Iki resident Chad Kohalyk bangs out his age on the newly installed shrine feature (photos courtesy Kohalyk)
There have been few postings on Green Shinto in the second half of 2020, as from August 18 to November 10, I travelled by train the length of Japan, from the most northerly railway station in Hokkaido (Wakkanai) to the most southerly in Kyushu (near Ibusuki).
Along the way I took the opportunity to visit some significant shrines., and found several items of interest. Some shrines had simply closed their water-basins (temizuya) and replaced them with alcohol spray. Others had taken the opportunity to decorate the temizuya in imaginative fashion.
One shrine of interest that I came across was the Tsukiyomi Shrine on Ikinoshima (Iki Island), The island is notable for its abundance of shrines compared to the number of population, suggesting the islanders are close to the Shinto spirit. The object of worship at the shrine is unusual, being for Amaterasu’s brother, the Moon God Tsukuyomi. While Amaterasu came out of Izanagi’s left eye, Tsukuyomi came out of the right eye, and the storm sneezing Susanoo no mikoto came out of his nose.
How come the moon god does not feature so much in the national awareness? Given the centrality of the moon to Japanese literature, the obscurity of the moon deity is puzzling. It’s said that Iki Island was the original place of worship for the deity, so perhaps the immigrants who worshipped him there were later integrated into the wider Yamato community and lost their moon consciousness. The mythology suggests that Amaterasu fell out with Tsukuyomi over a visit to the food goddess, Ukemochi, and that she banished him to the other side of the sky so she wouldn’t have to deal with him any more. After that she simply outshone him.
On Iki Island, the intriguing Tsukiyomi Jinja has an unusual wooden plaque for banging on with two mallets. It’s an item I’ve never come across elsewhere on my travels.
The explanation above the plaque gives instruction how to make the number of your age with the two hammers hanging down the sides. The sound from the large mallet is counted as ten hits. So if you are 56 years old, you should make 5 hits with the big mallet and six hits with the smaller one. And then you should make your wishes before the wooden torii.
It would be nice to know where the inspiration for this came from, and Green Shinto sympathiser Chuk Kohalyk has said he will follow up by contacting the priest in charge. Meanwhile we will keep our eyes open to see if this is a custom that will spread…
Izumi Hasegawa chief priest of the Shusse Shrine in America, poses in front of the parent shrine in Japan
The Shinto Shrine of Shusse Inari in America, based in Los Angeles, is offering English speakers a rare opportunity to partake in Japan’s traditional New Year celebrations. To apply, please click on one of the links below.
Shinto and Buddhist priests in a joint procession (courtesy Mainichi)
The true religion of Japan is not Buddhism, as is sometimes claimed, nor is it Shinto, as is also often claimed. The true religion which exists in people’s hearts is a mix of Buddhism, Shinto, ancestor worship and folk belief (such as Tanabata, Shichi-go-san and the Seven Lucky Deities, etc). In the past this all fell under the hyphenated composite of shin-butsu shugyo.
In 1868 the Meiji ideologues in their concern to create a state religion centred around a captive emperor artificially split this tradition that had more than a thousand years of history to it. In addition, they outlawed all the elements they saw as primitive or hostile to the new unifying principle. Genuine shamanism was out; fossilised ritualism was imposed.
On previous occasions Green Shinto has posted signs of a revival in Shinto-Buddhism, evident in such instances as new pilgrimage courses, festivals and shugendo rites. Now today comes news of a significant development in Kyoto.
6) What difference do you see between practicing Shinto outside Japan compared to Shinto within Japan? The biggest difference is definitely having the great numbers of foreign followers/attendees. Serving overseas automatically requires an English ability as well as the responsibility of satisfactory “Koto-age” which is to proactively clarify, discuss, explain the precepts of Ko-Shinto/Shinto, as well as the interpretation of mythology classics which has many ambiguous unclear portrayals.
[ ~Invoking Koto-tama of Norito: The spirit of words~ Workshop]
As a Shinto clergy fluent in Japanese, providing the series of Norito liturgy lectures/workshops in English has been one of my significant roles assigned by Kami, as there aren’t fully reliable/accurate Norito resources available in English, unfortunately.
Norito is historically composed in Yamato-kotoba (words of Japanese origin; native Japanese words). It is very different from modern Japanese. For example, “newspaper” in Yamato-kotoba is「東西南北噂文 おちこちのうわさぶみ (Ochikochi-no-Uwasa-bumi, translating as Rumor composition from East to West to South to North」according to Kun-yomi (Japanese reading of Kanji). In modern Japanese it is「新聞 Shinbun: Newly heard」according to On-yomi phonetic Chinese reading of Kanji.
Traditional Norito also involves 万葉仮名 (Manyou-gana: early Japanese syllabary composed of Chinese characters used phonetically) and 歴史的仮名遣 (Rekishiteki-kana-dzukai:Historical Kana) which is mainly used by Shinto clergy when composing and reading Norito. 現代仮名遣い(Gendai-kana-dzukai: modern kana) is used by ordinary citizens.
Invoking Koto-tama of Norito: The spirit of words~ Workshop
Shinto prioritizes writing in Historical Kana and reading with 古語 (Kogo: Archaism) pronunciation. For example, Ookami おおかみ becomes Ohokami おほかみ.
Another example, 大祓詞（Great Purification Liturgy）is written as おほはらへのことばin 歴史的仮名遣, おおはらえのことば in 現代仮名遣い, yet both can be pronounced as Ooharae-no-kotoba or with a slight emphasis on “ほ”. Some shrines write おほはらひのことば in historical Kana, or おおはらいのことば in modern kana, yet both can be pronounced “Ooharai-no-kotoba”.
According to linguistic expert Mr. Katsuji Iwahashi at Jinja-honcho, historical Kana and modern kana are not to be mixed, as it causes confusion especially for non-Japanese who do not know the difference between them and how to correctly read or pronounce them.
Therefore, the precise understanding of Norito requires expertise from Shinto clergy or language professionals to accurately introduce the way how to read and pronounce it, and to explain the depth of meaning in each word, as well as the complete translation of sentences.
Based on言霊 (Koto-tama/Koto-dama:spirit of word) spirituality from ancient Shinto time, correctly understanding and pronouncing each word has a remarkable effect in invoking the Koto-tama/Koto-dama. According to Hakke Shinto’s Nakagawa sensei, two significant elements in the ancient ceremony dating back to prehistoric Jomon period were Koto-tama and Oto-tama/Oto-dama (spirit of sound/instrument).
While serving overseas involves a large amount of work, I am truly honored and appreciative of this setting which Kami has assigned me, to cultivate the path to deliver the spirituality of Ko-Shinto/Shinto to the wider world. I am most humbled and also find joy in being the one to capture the similarities between Ko-Shinto/Shinto as well as with other spirituality/beliefs in the world, and sharing those experiences back with people in Japan. This experience has truly helped me to grow and refine myself as a Shinto priestess to serve the world.
Invoke Koto-tama ofNorito: The spirit of words~ Workshop
7) Do you think in future it is possible for Shinto to spread in the US so that there are communities under legitimate Shinto shrines worshipping American kami with their own annual matsuri (Rei-Taisai) and form of rituals?
Yes, I do think it is quite possible for Shinto, especially Ko-Shinto to spread in the U.S. I have been actually witnessing that is already gradually happening, as there are remarkably many Americans who love Japanese culture and participate in Shinto ceremonies.
In this globalized era with the internet availability, people all around the world have way more opportunities to search what their spirits are looking for, compared to the past eras. In fact, that is how people leave the religions that they grew up with, and end up reaching me, as they have choices on their own now.
Japanese Anime widely spreading throughout the world and Anime conventions being operated almost at least once in a month somewhere in the U.S. (before Covid-19 pandemic) is also greatly contributing for Americans to be more exposed to Shinto, as many Anime portray Shinto whether they are accurately portrayed or not. Unconsciously or consciously, they are in touch with Shinto elements. It is a matter of time whether fast or slow.
As of “American Kami”, while I am not clearly understanding what exactly it means as it is sounding broad, but Ubusuna-no-kami of the local regional Kami of America can be definitely involved, such as Maryland Ubusuna-no-Ookami in my case, Hawaii-Ubusuna-no-kami for the case of Hawaii.
If you mean Native American deities, that can be also quite possible, as there are remarkable similarities between their (i.e. Hawaiian, Lakota, Alaskan, Hopi tribes) indigenous spirituality and Ko-Shinto/Shinto. However it definitely must be approved by them. Their tradition must be respected and preserved the way they are. I am simply answering this question whether it is possible or not. Most importantly, the anuual matsuri (Rei-Taisai) should be held at legitimate Shinto shrines or by licensed Shinto clergy.
If you mean “to apotheosize a historical person” in the U.S., like Sugawara-no-Michizane, Taira-no-Masakado, or Kodama Gentaro, it depends how people in American can tolerate the idea.
From the Shinto perspective, it is completely doable to conduct ceremonies for the occasions above, including making it an annual ceremony (Rei-Taisai) under legitimate Shinto shrines or licensed Shinto clergy. Shinto is very tolerant and flexible. It is a matter of whether Americans can be open to the ideas.
4) Could you tell us something about your shrine Kamunabi-Ban’yu Ko-shinto Shrine? Also what is the relation to the Ama-no-iwakura Jingu?
Kamunabi Banyu Ko-Shinto Shrine by the ancient Himorogi style since prehistoric Jōmon period enshrines the sacred forest, rocks and trees located behind my house in my private property, to present respect, appreciation and awe to glorious virtue of Kami (deities) in great nature.
The sunrise peaks at the top of the sacred forest is truly awe-inspiring. When visiting, this Ko-Shinto shrine responds by clearing the clouds, gusting the wind in woods, merrily talking trees, and their dancing falling leaves. The lively energy of vivid green moss over the sacred rocks stays throughout the year and never withers. The sacred rocks and trees reflecting the sunset are breathtakingly beautiful. The graceful full moon light brightly shines on the Norito liturgy when reciting it in the sacred forest.
Many kinds of beautiful animals live in this sacred site, such as the Kishu dog, descedent of the Japanese wolf, which runs and guides visitors, coywolf (Eastern coyote), fox, deer, squirrel, eagle, hawk, wood-pecker, owl, northern cardinal, frog, ladybird, dragonfly and so on.
This shrine is not open to the public as it is Kinsoku-chi (taboo land) within the bounds of this sacred land, yet can be visited by reservation for private ceremony/blessing and by Shinto class students, when there is not severe snow.
[ HISTORY ]
The shrine was established four years after Rev. Kuniko Kanawa humbly received the Shinto priestess certificate in September 2015 from Ama-no-Iwakura Jingu, the independent Shinto shrine in Hiroshima Prefecture. In the first year of the Reiwa Era, Kamunabi Banyu Ko-Shinto Shrine is now officially titled by rank promotion of the priestess, to preserve and pass universal Ko-Shinto spirituality to the next generation throughout the world. This is an independent Ko-Shinto shrine site, not the American branch of Ama-no-Iwakura Jingu.
Kamunabi: Sacred nature sites where Kami (deities) dwell. The barrier between Toko-yo (eternal spirit world) and Utsushi-yo (physical world). Taboo land.
Ban’yū: All matters / phenomenon existing in the universe
Mori: Sacred nature area to invite Kami to descend. Symbolizes Kami itself.
(related poems can be found in Man’yōshū: Collection of Ten Thousand Leaves – The first Anthology of Japanese poetry)
[ ENSHRINED KAMI ]
Ame-no-minakanushi-no-kami : Deity emerged at the center of the universe
Takami-musuhi-no-kami : Deity of centrifugal force of the universe’s generation/production
Kami-musuhi-no-kami Deity of centripetal force of the universe’s generation/production
Ame-no-tokotachi-no-kami : Deity of the sky constantly establishing
Kuni-no-tokotachi-no-kami : Deity of the Earth constantly establishing
Amaterasu-Oomikami : Sun deity
Tsukuyomi-no-mikoto : Moon deity
Oo-haraedo-no-Ookami : Great deities at magnificent purification sites
Maryland Ubusuna-no-Ookami : Great guardian deity dwelling in the state of Maryland
Ooguchi-Makami : Japanese wolf deity, who once inhabited all of Japan and guided the path for Yamato-Takeru-no-mikoto in the deep mountain
* Other Kami can be called down temporarily by Koushin-no-gi, depending on the ceremony
[ SHINSHI (DIVINE MESSENGER) ]
Introducing our special Shinshi divine messenger among many other wild lives in Kamunabi Banyu Ko-Shinto Shrine. Kishu dog is well known as an excellent hunter in the forest, as they are the direct descendants of Japanese wolf known as Ooguchi-makami (Wolf Kami). Its history can be found in Japanese folklore.
One autumn in the Edo period, the boar hunter Yakurō Mine happened to find the wounded wolf in a deep mountain so he treated her. As she kept following him, Yakurō smiled and said goodbye by joking that she would one day give him one of her puppy wolves after she recovered.
The following spring, after totally forgetting this event, he heard a puppy outside his house. He found the wolf’s puppy facing him right by the door. He figured it was the mother wolf repaying his kindness. She kept her promise.
This wolf puppy later became a great hunting buddy for Yakurō, the ancestor of Kishu dog. This piece of folklore can be seen in this Anime.
Kishu dogs are well known for being white, however they are originally colored, just like wolf’s fur coloration, as seen in our Shinshi especially around her straight tail. Her motions are more like a wolf than a dog.
The hunting Kishu dog is very cautious, naturally smart, understands human language, senses the atmosphere, is remarkably brave, and protects family regardless of risking their lives, and they are swift even in steep mountains.
Most importantly, the wolf dog has the greatest ability as a divine messenger to find and guide to sacred sites. She belongs to the forest. She shows how to live in great nature.
5) Since beginning your activities in the USA, what activities have you been involved with?
I have been involved with the same types of Shinto activities conducted in Japan but in a more international way, both large scale conventions/festivals to private scale. These have included various kinds of ceremonies, many kinds of Ko-Shinto/Shinto lectures/workshops, Misogi-Harae purification practices, other Ko-Shinto gyouhou practices, Kagura Shinto theatrical sacred dance (both performance and giving classes), offering amulets, and so on. There are so many, so please refer to Kamunabi Ban’yu Ko-Shinto shrine facebook page or my website.
In response to Covid-19 pandemic situation, I have also developed virtual Misogi-harae purification, as well as virtual ceremonies. It was quite a discovery to find out that many people participated from all corners of the world. I would like to deliver all of you these highlights videos of Ko-Shinto style ceremony from Nagoshi-no-Ooharae Summer Great Purification which has an English-language MC. Please read the description as well, as this ceremony was combined with Covid-19 related special prayers. I hope watching them encourages you spiritually during this pandemic.
3) You practice something called Ko-Shinto, or Ancient Shinto. Could you briefly outline the differences from normal Shrine Shinto.
I am actually trained in both Shinto and Ko-Shinto. You can see both elements from my ceremonies, practices, lectures, kagura, and so on, yet with emphasis on Ko-Shinto. Both Ko-Shinto and Shinto have their own roles for different people/occasions, while I maintain that Ko-Shinto can give you answers or more reasonable explanations for what Shrine Shinto can not.
KO-SHINTO (Ancient / Old Shinto) is the indigenous Japanese spirituality/belief since JomonPeriod which peacefully lasted over ten thousand years, the longest in Japanese history. There is almost no archaeological evidence of war weapons or traces of killing. In short, Ko-Shinto is deeply in touch with the cycle of nature/the universe, balancing the physical and spiritual worlds, and rather more shamanistic than Shrine Shinto. The latter was formed following the Yayoi Period along with the nationwide expansion in rice agriculture, silk production and ironware, together with the introduction of Buddhism and religions of foreign origin.
Ko-Shinto is also an abbreviation of Fukko-Shinto, which was advocated by Japanese classical scholars during the Edo period, for reviving or returning to the spirituality of Ko-Shinto. The major differences from Shrine Shinto are as follows below (though they can also sometimes be found in Shrine Shinto too as it originated from Ko-Shinto):
* Himorogi-shiki, instead of Shrine Shinto’s usual Chinza-shiki In Himorogi style, priest/priestess calls down Kami to descend for a moment into a sacred tree, sacred rock, or evergreen branch in order to conduct ceremonies, then take leave of Kami to ascend at the end of the ceremonies. To attend ceremonies in this style, worshipers walk (or climb) a long distance to get to the sacred site in Daishizen (‘great nature’).
On the other hand, Chinza style permanently enshrines Kami into the Go-Shintai (divine body), which is sitting inside of the Honden, the main shrine building. Majority of Shrine Shinto is Chinza style with some exceptions, such as those still preserving the Ko-Shinto way based on their long shrine history. Chinza style shrines are mostly built in local communities.
* Go-Shintai/Divine body is Kamunabi In Ko-Shinto, the sacred nature sites called “Kamunabi” where Kami dwell are the divine body since ancient times. Kamunabi includes sacred mountain, island, forest, gigantic tree, rock, hill, waterfall, ocean, Himorogi and so on. Majority of Go-Shintai under Shrine Shinto are found inside the Honden, the main shrine building, except for Ko-Shinto style shrines.
* Play the ancient stone whistle to call down the Kami
* Slight uniform difference Hair piece in Ko-Shinto is Sakaki evergreen branch to preserve the ancient way, instead of man made Eboshi/ Nukaate hat, or Saishi Kanzashi.
* Distinctive practices Including Misogi-harae purification practice originally systematized by Bonji Kawatsura sensei who founded Miizu-kai to which I belong, there are various Ko-Shinto gyouhou practices including Ko-Shinto Norito/Kototama and Kazutama numerology. Ko-Shinto practices directly resonate with the cycle of nature/universe to co-exist with them. It is an excellent study in spirit, mind and body, to polish oneself to live fully in one’s life.
* Ken-sai and Yuu-sai Shrine Shinto conducts Ken-sai ceremony, the form of which can be physically seen. Ko-Shinto has the depth to conduct Yuu-sai, which does not require a shrine building and can call down Kami anytime to the sacred site. This explains how Ko-Shinto gyouhou work also.
* Reincarnation Ko-Shinto has its own concept of reincarnation based on the cycle of universe, nature and spirit, while Shrine Shinto does not cover this subject except for having a concept of continuation after death.
* Pantheism Ko-Shinto is pantheism, while Shinto is perceived more as polytheism.
1) Could you tell us how you developed an interest in Shinto? Greetings to all viewers of Green Shinto. Thank you Mr. John Dougill for reaching me. Being interviewed at this timing of Covid-19 pandemic must be coordinated by Kami (called “Kamu-hakari”) in order for Ko-Shinto/Shinto to encourage people on Earth during this crisis.
To Japanese, Shinto has been always existing around us like the great cycle of nature ever since taking our first breath when being born, as Japanese culture is largely based on Shinto. So it is more a matter of “realizing the precious value of Shinto spirituality”, rather than newly becoming interested in it, if that makes sense.
While I have always lived in Shinto culture growing up in the countryside, and especially loved being in touch with great nature, my enlightening realization for Shinto’s value as a firm base of most traditional Japanese culture was shortly after I enrolled on a training course at Sodo Reiho Kimono Academy some decades ago and became a professional Kimono consultant. Kimono culture is deeply in touch/co-exists with nature and involves refined decorum called “Reiho” based on Shinto spirituality. “Rei” concept originally derived from our reverence to Kami, which later extended to play a significant role between people. Rei is not only seen as Kimono decorum but also still remains in modern Japanese manners among ordinary citizens.
Becoming a certified Kimono professional definitely further developed my passion to learn Shinto deeper, as I believed that preserving this spirituality for future generations was my duty as a cultural master. Later discovering about my great grandfather who lived in Meiji period as a Shinto priest unconsciously guided me into becoming a Shinto priestess.
2) Your training was not the usual Jinja Honcho way. Could you tell us about your training? Among several limited ways to become a licensed Shinto clergy including the mainstream Jinja-Honcho and Shinto universities, I was blessed to go through the Shinto priest training course at the independent Ko-Shinto style shrine “Ama no Iwakura Jingu” in Hiroshima prefecture.
This course consists of five grades starting from elementary to special advanced grade. It took fully three years for me to graduate this training course which actually seems more intense, detailed, and longer than Jinja-Honcho’s regular one month training, according to my Shinto clergy fellows who were licensed by them.
Ama-no-Iwakura Jingu
However, being licensed is only a start line for any kind of profession, as striving for one’s refinement is a lifetime duty and is our custom for any traditional Japanese culture.
By Kami’s guidance, I have been additionally attending more special training by the mother shrine, and gaining deep studies into Ko-Shinto practices by Miizu-kai (the origin of Misogi Dojo founded by Bonji Kawatsura-sensei) and Tatsuo Nakagawa-sensei of Rakko-sha who retired from Omi Jingu.
I am truly humbled and honored to have been serving overseas and receiving credibility outside and inside of Japan including the shrines/priests under Jinja Honcho, based on my long term international achievements. Hokkaido Jingu, the largest Shinto shrine in Hokkaido under Jinja Honcho, has invited me to run the Misogi and international Ko-Shinto lectures. Togoshi Hachiman Jinja and Katori Jinja encourage and teach me more Kagura sacred dance every time I return home, as well as Toshihiko Kato sensei of Sato-Kagura/Jindai-kagura NPO institute in Yokohama. I am profoundly thankful that they think of me highly.
Kuniko Kanawa speaks to the Sazareishi-kai in 2019
My case is quite rare, as I have already trained as another type of traditional Japanese cultural master, had a long term classical Japanese training, and speak fluent Japanese. Everything is connected, and it all came together successfully. We are living in an era of awareness that what truly matters is the quality level of priest/priestess’s sincerity and reverence to serve Kami as “Naka-torimochi” (medium between Kami and people).
