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01/09/2013

kami - Shinto Deities

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. shinbutsu 神仏 kami to hotoke - the Deities of Japan .
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kami　神　Shinto deities

31/08/2013

sorei - ancestral spirits

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sorei 祖霊 ancestral spirits, ancestor spirits

- quote
The term is used frequently to refer to a soul that no longer possesses individual characteristics.
As Yanagita Kunio has shown, for a certain period of time (thirty-three years in many cases) after death a soul receives memorial services and is called a shiryō spirit of the dead). This is distinguished from a sorei, which has lost its individuality. Some posit that sorei may be further elevated to become deified spirits (shinrei, mitama).
A family or a community may worship deified ancestral spirits as their "ancestral deity" (sojin) or "tutelary deity" (ujigami).
source : Nishioka Kazuhiko,Kokugakuin

shiryoo 死霊 spirit of the dead

. ujigami　氏神 tutelary deity, guardian/patron deity, clan deity .

source :　panoramio.com
Ikohayawake no mikoto jinja - sorei sha 伊去波夜和氣命神社祖霊社
Izanagi and Izanami

soreisha　祖霊社　"shrine for the ancestor sprits"
. mitamaya 御霊屋 mausoleum .

soreisha 祖霊舎 household Shinto altar, kamidana　神棚 .

. kamidana 神棚　household Shinto altar, "shelf for the Gods" .

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sojin, soshin, oyagami　祖神 spirits of ancestral deities

- quote
Progenitor kami of a clan. Here a kami is not viewed as a transcendental being but rather is a concept within the genealogical relations of living people. A synonym of sojin is oyagami (parental deity), where oya does not necessarily refer to a progenitor but rather has a more general, comprehensive connotation. It is based on the belief that all human beings are descendents of kami. The term sojin does not always imply an ancestral deity of a certain bloodline or particular locality. Amaterasu, the ancestral goddess of the tennō (emperor), is a good example.

The progenitor kami of the tennō's line is alternatively termed kōso (imperial ancestor), tenso (heavenly ancestor), or taiso (great ancestor). Compendium of Aristocratic Kindreds (Shinsenshōjiroku), which was compiled in the Heian period, categorizes families in the Kinai region according to their ancestors. Those whose ancestors were tennō were designated kōbestu; those whose ancestors were kami were designated shinbetsu; and those whose ancestors were foreign immigrants were designated shoban.
The category of those with kami ancestors is further divided into three types:
those whose kami ancestors were heavenly kami were tenjin;
those whose ancestors were descendents of kami were tenson; and
those whose ancestors were earthly kami were chigi.

The progenitor deity for some important historical clans are noted below:

Abe no ason — Ōhiko no mikoto (Left capital, tennō descent)
Kibi no ason — Wakatakehiko no mikoto (Right capital, tennō descent)
Fujiwara no ason — Ame no koyane no mikoto (Left capital, kami descent, tenjin)
Isonokami no ason — Kannigihayahi no mikoto (Left capital, kami descent, tenjin)
Ōtomo no sukune — Ame no oshihi no mikoto (Left capital, kami descent, tenjin)
Owari no muraji — Hoakari no mikoto (Left capital, kami descent, tenson)
Inbe no sukune — Ame no futotama no mikoto (Right capital, kami descent, tenjin)
Kamo no agatanushi — Taketsu no mi no mikoto (Yamashiro, kami descent, tenjin)
Ōmiwa no ason — Ōkuninushi no mikoto (Yamato, kami descent, chigi)
Kuzu — Ishiho oshiwake no kami (Yamato, kami descent, chigi)
Tsushima no ason — Ame no koyane no mikoto (Settsu, kami descent, tenjin)
Tsumori no sukune — Ame no ho akari no mikoto (Settsu, kami descent, tenson)
Uzumasa-kō no sukune — Shikōtei (Left capital, immigrant descent, Han)
Miyake no muraji — Ame no hihoko no mikoto (Right capital, immigrant descent, Silla)

The phrases such as "sumera ga mutsu kamurogi" (cherished ancestral deity of the tennō) in the Great Purification liturgy (oharae kotoba) archived in Engishiki, or "waka mutsu kamurogi" (our cherished ancestral kami) referred to in the Kōtoku chapter in Nihongi both suggest a familiar and beloved parental kami. This traditional view has a strong connection to the idea of a parental deity in modern new religions.
source : Nishioka Kazuhiko, Kokugakuin

kooso, kōso 高祖 imperial ancestor
tenso 天祖　heavenly ancestor
taiso 大祖　great ancestor

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oyagami, sojin 祖神 "parent deity"

- quote
"Parent deity," an extension of the image of parenthood to kami, expressing the belief that kami care for human beings in the same way that human parents care for their children. The term is believed to describe the close relationship between kami and humans, one embodying a particularly intimate affection toward the kami.

The concept of "parent kami" can be found in at least two forms:
(1) a somewhat abstract concept of oyagami which has existed since ancient times and
(2) a more or less doctrinally codified concept which developed as a part of sectarian Shintō and Shinto-related new religions.
This article will discuss the latter concept.

Certain of the Shinto sects understand the entirety of nature, the world, or the cosmos to be a living entity, a life-current or interlinked vitality which overflows with productive power, one which is undying and without end. In turn, the original source or root of that interlinked vitality is sometimes expressed as oyagami, a term used to describe the original or ultimate existence which endlessly gives birth to all things.
From this point of view, it is thought that human beings are "apportioned spirits of the kami" (kami no bunrei), or "offspring of the kami (kami no ujiko) whose lives have been bestowed or loaned to them by the kami.

Based on this concept, a doctrine developed which suggested that human beings, as "children of kami," are originally of the same substance as kami, and thus harbor the potential to reach the state of kami within themselves. For example, within the new religion of Tenrikyō, the main deity is called "Oyagami," and the sect founder Nakayama Miki is known as "Oyasama"; this kind of common use of the word "parent" (oya) affixed before the kami serving as the subject of worship is thought to be a reflection of the Japanese people's traditional apprehension of the meaning of kami.
source : Fukushima Shinkichi, Kokugakuin

. doosojin 道祖神 deities by the wayside .

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senzo matsuri 先祖まつり festival of the ancestors

On the island Mikurajima 御蔵島 there is no temple any more, only a soreisha shrine 祖霊社 to celebrate during O-Bon, O-Higan and other festivals.
So now they celebrate this festival twice a year during the equinox. During the rituals, girls of the age of 15 are allowed to wear a long-sleeve kimono for the first time, to present them to the ancestors as "little women".
After a ceremony at the shrine, people eat mochi ricecakes and sweets in white and red auspicious colors.
source : satoyumi

. Ancestor Worship and the O-Bon お盆 festival .

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source :　yukikot23.exblog.jp

一面に祖霊一面の曼珠沙華
ichimen ni sorei ichimen no manjushage

everywhere there are
ancestor sprits - everywhere there are
spider lilies

Morio Suzume 森尾雀子

. WKD : Spider Lilies (higanbana, manjushage) .

残菊を折れば祖霊の声すなり
zangiku o oreba sojin no koe sunari

breaking a late chrysanthemum
I hear the voice
of the ancestor spirits . . .

Hata Yumi 秦夕美

. WKD : zangiku 残菊 remaining chrysanthemum .

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30/08/2013

yashikigami estate deities

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yashikigami　屋敷神 "estate deities"

- quote
"Estate kami," a tutelary kami enshrined on or nearby the plot of land on which a human dwelling is built. Most yashikigami are found in the form of small shrines made of wood or stone, or a makeshift straw shrine which may be rebuilt at the time of each regular observance of worship. In other cases, the kami's presence may be indicated merely by a cairn of rocks, or a tree or natural stone may be used to represent the kami's temporary dwelling or manifestation (yorishiro).

Since the term yashikigami is an academic expression used to refer generally to any "tutelary kami of the dwelling," the actual terms used to refer to such shrines and their kami vary widely from place to place; some include ujigami, uchigami, jigami, and 地主神 jinushigami. In some cases, the shrines may be referred to by the proper name of the actual kami worshiped, such as Inari, Shinmei, Gion, Kumano, Hakusan, Tenjin, Ten, Hachiman, and Wakamiya.

Yashikigami cults can be classified in three main types:
first, the type in which the kami is enshrined and worshiped on the property of each individual household;
second, the type in which the kami is enshrined only by especially old families representing the main or "stem" families (honke) of patrilineal descent groups (zokudan); and
third, the type in which the kami is enshrined at the dwelling of a stem family, but participation in its worship is extended to collateral families of the zokudan as well.

While the third type is thought the oldest, it is believed that the weakening of the structure of the old zokudan groups and growing independence of branch families led to proliferation of the second type. In turn, as branch famlies rose in affluence, they also gained autonomy as independent units of village membership, thus leading to the enshrinement of yashikigami by each individual household (the first type). The individual household enshrinement type also arose against the background of a popularized interpretation of the yashikigami as tutelary of individual family and home, and the teachings of mountain ascetics (Yamabushi) and other folk-religious practitioners to the effect that the yashikigami should be propitiated to prevent or eliminate curses on the family.

While progressing toward increasing differentiation as noted above, yashikigami cults have also frequently displayed contrary trends toward greater inclusivity as the comprehensive tutelaries of broader geographical areas. This expansion has occurred as shrines of the first and second types became the core of extended cults involving the participation of a wider range of votaries, including individuals outside the kinship group itself.

Worship of the yashikigami is generally observed twice annually, in spring and fall, precisely correlating with the interchange widely observed between the ta no kami (kami of the rice paddy) and yama no kami (kami of the mountain), thus suggesting a linkage between the yashikigami and other agricultural tutelaries.

Further, occasional cases are seen in which the original pioneer cultivators of a locale, or the spirit of the earliest ancestor (sorei) is enshrined as a yashikigami, and if one accepts that the yama no kami and ta no kami are variations based on the ancestral spirit, one can posit a close relationship between yashikigami and ancestral spirit as well.
See also teinaisha.
source : Iwai Hiroshi, Kokugakuin 2005

. ujigami　氏神 clan KAMI deities .

. yama no kami　山の神 ta no kami 田の神 . 　deity of the moutains and the fields

. 狩場明神 Kariba Myojin .
The jinushigami of Mount Koyasan　高野山。

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teinaisha 邸内社　 shrine in a private estate　

source :　www.habujinja.or.jp
In the estate of the Chiba Gas Company 、千葉ガス(株).

- quote
A small shrine located within a private residential compound.
Also sometimes called a teinai shinshi. Some such shrines originated from the belief that a local kami already dwelled in the area before the building of the home, while others were especially dedicated to the "apportioned spirit" (bunrei) of the extended family's ancestral kami, or another kami specially revered by the family.

A famous example of the latter type would be Taira no Kiyomori's dedication of the Itsukushima Shrine's central deity (saijin) in an auxiliary shrine (betsugū) built within the Taira's Rokuhara estate in Kyoto. kami thus enshrined in teinaisha subsequently came to be revered as local tutelaries.

The majority of such examples are Inari shrines. Such private residential shrines were not normally given official ranks under the Meiji-period system of shrine statuses (shakaku seido).

Today, one may find so-called "corporation shrines" (kigyō no jinja　) on the grounds or within a building of various corporations and factories and dedicated to prayers for corporate prosperity and employee safety; such shrines can be broadly considered as falling in the category of teinaisha. Further, in cases where the worship of such shrines is open to neighboring residents as well, the shrine may develop into the status of a local neighborhood tutelary or a cultic center with a broader clientele (one example is the shrine Suitengū in Tokyo).
source : Inoue Nobutaka, Kokugakuin 2005

kigyoo no jinja 企業の神社

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source :　minka-en.com

Some have a roof made of straw, others of rich families can be quite elaborate structures.
Families come here to pray for the well-being of the clan.

Many shrines for the estate deities are placed in the North-East corner of the estate, the KIMON direction.
. Kimon, the "Demon Gate" 鬼門 .

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寒詣屋敷神より始めけり
kan moode yashikigami yori hajime-keri

the winter shrine visit
begins at the
estate deities . . .
Tr. Gabi Greve

Sasaki Choofuu 佐々木朝風 Sasaki Chofu "Morning Wind"

. WKD : kan moode 寒詣 visiting a shrine (or temple) in the cold .

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屋敷神と思へば蟇の又鳴けり浜佐文
屋敷神在す戌亥や柚子ゆたに今井ヒナ

家うちも末枯いそぐ屋敷神河野南畦
寒施行栗鼠も来てゐる屋敷神水上勇
柚の花や蜑の臍なす屋敷神青木重行
紅花を挿して染師の屋敷神中村翠湖
荒れざまの竹の秋なり屋敷神遠藤喜久女

地虫鳴く屋敷神あるあたりより大河原一石
菩提子のぽろぽろ屋敷神ふやす金崎トミ子
source : HAIKUreikuDB

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. Legends and Tales from Japan　伝説 - Introduction .

............................................................................　Oita 大分県
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川崎村 Kawasaki village

. Koichirogami 小一郎神 Koichiro no Kami .
He is a kind of yashikigami 屋敷神 "estate deity" in Northern Kyushu.

............................................................................　Okayama 岡山県

In 落合町 Ochiai people have a small Hokora for Misaki, who is venerated as a 屋敷神 Yashikigami Protector deity of the Estate, near the North-Western side entrance.
. Misaki ミサキ / 御先 / 御前 / 御崎 Legends about the Misaki deity .

. 山王様 Sanno-Sama as Yashikigami .

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- reference : nichibun yokai database -
138 to collect

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- #yashikigami -
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10/07/2013

shinza - seat of the deity

source :　takaoka.zening.info

seated male deity 男神座像 at the shrine Futagami Imizu Jinja 二上射水神社 in Toyama
富山県高岡市の二上山南麓

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quote
Shinza
The place within a shrine where symbols of the kami (mitamashiro) are enshrined.

In Shrine Shinto, a building is constructed as a place to worship the kami. Within that building a shinza is established, decorated in a manner appropriate for a dwelling of the kami, and furnished with an object (called a shintai) representing the presence of the kami.

Accordingly, the form that the shinza takes may vary widely depending on the architectural style of the shrine's sanctuary (honden). In shrines of
the shinmeizukuri style, the preferred type of shinza is called ontamanai;
in the nagarezukuri style, the michōdai type is suitable, and
in the gongenzukuri style, the otoku type is appropriate.

The term ontamanai can also be written with characters meaning "a jewel is present," indicating a beautiful seat for the kami. Four pillars are built on bases set in each of the four corners, and these four pillars in turn support a decorated roof. Representative examples include the Grand Shrines of Ise, the Atsuta Shrine, and other shrines in the shinmeizukuri style.

The michōdai style consists of a raised seat surrounded by a screen and is based on the same structure found in the main rooms of shindenzukuri-style dwellings built by Heian-period nobles. Many shrines are constructed in this style.

The otoku style originates with the mitana (storage cabinets) used in the food-preparation room (mizushidokoro) of the palace. The divine seat here takes the form of a cabinet with two doors that open to the front. Examples include those found at Kashima Jingū and Dazaifu Tenmangū.
Other styles of shinza are also called takamikura, hirashiki, daishōji, omiya, and shin'yo.
source : Okada Yoshiyuki, Kokugakuin

Since the Japanese tenno 天皇　Tenno was considered a deity, his resting places are included.

Exhibition of Takamikura and Michodai

daishooji 大床子
hinoomashi 昼後座（ひのおまし）
hirashiki 平敷
mitamashiro, mitama-shiro 御霊代
michoodai 御帳台 Michodai
mitana 御棚 "honorable shelf"
omiya 御宮
ontamanai 御玉奈井（おんたまない）
otoku 御櫝（おとく）
shinyo 神輿　- mikoshi portable shrine
shintai　神体 "body of the deity", for example Mount Fuji, Fujisan　富士山
shooji 床子（しょうじ） throne with four legs
takamikura 高御座 "throne for the deity (Tenno)"

. Shrine, Shinto Shrine (jinja　神社) - Introduction .

michoodai 御帳台 Michodai, micho-dai, "throne for the deity" or for the Emperor or Empress
a nobleman's room for living or sleeping

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quote
In Shinto, shintai (神体, body of the kami), or go-shintai (御神体, sacred body of the kami) when the honorific prefix go- is used, are physical objects worshipped at or near Shinto shrines as repositories in which spirits or kami reside.
Shintai used in Shrine Shinto (Jinja Shinto) can be also called mitamashiro (御霊代, spirit replacement or substitute?).
In spite of what their name may suggest, shintai are not themselves part of kami, but rather just temporary repositories which make them accessible to human beings for worship.
Shintai are also of necessity yorishiro, that is objects by their very nature capable of attracting kami.

The most common shintai are man-made objects like mirrors, swords, jewels (for example comma-shaped stones called magatama), gohei (wands used during religious rites), and sculptures of kami called shinzō (神像), but they can be also natural objects such as stones, mountains, trees and waterfalls.
©　More in the WIKIPEDIA !

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神座の雪も落葉も掃かれけり
shinza no yuki mo ochiba mo hakare-keri

even from the divine seat
the snow and the fallen leaves
have to be swept

Murakami Haruki 村上春樹

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座布団を積みて神の座里神楽
zabuton o tsumite kami no za sato-kagura

the seating cushions
are piled up high at the divine seat -
Kagura dance in the village

Morio Akiko 盛生晶子

. WKD : Kagura Dance　神楽 .

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神の座を雲来て包む山開き
kami no za o kumo kite tsutsumu yamabiraki

the seat of the deity
is wrapped in clouds -
start of the climbing season

Fujitani Shie 藤谷紫映

Fujitani san has written more poems about Mount Fuji.

. WKD : yamabiraki 山開 "opening the mountain" .
start of the mountain climbing season - humanity kigo for late summer

source :　hisasann.com/digital

five layers of clouds on Mount Fuji - a very special moment - June 2007 !
(The photo is a fake, it seems, but suits the poem . . .)

- CLICK HERE - for more Fuji photos -

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09/07/2013

otabisho resting point

source :　narajisya.blog - mahoroba
御旅所坐神社「大和稚宮神社」at Ooyamato Wakamiya Jinja, Nara

quote
Otabisho
Also called okariya or angū, a facility serving as the temporary destination or midway resting point during a kami's ritual procession (miyuki).

On the occasion of such processions, the kami's symbol is taken from its usual "seat" (shinza) in the shrine and is transferred to a portable shrine (omikoshi or shin'yo), then borne through the shrine parish district until the procession reaches the otabisho, where rites are observed.

The otabisho is normally selected on the basis of some special relationship to the shrine and its object of worship (saijin), but it may be one of several types.

For example, some otabisho are special structures permanently dedicated for such use; in other cases, the otabisho may be an auxiliary shrine outside the main shrine's precincts (keidaichi),
or a shrine dedicated to a "consort deity" of the saijin. In still other cases, the home of a parishioner may be selected as the otabisho or a temporary structure may be built as required to serve the purpose.

In general, the traveling kami is thought to spend a predetermined period of time in the otabisho before returning to its main shrine, but the actual time spent at the temporary resting point may vary from no more than a brief stop during the procession to relatively long-term periods of enshrinement. Normally, the portable shrine used to bear the kami in the procession continues to serve as the kami's residence or divine seat during the duration of its stay at the temporary shrine.
source : Mori Mizue, Kokugakuin

. Shrine, Shinto Shrine (jinja　神社) - Introduction .

Ooyamato shinkoosai 大和神幸祭 Festival at shrine Oyamato Jinja
. WKD : Festival at shrine Oyamato Jinja .

. mikoshi, o-mikoshi　お神輿 and other festival floats .

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o-tabisho in the forest, where a lion dance with swords is performed to entertain the local deities.

- look at the Photo Album - Gabi Greve

. 一宮神社 Ichi no Miya Hachiman shrine in Ohaga, Okayama 　 .

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お旅所の夜はもろこしを焼く匂ひ
otabisho no yo wa morokoshi o yaku nioi

at night
at the sacred resting poing it smells
of grilled corn

Shimomura Hiroshi 下村ひろし

When the deity spends more time over night at the Tabisho, there is usually a night festival with a lot of food stalls.

. WKD : morokoshi もろこし maize, corn .
- toomorokoshi 玉蜀黍 - kigo for mid-autumn

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- Haiga by Nakamura Sakuo -

御旅所を吾もの顔やかたつぶり
o-tabisho o waga mono-gao ya katatsuburi

with a face
of owning the Tabisho . . .
this snail

. Kobayashi Issa 小林一茶 .

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お旅所のうしろ柱は海に立つ
otabisho no ushiro hashira wa umi ni tatsu

the back pillar
of the sacred resting point
stands in the sea

Nakatogawa Asato 中戸川朝人

This could be a shrine near the sea coast.

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autumn festival -
a streak of sunshine
on the priest

Gabi Greve, Japan, 2007
the mikoshi at the o-tabisho in our woods . . .

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[ . BACK to DARUMA　MUSEUM　TOP . ]
[ . BACK to WORLDKIGO . TOP . ]

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