sanpo-yoshi

[sanpo-yoshi]

What do you think of Joyofsatan.org? They claim to follow Amaterasu and they’re the largest Shinto group in the world.

I'm unfamiliar with this group? I did a quick look on the website and I would have to say that the group isn't Shinto in the slightest. They claim "Spiritual Satanism" predates Christianity and all other religions. Which if that is there belief then so be it but there is historical evidence that states otherwise. Beyond my quick look on the website I don't know about them to actually develop an informed opinion. I can tell you that group that manages that website is not Shinto or even Kyōha Shintō nor would I call them "the largest Shintō group in the world" Shintō doesn't really work like that...I hope this helps.

[sanpo-yoshi]

KCNA Eastern Regional Seminar held via ZOOM!

Heyo everyone! I've been quite on just about all social media lately. Spring is here, I'm trying to get a garden built, remodeling my deck, and all that jazz. But this past Sunday 24 April, the Konkō Churches of North America held their Eastern Regional Conference and I was blessed to be able to join it!

Constructive conversations and faith development. Everyone there was so nice as well! So much to learn and think about. More to come on what we talked about later!

[sanpo-yoshi]

Spring is upon us!

And with that comes new bright energy! I cleaned and straightened up my Kamidana my Gōshinden and Gōraiden. Also since I keep my Kamidana on a high bookshelf I rearranged my offering dishes to the front of my torii gate, so I can reach them without making my torii gate fall over (a problem I've been having because my bookcase is 6"2' and I am all of 5"7') I like this arrangement better. The tall alter to the right is the gōraiden, area for Mitama-sama or honored spirits that have passed away. The paper pamphlet is a record of all my friends and family that have passed. When you open it up there is a list of all that have passed away. When you close it the kanji for Mitama no Kami is displayed. I hope Tenchi Kane no Ōkami-sama and the Mitama-sama like my new arrangement and now clean area! I usually clean and dish the area weekly but missed last week due to family events.

[sanpo-yoshi]

Total Solar Eclipse: A regale of the Yayoi people, Amatsukami and Ama no Iwato

As the Total Solar Eclipse was a great event taking place across North America, I thought it would be the perfect time to write about the solar eclipse, and what it means in Shinto traditions - especially in regard to the famous Ama no Iwato myth. While it is unknown the true event associated with Ama no Iwato, it is said popularily it represents a solar eclipse – however when one studies further, a more significant connection would be to the Winter Solstice. However, indeed, solar eclipses would have most likely been significant as well, especially in relation to a recall of Ama no Iwato.

https://www.theguardian.com/science/video/2012/nov/14/solar-eclipse-australia-video

(Solar eclipse) The myth of Ama no Iwato is centered around the Amatsukami - Heavenly kami - originally worshiped by the Yayoi people. The era in which their culture flourished and was most active is traditionally dated about 300 BC to 300 AD, called the Yayoi era (Yayoi Jidai 弥生時代). It is from this time the Yayoi people and culture shared and practiced an early type of Amatsukami worship, the spiritual tales they told immortalized today in the Kojiki. While the Kojiki was written much later, in 712 AD, there is archaeological evidence and oral tradition that these myths are much older, dating to the Yayoi, who had no writing system. So, to understand fully about this spiritual story of Ama no Iwato, and the significance an eclipse would be to them, we must talk a bit about them first. The Yayoi people were the first to bring worship of Amatsukami to the land what we now call as Japan. An easiest example to show the connection, as pictured below, one can clearly see the connection even in the modern era – the architecture of Ise Kotaijinguu, Amaterasu Omikami’s primary shrine in the country, still retains the ancient architecture of the Yayoi people, and Yayoi settlements. (See below for comparison)

https://japanandworld.net/archives/2267 (Yayoi Settlement)

https://tapluan.wordpress.com/category/kien-truc/ (Aerial view of Ise Kotaijinguu - Naiku) The primary Amatsukami – Amaterasu Omikami (the Sun), Tsukuyomi no Mikoto (the Moon), and Susanoo no Mikoto (storms – as well as wind, ocean, and also connected to stars). Were and are considered the Three Precious Children (Mihashira no Uzu no Miko 三貴子).

The importance of the Sun, Moon, stars, rain, ocean, and wind – and their spirits/souls, the kami, played an important part of Yayoi worship. Amaterasu Omikami being the most important to them – as she was said to be the kami who gave them life, warmth, growth, and livelihood, as well giving leadership guidance to the Yayoi leaders ( considered royalty, and were also oracles/shamans), who were usually women as well.

http://image1.shopserve.jp/manai.co.jp/pic-labo/llimg/p_sankishi.jpg (Three precious children modern depiction) Now with all this in mind, many of the Yayoi’s traditions line up to the Kojiki stories of the Amatsukami. The Yayoi held the symbols of the mirror, sword, and magatama jewel in utmost respect as symbols of Amaterasu Omikami – a tradition still held today. Common Yayoi practices, such as divination using the shoulder bone of a deer (Futomani), silk weaving, rice farming, channeling the divine via dance (miko), and so on, can all be seen reflected in the myths – especially in the Ama no Iwato myth, all these elements appear. This is why, it is important to understand the background and context of the Yayoi, to catch the nuances and importance of this myth. I’ll retell an excerpt of Ama no Iwato below, with some parts cut out in order of relevance

http://yoshitakaabe.blogspot.jp/2017/04/blog-post_72.html (Depiction of Ama no Iwato myth)

Susanoo no Mikoto, having neglected his duties as a kami due to sadness over Izanami Okami’s death, was banished from Takamagahara (realm of the Heavenly kami, Amatsukami). Distraught, he went directly to Amaterasu Omikami’s palace, in order to (seemingly) seek guidance to his elder sister. (Story of the Divine Oath) . . However, while it seemed Susanoo no Mikoto had a good and pure heart, while he stayed in the palace, he committed very rude acts. In his anger and sadness, he decimated the sacred rice paddy, the farmland, and threw excrement all over the palace. The other Amatsukami were enraged and asked Amaterasu Omikami for an explanation. She tried to defend him, saying that he was suffering through a lot of difficult emotions, and the Amatsukami begrudgingly accepted her words. She spoke to Susanoo no Mikoto afterwards, and while it was quiet for a time, he seemed to have planned and even bigger transgression. In Amaterasu Omikami’s palace, her younger sister, Wakahirume no Mikoto, was the leader of the weaving maiden kamis. She is said to be a kami of the dawn, or dusk, as well as weaving, silk production, clothing making, and related aspects. (Enshrined at Ikuta Jinja in Kobe). As Wakahirume no Mikoto was weaving silk, Susanoo no Mikoto hid on the roof of the weaving palace. He held a skinned divine pony, and threw it harshly, crashing through the wooden/delicate roof, and landing on top of Wakahirume no Mikoto. The impact had her fall directly onto her loom with such force, that pieces of it pierced her pelvis, and she is said to have died right away. (However, later her spirit is said to have revived). The other weaving maidens, and now Amaterasu Omikami, who had rushed in hearing the screams and crashed, saw horrific things – a skinned divine pony (said to may have been Amaterasu Omikami’s own pony, which is why a white sacred horse is still presented to Naiku/Inner Shrine at Ise), ruined silk and looms (considered sacred to Amaterasu Omikami, and still offered to her at Ise Kotaijinguu), and most critically, seeing her younger sister dead. Completely numbed and in shock, she broke down and ran with adrenaline to a cave, which we now call as the sacred Ama no Iwato, and shut herself inside. Of course, with this, the light also disappeared, and the other Amatsukami were thrown into a panic. The weaving maidens quickly told them about the incident, and, after swiftly punishing Susanoo no Mikoto by pulling out his nails, cutting his hair and beard, and exiling him to the land of Kunitsukami, Izumo no Kuni, they began to work how to get her out of the cave. They consulted Omoikane no Mikoto, a kami of knowledge and wisdom, to see what to do. As they made camp by the Yasu River near Ama no Iwato, he came up with a plan to call sacred and pure energy so she would want to come out, and delegated tasks to the other Amatsukami. To Ame no Uzume no Mikoto, he suggested she do a divine dance, to call sacred energy. To Ame no Koyane, he suggested that he write a norito prayer To Ame no Futodama, he suggested to do the the Futomani divination with the shoulder bone of a deer (a sacred animal to Yayoi) to find out if the plan will be successful or not. To Ishikoridome no Mikoto, he suggested she make a large mirror (now known as Yata no Kagami) so she can see her own reflection To Tamanoya no Mikoto, he suggested they make many magatama (now known as Yasakani no magatama) to hang on the sakaki branch alongside the mirror. 

Amaterasu Omikami is said to have been fond of magatama ever since the magatama necklace, Mikuratana no Kami, was given by her Father, Izanagi Okami, as a symbol to be the ruler of Takamagahara. 

They also collected divine roosters, hoping their call would call her out (as roosters caw when the sun rises).

After Ame no Futodama confirmed the plan would succeed through divination, the kami began to implement everything. It seemed to be going well, but despite the chanting of norito, and Ame no Uzume preparing a divine dance, there still seemed to be no sign of it working. All the Amatsukami were nervous. Then, Ame no Uzume no Mikoto, the goddess of the sunrise, began to do something different. She overturned a washtub laying by the river, took sakaki and other branches and flowers in her hair and hands, and exposed her breasts. Instead of a solemn ritual to call down divine energy, she began to cheerfully and excitedly dance, and laugh, and make lots of noise stepping on the washtub and shaking the leaves. The Amatsukami, all suddenly shocked by her actions, couldn’t help but release from their tension in laughter. Once they began laughing, they couldn’t stop, and Ame no Uzume no Mikoto was encouraged and began to do more and more exciting things, making the Amatsukami more and more cheerful and laughing. At the same time, the roosters began to call, and Ame no Koyane began chanting the norito more loudly. Amaterasu Omikami, surprised at all the sounds and noises, was shocked out of her sadness and depression for a moment. She peeked a little from the cave, and called out, “What is happening?” and Ame no Uzume no Mikoto cheerfully replied, “There’s a new goddess here! And she’s way better than you!” Amaterasu Omikami, shocked and confused, peeked more, whereupon she saw her reflection in Yata no Kagami. While she was dazzled having never seen her reflection, her depression had come back, “Oh, it seems it’s true, she is much better”. In this moment of remorse however, was the Amatsukami’s chance. Omoikane no Mikoto called Ame no Tajikarao, the strongest of the Amatsukami, to quickly grab her out from the cave. As he did, Ame no Futodama quickly sealed the cave,said to be with shimenawa, so she could not enter again.

https://commons.wikimedia.org/wiki/File:AmanoiwatoCave.jpg Thus, light was restored, and cheerfully the peace among the Amatsukami and Takamagahara was restored. (What happened to Susanoo no Mikoto? He has a happy ending too, but for next time!) From this myth, we can see important elements of Yayoi culture, such as rice paddies, farms, horses, silk weaving, and most importantly, life – all decimated. All these things would be considered very harsh transgressions against the head kami of the Yayoi people, and the people themselves. The traditional spiritual practices to commune with the kami at the time, such as Futomani, and divine dance, were credited to restoring peace, sunlight, and order. It can be gleaned that whenever transgressions against the kami happened, people reconnected to them via the leader’s and their court spiritual communication with the kami to restore peace and balance. The Ama no Iwato myth itself, as mentioned, is more associated with the Winter Solstice, especially if one considers the torii leading to Uji Bridge (Ujibashi) at Ise Kotaijinguu. This torii is the very first one that is seen before entering the sacred realm of the Inner shrine (Naiku). The way the torii is built aligns to the sun rising directly inside the torii on the Winter Solstice day. As Ise Kotaijinguu was founded by Yamatohime no Mikoto, from the Yayoi/Yamato Kingdom, and still retains Yayoi traditions throughout thousands of years, there is a connection the Winter Solstice time was a more significant event to the Yayoi (longest night of the year). However, despite this, the time of solar eclipses relates to this myth as well albeit in a more abstract manner.  The Yayoi most likely also made the connection between Ama no Iwato, the Winter solstice, and eclipses – all times when the sun’s light is less, or in the case of an eclipse, slowly taken away and completely blotted out for a few minutes. Remembering that Ama no Iwato happened due to severe transgressions - even by the divine - private rituals by the leaders, public ceremonies with the people, and extra food offerings were most likely done in order to keep the sun’s light shining – to keep balance, peace, and harmony among their deities and their people.

While Ama no Iwato itself may not have been an eclipse story – the eclipse would have certainly reminded them of the myth, and to be humble and continue a proper way of living. It would have had a strong impact on them, just as it still does on us as humanity as a whole, even after thousands of years and scientific knowledge, we are still in awe at the power of great nature, and the power of the sun.

[sanpo-yoshi]

Total Solar Eclipse: A regale of the Yayoi people, Amatsukami and Ama no Iwato

As the Total Solar Eclipse was a great event taking place across North America, I thought it would be the perfect time to write about the solar eclipse, and what it means in Shinto traditions - especially in regard to the famous Ama no Iwato myth. While it is unknown the true event associated with Ama no Iwato, it is said popularily it represents a solar eclipse – however when one studies further, a more significant connection would be to the Winter Solstice. However, indeed, solar eclipses would have most likely been significant as well, especially in relation to a recall of Ama no Iwato.

https://www.theguardian.com/science/video/2012/nov/14/solar-eclipse-australia-video

(Solar eclipse) The myth of Ama no Iwato is centered around the Amatsukami - Heavenly kami - originally worshiped by the Yayoi people. The era in which their culture flourished and was most active is traditionally dated about 300 BC to 300 AD, called the Yayoi era (Yayoi Jidai 弥生時代). It is from this time the Yayoi people and culture shared and practiced an early type of Amatsukami worship, the spiritual tales they told immortalized today in the Kojiki. While the Kojiki was written much later, in 712 AD, there is archaeological evidence and oral tradition that these myths are much older, dating to the Yayoi, who had no writing system. So, to understand fully about this spiritual story of Ama no Iwato, and the significance an eclipse would be to them, we must talk a bit about them first. The Yayoi people were the first to bring worship of Amatsukami to the land what we now call as Japan. An easiest example to show the connection, as pictured below, one can clearly see the connection even in the modern era – the architecture of Ise Kotaijinguu, Amaterasu Omikami’s primary shrine in the country, still retains the ancient architecture of the Yayoi people, and Yayoi settlements. (See below for comparison)

https://japanandworld.net/archives/2267 (Yayoi Settlement)

https://tapluan.wordpress.com/category/kien-truc/ (Aerial view of Ise Kotaijinguu - Naiku) The primary Amatsukami – Amaterasu Omikami (the Sun), Tsukuyomi no Mikoto (the Moon), and Susanoo no Mikoto (storms – as well as wind, ocean, and also connected to stars). Were and are considered the Three Precious Children (Mihashira no Uzu no Miko 三貴子).

The importance of the Sun, Moon, stars, rain, ocean, and wind – and their spirits/souls, the kami, played an important part of Yayoi worship. Amaterasu Omikami being the most important to them – as she was said to be the kami who gave them life, warmth, growth, and livelihood, as well giving leadership guidance to the Yayoi leaders ( considered royalty, and were also oracles/shamans), who were usually women as well.

http://image1.shopserve.jp/manai.co.jp/pic-labo/llimg/p_sankishi.jpg (Three precious children modern depiction) Now with all this in mind, many of the Yayoi’s traditions line up to the Kojiki stories of the Amatsukami. The Yayoi held the symbols of the mirror, sword, and magatama jewel in utmost respect as symbols of Amaterasu Omikami – a tradition still held today. Common Yayoi practices, such as divination using the shoulder bone of a deer (Futomani), silk weaving, rice farming, channeling the divine via dance (miko), and so on, can all be seen reflected in the myths – especially in the Ama no Iwato myth, all these elements appear. This is why, it is important to understand the background and context of the Yayoi, to catch the nuances and importance of this myth. I’ll retell an excerpt of Ama no Iwato below, with some parts cut out in order of relevance

http://yoshitakaabe.blogspot.jp/2017/04/blog-post_72.html (Depiction of Ama no Iwato myth)

Susanoo no Mikoto, having neglected his duties as a kami due to sadness over Izanami Okami’s death, was banished from Takamagahara (realm of the Heavenly kami, Amatsukami). Distraught, he went directly to Amaterasu Omikami’s palace, in order to (seemingly) seek guidance to his elder sister. (Story of the Divine Oath) . . However, while it seemed Susanoo no Mikoto had a good and pure heart, while he stayed in the palace, he committed very rude acts. In his anger and sadness, he decimated the sacred rice paddy, the farmland, and threw excrement all over the palace. The other Amatsukami were enraged and asked Amaterasu Omikami for an explanation. She tried to defend him, saying that he was suffering through a lot of difficult emotions, and the Amatsukami begrudgingly accepted her words. She spoke to Susanoo no Mikoto afterwards, and while it was quiet for a time, he seemed to have planned and even bigger transgression. In Amaterasu Omikami’s palace, her younger sister, Wakahirume no Mikoto, was the leader of the weaving maiden kamis. She is said to be a kami of the dawn, or dusk, as well as weaving, silk production, clothing making, and related aspects. (Enshrined at Ikuta Jinja in Kobe). As Wakahirume no Mikoto was weaving silk, Susanoo no Mikoto hid on the roof of the weaving palace. He held a skinned divine pony, and threw it harshly, crashing through the wooden/delicate roof, and landing on top of Wakahirume no Mikoto. The impact had her fall directly onto her loom with such force, that pieces of it pierced her pelvis, and she is said to have died right away. (However, later her spirit is said to have revived). The other weaving maidens, and now Amaterasu Omikami, who had rushed in hearing the screams and crashed, saw horrific things – a skinned divine pony (said to may have been Amaterasu Omikami’s own pony, which is why a white sacred horse is still presented to Naiku/Inner Shrine at Ise), ruined silk and looms (considered sacred to Amaterasu Omikami, and still offered to her at Ise Kotaijinguu), and most critically, seeing her younger sister dead. Completely numbed and in shock, she broke down and ran with adrenaline to a cave, which we now call as the sacred Ama no Iwato, and shut herself inside. Of course, with this, the light also disappeared, and the other Amatsukami were thrown into a panic. The weaving maidens quickly told them about the incident, and, after swiftly punishing Susanoo no Mikoto by pulling out his nails, cutting his hair and beard, and exiling him to the land of Kunitsukami, Izumo no Kuni, they began to work how to get her out of the cave. They consulted Omoikane no Mikoto, a kami of knowledge and wisdom, to see what to do. As they made camp by the Yasu River near Ama no Iwato, he came up with a plan to call sacred and pure energy so she would want to come out, and delegated tasks to the other Amatsukami. To Ame no Uzume no Mikoto, he suggested she do a divine dance, to call sacred energy. To Ame no Koyane, he suggested that he write a norito prayer To Ame no Futodama, he suggested to do the the Futomani divination with the shoulder bone of a deer (a sacred animal to Yayoi) to find out if the plan will be successful or not. To Ishikoridome no Mikoto, he suggested she make a large mirror (now known as Yata no Kagami) so she can see her own reflection To Tamanoya no Mikoto, he suggested they make many magatama (now known as Yasakani no magatama) to hang on the sakaki branch alongside the mirror. 

Amaterasu Omikami is said to have been fond of magatama ever since the magatama necklace, Mikuratana no Kami, was given by her Father, Izanagi Okami, as a symbol to be the ruler of Takamagahara. 

They also collected divine roosters, hoping their call would call her out (as roosters caw when the sun rises).

After Ame no Futodama confirmed the plan would succeed through divination, the kami began to implement everything. It seemed to be going well, but despite the chanting of norito, and Ame no Uzume preparing a divine dance, there still seemed to be no sign of it working. All the Amatsukami were nervous. Then, Ame no Uzume no Mikoto, the goddess of the sunrise, began to do something different. She overturned a washtub laying by the river, took sakaki and other branches and flowers in her hair and hands, and exposed her breasts. Instead of a solemn ritual to call down divine energy, she began to cheerfully and excitedly dance, and laugh, and make lots of noise stepping on the washtub and shaking the leaves. The Amatsukami, all suddenly shocked by her actions, couldn’t help but release from their tension in laughter. Once they began laughing, they couldn’t stop, and Ame no Uzume no Mikoto was encouraged and began to do more and more exciting things, making the Amatsukami more and more cheerful and laughing. At the same time, the roosters began to call, and Ame no Koyane began chanting the norito more loudly. Amaterasu Omikami, surprised at all the sounds and noises, was shocked out of her sadness and depression for a moment. She peeked a little from the cave, and called out, “What is happening?” and Ame no Uzume no Mikoto cheerfully replied, “There’s a new goddess here! And she’s way better than you!” Amaterasu Omikami, shocked and confused, peeked more, whereupon she saw her reflection in Yata no Kagami. While she was dazzled having never seen her reflection, her depression had come back, “Oh, it seems it’s true, she is much better”. In this moment of remorse however, was the Amatsukami’s chance. Omoikane no Mikoto called Ame no Tajikarao, the strongest of the Amatsukami, to quickly grab her out from the cave. As he did, Ame no Futodama quickly sealed the cave,said to be with shimenawa, so she could not enter again.

https://commons.wikimedia.org/wiki/File:AmanoiwatoCave.jpg Thus, light was restored, and cheerfully the peace among the Amatsukami and Takamagahara was restored. (What happened to Susanoo no Mikoto? He has a happy ending too, but for next time!) From this myth, we can see important elements of Yayoi culture, such as rice paddies, farms, horses, silk weaving, and most importantly, life – all decimated. All these things would be considered very harsh transgressions against the head kami of the Yayoi people, and the people themselves. The traditional spiritual practices to commune with the kami at the time, such as Futomani, and divine dance, were credited to restoring peace, sunlight, and order. It can be gleaned that whenever transgressions against the kami happened, people reconnected to them via the leader’s and their court spiritual communication with the kami to restore peace and balance. The Ama no Iwato myth itself, as mentioned, is more associated with the Winter Solstice, especially if one considers the torii leading to Uji Bridge (Ujibashi) at Ise Kotaijinguu. This torii is the very first one that is seen before entering the sacred realm of the Inner shrine (Naiku). The way the torii is built aligns to the sun rising directly inside the torii on the Winter Solstice day. As Ise Kotaijinguu was founded by Yamatohime no Mikoto, from the Yayoi/Yamato Kingdom, and still retains Yayoi traditions throughout thousands of years, there is a connection the Winter Solstice time was a more significant event to the Yayoi (longest night of the year). However, despite this, the time of solar eclipses relates to this myth as well albeit in a more abstract manner.  The Yayoi most likely also made the connection between Ama no Iwato, the Winter solstice, and eclipses – all times when the sun’s light is less, or in the case of an eclipse, slowly taken away and completely blotted out for a few minutes. Remembering that Ama no Iwato happened due to severe transgressions - even by the divine - private rituals by the leaders, public ceremonies with the people, and extra food offerings were most likely done in order to keep the sun’s light shining – to keep balance, peace, and harmony among their deities and their people.

While Ama no Iwato itself may not have been an eclipse story – the eclipse would have certainly reminded them of the myth, and to be humble and continue a proper way of living. It would have had a strong impact on them, just as it still does on us as humanity as a whole, even after thousands of years and scientific knowledge, we are still in awe at the power of great nature, and the power of the sun.

[sanpo-yoshi]

Jinja websites with English sections

  List compiled by Gary Cox of Inari Faith International: (http://facebook.com/groups/inarifaith) Most Shinto shrine websites do not have English sections, however, a growing number do.  This is a running list of shrines with English website sections and links to them:

Anamori Inari Jinja http://anamori.jp/yuisho.html#histo…

Asakusa Jinja http://www.asakusajinja.jp/english/

Aso Jinja http://asojinja.or.jp/en/

Atsuta Jingu http://www.atsutajingu.or.jp/en/int…

Daijingu Temple of Hawaii http://daijingutemple.org/

Daishogun Hachijinja http://www.daishogun.or.jp/english….

Dazaifu Tenmangu http://www.dazaifutenmangu.or.jp/en

Fujisan Hongu Sengen Taisha http://fuji-hongu.or.jp/sengen/engl…

Fushimi Inari Taisha http://inari.jp/en/

Gassan Jinja http://www.dewasanzan.jp/publics/in…

Hakozaki Hachimangu http://www.hakozakigu.or.jp/pdf/eng…

Haneda Jinja http://www.hanedajinja.com/english/

Hawaii Kotohira Jinsha http://www.e-shrine.org/

Heian Jingu http://www.heianjingu.or.jp/print/h…

Hie Jinja http://www.hiejinja.net/en/

Hirano Jinja http://www.hiranojinja.com/home/eng…

Hiro Hachiman Jinja http://hirohachimanjinja.or.jp/engl…

Hirota Jinja http://www.hirotahonsya.or.jp/engli…

Hiyoshi Jinja http://hiyoshi-jinjya.jp/english/

Hokkaido Jingu http://www.hokkaidojingu.or.jp/eng/

Ikimi Tenmangu http://www.ikimi.jp/en/

Imamiya Jinja http://www.imamiyajinja.org/eng/

Inata Jinja http://www.inatahime.jp/10.html

Ise Jingu http://www.isejingu.or.jp/en/

Ishidu Jinja http://ishidu-jinja.main.jp/english…

Isonokami Jingu http://www.isonokami.jp/english.htm…

Itsukushima Jinja http://www.en.itsukushimajinja.jp/

Izumo Taishakyo Mission of Hawaii https://www.facebook.com/Izumo-Tais…

Jonangu http://www.jonangu.com/english.html

Kamigamo Jinja http://www.kamigamojinja.jp/english/

Kanda Myōjin http://www.kandamyoujin.or.jp/what/

Kasama Inari Jinja http://kasama.or.jp/english/

Kasuga Taisha http://www.kasugataisha.or.jp/about…

Kenkun Jinja http://kenkun-jinja.org/english/

Kitano Tenmangu http://kitanotenmangu.or.jp/top_en….

Kugenuma Fushimi Inari Jinja http://www.fushimiinari.com/english…

Kumano Hongu Taisha http://www.hongutaisha.jp/english/

Kunozan Toshogu http://www.toshogu.or.jp/english/

Kyoto Ryozen Gokoku Jinja http://www.gokoku.or.jp/en/

Matsunoo Taisha http://www.matsunoo.or.jp/en/

Meiji Jingu http://www.meijijingu.or.jp/english…

Minashi Jinja http://minashijinjya.or.jp/english….

Miyajidake Jinja http://www.miyajidake.or.jp/images/…

Miyako Jinja http://www.miyako-jinja.com/english…

Naminoue Gu http://naminouegu.jp/english.html

Nobeno Jinja http://www.nobeno.jp/english

Nogi Jinja http://www.nogijinja.or.jp/english/

Nonomiya Jinja http://www.nonomiya.com/eng.html

Okino Gu http://okinogu.or.jp/?language=english

Ooasahiko Jinja http://www.ooasahikojinja.jp/e/

Oomi Jinja http://oomijinja.jp/history/index2….

Oomiwa Jinja http://oomiwa.or.jp/english/

Oosaki Hachimangu http://www.oosaki-hachiman.or.jp/po…

Ootori Jinja http://www.otorisama.or.jp/english….

Owari Sarutahiko Jinja http://www.sarutahiko-jinjya.net/pd…

Seta Tamagawa Jinja http://www.setatamagawajinja.jp/eng…

Shimogamo Jinja http://www.shimogamo-jinja.or.jp/en…

Shiramine Jingu http://shiraminejingu.or.jp/english…

Shoin Jinja http://eng.shoinjinja.org/

Shusse Inari Jinja http://inarijinja.net/index_e.html

Shusse Inari Shrine of America http://shusseinarishrine.org/

Sukunahikona Jinja http://www.sinnosan.jp/english.html

Susa Jinja http://english.susa-jinja.jp/

Tamasaki Jinja http://www.tamasaki.org/tamasaki_en…

Tamatsukuri Inari Jinja https://www.inari.or.jp/shamusho/en…

Tokiwa Jinja http://www.komonsan.jp/for-english/

Tokyo Daijingu http://www.tokyodaijingu.or.jp/engl…

Tsubaki Grand Shrine of America http://tsubakishrine.org/

Tsurugaoka Hachimangu http://www.tsurugaoka-hachimangu.jp/…

Wakamiya Inari Shrine https://wakamiyainarishrine.wordpress.com/…

Yasaka Jinja http://www.yasaka-jinja.or.jp/en/

Yasui Konpiragu http://www.yasui-konpiragu.or.jp/en…

Yasukuni Jinja http://www.yasukuni.or.jp/english/

Yushima Tenmangu http://www.yushimatenjin.or.jp/pc/e…

Yutoku Inari Jinja https://www.yutokusan.jp/en    

[sanpo-yoshi]

A wonderful video by Rev. Izumi Hasegawa!

[sanpo-yoshi]

“Practice faith like a plum blossom rather than a cherry blossom. Cherry blossoms fall quickly. Plum blossoms endure the cold weather and do not fall quickly. [Teachings of Konko Daijin #29] Faith which just prays for tangible blessings is faith like the cherry blossom. Faith which prays to awaken the spiritual heart must receive Kami’s divine virtue. By practicing faith like the plum blossom, the blessings received will have buds and blossoms. Scratching because it itches is faith like the cherry blossom. Enduring patiently, although it itches, is faith like the plum blossom. Divine virtue is attained while enduring. Abilities through spirit possession is faith like the cherry blossom. Divine virtues from Kami is faith like the plum blossom. 7/12/76 [Mini-teaching of Rev. Soichiro Otsubo”

— (via konkokyo)

[sanpo-yoshi]

“Even while practicing faith, you won’t come across only good fortune. There will be misfortune as well. When you meet misfortune, take it like your hand showing it’s backside. Receive divine blessings for it to turn to the frontside.”

— I Ogihara Sugi 18  *In a Japanese metaphor, the back of one’s hand signifies misfortune, and the frontside signifies good fortune. (via konkokyo)

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“The Konko Faith is an open and broad-minded religion. Our Founder taught us: “Live your life with sincerity… genuine, wholehearted sincerity. You do not need to come to church to pray. You do not have to clap your hands. Living with sincerity is what is important.” The core message of this book, Shinja no Kokoroe, can be simply put as “Be Sincere.” This is consistent with the Founder’s teaching: “Anyone can imitate how someone does his work, but not the sincere heart he does it with.” (Konko Daijin Oboegaki 8-7-8). To realize divine blessings your heart must be sincere. Practicing the Konko Faith is simple; there are few set rules in this faith. Elaborate explanations of our Faith run the risk of conveying the wrong message. All you need to do to practice our Faith is to deepen your sincerity by following the guidance provided in this book wholeheartedly. Learn from the examples in this book and use them to develop your own way of practicing faith. Taking responsibility for you own faith development is a core principle in the Konko Faith. Relying on your minister to develop your faith is a mistake. Your minister is there to help, but the development of your faith is up to you. While, of course, a strong minister can mentor believers with deep faith, contrary to what you might expect, is it common to find Konko believers with deep faith at a church where the minister is inexperienced or stubborn. The strength of a Konko church depends on the sincerity of its believers. Be responsible for your own faith development. Sincerely follow the and the simple guidance provided in this book. Develop absolute trust in Kami. You will realize divine blessings.”

— Preface of “Shinja no Kokore/Live with Faith: Being a Konko Believer” Reverend Yoshiaki Fukuda San Francisco, California September, 1957 (via liese-l)

[sanpo-yoshi]

“Kami-yo” in “nin-yo” By Reverend Shinkichi Kawai

“Now we are asked to live our lives with a “true and sincere faith” as our Founder taught. Amid in the society of the progressive worldwide secularization, we have to live “Kami’s Way” in our daily lives.

In Oboecho (Record of Revelations), the following revelation was written in 1880: Kami-Sama revealed,

  “Right now the world is human-centered. All things are done by people’s own power, and many people are going against the teachings of the universe. Those who follow my teachings shall become connected to kami, and thus a living kami themselves. Long ago, it was a Kami-centered world. Now it is a human-centered world. Because of this, I shall teach people to return to a Kami-centered world. Difficulty and suffering are caused by people’s own hearts. Whether or not they can live a peaceful world also depends on their own hearts.” As stated, we are living in “nin-yo (human-centered world). And many people live confused, hurt, and suffer from various hardships. “The True Way of Faith” which is “the Way of Kami and people” was opened in this “ninyo,” and the world of inochi (life) to be helped will be born continuously. Therefore, “Kami-yo (Kami-centered world)” should be realized in “nin-yo” within Konkokyo, Konko hiromae, and believers’ home.

What kind of world is it that the inochi life can be helped? The inochi life does not mean an individual life nor biological life. This is the whole life that flows continuously from ancestors to descendants. It is the life that pass through the past, present and future. 

Through a continuation of practicing “the True Way of Faith,” we are able to live our lives receiving the divine blessings in any situations. In any moment, we can walk such “the Way of Kami and people.” When our lives were tuned in by Kami-Sama, our ancestors and descendants who related to our lives are also saved at the same time. In this way, the way to receive blessings is open.

The world of secularization continuously cut deep into our lives. Now, it is the time bringing light of “Kami-yo” into right in the middle of “nin-yo” through our faith. Let us seek and practice true faith.

Seek, convey and support “true and sincere faith, and nurture, enrich, broaden and deepen the true and sincere faith

When we consider the Konkokyo as a practical “way” rather than an organized religion, we could describe our “way” as a “Way of Faith.” Our Founder taught, “Practice a sincere faith.” Therefore, the network of “care” should be brought out so that we could understand how to enrich, broaden and deepen the true and sincere faith.

Let us take “Toritsugi” as an example. “Toritsugi” consists of place for mediation, mediator, and the art of toritsugi. “Teachings” and faith stories are also important.Services and etiquettes are essential. There are all kinds of actors to nurture our faiths.

The Konkokyo faith has been enriched by a tradition that could nurture each individual faith. Therefore, our faith has been nurtured through tradition. For example, this tradition has been nurtured by a long history of Konko Church of Amagi, which is still alive in Hawaii. In the same way, varieties of faith from traditions exist in Konkokyo.

Our current mission is to create better conditions for each individual faith, so the faith will be nurtured and enriched.

For these reasons, we have to rediscover what could make our faith lively. Furthermore, we need to establish an environment and “care” network to learn and be guided to the “way” of “true and sincere faith.””

[sanpo-yoshi]

“A miko as Amaterasu”, unknown Edo era artist.

[sanpo-yoshi]

““Speak ill of no religion. Everyone is a child of Tenchi Kane No Kami. Having different religions is the same as having children in difference occupations. A parent pay have a carpenter, a plasterer, a gambler and a merchant as his children. People may belong to different religions, but they are all children of Kami. We all have our personal preferences. Some like soba noodles, while others prefer udon noodles or something else. Because people like different things, do not criticize people’s preferences.””

— (GII Sato Mitsujiro 14-1,2)

[sanpo-yoshi]

Sacred Items Series: Kagura suzu

In Japanese spiritual practices, such as Shinto, Jinja Shinto, Konkokyo, Onmyoudou, and more - there are various sacred and ritual items used. You may have seen photos of them, or if you are lucky, have been able to see them in person at a shrine, temple, or other place of worship. Have you ever wondered what the meanings, or origins of them were? Or their purpose? Well, look no further! With these series of articles, I hope to help educate all about these sacred items. So let’s get started! The first entry I will do is about Kagura suzu.

Item name: Kagura Suzu English translation: Deity Entertainment (Kagura) Bells (Suzu) Japanese original: 神楽鈴    神楽（けぐら, Kagura, Deity-Entertainment）鈴  （すず, Suzu, Bells）

This is Kagura suzu. They are a special ritual tool. They are not used in home worship, or at the kamidana. Usually, they are being used by a priest during ceremony - especially shrines which enshrine Ame no Uzume no Mikoto, or most commonly, by miko （Original: 巫女 English: shrine maidens) during offering the Kagura ritual dance. Hence, why they are “Kagura bells”. Kagura, Kagura suzu, and miko are all very deeply connected to Ame no Uzume no Mikoto, which is why as mentioned they are often used in ceremony at her shrines dedicated to her, or shrines that enshrine her as a secondary kami.

Taki Katei Ame no Uzume Japan (1866)

Source

Origin of Kagura Suzu: The Myth 

For the spiritual origin of the bells, we have to go back to the myths.  In the Kojiki, there is a myth that the sun kami/goddess, Amaterasu Omikami, hid in the cave Ama no Iwato and by doing so brought darkness to the world, after her brother Susanoo no Mikoto did many horrible things to her. The other kami were stuck as to what they should do. Eventually, a plan was hatched and Ame no Uzume no Mikoto was called to the task to cheer up all the other kami who were despairing from the incident.

So what did she do? Ame no Uzume no Mikoto overturned a washtub, got on top of it, then took a branch of the sakaki tree in one hand, and began to dance ecstatically, even famously revealing herself to the amusement of the other kami. With all the cheering and laughing, Amaterasu Omikami was too curious as to why they were celebrating without her. When she peeked, another deity of strength, Ame no Tajikarao, pulled her out from the cave, restoring light to the world. It was all thanks to Ame no Uzume no Mikoto’s cheerful dance and the happiness she brought.

Source

Key aspects: the branch and the dance This dance Ame no Uzume no Mikoto did is the origin of the Kagura dance, as well as the role of miko,  the women who perform this offering dance at shrines to this day. It should be noted she is also the guardian deity of miko.

As well, her taking the branch in her hand during the dance is the original, ancient form of the bells, now used in Kagura.

It is said the reason why Ame no Uzume no Mikoto took a branch was influence from Jomon era rituals in Japan. In the Early to Late Jomon era (4000 BCE to 300 BCE), the Jomon shamans were also said to use sakaki branches, or sometimes juniper branches (which are still used in some Shinto ceremonies to this day), in rituals to call to the deities.  If we look at the shape of the Kagura suzu, it is modeled after a branch - the bells being the leaves, or seeds on the branch. 

But why change it to bells? Why not keep the branch?

Well, the sound a branch would make with it’s leaves, it becomes enhanced sound as bells. As well, in Shinto tradition, bells also have a long history as an item which calls to the kami - such as the bell one can ring to pray in front of a shrine before clapping.

 In this sense, the Kagura suzu  fulfill the role of the item it was originally based off of to call the kami, in an enhanced way, and as well becomes a ritual instrument for the kagura offering dance.

Source

Anatomy of Kagura Suzu

The basic shape and size of Kagura suzu is explained by the branch of sakaki or juniper, but how about the colors, and other aspects? 15 Bells: 3 at the top, 5 in the middle, 7 at the bottom

Every Kagura suzu has 15 bells, no matter it’s size. It always has 3 bells at the top, 5 in the middle, and 7 in the bottom. These numbers may seem familiar, if one knows about Shichigosan, or 7-5-3 ceremony for children. These numbers for Shichigosan, as well as Kagura suzu, come from influence of East Asian numerology, which states odd numbers, especially 3, 5, and 7, are very auspicious/lucky numbers.

Gold was a precious material and color used for an important or beautiful item, and red for the handle is a color that brings good health, and wards off illnesses and other negative energy - giving the image of vibrancy and energy.

The crest: Hanabishi and Kiku

It may be hard to tell in the above photo, but at the base is various flower designs - most notably at the very center a Kiku (Chrysanthemum) and Hanabishi crest. 

In Japan, crests, emblems or “mon”  (紋) have been used to identify clan and families since the ancient era to this day. Both the Kiku crest (Chysanthemum), and  Hanabishi crest, are associated with the Imperial line, and thus, Amaterasu Omikami. The Kiku crest is relatively more modern (from the 13th century) and not always used for Amaterasu Omikami -  but the Hanabishi is more ancient, and deeply connected to her since then, and her shrines. 

The Hanabishi originated from Empress Jingu -  it was first present on her tatenashi armor (tatenashi means “shieldless”. On a normal armor, there was a tiny shield to cover the heart and front shoulder, but her tatenashi armor didn’t have it). The Hanabishi on her armor is the oldest example and origin of the crest, so it has been associated with the Imperial line, and subsequently, Amaterasu Omikami since then.  If you are familiar with the Takeda clan most famously from the Sengoku period, they used the Hanabishi, and their famous diamond crest was based off of the Hanabishi as well. This is because the Tatenashi armor was passed down to the clan from Minamoto no Yoshimitsu (descendant of Emperor Seiwa), the progenitor of the Takeda clan. 

Left to right: Hanabishi, Takeda, Imperial Chrysanthemum (Kiku) But - this begs the question: why is a crest so close to  Amaterasu Omikami on bells that are so tied to Ame no Uzume no Mikoto? Usually, every shrine has their own crest, tied to the kami enshrined, or the family who established the shrine. However, in Jinja Shinto, all shrines are under the jurisdiction of The Association of Shinto Shrines (Jinja Honcho). They are required to offer Jingutaima (An Ofuda, or vessel in which the kami can alight during prayer, for Amaterasu Omikami) for a suggested donation, in which parishioners can receive to worship Amaterasu Omikami at home. By this, all Jinja Shinto shrines are inherently connected to Amaterasu Omikami, and must pay the highest respects and reverence to her. Because of this connection, and because it would be difficult to custom order Kagura suzu with a specific shrine’s crest, all modern Kagura suzu have the two crests associated with Amaterasu Omikami, and her main shrine, Ise Jingu, so they can be usable across all Jinja Shinto shrines and ceremonies.

The Silk Ribbons: Purple, White, Red, Yellow, and Green

Attached to Kagura suzu, you will see a colourful stream following elegantly behind. Why is this attached - and what do these colours mean?

Always made from silk ( a precious material ), these are the Five Sacred Colours in Shinto. You will see these colours appear many times in sacred items in Shinto and other Japanese spiritual practices. They represent:

The Five Aspects of the Soul

The Five Directions

In other words, it symbolically represents that the power of these Kagura suzu touches all aspects of our soul, and resounds throughout the Universe. But - which color and meaning is which? Purple: North Direction. It corresponds to Aramitama, the rough or violent, aggressive aspect of our souls.

White: West Direction. It corresponds to the Nigimitama, the kind, gentle, goodness of our souls.

Red: South Direction. It corresponds to the Sachimitama, one of the two  aspects of the soul that gives blessings. (the other is Kushimitama)

Yellow: Solar Center (think of solar system). Origin of Life. It corresponds to the core, our soul in and of itself.  Green: East Direction. It corresponds to Kushimitama,  one of the two aspects of the soul that gives blessings. (the other is Sachimitama)

And there you have it! I hope you have enjoyed reading and learning about Kagura suzu. Please look forward to more information about sacred items in the future! And if you have any questions, please feel free to message me here, or email livingwithkami@gmail.com

[sanpo-yoshi]

Tamagushi: What is it, and how to offer it

Tamagushi is an ancient offering to Kami-sama, it is usually a sakaki tree branch, or evergreen branch, and shide (zigzag strip of white rice paper) on top attached to  the leaves. There can be larger and more elaborate tamagushi, with red and white cloth, and asa (sacred hemp fibres) tied in a ribbon on the top as well alongisde two shide. 

Tamagushi What is the meaning and symbolism of tamagushi? Tamagushi represents our sincere hearts and spirits, which we offer to Kami-sama. The evergreen (traditionally sakaki) represents the eternal nature of our spirits and hearts, and our connection to nature/the natural world, the physical world. Sakaki, and other evergreen trees (commonly cedar, cypress - especially hinoki) is also seen as a purifying tree. The shide itself represents energy and spirit, the spiritual side of our world. Shide is commonly understood to look like lightning, which is like energy/connection to Kami-sama. Thus, it is also reflective of our own divine sparks, our spirits and connection to the spiritual world.  The white of the paper as well also represents purify.  If Asa (sacred hemp fibre) and red and white cloth are also tied onto the tamagushi, they represent dressing our hearts and spirits formally to be offered sincerely to Kami-sama. Asa is commonly used to tie offerings together, and offered as sacred fibre as well. Cloth is also seen as sacred, and a precious material from the blessings of both the heavens (sun, rain, moon) and Earth (soil, growth, seasons, etc.)

Tamagushi with asa fiber ribbon and dual shide So we have both physical and spiritual, together as a symbol of our hearts and spirits in tamagushi.  The action of offering as well is important,  When we offer tamagushi, we hold the sakaki branch with the leaves resting on our left palm, and pinching the stem in our right hand. We walk up to the offering area, and bow, raising the tamagushi to our foreheads forward. Going back upright, we turn the tamagushi stem to our hearts, and leaves to Kami-sama. Then we turn the branch once more to the left,  and then forward, so the stem will face Kami-sama, and the leaves face us. Then, we place the tamagushi on the hassouku/an/offering table, bow once more, do hairei (clap to Kami-sama) and then bow deeply again. We return to our seats after offering. What does this action mean? It’s the symbolic action of turning the tamagushi to our hearts and spirit energy, then directing it to Kami-sama to offer. The hairei clapping is to call Kami-sama’s attention towards our offering and heart.  If you ever have a chance to offer tamagushi during ceremony, now you know the meaning! 

[sanpo-yoshi]

Total Solar Eclipse: A regale of the Yayoi people, Amatsukami and Ama no Iwato

As the Total Solar Eclipse was a great event taking place across North America, I thought it would be the perfect time to write about the solar eclipse, and what it means in Shinto traditions - especially in regard to the famous Ama no Iwato myth. While it is unknown the true event associated with Ama no Iwato, it is said popularily it represents a solar eclipse – however when one studies further, a more significant connection would be to the Winter Solstice. However, indeed, solar eclipses would have most likely been significant as well, especially in relation to a recall of Ama no Iwato.

https://www.theguardian.com/science/video/2012/nov/14/solar-eclipse-australia-video

(Solar eclipse) The myth of Ama no Iwato is centered around the Amatsukami - Heavenly kami - originally worshiped by the Yayoi people. The era in which their culture flourished and was most active is traditionally dated about 300 BC to 300 AD, called the Yayoi era (Yayoi Jidai 弥生時代). It is from this time the Yayoi people and culture shared and practiced an early type of Amatsukami worship, the spiritual tales they told immortalized today in the Kojiki. While the Kojiki was written much later, in 712 AD, there is archaeological evidence and oral tradition that these myths are much older, dating to the Yayoi, who had no writing system. So, to understand fully about this spiritual story of Ama no Iwato, and the significance an eclipse would be to them, we must talk a bit about them first. The Yayoi people were the first to bring worship of Amatsukami to the land what we now call as Japan. An easiest example to show the connection, as pictured below, one can clearly see the connection even in the modern era – the architecture of Ise Kotaijinguu, Amaterasu Omikami’s primary shrine in the country, still retains the ancient architecture of the Yayoi people, and Yayoi settlements. (See below for comparison)

https://japanandworld.net/archives/2267 (Yayoi Settlement)

https://tapluan.wordpress.com/category/kien-truc/ (Aerial view of Ise Kotaijinguu - Naiku) The primary Amatsukami – Amaterasu Omikami (the Sun), Tsukuyomi no Mikoto (the Moon), and Susanoo no Mikoto (storms – as well as wind, ocean, and also connected to stars). Were and are considered the Three Precious Children (Mihashira no Uzu no Miko 三貴子).

The importance of the Sun, Moon, stars, rain, ocean, and wind – and their spirits/souls, the kami, played an important part of Yayoi worship. Amaterasu Omikami being the most important to them – as she was said to be the kami who gave them life, warmth, growth, and livelihood, as well giving leadership guidance to the Yayoi leaders ( considered royalty, and were also oracles/shamans), who were usually women as well.

http://image1.shopserve.jp/manai.co.jp/pic-labo/llimg/p_sankishi.jpg (Three precious children modern depiction) Now with all this in mind, many of the Yayoi’s traditions line up to the Kojiki stories of the Amatsukami. The Yayoi held the symbols of the mirror, sword, and magatama jewel in utmost respect as symbols of Amaterasu Omikami – a tradition still held today. Common Yayoi practices, such as divination using the shoulder bone of a deer (Futomani), silk weaving, rice farming, channeling the divine via dance (miko), and so on, can all be seen reflected in the myths – especially in the Ama no Iwato myth, all these elements appear. This is why, it is important to understand the background and context of the Yayoi, to catch the nuances and importance of this myth. I’ll retell an excerpt of Ama no Iwato below, with some parts cut out in order of relevance

http://yoshitakaabe.blogspot.jp/2017/04/blog-post_72.html (Depiction of Ama no Iwato myth)

Susanoo no Mikoto, having neglected his duties as a kami due to sadness over Izanami Okami’s death, was banished from Takamagahara (realm of the Heavenly kami, Amatsukami). Distraught, he went directly to Amaterasu Omikami’s palace, in order to (seemingly) seek guidance to his elder sister. (Story of the Divine Oath) . . However, while it seemed Susanoo no Mikoto had a good and pure heart, while he stayed in the palace, he committed very rude acts. In his anger and sadness, he decimated the sacred rice paddy, the farmland, and threw excrement all over the palace. The other Amatsukami were enraged and asked Amaterasu Omikami for an explanation. She tried to defend him, saying that he was suffering through a lot of difficult emotions, and the Amatsukami begrudgingly accepted her words. She spoke to Susanoo no Mikoto afterwards, and while it was quiet for a time, he seemed to have planned and even bigger transgression. In Amaterasu Omikami’s palace, her younger sister, Wakahirume no Mikoto, was the leader of the weaving maiden kamis. She is said to be a kami of the dawn, or dusk, as well as weaving, silk production, clothing making, and related aspects. (Enshrined at Ikuta Jinja in Kobe). As Wakahirume no Mikoto was weaving silk, Susanoo no Mikoto hid on the roof of the weaving palace. He held a skinned divine pony, and threw it harshly, crashing through the wooden/delicate roof, and landing on top of Wakahirume no Mikoto. The impact had her fall directly onto her loom with such force, that pieces of it pierced her pelvis, and she is said to have died right away. (However, later her spirit is said to have revived). The other weaving maidens, and now Amaterasu Omikami, who had rushed in hearing the screams and crashed, saw horrific things – a skinned divine pony (said to may have been Amaterasu Omikami’s own pony, which is why a white sacred horse is still presented to Naiku/Inner Shrine at Ise), ruined silk and looms (considered sacred to Amaterasu Omikami, and still offered to her at Ise Kotaijinguu), and most critically, seeing her younger sister dead. Completely numbed and in shock, she broke down and ran with adrenaline to a cave, which we now call as the sacred Ama no Iwato, and shut herself inside. Of course, with this, the light also disappeared, and the other Amatsukami were thrown into a panic. The weaving maidens quickly told them about the incident, and, after swiftly punishing Susanoo no Mikoto by pulling out his nails, cutting his hair and beard, and exiling him to the land of Kunitsukami, Izumo no Kuni, they began to work how to get her out of the cave. They consulted Omoikane no Mikoto, a kami of knowledge and wisdom, to see what to do. As they made camp by the Yasu River near Ama no Iwato, he came up with a plan to call sacred and pure energy so she would want to come out, and delegated tasks to the other Amatsukami. To Ame no Uzume no Mikoto, he suggested she do a divine dance, to call sacred energy. To Ame no Koyane, he suggested that he write a norito prayer To Ame no Futodama, he suggested to do the the Futomani divination with the shoulder bone of a deer (a sacred animal to Yayoi) to find out if the plan will be successful or not. To Ishikoridome no Mikoto, he suggested she make a large mirror (now known as Yata no Kagami) so she can see her own reflection To Tamanoya no Mikoto, he suggested they make many magatama (now known as Yasakani no magatama) to hang on the sakaki branch alongside the mirror. 

Amaterasu Omikami is said to have been fond of magatama ever since the magatama necklace, Mikuratana no Kami, was given by her Father, Izanagi Okami, as a symbol to be the ruler of Takamagahara. 

They also collected divine roosters, hoping their call would call her out (as roosters caw when the sun rises).

After Ame no Futodama confirmed the plan would succeed through divination, the kami began to implement everything. It seemed to be going well, but despite the chanting of norito, and Ame no Uzume preparing a divine dance, there still seemed to be no sign of it working. All the Amatsukami were nervous. Then, Ame no Uzume no Mikoto, the goddess of the sunrise, began to do something different. She overturned a washtub laying by the river, took sakaki and other branches and flowers in her hair and hands, and exposed her breasts. Instead of a solemn ritual to call down divine energy, she began to cheerfully and excitedly dance, and laugh, and make lots of noise stepping on the washtub and shaking the leaves. The Amatsukami, all suddenly shocked by her actions, couldn’t help but release from their tension in laughter. Once they began laughing, they couldn’t stop, and Ame no Uzume no Mikoto was encouraged and began to do more and more exciting things, making the Amatsukami more and more cheerful and laughing. At the same time, the roosters began to call, and Ame no Koyane began chanting the norito more loudly. Amaterasu Omikami, surprised at all the sounds and noises, was shocked out of her sadness and depression for a moment. She peeked a little from the cave, and called out, “What is happening?” and Ame no Uzume no Mikoto cheerfully replied, “There’s a new goddess here! And she’s way better than you!” Amaterasu Omikami, shocked and confused, peeked more, whereupon she saw her reflection in Yata no Kagami. While she was dazzled having never seen her reflection, her depression had come back, “Oh, it seems it’s true, she is much better”. In this moment of remorse however, was the Amatsukami’s chance. Omoikane no Mikoto called Ame no Tajikarao, the strongest of the Amatsukami, to quickly grab her out from the cave. As he did, Ame no Futodama quickly sealed the cave,said to be with shimenawa, so she could not enter again.

https://commons.wikimedia.org/wiki/File:AmanoiwatoCave.jpg Thus, light was restored, and cheerfully the peace among the Amatsukami and Takamagahara was restored. (What happened to Susanoo no Mikoto? He has a happy ending too, but for next time!) From this myth, we can see important elements of Yayoi culture, such as rice paddies, farms, horses, silk weaving, and most importantly, life – all decimated. All these things would be considered very harsh transgressions against the head kami of the Yayoi people, and the people themselves. The traditional spiritual practices to commune with the kami at the time, such as Futomani, and divine dance, were credited to restoring peace, sunlight, and order. It can be gleaned that whenever transgressions against the kami happened, people reconnected to them via the leader’s and their court spiritual communication with the kami to restore peace and balance. The Ama no Iwato myth itself, as mentioned, is more associated with the Winter Solstice, especially if one considers the torii leading to Uji Bridge (Ujibashi) at Ise Kotaijinguu. This torii is the very first one that is seen before entering the sacred realm of the Inner shrine (Naiku). The way the torii is built aligns to the sun rising directly inside the torii on the Winter Solstice day. As Ise Kotaijinguu was founded by Yamatohime no Mikoto, from the Yayoi/Yamato Kingdom, and still retains Yayoi traditions throughout thousands of years, there is a connection the Winter Solstice time was a more significant event to the Yayoi (longest night of the year). However, despite this, the time of solar eclipses relates to this myth as well albeit in a more abstract manner.  The Yayoi most likely also made the connection between Ama no Iwato, the Winter solstice, and eclipses – all times when the sun’s light is less, or in the case of an eclipse, slowly taken away and completely blotted out for a few minutes. Remembering that Ama no Iwato happened due to severe transgressions - even by the divine - private rituals by the leaders, public ceremonies with the people, and extra food offerings were most likely done in order to keep the sun’s light shining – to keep balance, peace, and harmony among their deities and their people.

While Ama no Iwato itself may not have been an eclipse story – the eclipse would have certainly reminded them of the myth, and to be humble and continue a proper way of living. It would have had a strong impact on them, just as it still does on us as humanity as a whole, even after thousands of years and scientific knowledge, we are still in awe at the power of great nature, and the power of the sun.

[sanpo-yoshi]

Shichifukujin 七福神 - Seven Lucky Gods

The Shichifukujin 七福神 are an eclectic group of deities from Japan, India, and China. Only one is native to Japan (Ebisu) and Japan’s indigenous Shintō tradition. Three are from the Hindu-Buddhist pantheon of India (Daikokuten, Bishamonten, & Benzaiten) and three from Chinese Taoist-Buddhist traditions (Hotei,Jurōjin, & Fukurokuju). In Japan, they travel together on their treasure ship (Takarabune) and visit human ports on New Year’s Eve to dispense happiness to believers. Each deity existed independently before Japan’s “artificial” creation of the group. The origin of the group is unclear, although most scholars point to the Muromachi Era (1392-1568) and the 15th century.

Ebisu 恵比須 Origin = Japan. Shinto Name: Kotoshiro-nushi-no-kami God of the Ocean, Fishing Folk, Good Forture, Honest Labor, Commerce. Virtue = Candor, Fair Dealing  Holds a fish (TAI, sea bream or red snapper), which symbolizes luck and congratulation (Japanese word for happy occasion is omede-TAI); fishing rod in right hand; folding fan in other; grants success to people in their chosen occupations; son of Daikoku. Popular among fishing folk, sailors, and people in the food industry.

Daikokuten 大黒天 Origin = India. Skt. = Mahakala Intro to Japan 9th C. AD God of Earth, Agrculture, Farmers, Wealth, Prosperity, Flood Control, The Kitchen. Virtue = Fortune

God of five cereals; rice bales; treasure sack (bag); magic mallet in right hand; sometimes wears hood; rat (found around food); often shown with Ebisu, who is said to be his son; merged with Shinto deity of good harvests, Okuninushi no Mikoto. Also a member of the TENBU. Popular among farmers, agricultural businesses, & traders.

Benzaiten 弁財天 Origin = India. Skt. = Sarasvati Goddess of Music, Beauty, Eloquence, Literature, Art. Virtue = Amiability Japanese mandolin, lute, magic jewel, snake, sea dragon. Only female among the seven. Member of the TENBU grouping. Popular among artists, musicians, and writers.

Hotei 布袋 (PLEASE STOP CALLING THIS GUY BUDDHA!!!!!) Origin = China. Chn. = Putai, Budai Chinese Sage. Budaishi (Jp. = Fuudaishiten)

God of Contentment and Happiness. Virtue = Magnanimity

Bag of food and treasure that never empties; oogi (fan), small children at his feet; supposedly only member of seven based on actual person (although Jurōjin / Fukurokuju might also be based on real person); known as the Laughing Buddha; rubbing his stomach is said to bring good luck; incarnation ofBodhisattva Maitreya (Jp. = Miroku). Popular among bartenders and all classes of people. Best known of the seven outside Japan.

Fukurokuju 福禄寿 Origin = China. Taoist Hermit Sage God of Wealth, Happiness, Longevity, Verility, and Fertility. Virtue = Popularity Huge elongated head; long white beard, cane with sutra scroll,  crane, deer, stag, tortoise (symbols of longevity); scroll said to contain all the wisdom in the world; said to inhabit same body as Jurōjin (the pair are two different manifestations of the same deity); wields power to revive the dead. Popular among watchmakers, athletes, others.

Jurōjin 寿老人 Origin = China. Identified with Laozi (Jp. = Rōjinseishi), the founder of Chinese Toaism God of Wisdom & Longevity. Virtue = Longevity. Also spelled Jurojin. Long white beard, knobbly staff with scoll of life attached; tortoise, deer, stag, crane; in same body as Fukurokuju (the pair represent two different manifestations of the same deity); scroll said to hold the secret to longevity; sometimes carries a drinking vessel, as he reportedly loves rice wine (sake). Popular among teachers, professors, and scientists.

Bishamonten 毘沙門天 Origin = India. Skt. Vaisravana. God of Treasure, Bringer of Wealth, Defender of the Nation, Scourge of Evil Doers, Healer of Ilness. Virtue = Dignity Wears armor, carries spear and treasure pagoda; centipede is messenger; Vaisravana in Sanskrit; also known as Tamonten(the commander of the Shitenno or Four Heavenly Kings), and a member of the TENBU  Popular among soldiers, doctors, and certain Buddhist monestaries; the only member of theShitenno worshipped independently.

TREASURE BOAT & TREASURE The treasure ship (Takarabune 宝船) is laden with treasure (Takara 宝). Says JAANUS: “The Chinese character BAKU 獏, a Chinese imaginary animal thought to devour (i.e. prevent) nightmares, is sometimes found written on the sail. Often auspicious cranes and tortoises are depicted in the sky and the sea. Although the origin of treasure-boat paintings is not clear, one Edo-period record indicates that they were started in the Muromachi period.”

Hat of Invisibility = Kakuregasa 隠れ笠, and Cloak of Invisibility (Lucky Raincoat) = Kakuremino 隠れ蓑. Allows one to perform good deeds without being seen.

Robe of Feathers = Hagoromo 羽衣. A long loose flowing garment giving one the gift of flight. Attribute of Benzaiten.

Magic Mallet, Mallet of Good Fortune = Uchide no Kozuchi 打出の小槌. Brings forth money when struck against an object or when shaken. Common attribute of Daikokuten.

Bag of Fortune = Nunobukuro 布袋 (lit. cloth bag). Includes an inexhaustible cache of treasures, including food and drink. Common attribute of Hotei.

Never-Empty Purse or Moneybag = Kanabukuro 金袋. Bag of unlimited wealth, prosperity & fortune.

Key to Divine Treasure House = Kagi 鍵. The treasure house is symbolized by the stupa (pagoda) held by Bishamonten.

Rolls of Brocade = Orimono 織物. Scarves and clothing were considered treasures in ancient times and used in various rituals. Not sure of its meaning here.

Scrolls of Wisdom & Longevity = Makimono 巻物. Common attributes of Jurōjin and Fukurokuju, who are said to be two different manifestations of a single deity (the god of wisdom and longevity).