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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.

Historical record

March 4, 2018 / John D. / 0 Comments

Some of Japan’s many festivals are little more than historical pageants (here a court lady of the Heian Period is represented in Kyoto’s Jidai Matsuri)

One of the prime functions of Shinto in Japan is the sacralisation of the country’s history. It’s a vital part of the national sense of identity, and why Shinto is sometimes called a religion of Japaneseness. The role shrines play in maintaining a record of the past is not given sufficient recognition, yet it is an essential part of their make-up and a typical feature of primal or shamanic religions. The preservation of tradition, the annual reenactments of age-old customs, the costumed performances of ancient arts, all contribute to ensuring that the past is never forgotten but preserved in the hearts of the living.

Warrior skills, here celebrated at a Tohoku festival,

The number of festivals and celebrations in Japan is remarkable, and the participation rate strikingly high even in an age of mobility and fractured communities. Generation after generation the same rituals, the same events, the same ceremonies are put on for the entertainment of the kami. The festivals thus act as a means of binding the present to the past. Lafcadio Hearn was right: in Japan the dead govern the living.

Virtually every festival in Japan could serve to illustrate the importance to shrines of recording history, but an article in the Japan Times drew attention to an example involving a relatively new festival, started in 1941, which interestingly involves clocks and marking time. In this way, by observing time past, the community honours the achievements of its ancestors. In Japan you don’t need to study history to be aware of the past. History lives in the present.

Festival celebrating Japan’s first clock held in Shiga shrine

Kyodo The Japan Times

OTSU – Women and men clad in ancient Japanese court dress took part in an annual clock festival Friday at a shrine to a seventh century emperor in Shiga Prefecture who is said to be the founding father of the clock time system in Japan.

(courtesy Getty Images)

As musicians played flutes and drums, the participants, including representatives of the clock industry, offered the latest products from Japanese clock makers to Omi Shrine to show its deity, Emperor Tenji (626-672), how clocks have developed.

According to the shrine in Otsu, Emperor Tenji introduced a water clock known as rokoku in Shiga’s capital, where the shrine is situated, on April 25, 671. The emperor is said to have believed in the importance of clocks to Japan’s development.

The ringing of the bell of the first clock in Japan was recorded in the “Nihon Shoki” (“The Chronicles of Japan”), an ancient book of history.

April 25 corresponds to June 10 in the solar calendar, thus June 10 was designated as Clock Day in Japan in 1920. The shrine, built in 1940, started holding the festival every June 10 in 1941.

Three syncretic personalities

March 4, 2018 / John D. / 2 Comments

Model of Kamo no Chomei’s hut beneath the large protective roof.

Kamo no Chomei (1153-1216) was the son of a Shimogamo priest in Kyoto, and he was brought up in the large imperial shrine. Still today the shrine honours his memory by hosting a model of the famous hut in which he lived in later life. At some point in his youth, Chomei became disillusioned with his Shinto career, and it’s thought he might have been piqued by being passed over for promotion. He dropped out and took orders as a Buddhist monk, going to live in a hut in the mountains to the south-east of Kyoto. Here he wrote his famous book, Hojoki (The Ten-foot Square Hut), a wonderful account of a life close to nature.

Ryokan Taigu (1758-1831) was the son of a town elder in Niigata who looked after the local shrine and performed its rites. Ryokan didn’t want to take over the position and instead joined the Zen sect, studying at a temple in Okayama and later becoming a wandering monk. He returned in middle age to his hometown, where he lived in a hut on a hill just outside the village. Here he wrote much of the poetry for which he is famous. He also wrote calligraphy but his chief joy was in playing games with the village children. When he became too old to maintain his solitary lifestyle, he moved down to live in residence at a shrine at the base of the mountain. ‘I feel like a ritualist,’ he said. The daily offerings and obeisance he made to the kami went along with his Zen practice and meditation.

Tomioka Tessai, (1837-1924)

Tessai Tomioka (1837-1924) was born in Kyoto, as the second son of a man who sold sacerdotal robes. His father died in 1843 and the family fortunes declined, as a result of which young Tessai became a trainee at a Shinto shrine. Twelve years later, he lodged with a Buddhist poet and nun, Ōtagaki Rengetsu, who would become his mentor. He studied under a number of painters and worked as a Shinto priest at a number of shrines, but resigned when his brother died so that he could look after his mother. Tessai used rich colors to portray scenes of people in landscapes, often illustrating a historical or literary episode. He also made use of religious imagery, combining Buddhist deities with Daoist or Confucian figures to symbolize the unity of the Asian religious tradition. He was an early teacher of art at Ritsumeikan University, and it has been estimated that he painted some 20,000 paintings in all. His best works were created late in life, after age 80.

Shigemori Mirei

Ryokan

The circle

February 26, 2018 / John D. / 0 Comments

The bronze mirror of antiquity was a precious and sacred object. Here the carved back is seen, the other side being carefully polished so as to reflect clearly.

The mirror is Shinto’s most precious object, because in times past it was held to contain a person’s soul. It is why Amaterasu handed over a mirror to her descendants as the most prestigious object of reverence, for within its reflecting surface was captured the spirit of the sun goddess herself.

The reflecting surface may seem to be the mirror’s salient point, but the shape itself carries enormous spiritual significance. In Amaterasu terms, it signifies the shape of the sun. But beyond that the circle has a universal force as a symbol of perfection, connection and eternity. I was struck by this when reading the article below about traditional African spirituality, and how the same universal features which made themselves apparent in mankind’s earliest abode apply equally to Shinto.

(For previous postings about circular bronze mirrors, see here, here or here. For an article on the magical use of mirrors for sun worship, please see here.)

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The significance of the Circle in traditional African spirituality
by Mfuniselwa Bhengu

In traditional African culture and spirituality the image of the circle is a prominent feature that permeates all departments of life. In essence, the circle represents completeness, fullness. It is the primal source of energy and wisdom. The circle is thus an image of what is named God – that which is the source of all things and continues to give birth to new possibilities thereby offering hope. The association of God with the circle (or vice versa) explains why many life forms, ceremonies, rituals, buildings in traditional African culture follow the shape of a circle. Now I will try to illustrate why these circular formations are prominent in African culture and tradition.

Life is sacred because life and creation manifest God. Therefore life and creation are places of encounter with God. And so, the circular shapes that rituals, buildings and certain life forms follow manifest divinity, sacredness, unity, completeness, inter-connectedness and fullness. For example, the circular shape of the rondavel is meant to align the homestead with the Creator and the fullness of life. The shape of the rondavel has deep-seated religious and spiritual connotations. The rondavel represents the origins of creation and the unity of life. It is a symbol of safety and fullness of life.

Similarly, dance gives expression to a deep relationship with the Creator or represents a relationship with the Divine Spirit. In traditional African culture most forms of dance follow the shape of a circle. For example, isangoma (the diviner) uses a circular dance when performing acts of divination. Whilst divination is intended to cure life’s illness and restore wholeness, its performance enacts the wholeness of life and gives visible expression to how life is like when lived in its fullness. For example, participants in the ceremony of divination sit in a circle singing and clapping.

Many other creations and rituals are circular. For example, men and women in a rural village sit in a circle, drinking home brew beer out of circular utensils, and circulate the utensils among themselves. Abakhwetha (initiates at the circumcision school), during their period of separation, live in round shaped structures (ibhuma) which symbolise their birth into new life through their passage from boyhood to manhood.

And so, a circle symbolises birth into new life, completeness which is associated with the Creator. The circle is also a symbol of inclusion and interconnectedness with all creation. When people meet in a circle, everyone occupies a front-seat. In a circle everything is interconnected.

The circular Shinto mirror that ends where it begins

Sapporo Tower shrine

February 8, 2018 / John D. / 0 Comments

Thanks to Green Shinto supporter, Jann Williams, for sending this item in from her travels in Hokkaido. It’s at the top of the Sapporo TV Tower and in addition to the views she was surprised to find a shrine and people praying. Notice the oddly shaped guardian figure with the kanji for ‘Mother’ written below it.

A helpful notice nearby clarifies the rather odd appearance of the guardian figure and encourages the worshipper in the kind of prayers that might be most suitable…

Konkokyo priestess interview (Bernkastel)

February 6, 2018 / John D. / 4 Comments

Olivia Bernkastel performing ‘kibimai’ dance for the kami (Photos courtesy Bernkastel)

1) Could you tell us how you came to be a Konkokyo priestess?

It’s a bit of a long story, but the beginnings were when I met the Konkokyo shrine in Toronto in April 2011. I had practiced Jinja Shinto before, so I had noticed the chigi [see photo below] on the Toronto shrine roof. I wondered if it was a Jinja Shinto shrine, so I when got home, I read about Konkokyo online. I met with the Head Priest of the Toronto branch to talk to him and learn more. I ended up really liking it, and in October 2011 decided to attend services more often. It wasn’t until 2013 that I had the passing thought to maybe someday become a priestess. But I thought long in the future it could happen, not anytime soon. I mentioned it to my sensei (my teacher, head priest of the Konkokyo Toronto shrine) and a few others, but just as a long term goal.

A shrine building with characteristic chigi crossbeams on the roof

The next year Konkokyo Chicago shrine’s 5th Anniversary was in November 2014. I was able to dance kibimai, a type of ancient kagura dance from Okayama prefecture. After the dance and during the dinner party, a priest called me over and asked if I still wanted to be a priestess. I said of course!

After that, things began to be organized to start training. I did the training program; which consisted of six months training in North America, and then six months training in Japan. On October 22nd, 2015, after completing all the requirements including an official interview by a group of head priests, and the approval of the head of the Konkokyo faith, I was officially ordained as a priestess and received my license.

2) As a priestess what are your duties and how large is your group?

My duties are to basically serve both the Kami-sama of our shrine and people. What this entails is doing the monthly ceremonies for Kami-sama, preparing offerings, keeping the shrine clean, helping others in the community (people in the shrine and outside), keeping the community clean as well, and a duty unique to Konkokyo clergy called toritsugi mediation.

Olivia in priest uniform

What toritsugi mediation is: if there is someone who comes to a Konkokyo shrine and needs to talk about any problems, or express gratitude to Kami-sama, the priest or priestess acts as the mediator between the person and Kami-sama.

So in my case as an example, the person relays everything they want to vent or tell Kami-sama to me, then I go to tell Kami-sama in prayer right after. Then if Kami-sama has a reply for the person, I will listen to it, and also relay it back to the person. If there isn’t a reply at the time, I will still pray about their requests daily, and let them know if there was any message from Kami-sama later on. In a practical sense as well, it’s also an open opportunity for people to be able to come anytime and talk to the priest or priestess about something on their mind, to have someone that will listen to them or anything on their mind sincerely.

In our shrine itself, I’m not sure exactly, since we don’t strictly keep membership nor have any conversion process in Konkokyo. We do have dedicated ujiko, or shrine parishioners, and shrine elders (called shinto sodai, or simply sodai). But regular sanpaisha, or visitors to the shrine, can vary depending on the event and day, and we don’t keep records of them. If someone does toritsugi mediation, we do record their name in a confidential prayer book to Kami-sama, but it’s not a membership book, it’s for Kami-sama and to tell Kami-sama the person’s name when we pray.

3) In global terms, how large a presence does Konkokyo have?

I think the latest number in terms of registered ujiko /shrine parishioners, the number varies between (rounded) 450,000 to 500,000 people, but again there are many unregistered people and visitors, so I’m not sure of the exact number. To put it in perspective, there are more Konkokyo shrine branches in Japan than there are Starbucks branches in Japan! (I was honestly pretty surprised at that myself.)

Konkokyo ceremony with Olivia dancing

4) How would you explain the main difference between Konkokyo and mainstream Shinto?

This question is a little tricky, since both Konkokyo and Jinja Shinto (mainstream Shinto) have no strict dogma or doctrine, and it’s hard to specifically define the differences as well. In addition we have many similarities if not in general the same – such as shared ritual style, and the way to do offerings is the same standard, and there are the same beliefs and way of living. But I think the biggest difference (and a major reason that made me prefer to dedicate to Konkokyo) is toritsugi mediation, the practice unique to the faith.

As for other differences…It’s a common misconception Konkokyo is monotheist, but we are not. If anything, traditionally and in our shrines, we are more henotheist. We place a focus on Tenchi Kane no Kami-sama (the kami-sama of our shrine), as well as the mitama no kami (divine ancestral spirits or spirits of people who have passed away) but respect and honor all other deities and faiths equally. In fact, a lot of teachings of Konkokyo say to always bow when passing in front of another shrine or temple.

Konko Town

That being said however, individual seekers of the faith don’t have to be strictly henotheist to Tenchi Kane no Kami-sama. They can pray to the kami-sama closest to them and also ask for help from Tenchi Kane no Kami-sama, or even take a more polytheist approach. Even still, some prefer to view Tenchi Kane no Kami-sama in a monotheist sense. We don’t have a strict dogma, so it can vary for people, which is where a lot of confusion can come from.

For clergy, we focus on Tenchi Kane no Kami-sama and the mitama-sama, but still respect or can visit shrines and temples of other kami-sama’s and buddhas. In a few examples I saw here in Japan as well, Konkokyo clergy can also help serve ceremonies for kami-sama’s at Jinja Shinto shrines, but can only do so in the second rank position (not head priest position) unless there’s a special circumstance.

In Konkokyo, we don’t have the concept of most important deity or shrine ranks. This is a bit of a difference with Jinja Shinto, as Amaterasu Omikami-sama is the deity who has the most focus and seeing her as the highest deity (such as placing her ofuda in the highest position in the kamidana for example), as well as Ise Kotaijinguu having the highest rank as the most important shrine.

In addition, while Jinja Shinto has stricter guidelines for how to set up a kamidana or build a formal shrine, there is no strict guidelines or rules how to make a kamidana or shrine style in Konkokyo. So it’s a little more relaxed in that sense as well. We still need to do the rituals, offerings, and manners to Kamisama strictly like in Jinja Shinto, but the architectural style or aesthetic of the shrine or kamidana itself can vary. We do have traditional guidelines, but they do not need to be strictly followed.

We also don’t have juyosho (amulet office) for omamori or ofuda like Jinja Shinto shrines. This is because the kami-sama of our shrine said in an oracle from the late Edo era not to sell them, so people won’t feel like they can’t receive blessings or have kami-sama’s presence near them if they can’t afford omamori or ofuda. This also ties into why we don’t ask for donations or membership fees, nor do we have set ritual fees in the present day.

5) Why do you think Shinto sects like Konkokyo, Omotokyo and Tenrikyo have been successful in spreading overseas whereas Shrine Shinto (Jinja Honcho) seems uninterested?

This is also a tricky question. While I have friends and know fellow priests who are Oomotokyo and Tenrikyo, I don’t know much about the organizations or outreach of the faiths, nor should I speak on their behalf. But, for Konkokyo, the reason there are so many branches overseas is mostly because of immigration of Japanese people around the world at the turn of the century. Most of the branches in North America are very old, pre-WWII. It was due to immigration of Konkokyo families or priests and priestesses.

The way branches usually start up, whether overseas or in Japan, is: a group of believers, or a priest or priestess sets up a small shrine in their home. If there is a priest or priestess present, they also offer to do toritsugi mediation for the community and other prayer services and host monthly ceremonies, whether in the home or renting a space. If the group of worshipers gets large enough, the home space is registered as a non-profit religious center. And if it grows big enough to make a formal shrine building, then all the community come together to fund and build it. There is no money given from the head shrine/Konkokyo headquarters; every branch is self-sustaining and self-built by the local community and their donations. Same for buying the ritual tools and sacred items, most if not all are donations.

We are strictly not allowed to do proselytization, as in going to others’ homes or trying to spread Konkokyo aggressively. But outreach is okay, as in letting others know about the faith, especially that they can do toritsugi mediation anytime no matter their background or religion. For someone to make their own personal enquiry, the choice to want to learn more is the best route. As well, people don’t need to leave their religion or give up faith in their main deity if they also want to be Konkokyo as well, so we are open in that sense too.

One of our main teachings is to not rely on people to build a shrine, so we don’t ask for any building donations or set up a fund to build one. We should rely 100% on Kami-sama for a shrine, with a sincere heart to wish building one would help the community; both Kami-sama and people. Then, things tend to happen naturally. In my own personal experiences, and foundation stories I’ve heard, that is how branches and the faith has grown a lot.

As for Jinja Shinto and Jinja Honcho…I’m not sure entirely. There were many shrines overseas as well, same as Konkokyo, before WWII (though before WWII they would have been State Shinto shrines). It seemed to follow the same pattern, that shrines would follow with Japanese immigration. Hawaii is a really good example of many Japanese religious places existing together. Konkokyo, Izumo Taishakyo, Tenrikyo, Jinja Honcho shrines (such as Hilo Daijingu), and various branches of Buddhism can be found in one state.

I think there may have been a big hit after WWII, especially with the dissolution of State Shinto in 1945 to the creation of Jinja Shinto afterward organizationally, so the chance or ability to have Jinja Shinto shrines was more difficult. But nowadays I see more Jinja Shinto presence as well, especially with Tsubaki Grand Shrine of America with Reverend Koichi Barrish, and the shrine’s community efforts, as well as the upcoming Shusse Inari Jinja community. In addition the newly built San Marino Jinja in Italy, I think there will also be a spread for Jinja Shinto in the coming years!

6) On your visits to Japan, what are the places that impressed you most, and what are the best experiences you have had?

My absolute favourite place personally is Goreichi, or the sacred grounds of Konkokyo. It’s officially called “Konko Town”, or “Konkocho”, a small area of the larger Asakuchi Town. It’s a very simple, super rural, small town in Okayama prefecture. But that’s what’s so charming and spiritually powerful about it I personally feel. It feels almost like you go back in time to late Edo/Shinbutsu Shugo (Shinto and Buddhism side by side practice) era, the time when Konkokyo began. It’s a quiet place full of nature and spiritual power. There are many old shrines around and hidden shrines, and surrounded by farmland on the outskirts. It’s one of my favourite places. I did priestess training in Konko Town for 6 months, and it was a great place to develop spiritual senses. I spent so much time to explore and feel the power of the grounds, and just meditate and enjoy the atmosphere.

After Goreichi/Konko Town, of course my second favourite place (maybe on a par) was Ise Kotaijinguu. The only downside being the bustling and the tourist feeling of the area (for example, people taking a photo in front of the main torii instead of greeting Amaterasu Omikami-sama first before the photo) – but the Grand Shrine itself was so beautiful and powerful, and had such an ancient power. I loved Geku (the outer shrine) a lot, but Naiku (the inner shrine) was just amazing. My favourite time to go was at 6am, right at the sunrise and so quiet, not many people around. The most power I could feel then. I absolutely loved it there.

The main shrine at Ise, known as Naiku

I spent a week in Ise and most of my time was just to go make the full omairi (sacred visit); I walked to Geku and paid respects to Toyouke Omikami-sama there, then walked to Naiku to greet and pay respects to Amaterasu Omikami-sama at sunrise. Then I would just kind of sit on the far side stones and just feel the energy from the shrine. By 11am it began to get really busy, so I would then walk around and see the grounds, the museum at Geku (highly recommend!) and Okage Yokocho, the shopping street was also fun. About sunset, when the visitors would begin to dwindle, I’d also stay at Naiku to watch the sunset. I did that every day the week I was there. I went again in 2016 and 2017, and I plan to go annually alongside visiting Goreichi annually (they are relatively close to each other via shinkansen).

The great shimenawa rope at Izumo Taisha

The next favourite place was Izumo Taisha. I was lucky to go in October (Kannazuki, or Month of Kami, when most of the kami of Japan are said to meet at Izumo Taisha). It felt so strong at that time. Not only Izumo Taisha itself, but even the surrounding San’in Region was so powerful as well. I remember we visited many of the shrines around there and they also felt so strong and ancient, and very earthly. I still can’t forget when my friends and I were driving to Izumo Taisha, I had a sudden striking feeling in my chest. I checked the map on my phone, and I realized we had passed by the legendary entrance to Yomi in the region. I had thought it was only just a legend, but that feeling just in the car I can’t forget. It was one of the many experiences that confirmed the reality of spiritual power to me.

I have probably visited over 100 shrines and temples at this point, all around the country. But these three places are definitely my personal favourites and most powerful to me. Of course there were so many other beautiful powerful places, so it was really hard to think about the main ones. I think every spiritual and sacred place is definitely special in its own way – just these three were the most special for me personally speaking.

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For the Konkokyo home page, click here. For more about the sect, see the Wikipedia page here.

Rikkyo Seijo, the place where ‘toritsugi’ mediation was first practiced

The three hokora that stand between Hayama Jinja and Ko Jinja, two of Konkokyo’s most important shrines

Setsubun 2018

February 2, 2018 / John D. / 0 Comments

A red devil terrorises the locals at Rozanji Temple in Kyoto

It seems that we have only just finished Oshogatsu with its new year shrine visits, and Kyoto is still cold enough to feel as if it’s mid-winter, yet here we are already on the brink of Setsubun and looking forward to the prospect of spring. The exorcism of demons at the darkest time of year is done in ritual fashion and celebratory fashion, featuring the throwing of beans.

Green Shinto has covered this joyous occasion on several occasions in previous years. An explanation of why beans are used to throw at demons can be found here. For several photos of the many events that take place in Kyoto, see here. A photo account of the religious ritual at Shimogamo Jinja can be seen here. Food and festivities at Yasaka Jinja in Kyoto are covered here. Some interesting background facts can be found here. For Lafcadio Hearn’s detailed description of the festivities at Matsue in 1891, see here.

However and wherever you care to celebrate the occasion, a happy Setsubun to you!

Maiko from nearby Gion leave the stage after participating in the bean-throwing at Yasaka Jinja in Kyoto

Shops at busy in the days before Setsubun selling packets of beans for families to use at home and for someone to play the demon

At Kyoto’s Heian Jingu beans are thrown to the crowd and catching them brings good fortune

First Setsubun Kushida Jinja.jpg At Kushida Jinja during Setsubun, one passes through Otafuku’s mouth in order to receive blessings for the next year.

The spectacular Setsubun ritual at Shogo-in carried out by yamabushi (mountain ascetics) with a fire ceremony in which prayers are ritually burnt and sent up to heaven

Purifying the four directions at Setsubun with a symbolic arrow fired into the air

Parade of the demons at Rozanji prior to their banishment by beans