Japan is an island nation that has been influenced by many other cultures in its development. From the Ainu in the north to China across the sea, Japan takes well-formed and useful ideas and turns them into something even finer. When Japan touches an idea, it becomes art, and further becomes ingrained in the culture. Nowhere is this more evident than in its religious, esoteric, and divinatory practices.
Further reading:
The following is inspiration for further research, as it was generated by ChatGPT based on books and research papers I uploaded:
The article by Alan L. Miller, “Ame No Miso-Ori Me” (The Heavenly Weaving Maiden): The Cosmic Weaver in Early Shinto Myth and Ritual,” delves into a detailed examination of the weaving symbolism within early Shinto mythology, focusing on the narrative of Amaterasu, the Sun Goddess, and her brother Susano-o. Miller’s exploration begins with the dramatic episode from the Kojiki, where Susano-o disrupts the peaceful weaving of Amaterasu, leading to her retreat into the heavenly rock cave and the subsequent darkness that engulfs the world. This myth serves as a starting point for understanding the central role of weaving and cloth in Shinto cosmology and ritual.
Miller outlines the complex interplay between myth, ritual, and the sociocultural significance of weaving in ancient Japan. The act of weaving, performed by Amaterasu, is not only a literal creation of garments for the deities but also symbolizes the maintenance of cosmic order. The disruption of this order by Susano-o’s actions is a pivotal theme, emphasizing the contrast between order and chaos, purity and pollution.
The author further investigates the ritualistic aspects associated with weaving, particularly through the examination of the Kammiso-sai, a festival dedicated to the presentation of woven garments to Amaterasu at the Ise Shrine. This ritual underscores the importance of weaving as a sacred act that reaffirms the bonds between the deities and the people, and between the celestial and earthly realms.
Miller draws parallels between the weaving motif in Shinto mythology and similar symbols in other cultures, suggesting a universal archetype that transcends geographical and cultural boundaries. The weaving of the cosmic fabric is a metaphor for the creation and maintenance of order in the universe, with the loom serving as a bridge between the divine and the human, the heavenly and the earthly.
In the broader context of Japanese religious tradition, the weaving theme is intricately linked to notions of purity, creation, and the role of the divine feminine. Amaterasu, as the weaver goddess, embodies the principle of harmonious order, in contrast to the disruptive force represented by Susano-o. This dynamic reflects the Shinto understanding of balance and the constant interplay between opposing forces.
Miller’s analysis extends to the socio-political implications of the weaving motif, particularly in its association with the imperial lineage and the legitimization of power. The sacred garments woven for the deities, and by extension, the emperor, are symbolic of divine authority and the continuity of the cosmos.
In conclusion, “Ame No Miso-Ori Me” presents a comprehensive examination of the weaving motif in early Shinto myth and ritual, highlighting its significance as a symbol of cosmic order, purity, and the interconnectedness of the divine and human worlds. Miller’s study contributes to a deeper understanding of Shinto cosmology and the enduring relevance of ancient symbols in the formation of Japanese cultural and religious identity.
Before the year 1600, Japan’s engagement with hallucinogenic substances in shamanic or spiritual contexts was notably different from the practices documented in many Western and Indigenous cultures. The historical and ethnobotanical records from Japan during this period suggest a nuanced approach to substances that could alter consciousness.
1. **Mushrooms**: While not extensively documented, there is some evidence to suggest the use of various types of mushrooms with psychoactive properties by indigenous Ainu people in northern Japan for spiritual and medicinal purposes. These practices, however, were not widespread or well-documented in mainstream Japanese historical texts.
2. **Plants and Herbs**: Japan has a rich tradition of using a variety of plants and herbs for medicinal purposes, some of which have psychoactive effects. However, the use of these substances specifically for hallucinogenic purposes before 1600 is not well-documented in historical sources. It’s more likely that any psychoactive plants were used within the broader context of traditional medicine (Kampo), which was influenced by Chinese medicinal practices.
3. **Shamanic Practices**: Shamanic traditions in Japan, particularly those related to Shinto and the indigenous spiritual practices of regions like Okinawa and the Ainu in Hokkaido, focused more on ritual, purification, and communication with kami (spirits or gods) and ancestral spirits. These practices might have involved altered states of consciousness, but there is limited evidence of the widespread use of hallucinogenic substances to induce such states. Instead, practices such as fasting, meditation, chanting, and rigorous physical activities were more commonly used to achieve spiritual experiences or visions.
4. **Sake and Other Fermented Beverages**: While not hallucinogenic, it’s important to note the use of sake (rice wine) and other fermented beverages in religious and ceremonial contexts, which could alter consciousness and were integral to various rituals and festivals. These substances were used to facilitate communion with the divine, celebrate seasonal changes, and strengthen community bonds.
The scarcity of direct references to hallucinogenic substance use in shamanic contexts in pre-1600 Japan may also reflect the nature of surviving historical documents, which were often produced by the elite or by religious institutions that might have been less inclined to discuss or document such practices. Additionally, the integration of Buddhism, Confucianism, and later Neo-Confucianism into Japanese culture had a significant impact on the religious and philosophical landscape, potentially overshadowing earlier indigenous practices.
For a comprehensive understanding of this topic, further research in ethnobotany, archaeology, and the study of Ainu and Ryukyuan cultures is necessary, as these areas may offer indirect insights into the spiritual and medicinal use of natural substances in ancient Japan.
Medieval Japanese esoteric practices were shaped by a mosaic of influences beyond China and the Ainu, reflecting a rich tapestry of cultural and spiritual interchanges. The key contributors include:
1. **Korean Peninsula**: The transmission of Buddhist texts and practices through Korea in the 6th century had a significant impact. This pathway not only facilitated the entry of Buddhism into Japan but also introduced various esoteric practices that were later absorbed and adapted within Japanese Buddhism, particularly within the Shingon and Tendai sects.
2. **India**: The roots of many esoteric practices can be traced back to India, the birthplace of Buddhism. Esoteric Buddhism (Vajrayana) in Japan, with its rituals, mandalas, and mantras, draws heavily from Indian tantric practices. The foundational texts and rituals of Shingon Buddhism, for example, are directly derived from Indian Vajrayana Buddhism.
3. **Taoism**: From China, Taoist practices and cosmology also significantly influenced Japanese esotericism. The integration of Taoist elements into Japanese spirituality is evident in Onmyōdō, a Japanese esoteric cosmology that blended natural science with occult practices. It incorporated Yin-Yang theory and the five elements, both of which are central to Taoist philosophy.
4. **Shinto**: The indigenous spiritual practices and beliefs of Japan, collectively known as Shinto, provided a foundational layer for the country’s esoteric practices. The syncretism of Shinto and Buddhism led to the creation of Ryōbu Shintō within Shingon Buddhism, where Shinto deities were identified with Buddhist deities. This fusion highlights how local beliefs and rituals were integrated into imported spiritual practices.
5. **Central Asia**: The Silk Road was a conduit for cultural, religious, and technological exchanges between East and West. Central Asian influences permeated through this network, introducing aspects of Persian and Central Asian spirituality and astrology into Japan. These elements were often integrated into Buddhist practices.
Each of these influences contributed to the complex and multifaceted nature of medieval Japanese esoteric practices. They underscore Japan’s role as a dynamic participant in a vast network of cultural exchange, absorbing, adapting, and transforming various elements to create a unique spiritual landscape. This interweaving of domestic and foreign influences illustrates the evolutionary nature of spiritual practices and the interconnectedness of cultures across regions and eras.
Japanese occult practices before the 1600s are a fascinating amalgamation of indigenous Shinto beliefs, imported Buddhism, Taoism, and other influences that blended over centuries into a unique spiritual and mystical tradition. These practices were deeply interwoven with the cultural and religious fabric of Japan and encompassed a wide range of beliefs and rituals aimed at understanding and influencing the unseen world.
1. **Onmyōdō (陰陽道):** One of the most significant occult practices in pre-1600 Japan was Onmyōdō, which translates to “The Way of Yin and Yang.” Originating from Chinese Yin-Yang and Five Elements theories, Onmyōdō was a form of esoteric cosmology that became popular in Japan during the Heian period (794–1185). Onmyōji (practitioners of Onmyōdō) were specialists in divination, calendar-making, and the interpretation of natural phenomena. They performed rituals to protect the imperial court from evil spirits, predict natural disasters, and ensure good fortune. The most famous Onmyōji, Abe no Seimei, is a legendary figure often depicted in Japanese folklore and literature.
2. **Shugendō (修験道):** Shugendō is an ascetic, mountain-worship practice that blends pre-Buddhist mountain worship, Shinto, and Buddhist beliefs. Practitioners, known as yamabushi (mountain ascetics), undergo rigorous physical trials in the mountains to seek spiritual power and enlightenment. These trials include waterfall meditation, long mountain pilgrimages, and the practice of various rituals. Shugendō emphasizes direct experience with the supernatural and personal enlightenment through physical endurance.
3. **Kami Worship and Rituals:** Before and during the pre-1600 period, Shinto, the indigenous spirituality of Japan, involved the worship of kami (spirits or deities) that reside in natural phenomena, objects, and landmarks. Rituals to appease, communicate with, or gain favor from these kami were common and varied widely across regions. These practices included offerings, purification rites, and festivals designed to ensure harmony between the human and spiritual realms.
4. **Talismanic Magic:** The use of ofuda (talismans) and omamori (amulets) for protection, luck, and warding off evil spirits has roots in both Shinto and imported religious practices. These objects, often inscribed with prayers or spiritual symbols, were believed to carry the power of the kami or Buddhist deities and were widely used in both personal and official capacities.
5. **Divination and Astrology:** Divination practices, including astrology (influenced by Chinese practices), dream interpretation, and various forms of fortune-telling, were prevalent in Japanese society. These practices were used to make decisions, predict the future, and determine auspicious dates for important events.
These occult practices were not only spiritual and religious activities but also deeply embedded in the political, social, and cultural life of Japan. They influenced art, literature, and daily life, reflecting a worldview where the material and spiritual were intimately connected. The pre-1600 period was a time of rich syncretism and the development of uniquely Japanese paths to spiritual knowledge and power, laying the foundations for many practices that continue to influence Japanese culture today.
Certainly, exploring items 4 (Talismanic Magic) and 5 (Divination and Astrology) in greater detail unveils the intricate tapestry of Japanese spiritual practices and their profound influence on daily life, governance, and personal well-being before the 1600s.
### 4. Talismanic Magic:
In pre-1600 Japan, talismanic magic, involving the use of ofuda and omamori, was a widespread practice reflecting a deep intertwining of Shinto, Buddhist, and Onmyōdō beliefs.
– **Ofuda** are paper or wooden talismans that are often inscribed with prayers, names of kami or Buddhist deities, or magical symbols. These objects are believed to house the essence or power of a deity and provide protection, purification, and blessings to individuals, families, or even buildings. They were, and still are, obtained from shrines or temples and placed in homes, businesses, or personal shrines called kamidana (god shelf) or butsudan (Buddhist altar). The practice of using ofuda illustrates the fusion of religion and everyday life, aiming to maintain harmony and ward off misfortune.
– **Omamori** are personal amulets that are carried on one’s person, often in a bag or attached to a keychain, for various purposes such as health, success in business or exams, safe travel, and love. These amulets are also sourced from shrines and temples, with each dedicated to a specific aspect of life. The belief in omamori highlights the personal aspect of spiritual protection and the active engagement of individuals with the divine for personal blessings and assistance.
### 5. Divination and Astrology:
Divination and astrology in pre-1600 Japan were not only practices for foreseeing the future but also sophisticated systems for understanding the world, making decisions, and planning important events.
– **Astrology** in Japan, heavily influenced by Chinese astrology, utilized the Chinese zodiac, celestial stems, and branches to calculate auspicious dates and predict individual fortunes. The court astrologer, often an Onmyōji, played a crucial role in determining the timing of significant events like construction, ceremonies, and military campaigns. This system, known as Onmyōdō, synthesized natural phenomena, astrological calculations, and Taoist cosmology to guide both mundane and critical decisions.
– **Divination** methods varied widely, including dream interpretation, reading natural signs, and using tools such as yarrow stalks or tortoise shells in a manner similar to the Chinese I Ching. One popular form of divination was the use of kiboku, wooden sticks inscribed with options or answers that were shaken in a box until one fell out, indicating the answer or advice from the spiritual realm. Another method involved the interpretation of the natural world, such as animal behaviors or weather patterns, to make predictions or decisions. These practices demonstrate a worldview where human actions and the natural and supernatural worlds are interconnected, and knowledge of one can inform and guide the other.
Both talismanic magic and divination/astrology practices were integral to the spiritual and daily life of pre-1600 Japan, offering protection, guidance, and a means of interacting with the spiritual world. These practices underscore a cosmology where all things are imbued with spirit and meaning, and human efforts to understand and influence the cosmos are seen as both natural and necessary. Through these practices, the Japanese sought not only to secure personal and communal well-being but also to maintain harmony within the intricate web of relationships that constituted their world.
In pre-1600 Japan, the realm of the occult and spiritual practices included significant roles for women, who participated in and sometimes led various rituals, divinations, and healing practices. These female practitioners, occupying unique positions within the spiritual hierarchy, utilized their roles to serve both the community and the elite. Their activities ranged from divination and healing to performing rituals intended to interact with the spirit world. Here are some notable types of female occult practitioners:
### Miko (巫女)
– **Role and Activities:** Miko, often translated as shrine maidens, were associated with Shinto shrines where they served as intermediaries between the kami (spirits or gods) and the people. Their duties included performing sacred dances (kagura), assisting in rituals, and, in some cases, practicing divination or spirit possession. Through rituals and dances, they sought to convey divine messages, bring blessings, or purify individuals and spaces. In earlier periods, miko might also have been involved in more profound spiritual practices, including shamanistic rituals where they entered trance states to communicate directly with the kami, heal, or foretell the future.
– **Attire:** Miko traditionally wore white kimono (symbolizing purity) with a red hakama (a type of divided skirt or trousers), along with a sacred belt and often a headdress. This attire distinguished them as servants of the shrine and symbols of purity.
### Onna-bugeisha (女武芸者)
While not occult practitioners in the strict sense, onna-bugeisha were female warriors who sometimes engaged in spiritual practices to protect themselves and their clans. They were well-trained in martial arts and strategy, and their spirituality was intertwined with their martial skills. They might perform rituals for protection, victory in battle, or to honor the dead. Their attire varied depending on the period and situation but often included practical armor when in battle.
### Itako and Blind Female Shamans
– **Role and Activities:** In the northern regions of Japan, such as Tohoku, blind women often served as shamans, known as Itako. These women were believed to have special powers to communicate with spirits due to their blindness. Itako conducted rituals to summon and communicate with ancestral spirits, often during important festivals or personal ceremonies to provide guidance or healing. Their training was rigorous, involving memorization of chants, undergoing spiritual and physical trials, and learning the rituals of spirit possession.
– **Attire:** Itako’s attire was not standardized and could vary, but it often included simple, traditional Japanese clothing that was practical and modest. During rituals, they might wear specific robes or accessories to signify their role as a medium between the spiritual and physical worlds.
### The Role of Women in Onmyōdō and Buddhist Practices
In the esoteric traditions of Onmyōdō and Buddhism, women sometimes took on roles as practitioners, though their participation was often more limited by social and institutional constraints compared to men. Female Onmyōji or Buddhist nuns might engage in divination, healing, and ritual practices. Their attire would align with the standards of their respective religious or spiritual traditions, ranging from the formal robes of a nun to the garments indicating their status within the Onmyōdō hierarchy.
The spiritual landscape of pre-1600 Japan was rich and diverse, with women playing crucial roles in the fabric of religious and occult practices. Their contributions, often blending seamlessly with the social and cultural norms of the time, underscore the integral part they played in the spiritual well-being and cosmological understanding of their communities.