. the sea of esotericism is of one flavor 1037
temples train exorcists ( ) and fortune tellers ( ) for sub-
stantial sums of money. In another area, medical students who are
involved in animal experimentation, vivisection, and other research
activities involving the taking of life are often taken by their schools to
esoteric temples in order to attend rituals that are believed to mitigate
the bad karma they have accumulated by killing animals. Yet most of
these students have little or no interest in Buddhism.
Mikkyō played an important role in creating a favorable terrain for
the acceptance of the new religions that emerged in twentieth-century
Japan. Most of the new religions do not claim any direct relationship
to mikkyō; however, new religious lay associations put a great emphasis
on healing. These religious groups attract many members because they
offer a solution to their physical or psychological problems. Mikkyō
in all its institutional forms has been the herald of an immense hope
for the Japanese: the hope that miracles are possible. Popular culture
keeps alive legends about the miraculous deeds of Kūkai (also
known as O Daishi Sama ) and many other Buddhist figures
attached to esoteric traditions.
Thus, the “dark” side of mikkyō is not just a source of fear but is also
an important source of hope. Cancer might be declared incurable by
the medical establishment, but there is still hope that the performance
of fire ceremonies by a wise esoteric priest can destroy the negative
effects of the illness. A child might have difficulties in performing well
at school and might have become a drop-out; prayers on Mt. Hiei
can give that child another chance. In brief, mikkyō is seen
as a rich reservoir of salvific energies available not just to the elite
of accomplished Buddhist priests but to everyone. This constitutes a
favorable terrain for new religions, which portray their founders or
leaders as individuals of great integrity who possess extraordinary
powers. Even if a new religion does not claim a direct relationship to
mikkyō, its success nevertheless depends on the lasting belief gener-
ated by the esoteric traditions that religious practices can have such
salvific powers.
The esoteric traditions of Japan have created not only a favorable
terrain for new religions but have also directly inspired some of their
founders. Among the new religions that have been directly influenced
by mikkyō, the most famous are the Gedatsukai , Bentenshū
, Agonshū , Shinnyoen , and to a certain extent
AUM Shinrikyō. For example, the Bentenshū began
as a lay missionary Shingon movement and continues to maintain a