Author: John D. (Page 37 of 202)

Nature as salvation

April 16, 2018 / John D. / 0 Comments

The great hope of Green Shinto, as for many progressive thinkers throughout the Western world, is that we can somehow recapture a proper relationship to nature, based on reverence and communion rather than exploitation. A recent article on the subject by the Brainpickings website articulated this in compelling terms. It is these kinds of sentiments that inspire such affection for Shinto’s animistic roots and its reverence of nature.

In the following passage, author Maria Popova writes about a personal topography of US national parks by Terry Tempest Williams in a 2017 book entitled The Hour of Land. (Photos by John Dougill)

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“We cope with [the] awareness of our smallness and finitude by grasping for control and domination of the expansive natural world that lies beyond us. Decades after the theologian Thomas Merton wrote that we suffer from a civilizational sickness leading us to believe that “in order to ‘survive’ we instinctively destroy that on which our survival depends,” Williams writes:

The irony of our existence is this: We are infinitesimal in the grand scheme of evolution, a tiny organism on Earth. And yet, personally, collectively, we are changing the planet through our voracity, the velocity of our reach, our desires, our ambitions, and our appetites. We multiply, our hunger multiplies, and our insatiable craving accelerates.

Consumption is a progressive disease.

We believe in more, more possessions, more power, more war. Anywhere, everywhere our advance of aggression continues.

My aggression toward myself is the first war.

Wilderness is an antidote to the war within ourselves.

Wilderness reflects the conflict within ourselves

A century and a half after Thoreau celebrated nature as a form of prayer, Williams adds:

How do we find our way back to a world interrelated and interconnected, whose priority is to thrive and evolve? What kind of belief systems are emerging now that reinforce and contribute to a world increasingly disconnected from nature? And what about the belief — my belief — in all that is wild?

I return to the wilderness to remember what I have forgotten, that the world can be wholesome and beautiful, that the harmony and integrity of ecosystems at peace is a mirror to what we have lost.

Williams considers the questions facing us — as individuals, as a nation, as a civilization — and the decisions we are called to make in the name of wholeness, beauty, harmony, and all that makes our Pale Blue Dot such a precious improbability of cosmic chance:

We are at a crossroads. We can continue on the path we have been on, in this nation that privileges profit over people and land; or we can unite as citizens with a common cause — the health and wealth of the Earth that sustains us. If we cannot commit to this kind of fundamental shift in our relationship to people and place, then democracy becomes another myth perpetuated by those in power who care only about themselves.

The time has come for acts of reverence and restraint on behalf of the Earth. We have arrived at the Hour of Land.

Burial mounds show the intimate connection of nature and human nature

Another hot spring shrine (Beppu)

April 15, 2018 / John D. / 0 Comments

Umi Jigoku (Sea Hell) with its Inari shrine which leads form the hot spring up an adjacent slope

If Shinto is a religion of awe, as Joseph Campbell said, then it is not surprising that the hot springs and volcanic activity in Japan should have inspired an acute awareness of the power of nature. Bubbling waters of 100C or more, sometimes gushing into the air as geysers, sometimes creating strangely coloured patterns in the earth, are indeed awe-inspiring.

Previous postings on Green Shinto have also noted the connection of hot springs with Shinto purification and cleanliness (click here). On a recent trip to Beppu in Kyushu, perhaps most famous of all hot spring resorts, I was reminded of all this when visiting the Seven Beppu Hells. These are a series of unique hot springs, not for entering or relaxing in, but for looking at since they are too hot for human endurance.

Beppu White ‘Hell’ – the wonders of nature in the circular art work which forms and dissolves in mesmerising patterns

Each of the Seven Beppu Hells has a special character, to do with the distinctive colour emanating from the particular minerals in the ground below. Some are especially fascinating, such as the White Coloured Pond where nature creates its own ongoing artwork. It reminded me of the Aeolian harp hung in trees through which the wind blows its own made-up music.

The Seven Hells are set up in pilgrimage style so that you get a stamp from each one to give a sense of completion. (There’s a delicious irony in making a pilgrimage tour of ‘hells’.) The only drawback to the experience, and for me it’s a major drawback, is the absolutely appalling abuse of animal rights at three of the hells. For the ‘viewing pleasure’ of tourists, fish, crocodiles and ‘zoo animals’ such as a hippopotamus are kept crowded, in cramped concrete conditions with not the slightest regard for their welfare. The crocodiles are even piled up on top of each other such is their number and lack of space.

That a Shinto shrine presides over such abuse is unfortunate, and one wishes that a Shinto priest might take steps to end the suffering of fellow creatures. Misguided Westerners who like to promote the idea that Shinto is some kind of benign environmental religion really should visit sometime and see the reality for themselves. (For horse abuse at a Shinto festival, please see here. For abuse of bears, please see here. For fish abuse, see here.)

For those who think Beppu Hell is all about hot water, a visit may well suggest a different meaning!

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For a previous post on Tamatsukuri hot spring of myths, see here.
For more about animal cruelty at the Beppu Hells, please see Trip Advisor or this Peta Asia piece.

Crocodiles on concrete piled up on top of one another. About as far from ‘nature’ as one could get. (Picture from matcha-jp.com)

Lone elephant in a concrete hell (courtesy http://1.bp.blogspot.com)

Buddhist influence on Shinto

March 25, 2018 / John D. / 0 Comments

Lafcadio Hearn (1850-1904), who wrote extensively on Japanese religions

In his writings on Shinto and Buddhism, Lafcadio Hearn touched on the interaction between the two faiths and they way they influenced each other. One important aspect he identified was compassion for fellow creatures. Surprisingly perhaps, given that Shinto is supposedly ‘a nature religion’, it was Buddhism which proved the stimulus for an enlightened policy in terms of animal rights.

In the seventh century the notion of pity for the suffering of animals led the Buddhist-minded Emperor Tenmu to forbid the eating or trapping of four legged mammals. His decree stayed in force, more or less, till the end of the Edo Era in 1867. Apparently Tenmu did not instigate a complete ban on killing animals, as he was wary of upsetting native Shinto followers, for whom meat-eating was an established way of life. (Rabbits were a notable exception to Tenmu’s decree, being considered birds since they ‘flew’; the word for hop and fly (‘tobu‘) are the same in Japanese.)

Hearn also pointed out that Buddhist art had a huge influence on Japan in general, and Shinto in particular. Images and paintings of kami only appeared after the arrival of Buddhism, and the development of shrine architecture came about as a response to the sophisticated ‘houses’ built for Buddhist deities. Buddhism’s emphasis on education and morals had an effect on Shinto too, with the development of study centres and educational facilities.

Some other examples of the way in which Buddhism influenced Shinto can be found in the following extract taken from a 2007 Japan Times article, entitled ‘Japan’s Shinto-Buddhist Medley’ by Eric Prideaux.

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Kami or Buddhist priest? Sogyo Hachiman depicts the Shinto kami as a student of Buddhism, on the path to enlightenment

Ever since Buddhism was introduced to Japan in 552 (some say 538), Japan has seemed uncertain about how to weave it into its cosmology. The year the religion was introduced, a delegation from the king of Peakche, a territory on the western Korean Peninsula, sent the emperor an image of the Buddha in gold and copper and a collection of the holy texts known as sutras.

The internationalists in the Japanese court welcomed Buddhism. Others saw it as a threat to the status quo, with Buddha nothing more than a “jajin,” or devil.

Prince Shotoku (574-622) promoted Buddhism and it took hold. Still, Japan would never see a full conversion away from its indigenous religion, as occurred to a much greater extent across pagan Europe with the introduction of Christianity. Rather, Japanese absorbed Buddhism gradually, mixing it with local folk religions.

This process played out in the divine realm, too, with certain Shinto gods coming to be seen as protectors of the Buddha. One was Hachiman, the Shinto god of war, who legend has it aided the construction of the Great Buddha statue in Nara during the Nara Period (710-784). This act of kindness won him the name “Great Bodhisattva (Buddhist saint) Hachiman” in 781. Reflecting this meeting of religions, Hachiman was sometimes depicted in sculptures as a very unwarlike Buddhist monk.

But what does the eighth century have to do with mixups over temples and shrines now?
The syncretism, or weaving together of religions, would continue over centuries as Japan went about absorbing Pure Land, Zen and other Buddhist sects from China. Over time, cross-pollination between Buddhism and Shinto would deepen in a process known as “shin-butsu shugo” (Shinto-Buddhism coalescence), or less flatteringly as the “shin-butsu konko” (Shinto-Buddhism jumble).

Buddhist statue, Shinto torii: one of the many syncretic aspects of Inari

Much of the convergence amounted to Buddhism trying to make a mark on the host culture. Buddhist monks felt certain Shinto divinities needed salvation. So they chanted sutras in front of shrines that were the gods’ sacred homes. Meanwhile, temples started sprouting up next to Shinto shrines, to be called “jingu-ji,” meaning “shrine-temples.” By the 16th century, such mixing and matching had become official policy.

Nationalist yearnings have surfaced periodically, resulting in calls to rid Shinto of its foreign influence, especially during the Meiji Era (1868-1912) push for a State Shinto purged of its foreign Buddhist influences. At Tsurugaoka Hachiman-gu shrine in Kamakura, Kanagawa Prefecture, Buddhist artifacts were burned and otherwise removed.

It was impossible, though, to completely sever the link formed over so much time, and this helps explain why Buddhism and Shinto tend to blur together somewhat in the modern Japanese mind.

What evidence of syncretism do shrines display?

The magnificent komainu guarding Fushimi Inari, are elaborate works of art. Notice his paw on the ball of wisdom, a syncretic touch.

Guarding the average Shinto shrine are two stone statues, most often of the mythical Koma-inu, which despite the “inu” (dog) in its name actually looks like a miniature lion. Koma-inu fend off evil for a wide range of gods. Author Hiromi Iwai writes in the book “Nihon no Kamigami to Hotoke” (“The Gods and Buddha in Japan”) that Koma-inu’s lionlike design can be traced to China, while “Koma” may have been derived from “Korai,” an ancient Korean dynasty.

But Koma-inu’s heritage goes even further afield. In each pairing, one creature’s mouth will usually be open and the other’s closed. (This is true with other animals as well.) The “A” that seems to issue from one Koma-inu’s mouth, and the “M” voiced through the other’s closed lips are said by Iwai to represent the ancient Indian belief that the universe began with the first sound and will conclude with the other.

In Hinduism, this is written fully as “A-U-M,” with the three letters representing a long list of concepts. One is the triad of Earth, our surroundings and heaven. Another is the trinity of Hindu gods Brahma (the Creator), Vishnu (the god of maintenance) and Shiva (the Destroyer). In a holy word, Aum embodies the entirety of being.

Commonly known in the West as “Om,” the term was adopted as a mantra by Buddhists, who in turn transmitted it to Japan via China during the Asuka Period (593-710). After that, it showed up on Shinto statues, reminding visitors to holy sites of our humble place within the greater scheme of things.

Nachi’s waterfall, sacred to Shinto, is also a site of Buddhist animism

Alan Watts on Hindu/Shinto

March 20, 2018 / John D. / 2 Comments

I’ve never been a member of any religion, though the closest I’ve come is in being an ardent fan of Alan Watts. If there is such a thing as ultimate truth, he strikes me as best at guiding us towards it, all the more so because he made it plain he wasn’t a guru. Far from being a preacher he was more of a prankster.

For Lafcadio Hearn the greatest genius in the world was the evolutionary philosopher, Herbert Spencer, and his writings on Japan were very much influenced by the Victorian thinker. For Spencer, all of life could be seen in terms of evolution from simplicity to complexity. And it is to him that we owe the phrase ‘survival of the fittest’, which I believe had an unfortunate effect on Hearn’s thinking.

No one now reads Spencer and his thought has long been superseded. Perhaps the same will happen to Alan Watts. Yet the longer time passes the more apt his wisdom seems. On an earlier occasion I had posed the question whether Watts ever wrote about Shinto, as I could find no reference to it. This seemed very odd considering his love of Japan, his affection for Taoism, and his deep connections with Zen.

Today while surfing youtube videos of Emerson, Lake and Palmer, I happened to come across the talk by Alan Watts below. To my astonishment and joy, it began with reference to Hinduism and Shinto. As can be seen from the transcript beneath, the passage has great significance for the internationalisation of Shinto with which Green Shinto is concerned. As always, the insightful probing by Watts strikes one by its profundity, and he raises an issue which will be explored in further postings on this subject, for it reaches into the very heart of the Green Shinto mission.

https://www.youtube.com/watch?v=JO4yfFzk0XQ

Transcript:

“It has been well said that Buddhism is Hinduism stripped for export. You see, Hinduism is a way of life that goes far, far beyond what we in the West call religion. It involves cookery, everyday family life, housebuilding, just everything. It’s the whole Hindu way of life. And so you can’t export it, just as you can’t export Shinto from Japan. It belongs to the soil and the culture. But there are essential elements in it that can be transmitted outside the culture of India. And Buddhism is one of the ways of doing just that.”

Onsen Purification

March 16, 2018 / John D. / 0 Comments

Onsen purification

Posted on February 11, 2018 by John D.

This week Green Shinto is pleased to host an item by contributor, Sally Writes (photos by John Dougill)

Tamatsukuri Onsen is a charming hot spring resort either side of a small stream and boasting ‘the biggest magatama in Japan’

Going with the flow: Onsen hot springs as part of Shinto
Wherever your destination in Japan, you are sure to encounter an onsen – or several. These natural hot spring bathing facilities are scattered across the country, taking advantage of the geothermically active landscape. Some are outdoors, some indoors, some attached to large hotels and others in secluded natural settings – but all are part of the ritual cleanliness which permeates all of Japan’s society. Shintoism is based around ideas of purification and cleanliness, as opposed to the dirtiness associated with ‘pollution’. Water and its cleansing properties is seen as central to their way of life.

Hot spring water basin, highly welcome in winter

The importance of water and washing
There are several different ways in which cleansing with water is practised in Shintoism – ranging from ‘harae’ – the washing of hands and face – to the full-body cold-water immersion of ‘misogi’. It is considered optimal to use natural, free-flowing water such as a stream, waterfall, or the sea; and while you may be forgiven for thinking that the water at the hot springs will be purified like a swimming pool, it is the free-flowing nature of onsens which keeps fresh water in the pools and gives them their purifying qualities.

Onsens for Shinto purification
The deep cleansing soak of an onsen is about more than just getting physically clean: you will generally have to wash at a normal shower before entering the hot springs. The act of soaking in the gently flowing, hot mineral water helps to cleanse your soul too. It may be accompanied by chanting or meditation practises designed to clear the mind. This purification means that you can live a more spiritual and balanced life in harmony with the surrounding teachings of Shinto and the natural world.

Kuwayu hot spring
(courtesy of Wakayama tourist board)

The science behind it
The physical benefits of onsen bathing are also attractive, if you are not a practicer of shinto yourself. Onsens range in temperature from around 30 degrees upwards. This heat helps to improve blood circulation and metabolism, and literally take the weight off your feet as you can relax and let the water support you. The hot springs also contain different minerals, which should be listed on the outside of the onsen. Compounds useful for healing bruises and dermatitis and easing joint pain include calcium chloride, sulfate ions, and sodium chloride.

Whether you are keen to try the rituals of Shintoism to experience the cleansing of mind and body, or if you would just like a comfortable afternoon soaking in a natural hot spring, the benefits of Japan’s onsens are enjoyable for all.

Kawayu Onsen in Wakayama, the world’s only World Heritage hot spring open to the public

Torii at Unzen in Kyushu where a shrine sanctifies the awesome power of the hot spring

Shrine funds

March 8, 2018 / John D. / 0 Comments

Crowds wait their turn to offer prayers at the Meiji Shrine in Tokyo, on the second day of the New Year Saturday, Jan. 2, 2010. | AP

Shrine murder highlights huge amount of cash — most of it off-book — raked in by Japan’s religious sites

BY PHILIP BRASOR AND MASAKO TSUBUKU

In December, the former gūji (head priest) of Tokyo’s famous Tomioka Hachimangu Shrine allegedly murdered his sister before committing suicide. Later, it was reported by various media that the suspect, Shigenaga Tomioka, had taken over the position from his father in 1995, but apparently the father disapproved of his son’s spendthrift habits and, after temporarily reassuming the head priest position, willed it to his daughter, Nagako, who took over in 2010. She asked that the Association of Shinto Shrines, which oversees all of Japan’s shrines, approve her ascension, and when they failed to respond, Nagako withdrew Tomioka Hachimangu from the group.

According to the tabloid press, Nagako herself reverted to the kind of extravagant lifestyle her brother enjoyed and which angered their father. She seems to have had a particular fondness for expensive host clubs. One of the more interesting aspects of this lurid story is the idea of a Shinto shrine as a lucrative family business. In principle, the association controls a shrine’s activities, including its financial situation and the appointment of the head priest, but Tomioka Hachimangu — even the name is linked to the family — clearly was a self-governing business. Friday magazine estimated its yearly income to be at least ¥500 million. How much of this money went to the association is not known, but in any case it seems obvious that the two siblings were fighting over more than just a position of authority. There was a lot of cash at stake.

Crowds flock to Naritasan Shinshoji in Narita, Chiba Prefecture, the nation’s second New Year destination

How much cash is at stake is difficult to know, since Shinto shrines and Buddhist temples do not disclose how much they receive in offerings. The information website AndYou.media made a rough estimate, however, by multiplying the number of estimated visitors at the top 10 sites of worship in Japan during the three-day new year holiday and multiplying those numbers by the average amount of saisen offerings. According to their calculations, Meiji Shrine in Tokyo, the most popular shrine in Japan, takes in about ¥1.3 billion. Naritasan Shinshoji, a temple in Chiba Prefecture, comes in second with about ¥1.24 billion. And that’s only for three days. The rest of the year shrines and temples earn money from activities such as prayers and blessings and other services requested by worshippers. These amounts are also unknown because they also count as contributions and thus do not have to be strictly recorded.

Almost all of this income is tax-free thanks to the Religious Corporations Law. As long as the money collected is associated with worship, the shrine or temple does not have to pay taxes on it. But while accounting at religious places can be pretty loose, the government does pay attention. In 2013, Naritasan was cited for improper deductions of ¥100 million worth of ingredients used to prepare meals for nonworshipping visitors over five years. Naritasan serves vegetarian meals to worshippers free of charge as part of religious services — charging nonworshippers for the same meals — and apparently the temple was declaring ingredients it used for religious services as ingredients it used for profit-making meals so they could be treated as tax-deductible business expenses.

As the Naritasan case shows, there is sometimes a fuzzy line between what is considered a religious activity and what is considered a money-making enterprise. If a shrine or temple charges for parking on their property, then the revenue is taxable. Temples that run kindergartens and charge for them may be able to get away with not paying taxes if the children take part in prayer. Money from funerals and weddings are usually safe from tax collectors. Even property taxes are exempt. If religious institutions rent land to be used mainly for housing purposes, and if the rent they receive in a given year does not exceed three times the assessed tax value of the land, then they don’t pay tax on it. A friend of ours who wanted to build a house in Kamakura leased his land from a temple. It was the only way he could afford it.

Offering coins at shrines is a common sight

Until the Meiji Restoration in 1868, local administration was mostly carried out by Buddhist temples through the danka system. Danka refers to the membership of a temple, which often owned the land the members lived on. The danka would contribute to the temple to maintain the structures and carry out ceremonies. Common people were not registered as members of families but rather as members of danka, and when they died they tended to be buried in common graves. When the emperor was reinstated as the head of the country, the state promoted Shintoism and took administrative powers away from the temples, creating a system that established the family as the main unit of civic life under the emperor. The Meiji government appropriated a lot of temple land.

But still a lot remained in the hands of temples. One lucrative plot belongs to Sensoji Temple in the Asakusa district of Tokyo, one of the biggest tourist attractions in the country. Until last year, the merchants operating in the huge shopping arcade in front of the temple paid rent to the Tokyo Metropolitan Government, which owned their buildings. The land was owned by the temple, but it didn’t charge rent to the metro government. Last year, Sensoji bought the buildings from the government and has jacked up rents by as much as 16 times to bring them in line with market rates. Because these businesses are not involved in worship activities, Sensoji will have to pay taxes on the rent it receives.

Since the Meiji Restoration, the main distinction, financially, between temples and shrines is that shrines do not charge worshippers to visit them while temples often do; which isn’t to say that Shintoism isn’t profitable — the Tomiokas obviously made a fortune from it — but only that the Japanese history of Buddhism, which worships deities, makes it easier to stake claims for the religious character of assets, such as statues and buildings that are very old and, thus, appeal to the public as sightseeing attractions.

This aspect is fully apparent in Kyoto, where temples are the prime tourist attraction. All the famous temples in Kyoto charge admission fees categorized as “offerings” and so are not taxed because it is assumed visitors are entering the precincts for the purpose of worship. Of course, everybody knows that the real purpose is sightseeing, and the city of Kyoto has wanted to impose taxes on these profitable temples for many years. In the 1980s, the city tried to levy the so-called old capital preservation cooperation tax on them, but they banded together and shut down in protest. The city soon rescinded the tax.

These temples are so powerful that they even get the central government to subsidize repairs in the name of preserving cultural treasures and historical assets. A recent article in the Tokyo Shimbun outlined how temples in Kyoto and Nara have increased admission fees recently in order to offset the expense of renovating their facilities, though the government will offset some of these repairs. According to the Asahi Shimbun, the government is covering 55 percent of the huge project to renovate Kiyomizu Temple in Kyoto. One expert told the Tokyo Shimbun that the main reason these temples increased their admission fees is that they are becoming less popular as destinations for school excursions, which used to guarantee a minimum yearly income. So temples are actively trying to attract more foreign tourists, who may cause more wear and tear that requires repairs and thus higher fees.

There are laws that require temples to report income over a certain amount and submit operating records, but it’s difficult for the authorities to monitor things like offerings, selling charms and payments for services when there are no invoices or receipts involved. As the Tokyo Shimbun points out, the Kyoto temples don’t disclose their income and expenses in detail, so the public doesn’t know whether they actually need to increase admission fees. The expert adds that since these temples are operated in much the same way as art museums are run, they should be forced to show how they maintain their assets.

The vast majority of temples do not have assets or interesting structures or elaborate gardens. Those temples still rely on danka for their upkeep. The same goes for the nation’s 82,000 shrines, most of which don’t even have priests and so have to borrow priests from other shrines to carry out rites and ceremonies. They receive funding from the association, and generate income by doing things like blessing new houses, praying over newborns or officiating at weddings. But not funerals. Those still tend to be Buddhist affairs. Temples make a lot of money from graveyards.

Death is usually associated with Buddhist practices, as pictured here, while Shinto funerals take a slightly different form

Shugendo on Mt Ontake

March 7, 2018 / John D. / 1 Comment

Green Shinto follower Jann Williams, who is researching about the use of the five elements in Japan, has kindly allowed us to use her latest posting from her website, elementaljapan. We are grateful to her for the following insight into the particular type of shamanistic Shugendo practised on one of Japan’s most famous sacred mountains.

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Shugendo now – a winter pilgrimage on Mt Ontake, Japan

MARCH 3, 2018 by Jann Williams

Mt Ontake is a sacred mountain 100 km northeast of Nagoya on the border of Nagano and Gifu Prefectures. At 3067 m it is the second highest volcano in Japan, after Mt Fuji. Pilgrimages to worship Mt Ontake and seek spiritual enlightenment have been made for centuries and continue today.

On 23-24 January 2018 I joined a winter pilgrimage on Ontakesan with the Wani-ontakesan community, led by three Shugendo masters. Undertaking ascetic practices on the mountain in extreme conditions reinforced that we are part of nature and the universe. Sharing this experience with others and hearing the word of Gods and ancestors through a medium – a hallmark of Mt Ontake worship – was profound and empowering.

The rituals and prayers associated with the pilgrimage were a sign of deep respect and reverence for Mt Ontake and its Gods, and the ancestors memorialised on its volcanic slopes. This transformative experience deepened my understanding and appreciation of the elements in Japan and Japanese culture. It is a pleasure to share my impressions of the two days spent with this remarkable community of faith.

Mt Ontake viewed from Mt Hakobuto. Unlike Mt Fuji the volcano is currently active, most recently erupting without warning in 2014. Many lives were lost and the mountain top is now out of bounds to pilgrims and hikers. The eruption is a reminder of the elemental forces that continue to actively shape Japan. Source: Wikipedia Commons

Shugendo has been practiced on Mt Ontake for centuries. It is a highly syncretic and ancient religion found only in Japan. Shugendo practices and teachings draw on Shinto, Esoteric Buddhism, Taoism and shamanism, and the rituals incorporate both godai (the five Buddhist elements) and gogyo (the five Chinese elements). Nature and the elements are a fundamental part of the religion and way of life of the practitioners who seek spiritual power and enlightenment through ascetic training in the mountains. My first experience with a major Shugendo ceremony was at Kinpusenji in Yoshino in July 2016. It made a deep impression that is recorded in the post Fire up, Water down. Going from an observer of a ceremony there, to participating in a pilgrimage on Mt Ontake, took my understanding and appreciation of Shugendo to another level.

Until the late 1700s, Mt Ontake was the exclusive reserve of Shugendo ascetics who undertook severe austerities before their annual pilgrimage. Around this time two ascetics – Kakumei and Fukan – opened pilgrimage paths on Mt Ontake. These are referred to as the Kurosawa and Otaki routes, respectively. By opening access for lay people to Ontakesan the nature of worship changed, leading to the formation of numerous and widespread pilgrim groups (kou). Fukan was a great Shugendo master and has special significance for Wani-ontakesan. The Mt Ontake faith they practice differs from Ontakekyo, a Shinto sect with which other pilgrim groups are associated.

A kakejiku (hanging scroll) of Mt Ontake. Source: Doukan Okamoto

In the popular kakejiku shown above, Mt Ontake comes alive as a place of worship and home to the Gods. At the top of the scroll Kunitokodatai-no-mikoto, Oonamuchi-no-mikoto and Sukunahikona-no-mikoto are represented – these Gods are enshrined at the base of the mountain. The three main Gods of the mountain are depicted in the middle section with Ontakesan-zaou-daigongen in the centre, Hakkaisan-daidura-jinnou on the right and Mikasayama-touri-tengu on the left. Kakumei and Fukan are shown at the bottom right and left, respectively, either side of Fudo Myoo (‘the Immovable Wisdom King’). On the kakejiku, the latter three figures are shown located around a sacred waterfall, of which there are several on Mt Ontake.

Yasunari (centre), Motoshige (left) and Doukan Okamoto – the Shugendo masters that led the winter pilgrimage. ( Source: Doukan Okamoto)

Wani-ontakesan made a pilgrimage to Mt Ontake twice a year, in both winter and summer. Winter is considered the more challenging because of the snow and extreme low temperatures. The Okamoto family has been leading the mountain pilgrimages for over 100 years. The head of the family and Wani-ontakesan community, Yasunari Okamoto is shown in the middle of the above image with his sons, Motoshige and Doukan. The brothers are twins and share a strong bond. The symbol on the hachimake (headband) worn by these masters represents Mt Ontake and was designed by Fukan. Motoshige and Doukan are wearing the distinctive clothing of the Shugenja, those who obtain spiritual powers through hardship on the mountains. Each item of clothing is symbolic and has deep meaning. The mudras – energising, symbolic hand gestures – performed by Yusanari, Motoshige and Doukan are an essential and focal element of Shugendo rituals.

Reijinhi (Stone memorials), Mt Ontake. January 2018.

One of the striking features of Mt Ontake found nowhere else in Japan is the stone monuments known as reijinhi. It is estimated that there are over 20,000 of these memorials on Ontakesan. They are the spirit abode of reijin, the title given to ascetic practitioners and devotees of Mt Ontake after they have died. Reijin are an important part of the Wani-ontakesan faith, as they are to other pilgrim groups who visit the mountain. The monument sites have an overwhelming spiritual and mystical ambience during winter. The grey of the reijinhi and deciduous trees, in combination with the white of the snow, directly connects one to nature and is a powerful reminder of the depth and significance of worship at the mountain.

Takigyo, Mt Ontake. January 2017. (Source: Kei Shima).

Both takigyo (waterfall practice) and kangyo (practice in winter) are part of the winter pilgrimage on Mt Ontake. Takigyo is one of the best known ascetic practices associated with Shugendo. It is a form of meditation designed to cleanse the body and mind – one that is not commonly performed in the extremes of winter. Splashing water on your body before standing under the sacred falls, and reciting the Fudo Myoo mantra (an important deity in Shugendo and Esoteric Buddhism) while in them, are components of takigyo on Ontakesan. Seiji Inagaki, who I shared the 2018 pilgrimage with, is shown in the image above standing under the falls reciting the mantra. Doukan and Motoshige Okamoto are present and have their backs to the photographer. Women undertaking the practice wear a white top and pants under the waterfall. Whilst undertaking takigyo I was oblivious to the cold. The combination of the sacred falls, impact of the cascading water on my head, and chanting of the mantra focused my mind and senses exclusively on the moment.

Kurosawa Hakkaisan Shrine, Mt Ontake. January 2018.

A significant ascetic practice during the pilgrimage involved traversing steep terrain in the fresh snow during the day and night to visit spiritual sites. Our first destination was the Shrine dedicated to Hakkaisan, one of the three main Gods of Ontake. A small group of pilgrims prepared the Shrine in advance (image above) by lighting candles and incense and positioning items on the alter to be blessed by the Gods. The offerings included food, drink (sake, beer) and personal items that were subsequently removed. This practice was repeated elsewhere on the mountain over the course of the pilgrimage. The service at the Shrine included mantras for Hakkaisan Daizura-Sin Nou, Kakumei-Reijin, Ebisu-Ten, Daikoku-ten (Ebisu’s father) and Kobo-Daishi. After the outdoor service was completed we took tea in a nearby hut before moving lower on the mountain.

The spectacular late – afternoon view from Kurosawa Hakkaisan Shrine, Mt Ontake. January 2018.

Shugendo masters Motoshige (left) and Doukan Okamoto, Mt Ontake. January 2018.

Oza, or mediated spirit possession, occurred three times on the pilgrimage beginning on the first evening after the service at Kurosawa Hakkaisan Shrine. Along with reijin, the trances are considered the defining feature of Mt Ontake worship. The first description of the ritual in English was by Percival Lowell in 1895 in his book on occult Japan. A number of academic treatises and popular articles have been published since that time. Probably the best known coverage is in The Catalpa Bow (1975), a comprehensive study by Carmen Blacker of shamanistic practices in Japan. Experiencing the ritual first hand, several times, I find has given me a connection that no written words can provide.

Extensive ascetic training was and continues to be undertaken by Motoshige and Doukan to perform the seminal and demanding Oza roles of nakaza (medium) and maeza (who provides vital support), respectively. Motoshige is transformed during these sessions. On the first night the deities who spoke through him were Hakkaisan, one of the main Gods of Ontakesan, and Evisuten. The words of the Gods were received by all Wani-ontakesan followers. The words were heard by all, providing a strong bond between those present. The advice to me related to the soul of my mother Edna who passed away in late December 2017. My feeling is that the intimate spiritual connection between nazaka and maeza is enhanced because of the close twin brother relationship of Motoshige and Doukan. The intensity and effectiveness of the trance and spirit possession I observed was extraordinary.

Otaki Satomiya Shrine, Mt Ontake. January 2018.

Both the Kurosawa and Otaki pilgrimage routes have a Satomiya Shrine at the base of the mountain that acts as a gateway. The stairs in the above image lead to the Otaki Satomiya Shrine where the Gods Kunitokodatai-no-mikoto, Oonamuchi-no-mikoto and Sukunahikona-no-mikoto are enshrined. The first major service on the second day of the pilgrimage was held at the Shrine, led by Yasunari Okamoto. Recitation of mantras and sutras occurred throughout the pilgrimage including chanting the Hogyo-in-Dharani as we walked. The call and response nature of that chant was invigorating and strengthened our connection to Ontakesan.

A small group of pilgrims walked the higher reaches of Mt Ontake on both days. From the left are Noritoshi Nakata, Takao Takenaka (with the black glove), Keiji Okushima, myself, Motoshige Okamoto and Doukan Okamoto. It was Keiji who introduced me to Wani-ontakesan. The friendship and support he and his wife Kaori have shown me has been immeasurable. Seiji Inagaki, who was also part of the group, took the photo.

Shintaki, Mt Ontake. January 2018.

The two kakejiku (hanging scrolls) illustrated in this post reflect the great importance of the sacred waterfalls on Mt Ontake to worshippers. Although most of the water had turned to ice, Shintaki was still flowing during our visit on the second day of the pilgrimage (image above). While walking through fresh snow was hard going at times, especially up challenging terrain (image below), the embodied energy I could feel from the waterfalls, surrounding snow-clad slopes and forest, and my fellow walkers provided much inspiration and sustenance. The mountains and nature are viewed as teachers in Shugendo. There is much to be commended in this belief.

The imposing snow covered stairs to Omata Sansya, Mt Ontake. January 2018.

Prayers at Omata Sansya, Mt Ontake. January 2018.

The final Shrine visited on the pilgrimage was Omata Sansya. In this important place the three main Gods of Mt Ontake are enshrined (image above). Doukan and Motoshige led the prayers to Ontakesan-zao-daigongen (centre God in image), Hakkaisan-daidura-jinnou (God on right) and Mikasayama-touri-tengu on the left. Doukan stated that these Gods show ourselves (Ontake), water (Hakkaisan) and fire (Mikasayama). He also said that Ontakesan-zao-daigongen can change appearance to Fudo Myoo or Marishiten at certain times. My hope is to learn more about these deities and their significance. A number of offerings were presented to the Gods before the service and collected afterwards. These included sacred branches protected in the plastic bags (shown in the above image and illustrated below), that were blessed at each sacred site we visited on the mountain.

Ancient kakejiku showing the three main Gods of Mt Ontake and Fukan. Source: Doukan Okamoto

The three main Gods of Mt Ontake are splendidly illustrated in colour across the top of the ancient kakejiku shown above. Fukan is located below them to the right of the scroll. The hanging scroll was painted by his disciple Kouzan. The prominence of the sacred waterfalls in the image is striking. The scrolls act as a window to Mt Ontake, as does the Ofuda shown below. The kakejiku and Ofuda evoke images for pilgrims of their experiences and path to spiritual enlightenment at Mt Ontake.

The Ofuda (left) and Osagiri from my winter pilgrimage on Mt Ontake.

At the end of the pilgrimage I was given one of the sacred branches blessed at each Shrine we visited on Mt Ontake (image above). The branch is called Osagiri or Tessen in Japanese. It is dedicated to meals, foods and snacks for the Gods. As described earlier, the Ofuda acts as a window to the spiritual mountain. Both the Ofuda and Osagiri will be an enduring reminder of my pilgrimage on Mt Ontake.

Late night Karaoke on the return to Wani. Winter 2018.

The Wani-ontakesan community has a strong sense of fellowship formed through the deep and shared reverence for Mt Ontake and the family ancestors. On the pilgrimage I felt very welcome and was included in all activities, including karaoke on the return bus trip (image above). It was a first for me and a lot of fun – one of many new experiences that made the pilgrimage such a transformative experience. Yes, even Karaoke can be transformative! It provided a good balance to the deep philosophical and spiritual lessons on the mountain.

Shugendo Now DVD cover.

The title of this post was inspired by the documentary ‘Shugendo Now‘ released 11 years ago. The documentary tells a compelling story and is recommended viewing. It explores how a group of modern Japanese people integrate the myriad ways mountain learning (through asceticism) interacts with urban life. The focus is on Mt Omine (south of Nara), shown on the cover of the DVD, which along with Dewa Sanzen (west of Sendai) is the location of Shugendo practice apparently best known outside of Japan.

My experience with Wani-ontakesan is a vivid example of how Shugendo is practiced more widely and diversely across Japan than may be appreciated. As well as the twice yearly pilgrimages to Mt Ontake this community of faith undertake ascetic practices on several other mountains including Mt Omine and Mt Fuji. Monthly visits are made to Fushimi-Inari in Kyoto and regular services are held at their place of worship in Wani on Lake Biwa where I have participated in services involving goma (fire) and other Shugendo rituals. For those wanting to discover more, their website and associated blog can be found here (Japanese only). The rituals and practices of Wani-ontakesan are highly syncretic, intimately related to the elements and have a deep history. Shugendo ‘now’ also encompasses the future and the past.

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Click here for a youtube video of just over 5 minutes telling the story of the Ontake faith in visual fashion, particularly the role of Kakumei and Fukan in opening the pilgrim route.