishas, gamblers, restaurant proprietors, etc offer him worship. Shoten has retained the association for removing obstacles, although his ancient association with creating obstacles which has long since been expunged from the Hindu tradition is still mildly active in Japan for reasons which will become clear later.

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Dancing Ganesha from North Bengal, 11th Century. Image From Vikram Kharvi’s blog “My Lord Ganesha”

 

Kangiten

Contemporary Kankiten Statue from Fukuoka Japan. Image from this Japanese Website

He is often depicted in (implicitly erotic) embrace with another elephant headed figure. In that iconography, his name is “Kangiten” or “Binayaka.” This is an allusion to a Japanese myth about Kangiten’s “evil” origins, wherein his mother, Uma births 1,500 evil children onto her left (collectively called Binayakas), the first of which was Binayaka. On her right side she births 1,500 good children the first of which was Avalokiteśvara/Kannon (the Bodhisatva of compassion) incarnated as Idaten (Skanda or Murugan in India.) In order to win Binayaka over to goodness, Idaten reincarnates as a female binayaka and becomes Kangiten’s wife. The bliss generated by their union turns Kangiten good. According to this myth therefore, the embracing Kangiten figures actually represent Kangiten in sexual union with his brother reincarnated as his wife/sister. There are other myths, which seek to explain this iconography, but all of them involve some sort of gender reversal, usually by means of reincarnation.[1]  There is a huge corpus of Japanese Ganesha myths, which do not exist at all in India, but the initial one just mentioned seems to almost reference Ganesha’s actual historical development in India. Ganesha probably evolved from the set of demons called Vinayakas/Binayakas who were known for erecting obstacles and creating divisions between allies. However, they were easily appeased. So easily appeased in fact that over time they evolved into positive forces, and merged into one deity—Ganesha.[2]

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Embracing Kangiten. Image from onmarkproductions.com

However, the aforementioned Japanese myths all seem to be trying to explain the dual figured Kangiten iconography by posing, as it’s mythological basis. The real basis lies elsewhere, probably in the translations of Amoghavajra, a half Indian half Sogdian monk living in China in the early 700s. He was a founder of the “Chen-Yen” school of esoteric Buddhism (a precursor to the Shingon school,) and his translations of various tantric texts entail repeated references to the “dual-bodied Vinayaka” which is an obstacle removing and prosperity inducing deity described as looking exactly like modern embracing Kangiten figures, including the erotic embrace. There was also a pre-Buddhist Japanese deity named N-io, which took the form of a male and female in embrace, which could have contributed, or facilitated the popularity of the embracing Kangiten figures.[3]

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