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Zen and Shinto 1: Tofuku-ji

The mighty sanmon gate at Tofuku-ji, largest and oldest Zen gate in Japan

The mighty sanmon gate at Tofuku-ji, largest and oldest Zen gate in the whole of Japan

Look at the picture above. It shows the classic arrangement of structures in a Zen monastery, with lotus pond, ceremonial gate and Teaching Hall (Hatto) perfectly aligned on a central axis which runs from south to north. Through the middle of the three openings in the gate is framed the main altar area, inside which a statue of Shaka Nyorai (the historical Buddha) is flanked by two attendants and fronted by four guardians.

It’s all very imposing, very symmetrical and very Chinese. The floors are stone and you keep your shoes on. The deities are represented in physical form. The ideology is conceptual and predicated on an afterlife. It’s all very, very alien to Shinto. And yet, surprise, surprise, to the right of this ceremonial gate is a Shinto shrine, guardian of the spirit of place. In fact the shrine predates the temple, which incorporated it into its design and for some eight hundred years has preserved and cherished it.  Does Zen cultivate belief in kami?

In his book about Zen and Japanese Culture, D.T. Suzuki claimed that Zen lay at its core and ascribed to it many well-known aspects such as archery and the tea ceremony. Yet it seems to me that if Zen shaped Japanese culture to some extent, it’s also the case that Shinto shaped Zen to a certain extent. The imported religion derived from Chinese Chan Buddhism, but after its arrival in Japan it took on practices and forms not found in the country of origin.

For the next few months I’ll be investigating the development of Zen in Kyoto, and while doing so I’ll be looking out for the influence of Shinto and the role it’s played in the religion. One interesting item to note is that the Shinto shrines housed in Zen temples usually date from two distinct periods. One, such as here at Tofuku-ji, is from a time before Zen was introduced to Japan in the late twelfth century.

Other shrines were added after the Meiji Restoration (1868), when Shinto was made the state religion and Buddhism fell into disfavour (over 20,000 temples were destroyed). Many temples erected shrines at this time to appease the authorities who considered Buddhism a threat to the emperor-centred regime. (The religion had been a mainstay of the Tokugawa shogunate, for every citizen was required by law to register with their local temple – even Shinto priests!)

As well as temizuya (water basins for purification), Zen temples sell ‘omamori’ protection amulets. Like the traditional Shinto amulets, these are for protection and happiness. There’s a single bead too, part of a rosary which is put together by visiting different temples.

 

A Zen altar in a subtemple at Tofuku-ji in Kyoto. What has that got to do with Shinto? Well, the New Year offering seen in the picture is a 'kagami mochi' usually associated with Shinto and placed on the kamidana. No one is quite sure of the origin, but one theory has to do with honouring the rice spirit. The mirror of course is sacred to Amaterasu as a symbol of her spirit, but the mirror too is commonly found in Buddhist temples as a reminder to keep the soul spotless and free of dust.

A Zen altar in a subtemple at Tofuku-ji in Kyoto. What has that got to do with Shinto? Well, the New Year offering seen in the picture is a ‘kagami mochi’ usually associated with Shinto and placed on the kamidana. No one is quite sure of the origin, but one theory has to do with honouring the rice spirit. The mirror of course is sacred to Amaterasu as a symbol of her spirit, but the mirror too is commonly found in Buddhist temples as a reminder to keep the soul spotless and free of dust.

The Gosha Jokyuju (aka Gosha Myojinsha) shrine was erected by a powerful member of the Fujiwara family, Tadehira, in 925. It incorporates five tutelary shrines of Tofukuji (Iwashimizu Hachiman, Inari, Kamo, Kasuga and Hiyoshi). Its festival, known as Shoshasai, was once as brilliant as the Gion Festival but is defunct. Now an annual Fire Burning Festival called Hitakisai is held in Nov.

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Steps in the south-eastern part of the temple lead up to Gosha Myojinsha.

An avenue of torii at the top of the hill leads to an open-doored shrine

 

 

 

 

The shrine houses a curiously coloured rock, presumably the ‘goshintai’ (sacred body) of the rough bear spirit, Arakuma.  It was donated by the Mizuguchi Organisation of Fukuoka Prefecture

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A pair of dosoujin. These fertility symbols would once have acted as territorial markers, but now they rest beneath a tree, evidently cared for still by the Zen monks.

karesansui

The dry landscape garden by Shigemori Mirei was laid out in 1939 and is acclaimed for combining modern style with traditional sensibility. The rocks here represent the Isles of the Immortals from Chinese mythology, but the simplicity, purity and spiritually charged rocks may well owe something to the native tradition.

Taikodani Inari Shrine (Tsuwano)

The vermilion main hall 
of Tsuwano’s Taikodani Inari Shrine (photo by Mandy Bartok)

The vermilion main hall 
of Tsuwano’s Taikodani Inari Shrine (photo by Mandy Bartok)

 

Taikodani Inari Shrine is located in Tsuwano, near the western end of Honshu.  It is one of the leading Inari shrines, of which Wikipedia has this to say: “According to a 1985 survey, 32,000 shrines — more than one-third of Shinto shrines in Japan — are dedicated to Inari. This number includes only Shinto shrines with full-time resident priests; if small roadside or field shrines, shrines kept in a home or corporate office, smaller shrines without full-time resident priests, and Buddhist temples were included, the number would increase by at least an order of magnitude.”

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Warming to Tsuwano: a wintry visit to the town of fish and foxes
by Mandy Bartok  Special To The Japan Times  Jan 2, 2016

The first official gate to the Taikodani Inari Shrine sits at the turn-off to tiny Tsuwano from the circuitous mountain highway that links Yamaguchi and Shimane prefectures. The shrine’s main hall, however, sits on another peak halfway across town, a good five-minute drive away.

Kitsune, the fox guardian of Inari shrines, with a sheaf of rice

Kitsune, the fox guardian of Inari shrines,

I let my car idle at the traffic lights near the valley floor, conferring with my travel companion, Elaine, as to our next move. While the town to our right begs us to walk its lantern-lined streets, the threatening clouds above — a complete surprise in the forecast — encourage us to make the final ascent up to the main parking area of Taikodani.

I’d imagined that one of Japan’s five most important Inari shrines would have more than just us as its visitors, since it annually attracts around 1 million people. Today, however, the grounds are completely devoid of worshippers. The silence is punctuated only by the snapping of flags as the standards lining the shrine’s perimeter dance crazily in the strong wind.

Trying to ignore the scattering of snowflakes swirling through the air, I approach the only other beings in the complex — a pair of miko-san (shrine maidens) ensconced in a vestibule that doubles as a gift shop. They smile at my request for more information and happily dig up a photocopied English pamphlet.

My 4-year-old daughter darts around counting statues of foxes — the messengers of the goddess Inari — while I learn that in 1773, the local lord summoned the deities from Fushimi Inari Taisha in Kyoto to come reside in Tsuwano. The shrine became the personal prayer locale of the castle residents and even witnessed the 1924 visit of a princess of the Imperial family.

As we wander the grounds, I’m rather surprised that, for a three-century-old complex, Taikodani Inari Shrine fairly glows. “It was retouched about two years ago,” smiles the younger miko-san. The vermilion buildings would be striking on a normal day, but they seem even brighter now as the white snow gathers in clumps in the railings. What had begun as a gentle early winter squall is now turning into a storm with accumulation.

Sagimai (dance of the egret), associated with Tsuwano (photo by nimo5)

Sagimai (dance of the egret), associated with Tsuwano (photo by nimo5)

Out the side of the complex, a tunnel of 1,045 torii gates leads down the mountain, interrupted every few meters by a decorative lantern. We venture part of the way down the slope, before the white-out in the valley below forces us to beat a hasty retreat back to our car at the peak. The road back down the mountain remains black and passable, but my wipers do a steady business of pushing the flakes into fluffy hills on either side of my windshield.

Down on Tsuwano’s main street, we pull off in a lot just past the river and suffer a cold stroll down part of the town’s historic district of Tonomachi. Old white-washed buildings offer glimpses through their wooden entry gates of gnarled pines and well-trod stepping stones. Small water channels run along the edges of the street, replete with orange, white and spotted carp. Allegedly, Tsuwano has more fish than people, though neither they nor the citizens are out in force today. At the end of the street, a pair of statues commemorates Tsuwano’s annual Sagimai festival, where two performers dressed as male and female herons re-enact one of the country’s most traditional dances.

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Getting there: Tsuwano can be reached on the local JR Yamaguchi Line from Yamaguchi (72 minutes, ¥970). The Taikodani Inari Shrine is a 15- to 20-minute walk from Tsuwano Station to the bottom of the torii tunnel; a further 15-minute climb through the gates takes you to the main hall.

Post-New Year (Shimogamo)

A graffiti ema for the year of the monkey - first time I've seen this large scale ema put out for people to write their New Year greetings on

A graffiti ema for the year of the monkey –  large scale votive plaque on which people write their New Year wishes

This year I made my Hatsumode rather late, which enabled me to see some of the trappings of the new year while avoiding all the crowds.  Shrine staff were in relaxed mood and had time to chat, while taking stock of the new year custom.  As with other shrines, the New Year income at Shimogamo makes up a large percentage of the shrine’s annual income.

With Japan’s defeat in WW2, State Shinto was dismantled by General MacArthur and GHQ, and the result was that shrines became autonomous financial institutions.  Some have managed to survive by leasing out land or managing properties, some are dependent on the goodwill of parishioners, and some like Shimogamo look to make money from tourism.  Some barely survive at all and have sacrificed whatever greenery they had in order to live off the dues from car parking space.  Some indeed have not survived (as for example Oiwa Jinja).

Shimogamo is forever trying to improve its appeal, and as usual I was intrigued to see what novel ideas the shrine priests had come up with to entice or entertain visitors. This was the year that English language arrived at the shrine, as can be seen below.  It was the year too when graffiti ema arrived (see above). Unfortunately too, it was also the year that trees in the shrine precincts were sacrificed for the shrine’s financial security (see here for further information).

Yatagarasu, the three-legged crow.  Shrine tradition has it that shrine founder and clan leader, Kamo Taketsunomi, manifested as a three-legged crow sent by Amaterasu to guide Emperor Jimmu on his Yamato conquest.

Yatagarasu, the three-legged crow. Shrine tradition has it that the founding kami, Kamo Taketsunomi, manifested as a three-legged crow sent by Amaterasu to guide Emperor Jimmu on his Yamato conquest.  This gaudy model was made by students at Seika Art University.

What's in store for the coming year?  The answer, my friend, is blowing in the wind...

What’s in store for the coming year? The answer, my friend, is blowing in the wind…

An English language explanation of 12 different amulets and an introduction to the concept of ‘ofuda’

 

Priests empty out the takings from one of the popular Chinese zodiac subshrines in the Shimogamo inner compound.

Priests empty out the takings from one of the popular Chinese zodiac subshrines in the Shimogamo inner compound.

One non-paying visitor was this heron, enjoying the fresh pure water of the Mitarashi stream running through the shrine’s grounds

Shimogamo's financial plight has led the shrine to chop down trees either side of these screens, where expensive luxury apartments will replace nature within the precincts of this World Heritage shrine

Shimogamo’s financial plight has led the shrine to chop down trees either side of these screens, where expensive luxury apartments will replace nature within the precincts of this World Heritage shrine

Political Shinto

Jinja Honcho campaign

Aiming for a Japan with greater autonomy and to make the constitution ‘ours’, says a banner by Jinja Honcho (source unknown)

This year promises to be crucial for official Shinto, since the nationalists currently in power are determined to steer the country back in the direction of State Shinto.  Their efforts centre around revising the postwar constitution, forced on the country by the US according to right-wingers who seek to reinstate the status of the emperor as head (rather than symbol) of the nation.

One can expect a lot of imperial propaganda when the Abe regime legitimises Ise Jingu as the nation’s highest religious institution during the G8 summit in the coming year.  The move to bolster imperial authority is accompanied by pressure from Jinja Honcho for closer ties between Shinto and the state, as noted here by scholar Mark Teeuwen:

“New Year — the time a majority of Japanese visit shrines. This year, they were met with a campaign by Jinja Honchô/Nippon Kaigi to support revision of the constitution so as to “restore Japan’s autonomy” — which would also involve a return of shrine ritual to the public sphere. Jinja Honchô is now apparently more open and aggressive about its conservative agenda, shocking quite a few unsuspecting romantics in the process.”

Revise the constitution

A form for shrine visitors to fill in stating that they agree with the proposal to reform the constitution (photo source unknown)

Wanted (says this shrine poster): 10 million people who agree with changing the constitution to make a 'Beautiful Japan' in the words of prime minister Abe Shinzo

Wanted (says this shrine poster): 10 million people who agree with changing the constitution to make a ‘Beautiful Japan’ in the words of prime minister Abe Shinzo (photo source unknown)

The big clean-up (Ōsōji)

Cleaning and washing begins with one's hands

Cleaning and washing begins with one’s hands

Cleansing and purification are central to the values of Shinto, and the big clean-up at the end of the year can be seen as part of the spirit of revival that underpins much of the religion. It should be noted that with Westernisation in Meiji times, the country adopted the Gregorian calendar and that the New Year of former times would have taken place in February with the promise of spring in the air.  Regeneration at such a time made perfect sense.

Cleanliness is all-pervasive in Japanese culture, from bath-washing etiquette to the cleaning of temples and schools.  It is carried out in religious fashion, in both senses of the term.   It’s of interest therefore that today’s Japan Times recently carried a timely article on the subject.  It focusses on practical tips rather than the spiritual aspect, but nonetheless it:s enough to remind readers of how energising the  process can be.  Cleaning as ‘a way to make the world a better place’ is deeply rooted in the Japanese psyche.  (Below are selected extracts; for the full article, please see here.)

Green Shinto wishes its readers a clean and prosperous New Year!

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‘Ōsōji’: ways to keep your home clean

Three experts discuss their philosophy on the New Year’s chore that everybody loves — cleaning

by

Miko cleaningWith 2015 drawing to a close, it’s time for people nationwide to dig out their household cleaning products, grab a pair of rubber gloves and don a face mask before dusting, sweeping and scrubbing their living spaces from top to bottom to ensure they are spotless come New Year’s Day.

Called ōsōji (big cleanup), the ritual is traditionally performed at the end of the year, offering households an opportunity to reset and begin the new year afresh.

Ōsōji rituals are believed to have originated from the year-end tradition of susu-harai, which literally means “to dust the soot away.” In the Edo Period (1603-1868), susu-harai was observed on Dec. 13 and households would work together to clean the living quarters in order to welcome Toshigami, or deities of the new year.

According to a survey taken by Duskin Co., however, the number of people who actually clean their households and workplaces at the end of the year is on the decrease. The survey results, which began in 2004, show that the number peaked in 2008 with 71.7 percent, dropping to 58 percent in 2014. Imamura acknowledges that it is probably better to save some cleaning chores until Golden Week, when the weather is milder.

“It’s important, for example, to open windows when cleaning and it is too cold to do that in the winter,” Imamura says. “It is practical to save some cleaning until a different time. … That said, I think that many Japanese people want to clean the house and begin the new year afresh.”

A purification hut of Yayoi times, showing just how far back the nation's concern with impurity goes

A purification hut of Yayoi times, showing just how far back the nation’s concern with impurity goes

Imamura’s career has taken a few twists and turns. He first started out as a banker at the now-defunct Long-Term Credit Bank of Japan before leaving to found a cram school in 1997 for students wishing to pass entrance exams for junior high school or universities. His cram school also provided education to hikikomori, a term given to young people who have trouble adjusting to a regular school or job, and become socially reclusive. In the course of his interactions with such students, he realized that one thing united them all — their rooms were incredibly messy.

“Their rooms were like a massive garbage pile,” Imamura says. “It is impossible to help people become positive thinkers in a disgusting environment like that. I realized then that who you are depends on the environment you live in, and so I decided to try to help people change their surrounding environment.”

While running the cram school in Yokohama, which he sold in June, Imamura also began to receive requests from companies to hold corporate training courses on cleaning. He hasn’t looked back since.

“We all value living in the moment,” Imamura says. “Most hikikomori students, adults who are distressed and athletes who are going through a slump have one thing in common — they are either regretting their past or worrying about their future. So I train people on how to let go of the past and the future in order to concentrate on the present. Put simply, the best way to start is by cleaning.”

Satoru Imamura’s top cleaning tip: Imamura advises amateurs to change their way of thinking and start by cleaning every day for just 10 seconds. Cleaning can be overwhelming, Imamura says, but it’s more manageable when broken down into small parts. Thus, he says, start with one thing at a time, whether that simply be opening a window or washing a glass. “It’s important to clean for 10 seconds on a daily basis,” Imamura says. “And then keep doing it.”

Mitsue Yamasaki

DSCN0433A homemaker cooks, cleans and takes care of the household-related issues that are necessary to keep a family running. But unlike “ordinary” people with “real jobs,” she does not get paid.

However, every year for the past 14 years, jobs search engine Salary.com, has been calculating how much an average homemaker’s annual salary would be, cross-referencing its salary database with survey results from homemakers on their domestic jobs. The average amount is pretty substantial: An average homemaker’s annual salary in 2008 was about ¥12 million, a figure that didn’t change significantly through 2014.

When Mitsue Yamasaki, a member of Zenkoku Tomo no Kai (National Friendship Association), a volunteer organization to promote a healthy and stable home environment, referenced the 2008 number during a recent lecture on reorganizing the inside of a home, a look of surprise spread through the audience.

“When I ask women to guess, they usually say between ¥2 million and ¥6 million,” Yamasaki said during her lecture. “This number shows just how important the work of the homemakers really is and I wanted to share that with everyone today.”

The association was established in 1930 by women who were primarily readers of Fujin no Tomo, a lifestyle magazine founded by the country’s first female journalist, Motoko Hani.

misogi waterfall

Hani wrote a series of books on her philosophies on life, from house cleaning and book-keeping to religious beliefs and education. Zenkoku Tomo no Kai currently has about 20,000 members and more than 180 branches at home and abroad.

Yamasaki has been dubbed a super homemaker after NHK featured her alongside several friendship association members on a morning information program. Indeed, Yamasaki can transform any cluttered home into a tidy and easy-to-use living space — no matter how bad a state it is in to begin with.

Yamasaki’s own home is a perfect example of an organized living space. Every set of items is divided into baskets or separated using recycled milk cartons. Her house is sparkling clean, warm and welcoming. In fact, Yamasaki sometimes holds open homes for Zenkoku Tomo no Kai members to show visitors that you don’t need a big house to have everything organized.

During her lecture, Yamasaki also referred to the government’s 2008 new school guideline that officially included “cleaning” as a student activity. Historically in Japan, cleaning classrooms and toilets have been a part of education for a number of generations. She notes that it is important to have children engaged in house cleaning as well when they are still young.

“Cleaning helps children learn that people need to look after themselves,” Yamasaki says. “Then, when it’s time to carry out ōsōji with everyone in the family at the end of the year, it is an opportunity to teach them to clean not only for yourself but for others as well. In this way, children get to learn about doing things for other people at a young age.”

According to a survey compiled by Zenkoku Tomo no Kai, a homemaker spends an average of five hours a day doing housework, of which the majority is spent in the kitchen.

Thus, Yamasaki and fellow super homemakers typically go around helping other members reorganize their kitchen. However, she stresses that they generally only work on the kitchen because they want to use this makeover as an opportunity for young women to think for themselves and remake the rest of the house. “Our goal is to make the world a better place by making our homes a better home,” Yamasaki says. “What we are doing is providing real-life examples.”

The pond where by tradition Izanagi performed the first ritual cleansing, or misogi

The pond where by tradition Izanagi performed the first ritual cleansing, or misogi

New Year’s fortune

For those in need of a little midwinter relief at this time of long dark nights in the northern hemisphere, the Japan Today site has a light-hearted look at omikuji fortune slips.  It’s designed to introduce Japanese customs to foreigners in the form of a manga. Apart from the obvious, there are some interesting titbits of information.  For one thing I didn’t know that omikuji hangers that one sees at many shrines were erected as an environmental measure to protect trees.

Another interesting item of interest is the assertion that love is not mentioned in relation to marriage in fortune slips because of the legacy of Edo times when omikuji became popular. The social tendency of the age was to form marital alliances of mutual convenience, as a way of cementing bonds between families or as a trade-off between money and status.  Love was seen as fickle and fragile, a temporary passion which would not form a stable basis for marriage. Duty and obligation were valued more highly.

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Pre-New Year (Shimogamo)

Monkey ema

The large shrine ema for the coming year of the monkey is up and ready

Firewood at Shimogamo

Wood for burning on New Year’s Eve to keep participants warm while they drink their sweet saké

Kimono ladies

Three more days till New Year’s Eve, but some have dressed up already

Sake offerings

Saké offerings are in place

Eitquette in English

Foreign visitors have increased dramatically this year in Kyoto

busy miko

Miko are busy getting things ready for the big sales over Hatsumode

sweet dumplings

‘Monkey dumplings’ have been resurrected after an interval of 140 years

Hitogata

Hitogata ready to absorb impurities. Write your name and age, then rub it over the body and breathe your impurities into it. Later it will be ritually destroyed in a year-end purification.

Monkey pointing at the moon

The shrine is using a well-known Zen story about the monkey pointing to the moon as part of its celebrations this year. For Y10,000 you can purchase one of these banners to be hung on the shrine, which will bring your family well-being in the year ahead.

Momiji maples

This year has been unusually mild, and some of the maples in the Tadasu wood are just turning red unusually late this year….

Tadasu destruction of trees

….  yet just over the road the destruction of part of the shrine woods goes on at full speed.

Kemari poster

Looking ahead to the new year, there will be ‘kemari’ kick-ball to entertain the kami on Jan 4

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