Author: John D. (Page 107 of 202)

Power spots (Kyoto)

May 18, 2014 / John D. / 1 Comment

A woman hugs a sacred tree at Kyoto's Seimei Jinja

In a sense, you could say that the whole notion of ‘power spots’ is a modern re-packaging of ancient notions, since many traditional sites were located in places felt to exude a certain ‘energy’. It explains why most of the modern power spots are in fact Shinto shrines, which were built in ancient times to honour the spirit of place.

There are something like 40 books on the subject in Japanese, including a whole series by Ehara Hiroyuki, a psychic who was promoted on television as a spiritual counsellor. The books are best-sellers but surprisingly do little more than list the traditional attributes of shrines like Shimogamo Jinja, saying what they are famous for and what the nearest eating places and tourist sights are.

Such is the attractiveness of power spots, though, that local authorities are keen to promote them for their tourist value. Green Shinto carried a piece before on Aomori’s promotion of its power spots. Now we have come across a listing of four Kyoto power spots: http://www.kyoto.travel/powerspots.html. It’s of interest because the page is in a sense official, run by the City of Kyoto and Kyoto Convention & Visitors Bureau.

I’m not sure how the officials selected the four power spots below, but the inclusion of Kiyomizu Temple at the expense of Shimogamo Jinja is a surprise, since the latter is widely known as ‘Kyoto’s power spot’. Standing at the confluence of two rivers with an ancient patch of woodland, the shrine reaches into the distant past before the city of Kyoto was ever thought of. It surely deserves inclusion!

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Kyoto’s Power Spots (spiritual spots)

Catching and drinking 'the magical waters' of Kiyomizu's original spring is popular with visitors

Worldwide attention is being drawn to power spots (spiritual spots), where one can obtain energy from the earth and nature. In this issue, we will introduce a number of Kyoto power spots.

Kurama
Since ancient times, Mount Kurama has been said to be the home of the spirits known as “tengu.” And it is also known, in recent years, as the birthplace of “reiki”.
The Kurama Temple was built on the mountain summit with Sonten (energy from the universe) as its major deity. The power from the universe is said to be particularly concentrated in the center of the six-pointed star located in front of the main sanctuary.

Kifune
Mount Kifune is located right next to Mount Kurama. It is a place where pure water flows from the well.
The Kifune Shrine was built as the place to offer prayers to the deity of water, and it has attracted believers since ancient times. The sacred water that flows abundantly from the stone wall is said to have a unique and high undulation property, so try drinking a mouthful and feel its pure energy.
It is only at this shrine that the words float up to the surface of the paper when a “water fortune telling card” touches this water.

Seimei Shrine
Here fortune-telling is carried out through use of astrology (tenmondo) and other methods. This shrine is dedicated to the alchemist/fortune-teller Seimei Abe who lived one thousand years ago and was famous for his manipulation of spiritual power. It has gained fame for assisting in avoiding disasters and for curing illnesses and wounds, and even today, the ruins of Seimei Abe’s residence over which the shrine is built is famed as a power spot.

Kiyomizu Temple
Kiyomizu Temple has been designated a world heritage treasure and it is one of Kyoto’s major temples.
“Kiyomizu” means ‘beautiful water,’ and it was due to the discovery of the spiritual water at this site that the temple was built in this spot. If you drink from the “Otowa Waterfall” located in the temple precincts, it is said that your prayers for health and long life will be answered.

Kifune's popularity has shot up since it became recognised as a 'power spot'

People line up to pray on Kurama's 'power spot' in front of the temple

Power spots (Tokyo)

May 18, 2014 / John D. / 0 Comments

The Avebury Stone Circle, biggest of the roughly 1000 stone circles in the British Isles, has long been recognised for the energy given off by its rocks

The ‘Power Spot’ boom in Japan has been going for some years now in Japan and shows no sign of abating. It involves travel to places with special energy, many of which are Shinto shrines. You’ll often see queues at such places, with groups of young people (mostly female) waiting in line to pray or purchase amulets.

The boom was spared in the 1990s when an (in)famous Uri Geller type figure called Kiyota Masuaki coined the term ‘power spot’. The idea is reminiscent of the craze for geomancy, dowsing and leylines during the 1960s and 1970s in Britain, when countless thousands of young people (including myself) were drawn to ancient sites like Glastonbury and Avebury for their spiritual resonance.

Japan is a deeply conservative nation, and social movements in the West often have at least a thirty-year time lag in taking hold here. Feminism, smoking bans and the pill are just a few examples. New Age ‘power spots’ appear another case in point. An article in Metropolis from 2011 not only introduces the origins and development of the movement, but also highlights some of the most notable power spots in Tokyo.

“””””””””””””””””””””””””””””””””””””””””””””””””””””””””””
Tokyo’s “power spot” boom attracts legions of ladies—and commercial opportunism
By: Rebecca Milner | Mar 31, 2011 | Metropolis

A queue of young ladies lined up at Tokyo Daijingu, said to have special powers for match-making

In the back corner of the garden at Meiji Jingu shrine there is a well. Called Kiyomasa no Ido, it is said to have been dug in the 16th century by the warlord Kato Kiyomasa. “Nobody used to go to that part of the park,” says the middle-aged ticket taker. “Maybe 20 people a day at most.”

All of that changed in December 2009, when tarento and celebrity palm reader Shuhei Shimada told TV viewers that he’d experienced good luck following a visit there. This claim launched a steady stream of pilgrims, and more than a year later, the garden sees thousands of visitors lining up to photograph the small pool of clear water on weekends. Urban legend dictates that using this picture as your cellphone’s wallpaper is good luck.

This is not an isolated incident. It’s part of a larger fascination with “power spots,” areas said to project protective or positive energy. Hundreds of these locations are said to exist, both in Japan and overseas (Hawaii is full of them, naturally). For a complete rundown of the most popular, you only need to pick up Shimada’s Definitive Countrywide Guide to Lucky Power Spots, or any number of similar publications released during the last few years.

“Since Japanese celebs started visiting power spots and experiencing their effect—like something good happening or achieving a goal—the mass media has frequently featured the topic on TV, and in magazines and books,” says Kawasaki-based blogger Kirin Suzuki, explaining how power spots went from niche to mainstream.

In Tokyo, top sites include Tokyo Dai Jingu in Iidabashi, the pond at Inokashira Park and Todoroki Ravine in Setagaya. While “all-purpose” good luck spots like Kiyomasa’s Well attract a broad range of visitors—from young couples to extended families—visitors to Tokyo Dai Jingu are almost entirely female. Deities of creation and marriage are enshrined there, and the shrine itself, which serves as the Tokyo branch of the Grand Shrine in Ise, does a mean business in love amulets. Mt. Fuji—also considered a power spot—saw a record 320,000 climbers last season.

These locales aren’t exactly new; in fact, they are all tied in some way to the ancient practice of Shintoism. What is a relatively new phenomenon is the mainstream interest in traveling to remote corners of Japan in the name of luck and the commercial opportunism that has followed. The term “power spot” itself is attributed to Masuaki Kiyota, a purported psychic who first used the phrase in the 1990s. However, the TV show Aura no Izumi (“Fountains of Aura”), which ran from 2005-2009 on TV Asahi, is largely credited with popularizing the current interest in auras, past lives, the supernatural and power spots.

While Suzuki isn’t into the trend herself, she can see why other women are. “There are many Japanese women who want to get married, but have difficulties in finding a good life partner. Visiting one of the shrines that is famous as a power spot sounds like a good solution,” she says. “I think the power spot boom naturally has more affinity with women. Japanese women are sensitive to ‘what’s new’—the so-called ‘boom,’ and to this effect, they can be influenced by mass media.”

While the fad appears harmless, Mariko Yokokawa, a professor of cultural anthropology at Keio University, is wary of what she perceives as a reliance by Japanese women on fortunetellers and luck. Based on her observations, she feels that “this arises from a sense of powerlessness, an inability to control one’s future. Although this is partly their responsibility, it also comes from a lack of professional opportunity for women, and the strong wish to find a ‘love’ to support their sense of worth.”

ADDRESSES
Inokashira Park Nearest stn: Inokashira Koen (Inokashira line) or Kichijoji (Chuo line)

Kiyomasa’s Well Meiji Jingu, 1-1 Yoyogi-Kamizono-cho, Shibuya-ku. Tel: 03-3379-5511. Open daily 9am-4:30pm; admission ¥500. Nearest stn: Harajuku. www.meijijingu.or.jp

Tokyo Dai Jingu 2-4-1 Fujimi, Chiyoda-ku. Tel: 03-3262-3566. Open daily 8am-7pm. Nearest stn: Iidabashi. www.tokyodaijingu.or.jp/english/index.html

Kirin Suzuki Tokyo Kawaii Etc. http://tokyokawaiietc.com

Meiji Jingu is claimed by many as Tokyo's power spot (no doubt owing to its energising trees and greenery). Those in the know, however, head for the wishing-well.

Aoi procession

May 14, 2014 / John D. / 1 Comment

The headdressof a court lady is suggestive of the shamanic miko of early Japanese history. Like others in the procession, she wears the emblematic aoi leaves, once thought to protect against the plague. (Sometimes translated as hollyhock, aoi is in fact closer to wild ginger.)

On May 15 the oldest of Kyoto’s Big Three Festivals takes place. The Aoi Matsuri is the city’s big spring event; the Gion Matsuri is the summer bonanza; and the Jidai Matsuri is the autumnal offering. In winter we take a break to enjoy Oshogatsu (New Year festivities).

The festival originated in the sixth century in a desire to please the kami and prevent disasters. Nowadays there are over 500 participants in Heian era costume; 36 horses; 2 ox-carriages. The procession starts off from the Former Imperial Palace around 10.30, and the stately progress means that it takes an hour to travel the short distance to Shimogamo Shrine.

All the gorgeous aesthetics of Heian aristocratic society are on display, here seen on a court lady preparing to set off from in front of the Former Imperial Palace

The procession stretches out to be half a mile long, and consists of horseback warriors, foot warriors, courtiers, lower-rank guards, higher-rank guards, halberd bearers and dignitaries. At Shimogamo dances are performed for the kami and the imperial messenger delivers greetings. Around 2.20 the procession sets off for Kamigamo Jinja where it arrives around 4.30 and rituals are again performed.

In medieval times there were two processions, one for the imperial messenger proceeding from the Imperial Palace and the other for the Saiin (an unmarried female related to the emperor appointed to the shrines). Between 810 and the early thirteenth century, when the practice fell into abeyance, there were 35 such priestesses who lived in palaces somewhere between the two Kamo shrines.

The procession gets ready for departure in the grounds of the Former Imperial Palace. In former times the procession of the Saiin would meet up with that of the imperial messenger, and they would proceed together to the shrines. Nowadays everyone sets off from the south side of Gosho (Former Imperial Palace), and the role of the Saiin is taken by an unmarried young female from a well-bred local family, who is known as the Saio-dai. (For this year’s chosen representative, click here. For an interview with a former representative, click here.)

Unfortunately the weather forecast for tomorrow looks bad, with rain predicted. Depending on the weather conditions, a decision will be made tomorrow morning whether to postpone the parade for a day. After all, those junihitoe (twelve-layered ceremonial kimono) and other exquisite costumes are precious items, not intended by any means to serve as simple rain-gear.

It's 10.30 and they're off. It's going to be a long day, only reaching Kamigamo Jinja around 4.30 in the afternoon.

Some of the participants look doggedly determined...

.... others are clearly enjoying the occasion.

At Kamigamo Shrine there's quite a crowd to see the end of the procession.

The highlight of the procession is not the imperial messenger but the Saio-dai and her attendants, who attract a frenzied flurry of photographers

Statistics

May 12, 2014 / John D. / 2 Comments

You don't necessarily need to 'believe' in Shinto to follow its practices

How many Shinto believers are there?

It’s a tricky question because in a religion with no conversion, how does one measure numbers? By the number of people who visit shrines; the number who say they believe; the number who follow Shinto practices? There are those too who claim that every single Japanese is Shinto by birth.

There are several sites which provide statistics about religion, but one of the best is surely adherents.com simply because it provides a lengthy rationale and justification of how the statistics are compiled.

The website provides the following ranking of world religions, which is intriguing for specifying 4 million Shintoists. This is presumably based on self-identification, for in polls of ordinary Japanese only 5% said they ‘believed’ in Shinto. This is in stark contrast to official figures provided by Japanese authorities, who like to boast of some 85 million followers.

1) Christianity: 2.1 billion
2) Islam: 1.5 billion
3) Secular/Nonreligious/Agnostic/Atheist: 1.1 billion
4) Hinduism: 900 million
5) Chinese traditional religion: 394 million
6) Buddhism: 376 million
7) primal-indigenous: 300 million
8) African Traditional & Diasporic: 100 million
9) Sikhism: 23 million
10) Juche: 19 million
11) Spiritism: 15 million
12) Judaism: 14 million
13) Baha’i: 7 million
14) Jainism: 4.2 million
15) Shinto: 4 million
16) Cao Dai: 4 million
17) Zoroastrianism: 2.6 million
18) Tenrikyo: 2 million
19) Neo-Paganism: 1 million
20) Unitarian-Universalism: 800,000
21) Rastafarianism: 600,000
22) Scientology: 500,000

Does participating in a rite of passage make you a Shinto believer?

For many Westerners, the most puzzling aspect of religion in Japan is that while many Japanese will tell you very plainly that they don’t believe in anything, they exhibit what looks like religious behaviour by praying at shrines and temples, buying amulets, going on pilgrimages, and participating in rites or religious festivals. The large-scale participation is at odds with the figures on atheism/agnosticism, in polls of which Japanese score among the highest in the world.

Country Total country population (2004) % Atheist/ Agnostic/Nonbeliever in God
Leading countries

Sweden   8,986,000   46 – 85%   4,133,560 – 7,638,100
Vietnam   82,690,000   81%   66,978,900
Denmark   5,413,000   43 – 80%   2,327,590 – 4,330,400
Norway   4,575,000   31 – 72%   1,418,250 – 3,294,000
Japan   127,333,000   64 – 65%   81,493,120

Another interesting list is that of diversity within the religions. One might expect Shinto to be classified as highly diverse, since there is no dogma and doctrine. Surprisingly, however, in the list below it is ranked as more unified than Christianity…

Classical World Religions Ranked by Internal Religious Similarity: Most Unified to Most Diverse

1 Baha’i
2 Zoroastrianism
3 Sikhism
4 Islam
5 Jainism
6 Judaism
7 Taoism
8 Shinto
9 Christianity
10 Buddhism
11 Hinduism

Adherents.com adds the following comments….

No “value judgement” is implied by this list. There are adjectives with both positive and negative connotations which describe both ends of this spectrum. From an academic, comparative religions viewpoint, there is no basis for “prescribing” whether it is better for a religion to be highly unified, cohesive, monolithic, and lacking in internal religious diversity, or whether it is better to be fragmented, schismatic, diverse, multifaceted and abounding in variations on the same theme.

In a practical sense, most people actually practice only one form of whatever religion they belong to. Buddhism, for example, if viewed as a whole, can be understood to have a large amount of internal variation, including the Theravada and Mahayana branches, all of their sub-schools, various revivalist sects, as well as Tibetan and modern Western forms. But most actual Buddhists are not actually involved in all of these; rather they practice one, internally cohesive, fairly unified form, such as the Geluk order of Tibetan Buddhism, or Japanese Amida-Buddha worship.

Some 25% of Japanese participate in festivals, and while they may not 'believe' in Shinto, it fosters their sense of being Japanese. If Shinto is considered 'a religion of Japaneseness', then this would make the participants followers of the religion.

Kami, major and minor

May 10, 2014 / John D. / 2 Comments

Okuninushi and the White Hare of Inaba

I may be wrong, but as far as I know there is no official pantheon of Japanese kami. However, of the eight myriad (yaoyorozu) kami, there are some that are clearly prominent. No doubt it’s possible to make up various kinds of lists, and someone has been brave enough to produce a page for Wikipedia on the leading Japanese deities.

The Wikipedia listing can be found at the following page: http://en.wikipedia.org/wiki/List_of_Japanese_deities

Fujin, here seen as guardian deity at the temple of Rinno-ji in Nikko

The syncretic approach makes good sense, since kami like Raijin (thunder deity) and Fujin (wind deity) are popular figures in folklore and often appear in Buddhist temples (Sanjusangendo and Kennin-ji here in Kyoto spring to mind). On the other hand, I don’t recall ever coming across a shrine dedicated to them (though they could be regarded as umbrella terms to include localised thunder and wind gods).

The Wikipedia page divides the kami into major and minor, and there are some really quite bizarre choices. Would anyone seriously support the nomination of Omoikane as a major kami? And why is Toyotama-hime included but not Okuninushi, ruler of the underworld and the primary Izumo deity? It suggests a peculiar form of bias, since anyone with the slightest knowledge of Shinto shrines must know of the popularity of the latter in presiding over marriage and at ‘enmusubi’ shrines.

An obvious way of measuring the importance of kami would be through the number of shrines dedicated to them. But in that case Hachiman, Inari and Tenjin would all rank above Amaterasu, who is generally acknowledged to stand at the head of the pantheon. Her primacy stems from the mythology, in which she is privileged as imperial ancestress. But if one were to use the mythology as a measure of importance, where would that leave Inari who is not even mentioned? One sees then that matters are more complicated than one might imagine.

Pondering the issue leads me to conclude that there may be grounds for two lists. Those that are favoured by official Shinto because they support the Yamato imperial descent mythology. And an alternative, more inclusive Folk Shinto list, derived from common practice. At the very least, the two lists would highlight the rich variety of Shinto. They would also give grounds for thought.

Konohanasaukuya-hime, goddess of Mt Fuji and the Sengen shrines, categorised by Wikipedia as a minor deity

Inari, Kon Kon

May 7, 2014 / John D. / 1 Comment

Cover of the manga starring schoolgirl, Inari Fushimi (copyright Morohe Yoshida)

On a recent visit to Fushimi Inari, I noticed a large display by the central gate advertising an anime called Inari, Kon Kon, Koi Iroha. I hadn’t heard of it, but it seems to have made a splash amongst the manga and anime crowd.

Since the shrine is trading on the publicity, I presume that they do not take exception to the contents. Indeed, they seem to be positively endorsing it. So when I get a chance, I’m going to look out for the series.

Meanwhile, the amazing Wikipedia has a full page devoted to it, from which the description below is taken. It’s a striking reminder of the power of imagination – and the lighter side of Shinto.

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Wikipedia….

Inari, Konkon, Koi Iroha, also known as InaKon for short, is a Japanese manga series written and illustrated by Morohe Yoshida, which began serialization in Kadokawa Shoten’s Young Ace magazine from August 2010.

A television anime adaptation aired in Japan between January and March 2014.

Plot
Inari Fushimi is a clumsy girl who has a crush on classmate Kōji Tanbabashi. One day, after rescuing a fox pup named Kon from falling into a river, Inari is greeted by the shrine god Uka-no-Mitama-no-Kami, who gives Inari a portion of her power, allowing her to transform her appearance to that of any other human.

Main characters

Display at Fushimi Inari; exploiting the power of manga

Inari Fushimi
Inari is the main character. A middle school student. After saving a fox spirit from getting washed away in the river, she was granted with the power to change shape at will by uttering the phrase “Inari, Konkon”.

Later, it is hinted strongly that the power she received isn’t just the power to change shape; she has also unconsciously used the divine power to make her hopes come true.

After a series of events, during which she returns Uka’s powers but develops her own, Inari has entered new god training so that she can control her divine power and live with it as a human.

Outside of the gods, only Tōka and Kōji are aware of Inari’s powers and her relationship with the gods.

Uka-no-Mitama-no-Kami
Usually simply called “Uka”. After granting a wish by Inari to become someone else, which she came to regret, Uka gave Inari some of her power so that she may transform at will.

Despite being a god, she has great interest with otaku [nerdy] stuff and is usually seen playing games in her room. She appears to have developed feelings for Tōka [Inari’s older brother], much to the disdain of her fellow gods and mother.

Other gods

Kon
Uka’s familiar, who Inari saved from falling into a river. She is the smallest of the familiars, and was assigned to Inari according to her personality match. She can manifest herself to humans as a young fox-tailed girl wearing a hooded fox sweater. Kōji’s younger brother, Shirō, appears to like her.

ShiShi and RoRo
Uka’s familiars, older than Kon. They often stay close by Uka, who has them transform into games consoles.

Amaterasu Ōmikami
The head goddess of the sun who watches over Inari, making sure she can control her powers.

Ōtoshi-no-Kami
Known as “Toshi” for short. Uka’s older brother who has an incredible sister complex, which has disturbed Uka to the point where she has banned him from entering the Inari shrine.

Ōmiya-no-Me-no-Kami
One of the five pillar gods, known as “Miya” for short. [Inari consists of five different deities, counted as ‘pillars’]

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To watch Episode 1 with subtitles, click here.

For an informed review of the first episode, see here.

(courtesy lostinanime.com)

Arrows and archery

May 5, 2014 / John D. / 1 Comment

Today’s Busha Shinji ceremony at Shimogamo Jinja is a pre-Aoi Festival purification rite to clear the air of evil spirits. In this way it serves to prepare suitable conditions for the procession on May 15 which lies at the heart of the whole affair.

A happy shrine-goer with a New Year promise of one year's good fortune

Arrows of course play a prominent part in Shinto affairs, particularly at New Year when they act as a symbolic good luck charm for the coming year. Firing arrows in the air is a common form of clearing away evil spirits, and similar customs are found across Asia. Indeed, the notion of arrows as a means of dispelling evil has roots in mythology, with the very earliest Indian texts telling of Siva and his fellow gods killing terrifying demons.

The Japanese developed their own version of demon-slaying arrows, with Emperor Jimmu depicted carrying a bow in his colonising quest to spread the virtues of divine rule. According to Wikipedia, a legend about the primal use of bow and arrow accrued around Yorimasu Minamoto in the twelfth century, as told here:

At that time, the Imperial Palace was taken over by an evil demon, which caused the Emperor to fall ill with great anxiety and suffering. When the Imperial High Priests tried and failed in their efforts to destroy the demon and dispel the Imperial household of its influence, they were at a loss. Finally, an archer, Yorimasu Minamoto, was summoned to the Imperial Palace in the hopes of slaying the demon with his bow and arrow, ridding the palace of this plague.

With a steady hand and a virtuous heart, Yorimasu Minamoto vanquished the demon with the first arrow, and his bow was declared to be a Hama Yumi; an “Evil-Destroying Bow”, (and the first arrow a Hamaya; a “Evil-Destroying Arrow”). Since then, Hama Yumi have been used in Buddhist and Shinto rituals of purification. (For example–Shihobarai–the Purification of the Four Directions.)

As a result, Hamaya (arrrows) are sold even today at shrines as good-luck charms; smaller replicas have been placed in shrines and people’s homes. It is believed that even one Hamaya which has been blessed by a Shinto priest carries great spiritual power and will bring protection against the forces of evil. They are also believed to have the ability to attract vast good fortune.

Purification of one of the Four Directions