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Imperial origins (Korea)

“Welcome to Gajo, the Home of the Japanese Royal Family”

Thanks to Green Shinto friend, San-shin expert David Mason, for pointing out an intriguing item from a Korean poster about the small town of Gajo in the south-east of Korea, facing towards Tsushima and Japan. It makes the extraordinary claim of being the hometown of the Japanese imperial line, presumably some 1500 years or more ago.

The small town of Gajo (courtesy Douch)

Whether this is a publicity stunt, along the lines of the small village in Tohoku that claims to host the grave of Jesus Christ, I’m not sure.  But since legend often holds a nucleus of truth, it would be nice to know when and how the idea first started…

It appears the connection rests upon the epithet High Celestial Plain, so the question arises as to how common the name was in former times – could it apply to any mountainous area, for instance, or was there only one?

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Article from Korean Trails By Andrew Douch

Gajo-myeon is a small town some 10km east of the county seat of Geochang, and 70km south-west of Daegu City. Visitors to the area are welcomed by signs reading “Welcome to Gajo, the Home of the Japanese Royal Family”

The plain of Gajo, was in ancient times known as Gocheonwon 고천원, “The Higher Celestial Plain”. According to information on the mountain, Japan’s two oldest historical books, Records of Ancient Matters (712) and “The Chronicles of Japan (720), name Gocheonwon as the home of the mythical ancestors of the Japanese Royal Family.

It is here where Amaterasu, the Shinto Goddess of the Sun, sent her Grandson Jimmu to earth some 3000 years ago to be the first ruler of Japan, beginning the family of Royal Emperors. Place names and sites in the small modest town of Gajo reveal their connection with the Japanese myth of Amaterasu, and the story of rivalry with her brother Susanoo, the god of storms and the sea.

Along the plain and through the mountain, nine sites are recognised and named to represent features of Gocheonwon.

Udu-san in Korea, which legend claims to be where the gods descended (courtesy Douch)

In the heart of Gajo town is Masangni, the centre of the celestial plain. The Gods and Goddesses of the plain dwell in Gomalli-deul, among the rice fields on the present road to the mountain. Gungbaemi, to the east of town, is the location of the principle God’s palace. Baram-gul or Cheonseok-gul, on the ridge to Bigye-san, is the “Heavenly Rock Cave” where Amaterasu went into hiding. Dangmoe, on the summit of Bigye-san, is where all the roosters of the world gathered to crow after Amaterasu entered the cave, plunging the world into darkness.

At the foot of the mountain, west of town, is Dangjip, where the dancing goddess Ameno Uzme lured Amaterasu from her hiding place. Gaso-cheon, the current stream Gacheon-cheon, flows west of town and is where Amaterasu and Susanoo confronted each other.  Above the plain rise the peaks of Udu-san, the gateway from the higher celestial plain into the heavens, where Susanoo descended to Earth.

It seems more than a little unusual that the location of Japan’s mythical foundation could be in the rugged back-country of northern Gyeongsangnam-do, in what is now a modest farming town, particularly considering the “Heavenly Rock Cave” is celebrated by shinto at Ama-no-Iwato, a cave in Takachiho, Miyazaki Prefecture.

I think perhaps the locals here have taken some factual liberties. Perhaps these places were given their names by Japanese colonisers and stuck, or maybe the locals like to think their ancestors were responsible for founding Japan – unlikely methinks.

There is however some belief that the Japanese Royal blood-line has a Korean influence.  From Wikipedia:

“It has been theorized that the Japanese imperial line has Korean ancestry. As reported in National Geographic, Walter Edwards, professor of Japanese studies at Tenri University in Nara, states that “Blood links between Korea and the Japanese imperial family are documented from the eighth century. Even the current emperor [Akihito] has said that he has Korean ancestry.”

Since 1976, foreign archaeologists have been requesting access to the Gosashi tomb which is supposed to be the resting place of Emperor Jingu, but these requests have been denied. In 2008, Japan gave foreign archaeologists limited access to the site, but without allowing any excavation. As National Geographic wrote, Japan “has kept access to the tombs restricted, prompting rumors that officials fear excavation would reveal bloodline links between the “pure” imperial family and Korea”

Mt Takachicho in southern Kyushu, where according to Japanese mythology the ancestor of the emperor, Ninigi no mikoto, descended to earth, bearing Amaterasu's mirror

Aike Rots: Shinto environmentalism

Aike Rots, currently in the final stages of a doctorate at Oslo University

Green Shinto friend, Aike Rots, was passing through Japan recently in relation with his forthcoming doctoral dissertation on ‘The Forests of the Gods: Shinto, Nature and the Rediscovery of Sacred Space’.

Aike has been investigating green initiatives being carried out by various shrine groups up and down the country, and in the process has turned up fascinating developments.

While in Kyoto, he generously agreed to talk about some of them.  It’s a unique overview of what is happening at ‘grass-roots’ level.

I) Meiji Shrine in Tokyo
At the prestigious Meiji Shrine, Aike met with members of the NPO Hibiki (a non-profit organisation).  The group is composed of volunteers, and though they are officially independent, they have an office at the shrine.  The NPO is educational in purpose and maintains three working teams; 1) English language guided tours of the shrine; 2) working on a rice field at the shrine; 3) planting trees and raising seedlings for replantation at Tohoku and elsewhere.

II)  Shiroyama Hachiman-gu in Nagoya
At this relatively small shrine, Aike met with representatives of a NPO to protect a forest on a former castle site.  The group is working at the moment on the reintroduction of fireflies as a means to foster goodwill towards the woods (rather than seeing them as a source of harmful insects and troublesome leaves etc.)

Immersion in nature means shrines should have a vested interest in conservation

Aike thought it representative of various other shrine projects concerned with shrine woods or property.  Two Kyoto initiatives he mentioned were the Aoi project at Kamigamo, by which local schoolchildren are encouraged to grow the increasingly rare aoi plant, and the Tadasu no mori group at Shimogamo aimed at conservation of the woods there.

III) Goshokomataki Jinja in Ibaraki prefecture
At this small shrine in Ibaraki prefecture (near Mt. Tsukuba), the local priest has been carrying out a project for forest maintenance and environmental education for over 15 years. Aike visited the shrine, which is surrounded by a beautiful little forest. He interviewed the priest, who is now seen as a pioneer in Shinto environmentalism, his initiative being one of the first concrete shrine-based environmental projects.

IV) Tohoku
In travelling across Tohoku and seeing some of the lasting damage along the coastline, Aike met with shrine people struggling with the rebuilding.  One shrine family had set up a library, and another priest was heavily involved in spiritual care and helping people deal with bereavement.

You can read all about Aike’s Tohoku trip in greater detail on his blog here.

V) Shasou Gakkai (at Ise)
The Shasou Gakkou is a study group dedicated to study and preservation of the sacred groves around shrines.  There is an annual symposium, which this year was held at Ise, attended by some 60-70 people.

The paper that made the biggest impression on Aike was one on ‘Nature Power’ by Prof Hiroi of Chiba University. Among other examples, it mentioned a progressive shrine in Gifu with an NPO that generates electricity from water.  Alternative energy, one would have thought, would be dear to the heart of a nature religion, and here is a prime exemplar.

I asked Aike if he knew of any other shrine ventures in alternative energy.  There was one in Hokkaido he had heard of that was trying to make do with solar power.  Apparently the priest had said that since they worshipped Amaterasu, they should be able to benefit from the power she produces…    it’s a very good point!!

The woods at Shimogamo Jinja in Kyoto, managed by a dedicated group working to conserve the shrine's surrounds

ICOMOS support

The United Nations advisory body, ICOMOS, has given its support to the campaign to preserve Tokyo’s last street view of sacred Mt Fuji, known as Nippori Fujiimizaka.  This is connected to the forthcoming World Heritage status of Fuji, due to its spiritual significance.

Below is a copy of the resolution passed at the 17th General Assembly of ICOMOS, Paris, France.  Just a reminder that the citizens’ group to preserve the Fujimizaka view is meeting today at the Suwa Shrine in Nippori, and Green Shinto wishes them every success.

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View of Fuji with Haneda airport in the foreground

Resolution 17GA 2011/21 ‐ Vista of Mount Fuji

The 17th General Assembly of ICOMOS,

Considering the importance of safeguarding historic urban landscapes and their heritage vistas as part of necessary support in the interpretation of urban heritage;

Recalling that the 36th UNESCO General Conference recently adopted the Recommendation on Historic Urban Landscapes;

Noting that an on‐going high‐rise development project (a 45 storey building for residential use measuring approximately 160 metres in height) in Shinjuku, Tokyo, is likely to block the crucial vista of Mount Fuji from one of the few remaining important viewing‐points, called Fujimizaka (Mount Fuji viewing slope) in Tokyo;

Requests that the President of ICOMOS, in cooperation with ICOMOS Japan and the International Scientific Committees concerned, contacts the developer and the requisite responsible authorities in Tokyo to assist in re‐evaluating the development in view of the importance of maintaining the vista of Mount Fuji and to support the development of guidelines to protect the last remaining vistas of Mount Fuji;

Also requests the ICOMOS National and International Scientific Committees to engage in awareness raising campaigns to protect heritage vistas and key views in heritage settings in line with the recent UNESCO Recommendation on Historic Urban Landscapes.

Tokyo’s last Fuji view

Sacred mountain in a secular age, in danger of being obscured by the forces of commercialism

Green Shinto previously had a piece on the danger to the last street view of Mt Fuji in Tokyo – Nippori Fushimizaka.  Now we have had a letter asking for international support for the citizens’ group trying to save the view from the forces of commercialism.

This is particularly poignant given the recent recommendation of ICOMOS (Unesco advisory body) to recommend Mt Fuji for World Heritage status.

Some things have a value beyond mere money, and Green Shinto has no hesitation in lending its full support to the citizens’ group.

It would be great if anyone in the Tokyo area is able to attend Saturday’s event below, and it’s great that the ancient Suwa Shrine there, founded 1205 and featured in a Hiroshige woodblock, is lending its facilities and serving the community…

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I am Tatsuo Ikemoto in Japan and a member of Citizens’ alliance to Save the Fuji-view (CASF; Nippori Fujimizaka o Mamoru Kai).  I repect your writing articles on Japan and we are most grateful that you reported about Nippori Fujimizaka on your site.

The view of Mt Fuji from Nippori Fujimizaka is in “critical condition” to disappear now.  The buildings that hide the Mt Fuji view from Nippori Fujimizaka away is continuing and not stopped despite the ICOMOS resolution.

We think it is the precious place where one can feel the familiarity between Tokyo (former Edo) and Mt Fuji like wood block prints by Katsusika Hokusai and Utagawa Hiroshige in Edo era.  I sincerely hope it interests you and you could write about the crisis of the view from Nippori Fujimizaka.
It will be a great help for us and many Japanese people.

Please visit CASF’s websites: (Sorry, but almost all items are written in Japanese!)

Homepage: http://fujimizaka.yanesen.org/
Blog: http://fujimizaka.wordpress.com/
Facebook: https://www.facebook.com/nippori.fujimizaka
Live camera: http://www.ustream.tv/channel/nippori-fujimizaka

We will hold “Otakiage” bonfire praying ceremony for registration of Mt Fuji as a world cultural heritage and saving the Mt Fuji view from Nippori Fujimizaka on this Saturday (8th June) in Suwa Shrine near the Nippori Fujimizaka.
It is a special praying to Mt Fuji and is hard to see nowadays especially in Tokyo.

Invitation to the Fujimizaka event on Saturday June 8 at the Suwa Shrine, just outside of Nishi Nippori station

Language matters

Ema, or votive tablet? And is it showing a jinja or a shrine??

 

An article in today’s Japan Times raises the important point of whether terms like kami, matsuri and jinja should be translated when writing in English, or should they be left as they are as technical terms.  There are valid arguments on both sides, I think, since accessibility is as much an issue as preserving the Japanese concepts.  Perhaps a useful practice for the foreseeable future would be a compromise along the lines of kami (deity or spirit) until the new terms come to be fully accepted…

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Shinto’s kami and jinja seeking world acceptance
BY MINORU MATSUTANI   JAPAN TIMES  JUN 3, 2013

The word of god: Officials at Ise Jingu hope to encourage English speakers to use the Shinto terms kami, matsuri and jinja rather than their translations, deity, festival and shrine.

Ise Jingu has recently published a booklet in English, titled “Soul of Japan — An Introduction to Shinto and Ise Jingu.”  The news was picked up by some Japanese media because the shrine used, for the first time, words such as kami (God or deity), matsuri ( festival) and jinja (shrine), rendering them untranslated in romaji, instead of using their English equivalents.

Priestess or kannushi? And, a teaser for translators, she's carrying a 'tamagushi'

Ise Jingu and Jinja Honcho (Association of Shinto Shrines) co-published the booklet in April. Their aim is to make Shinto-related words such as kami known to the outside world, just as judo and ninja already are.

While it is doubtful that jinja will suddenly be erected in Europe or that anime featuring kami and matsuri will be aired on Saturday-morning cartoon programs, Ise Jingu’s priests thinks that the time is ripe.

“(The word) Shinto has already become known. It is time for us to proactively transmit other words related to jinja and Shinto so their meaning can be widely understood,” an Ise Jingu spokesman said.

The booklet “Soul of Japan” says that a deity is a god in a polytheistic belief system, and thus deity is a somewhat appropriate translation of kami.  However, Ise Jingu and Jinja Honcho want to differentiate kami from the deities of other religions.

“It’s not wrong to say kami are Shinto deities. But a deity is not a very common word, and we thought using the word kami was more appropriate. So we may as well spread the word ‘kami,’ and want people in the world to know kami as kami,” the spokesman said.

Moreover, in explaining to Japanese people what God or a deity is, we probably have to use the world kami because there is no other better Japanese word.  To clarify the difference between God and a deity in Japanese, you basically need to say that God is monotheistic and that a deity is polytheistic.

After Ise Jingu and Jinja Honcho published the booklet, all other jinja in Japan will probably follow suit because the two bodies are effectively the official organizations for jinja.

All dressed up, complete with MacDonald's fan, for Kyoto's Gion Matsuri - or should that be the Gion Festival?

Following the move, the city of Ise in Mie Prefecture changed its traffic signs in line with the English description of the booklet.

The booklet explains that Shinto teaches that there are kami in the mountains, forests and other things. There are yaoyorozu no kami (8 million kami), as a saying goes.  Mountains and forests are the origin of jinja, the booklet explains.

Kami derived from nature, such as the kami of rain, the kami of wind, the kami of mountains, the kami of the sea and the kami of thunder have a deep relationship with our lives and profound influence over our activities. Individuals who have made a great contribution to the state or society may also be enshrined and revered as kami, according to the booklet.

The booklet also shows with text and drawings how to perform temizu ( purifying one’s hands and mouth with a wooden dipper before approaching the main sanctuary of a shrine, basically the act of washing hands and gargling) and the etiquette when praying to kami. Shrines usually have stone water basins for temizu.

Linguistic experts also say that such Japanese-English words tend to be adopted if they are something appealing to sight, or something you can actually experience. For example, the words “anime” and “manga” are now used worldwide because people can watch and read them. And the Japanese word “tsunami” became a universal word after the English term “tidal wave” failed to correctly describe the horrors people saw after the 2004 Indian Ocean tsunami.

It is unknown if kami and jinja will reach the same level of recognition as ninja and judo. But those words will certainly spread little by little if Shinto kankeisha (people involved in the world of Shinto) continue to spread their gospel.

A mikoshi at Ota Jinja in Kyoto - or should that be a portable shrine at Ota Shrine in Kyoto?

Hinduism 3) Daikokuten

Daikoku with magic mallet and sack of treasure (courtesy Wikicommons)

 

Daikoku (aka Daikokuten) is one of Japan’s most popular deities.  He’s a jolly fellow with a sack of treasure and a mallet.  As such, he’s probably the most well-known of the Seven Lucky Gods (shichifukujin).  Although he’s very much a syncretic deity, and owes his popularity to Buddhism, he’s often conflated with the important Izumo kami, Okuninushi no mikoto, because of a chance correspondence between their names (the kanji for ōkuni 大国 can also be read as daikoku).   There are some shrines, such as Futarasan Jinja at Nikko, that have a whole Daikokuden given over to worship of the kami.

Daikoku worship hall at Futarasan Jinja in Nikko

To most people Daikoku is indelibly Japanese, but like so much in Shinto, once you peel away the layers you begin to find imports and immigrants behind the indigenous facade. But who would have imagined that Daikoku could possibly have anything to do with the mighty Shiva, the Hindu god of destruction.  It seems most unlikely!

Yet here is Wikipedia in succinct terms: “Daikokuten evolved from the Hindu deity, Shiva. The name is the Japanese equivalent of Mahakala, another name for Shiva.”

In his authoritative website on Japanese religions, Mark Schuhmacher has this to say:

Originally a Hindu warrior deity named Mahakala (an emanation of Siva, but later adopted into the Buddhist pantheon and appearing by at least China’s Sui dynasty (581-618) in Buddhist texts.

Daikokuten, or Daikoku, is widely known in Japan as the happy-looking god of wealth, farmers, food, and good fortune, although in earlier centuries he was considered a fierce warrior deity. The oldest extant image of Daikokuten in Japan is dated to the late Heian period (794-1185) and installed at Kanzeonji Temple (Fukuoka prefecture). The statue depicts the deity with a fierce expression, reminding us of his Hindu origin as a war god.

However, since the 15th century, Japanese artwork of this deity starts showing him as a cheerful and pudgy deity wearing a peasant’s hat and standing on bales of rice, carrying a large sack of treasure slung over his shoulder and holding a small magic mallet.

Images, paintings, and other artwork of Daikokuten can be found everywhere in modern Japan, showing him alone, paired with Ebisu (considered his son in many traditions), or grouped with the Seven Lucky Gods.

 

And here is what the Kokugakuin encyclopedia has to say on the subject: “Daikokuten’s identity is said to have originated in the Indian deity Mahākalā (“Great-Black”), variously described as an incarnation of Shiva known for destruction, or else as an incarnation of Daijizaiten (an alternate Japanese name for Shiva) who acts as a god of war.

In these forms, Daikokuten was sometimes depicted as a figure with three scowling faces and six arms. On the other hand, Buddhist temples in India enshrined Daikokuten on kitchen pillars as a god of fortune, depicting him as a black-colored, two-armed figure holding a sack. It was this cult of Daikokuten which the Tendai-sect founder Saichō introduced to Japan.  As esoteric Buddhism was transmitted to China and Japan, Daikokuten came to be depicted with a pleasant facial expression in place of the fearsome scowl of earlier figures.”

So to summarise:  Daikoku (literarlly, Great Black) started life as a form of Shiva associated with negativity, but over time he transformed into a jolly figure associated with prosperity.  Did cultural values play a part in this?   Perhaps all that toiling in the rice fields paid off in material and spiritual rewards.  Perhaps hard work and the ‘gambaru’ spirit helped make him contented and rich.  Or perhaps Daikoku is just a case of wishful thinking, a representation in human form of the wishes harboured deep within us all…

 

Daikoku and Ebisu, often represented as a pair or even father and son

Kumano Kodo self-guide

Hayatama Taisha, one of the three Kumano Shrines on the pilgrimage pathway

 

The Kii Hanto and the Kumano pathways were once the country’s foremost place of pilgrimage.  They remain, even today, a spiritual heartland.  For foreign visitors who want to see something of ‘the real Japan’, you can hardly choose a better place.  Now access is even easier with a self-guide in English for a five-day walk along the Nakahechi pathway, and an article today in Britain’s Independent newspaper describes the experience.

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Japan: Discover hiking Nirvana on Kii’s path to enlightenment
Pilgrims have walked the 54-mile Kumano Kodo for more than 1,000 years. Now, Aaron Millar joins a new trip that follows the route through sacred mountains, mossy woodland and heavenly hot springs

AARON MILLAR   SATURDAY 01 JUNE 2013

I’d come to Japan on a new trip that promised to drop me in the heart of these sacred mountains. Over the next five days I planned to walk the Nakahechi section of the Kumano Kodo, a 54-mile ancient pilgrimage path that bisects the Kii Mountains in the Kumano region of the Kii Peninsula, 120 miles south of Kyoto. For more than a thousand years, emperors and peasants alike have been walking these trails in search of enlightenment and healing on their way to the Three Grand Shrines: Hongu Taisha, Hayatama Taisha and Nachi Taisha.

Steps leading to Kumano Hongu, end point for medieval pilgrimages

For the first time, this self-guided trip allows non-Japanese speakers to mirror the journey. Detailed route notes are provided and advance bookings in traditional non-English speaking mountain guesthouses are also arranged, so visitors can walk the route without a guide.

I hoped that by doing so I would experience this ancient ritual first-hand and discover a slice of rural Japanese life, seldom seen by outsiders. “Walk the route, breathe the air and make room in your heart to feel it,” Takagi told me. If there is such a thing as hiking Nirvana, then the Kumano Kodo is surely the place to start looking.

For me, the trail began at Takijiri-oji, the gateway shrine to the sacred lands of Kumano which was once the site of great ritual offerings of poetry, dance and even sumo. From here, I climbed three steep miles to the mountain village of Takahara. That evening, owner Jian welcomed me to the Kiri-no-sato guesthouse with a banquet of the traditional Japanese country cooking known as kaiseki – dozens of individually prepared, uniquely flavoured dishes – that would prove typical of the trip.

I left for Chikatsuyu – six miles east – at dawn the next day. This small valley town, bisected by the Hiki River, has been used as a stopover since the time of the first pilgrimages. Devotees – even in the depths of winter – would immerse their bodies in the freezing water to purify themselves from sins and misfortunes. Happily, my guesthouse for the night, the Chikatsuyu Minshuku, was the only one in town to pump these sacred waters through a heating system and into a bath right by the side of the river.

The pagoda of Seiganto-ji at Nachi falls

Despite its antiquity the Kumano Kodo (which was granted Unesco World Heritage status in 2004) has, in many ways, always been the most forward thinking of Japan’s sacred places, welcoming all, irrespective of gender or wealth. So it has always been popular. Records refer to a “procession of ants”: hundreds of white-clad pilgrims scrambling up the steep slopes. But as I hiked to Hongu Taisha the next day – climbing 15 miles of mercilessly steep passes – I wondered if there was more to the metaphor then just numbers. I felt tiny, and exhausted.

When, finally, I stumbled into the courtyard of Hongu Taisha that evening I was greeted by a deep roll of thunder so sonically low it seemed more imagined then real. Surrounded by the golden lanterns, curved cypress bark roofs and hollow ritual bells of the shrine I watched eight drummers beat deep Taiko drums with thick wooden sticks. There was a contained ferocity in the performance that seemed to emanate from the mountains themselves.

From here, pilgrims would follow the Kumano-gawa River to the Grand Shrine of Hayatama Taisha. But I pressed on to Yunomine, the only Unesco World Heritage hot spring that you can actually bathe in.

In use for 1,800 years it’s also the oldest in the country and, at 34C, one of the hottest too. But that’s not all. As I strolled through the village I noticed an old man hoisting a bag from a hole of simmering water in the central square. To my great surprise three sweet potatoes and a dozen – now hard-boiled – eggs emerged at the end of the line. Not only can you get wet, you can cook your dinner here too.

Part of the Kumano Kodo, leading through wooded hills for days at a time

My final two days of trekking to Nachi Taisha would take me through some of The Kumano Kodo pilgrimage’s most beautiful scenery, via mossy stone paths winding through bamboo and cedar forests and statues of dragons, monks and emperors, and giant cedar trees with hollowed out roots for offerings to be left.

I stayed in simple family guesthouses – rolling out thin mattresses on to the floor of my room after dinner each night. I heard the snort and dash of deer. I picnicked on a Russian roulette of unidentifiable rice-based snacks and – at sunset on the Kayakan Guru lookout, the most sublime panorama of the entire trip – a Yunomine hot spring hard-boiled egg, the best I’d ever had.

Then, as I caught my first glimpse of the Pacific – knowing the end of the pilgrimage was near – something amazing happened. I heard a sound like nothing I’d encountered before: the soft howl of an animal, but earthy too, like wind through bamboo. There, in immaculate white robes, was a real-life Shugendo Yamabushi. He stood on the last summit ridge and blew his traditional Hora conch-shell trumpet to the wilds, signifying the teachings of Buddha and the summoning of nature’s deities. It lasted only a few moments, but listening to him play was the highlight of my trip.

At the end of my journey I walked through the Grand Shrine of Nachi Taisha to the Nachi Otaki cascade nearby. Shugendo is a unique form of Buddhism that stresses the attainment of enlightenment through active immersion in the natural world. Staring up at the 436ft falls, it occurred to me that there is a profound common sense in that idea.

Connection with nature is part of what makes us human. If enlightenment is to be found inside us, perhaps it makes sense to start looking outside first. I walked down to the base of the freezing waterfall and, for just an instant, thought about jumping in.

Getting there

Aaron Millar travelled as a guest of Oku Japan (okujapan.com), which offers guided and self-guided walking itineraries along the Kumano Kodo. For an excellent website with maps, routes and timetables, see www.tb-kumano.jp/en

The immaculate shingled roof at Hongu, with characteristic crossed chigi and katsuogi horizontal logs on top of the cypress roof

The striking colours of Hayatama Taisha in the town of Shingu

Nachi waterfall, Japan's tallest and most spiritual

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