Tag: Ko-Shinto

interview with Rev. Kuniko Kanawa (Part Three)

August 23, 2020 / John D. / 0 Comments

4) Could you tell us something about your shrine Kamunabi-Ban’yu Ko-shinto Shrine? Also what is the relation to the Ama-no-iwakura Jingu?

Kamunabi Banyu Ko-Shinto Shrine by the ancient Himorogi style since prehistoric Jōmon period enshrines the sacred forest, rocks and trees located behind my house in my private property, to present respect, appreciation and awe to glorious virtue of Kami (deities) in great nature.

The sunrise peaks at the top of the sacred forest is truly awe-inspiring. When visiting, this Ko-Shinto shrine responds by clearing the clouds, gusting the wind in woods, merrily talking trees, and their dancing falling leaves. The lively energy of vivid green moss over the sacred rocks stays throughout the year and never withers. The sacred rocks and trees reflecting the sunset are breathtakingly beautiful. The graceful full moon light brightly shines on the Norito liturgy when reciting it in the sacred forest.

Many kinds of beautiful animals live in this sacred site, such as the Kishu dog, descedent of the Japanese wolf, which runs and guides visitors, coywolf (Eastern coyote), fox, deer, squirrel, eagle, hawk, wood-pecker, owl, northern cardinal, frog, ladybird, dragonfly and so on.

This shrine is not open to the public as it is Kinsoku-chi (taboo land) within the bounds of this sacred land, yet can be visited by reservation for private ceremony/blessing and by Shinto class students, when there is not severe snow.

[ HISTORY ]

The shrine was established four years after Rev. Kuniko Kanawa humbly received the Shinto priestess certificate in September 2015 from Ama-no-Iwakura Jingu, the independent Shinto shrine in Hiroshima Prefecture. In the first year of the Reiwa Era, Kamunabi Banyu Ko-Shinto Shrine is now officially titled by rank promotion of the priestess, to preserve and pass universal Ko-Shinto spirituality to the next generation throughout the world. This is an independent Ko-Shinto shrine site, not the American branch of Ama-no-Iwakura Jingu.

Kamunabi: Sacred nature sites where Kami (deities) dwell. The barrier between Toko-yo (eternal spirit world) and Utsushi-yo (physical world). Taboo land.

Ban’yū: All matters / phenomenon existing in the universe

Mori: Sacred nature area to invite Kami to descend. Symbolizes Kami itself.

(related poems can be found in Man’yōshū: Collection of Ten Thousand Leaves – The first Anthology of Japanese poetry)

[ ENSHRINED KAMI ]

Ame-no-minakanushi-no-kami : Deity emerged at the center of the universe

Takami-musuhi-no-kami : Deity of centrifugal force of the universe’s generation/production

Kami-musuhi-no-kami Deity of centripetal force of the universe’s generation/production

Ame-no-tokotachi-no-kami : Deity of the sky constantly establishing

Kuni-no-tokotachi-no-kami : Deity of the Earth constantly establishing

Amaterasu-Oomikami : Sun deity

Tsukuyomi-no-mikoto : Moon deity

Oo-haraedo-no-Ookami : Great deities at magnificent purification sites

Maryland Ubusuna-no-Ookami : Great guardian deity dwelling in the state of Maryland

Ooguchi-Makami : Japanese wolf deity, who once inhabited all of Japan and guided the path for Yamato-Takeru-no-mikoto in the deep mountain

* Other Kami can be called down temporarily by Koushin-no-gi, depending on the ceremony

[ SHINSHI (DIVINE MESSENGER) ]

Introducing our special Shinshi divine messenger among many other wild lives in Kamunabi Banyu Ko-Shinto Shrine. Kishu dog is well known as an excellent hunter in the forest, as they are the direct descendants of Japanese wolf known as Ooguchi-makami (Wolf Kami). Its history can be found in Japanese folklore.

One autumn in the Edo period, the boar hunter Yakurō Mine happened to find the wounded wolf in a deep mountain so he treated her. As she kept following him, Yakurō smiled and said goodbye by joking that she would one day give him one of her puppy wolves after she recovered.

The following spring, after totally forgetting this event, he heard a puppy outside his house. He found the wolf’s puppy facing him right by the door. He figured it was the mother wolf repaying his kindness. She kept her promise.

This wolf puppy later became a great hunting buddy for Yakurō, the ancestor of Kishu dog. This piece of folklore can be seen in this Anime.

Kishu dogs are well known for being white, however they are originally colored, just like wolf’s fur coloration, as seen in our Shinshi especially around her straight tail. Her motions are more like a wolf than a dog.

The hunting Kishu dog is very cautious, naturally smart, understands human language, senses the atmosphere, is remarkably brave, and protects family regardless of risking their lives, and they are swift even in steep mountains.

Most importantly, the wolf dog has the greatest ability as a divine messenger to find and guide to sacred sites. She belongs to the forest. She shows how to live in great nature.

5) Since beginning your activities in the USA, what activities have you been involved with?

I have been involved with the same types of Shinto activities conducted in Japan but in a more international way, both large scale conventions/festivals to private scale. These have included various kinds of ceremonies, many kinds of Ko-Shinto/Shinto lectures/workshops, Misogi-Harae purification practices, other Ko-Shinto gyouhou practices, Kagura Shinto theatrical sacred dance (both performance and giving classes), offering amulets, and so on. There are so many, so please refer to Kamunabi Ban’yu Ko-Shinto shrine facebook page or my website.

https://www.atelierkanawa.com/shinto-ceremony

https://www.atelierkanawa.com/misogi-haraehttps://www.atelierkanawa.com/sun-salutation-gazing-%E6%97%A5%E6%8B%9D

https://www.atelierkanawa.com/shinto-talks-lectures

https://www.atelierkanawa.com/kagura-shinto-dance

https://www.atelierkanawa.com/amulets

In response to Covid-19 pandemic situation, I have also developed virtual Misogi-harae purification, as well as virtual ceremonies. It was quite a discovery to find out that many people participated from all corners of the world. I would like to deliver all of you these highlights videos of Ko-Shinto style ceremony from Nagoshi-no-Ooharae Summer Great Purification which has an English-language MC. Please read the description as well, as this ceremony was combined with Covid-19 related special prayers. I hope watching them encourages you spiritually during this pandemic.

Nagoshi-no-Ooharae with Covid-19 related Special Prayers Highlights 1. https://youtu.be/aGKOZ4En0Og

Nagoshi-no-Ooharae with Covid-19 related Special Prayers Highlights 2. https://youtu.be/cQZf37K6F-o

I hope everyone will also enjoy Kamunabi Banyu’ Ko-Shinto Shrine channel which irregularly uploads ceremonies, Kagura, Misogi, lectures and so on.

Interview with Rev. Kuniko Kanawa (Part Two)

August 18, 2020 / John D. / 2 Comments

3) You practice something called Ko-Shinto, or Ancient Shinto. Could you briefly outline the differences from normal Shrine Shinto.

I am actually trained in both Shinto and Ko-Shinto. You can see both elements from my ceremonies, practices, lectures, kagura, and so on, yet with emphasis on Ko-Shinto. Both Ko-Shinto and Shinto have their own roles for different people/occasions, while I maintain that Ko-Shinto can give you answers or more reasonable explanations for what Shrine Shinto can not.

KO-SHINTO (Ancient / Old Shinto) is the indigenous Japanese spirituality/belief since Jomon Period which peacefully lasted over ten thousand years, the longest in Japanese history. There is almost no archaeological evidence of war weapons or traces of killing. In short, Ko-Shinto is deeply in touch with the cycle of nature/the universe, balancing the physical and spiritual worlds, and rather more shamanistic than Shrine Shinto. The latter was formed following the Yayoi Period along with the nationwide expansion in rice agriculture, silk production and ironware, together with the introduction of Buddhism and religions of foreign origin.

Ko-Shinto is also an abbreviation of Fukko-Shinto, which was advocated by Japanese classical scholars during the Edo period, for reviving or returning to the spirituality of Ko-Shinto. The major differences from Shrine Shinto are as follows below (though they can also sometimes be found in Shrine Shinto too as it originated from Ko-Shinto):

* Himorogi-shiki, instead of Shrine Shinto’s usual Chinza-shiki
In Himorogi style, priest/priestess calls down Kami to descend for a moment into a sacred tree, sacred rock, or evergreen branch in order to conduct ceremonies, then take leave of Kami to ascend at the end of the ceremonies. To attend ceremonies in this style, worshipers walk (or climb) a long distance to get to the sacred site in Daishizen (‘great nature’).

On the other hand, Chinza style permanently enshrines Kami into the Go-Shintai (divine body), which is sitting inside of the Honden, the main shrine building. Majority of Shrine Shinto is Chinza style with some exceptions, such as those still preserving the Ko-Shinto way based on their long shrine history. Chinza style shrines are mostly built in local communities.

* Go-Shintai/Divine body is Kamunabi
In Ko-Shinto, the sacred nature sites called “Kamunabi” where Kami dwell are the divine body since ancient times. Kamunabi includes sacred mountain, island, forest, gigantic tree, rock, hill, waterfall, ocean, Himorogi and so on. Majority of Go-Shintai under Shrine Shinto are found inside the Honden, the main shrine building, except for Ko-Shinto style shrines.

* Play the ancient stone whistle to call down the Kami

* Slight uniform difference
Hair piece in Ko-Shinto is Sakaki evergreen branch to preserve the ancient way, instead of man made Eboshi/ Nukaate hat, or Saishi Kanzashi.

* Distinctive practices
Including Misogi-harae purification practice originally systematized by Bonji Kawatsura sensei who founded Miizu-kai to which I belong, there are various Ko-Shinto gyouhou practices including Ko-Shinto Norito/Kototama and Kazutama numerology. Ko-Shinto practices directly resonate with the cycle of nature/universe to co-exist with them. It is an excellent study in spirit, mind and body, to polish oneself to live fully in one’s life.

* Ken-sai and Yuu-sai
Shrine Shinto conducts Ken-sai ceremony, the form of which can be physically seen. Ko-Shinto has the depth to conduct Yuu-sai, which does not require a shrine building and can call down Kami anytime to the sacred site. This explains how Ko-Shinto gyouhou work also.

* Reincarnation
Ko-Shinto has its own concept of reincarnation based on the cycle of universe, nature and spirit, while Shrine Shinto does not cover this subject except for having a concept of continuation after death.

* Pantheism
Ko-Shinto is pantheism, while Shinto is perceived more as polytheism.

(All photos provided by Rev. Kumiko Kanawa)

Interview with Rev. Kuniko Kanawa (Part One)

August 16, 2020 / John D. / 0 Comments

1) Could you tell us how you developed an interest in Shinto?
Greetings to all viewers of Green Shinto. Thank you Mr. John Dougill for reaching me. Being interviewed at this timing of Covid-19 pandemic must be coordinated by Kami (called “Kamu-hakari”) in order for Ko-Shinto/Shinto to encourage people on Earth during this crisis.

To Japanese, Shinto has been always existing around us like the great cycle of nature ever since taking our first breath when being born, as Japanese culture is largely based on Shinto. So it is more a matter of “realizing the precious value of Shinto spirituality”, rather than newly becoming interested in it, if that makes sense.

While I have always lived in Shinto culture growing up in the countryside, and especially loved being in touch with great nature, my enlightening realization for Shinto’s value as a firm base of most traditional Japanese culture was shortly after I enrolled on a training course at Sodo Reiho Kimono Academy some decades ago and became a professional Kimono consultant. Kimono culture is deeply in touch/co-exists with nature and involves refined decorum called “Reiho” based on Shinto spirituality. “Rei” concept originally derived from our reverence to Kami, which later extended to play a significant role between people. Rei is not only seen as Kimono decorum but also still remains in modern Japanese manners among ordinary citizens.

Becoming a certified Kimono professional definitely further developed my passion to learn Shinto deeper, as I believed that preserving this spirituality for future generations was my duty as a cultural master. Later discovering about my great grandfather who lived in Meiji period as a Shinto priest unconsciously guided me into becoming a Shinto priestess.

2) Your training was not the usual Jinja Honcho way. Could you tell us about your training?
Among several limited ways to become a licensed Shinto clergy including the mainstream Jinja-Honcho and Shinto universities, I was blessed to go through the Shinto priest training course at the independent Ko-Shinto style shrine “Ama no Iwakura Jingu” in Hiroshima prefecture.

This course consists of five grades starting from elementary to special advanced grade. It took fully three years for me to graduate this training course which actually seems more intense, detailed, and longer than Jinja-Honcho’s regular one month training, according to my Shinto clergy fellows who were licensed by them.

However, being licensed is only a start line for any kind of profession, as striving for one’s refinement is a lifetime duty and is our custom for any traditional Japanese culture.

By Kami’s guidance, I have been additionally attending more special training by the mother shrine, and gaining deep studies into Ko-Shinto practices by Miizu-kai (the origin of Misogi Dojo founded by Bonji Kawatsura-sensei) and Tatsuo Nakagawa-sensei of Rakko-sha who retired from Omi Jingu.

I am truly humbled and honored to have been serving overseas and receiving credibility outside and inside of Japan including the shrines/priests under Jinja Honcho, based on my long term international achievements. Hokkaido Jingu, the largest Shinto shrine in Hokkaido under Jinja Honcho, has invited me to run the Misogi and international Ko-Shinto lectures. Togoshi Hachiman Jinja and Katori Jinja encourage and teach me more Kagura sacred dance every time I return home, as well as Toshihiko Kato sensei of Sato-Kagura/Jindai-kagura NPO institute in Yokohama. I am profoundly thankful that they think of me highly.

Kuniko Kanawa speaks to the Sazareishi-kai in 2019

My case is quite rare, as I have already trained as another type of traditional Japanese cultural master, had a long term classical Japanese training, and speak fluent Japanese. Everything is connected, and it all came together successfully. We are living in an era of awareness that what truly matters is the quality level of priest/priestess’s sincerity and reverence to serve Kami as “Naka-torimochi” (medium between Kami and people).