Q and A

Shinto is the Genius of Japan and the basic of Natural Spirituality. Shinto is the direct, pure and simple way of relating to the infinite restless movements of divine Nature/ Kannagara. Emphasizing happiness within life and within the world and concern about human life within nature and under heaven, the relationship between human and Nature. The attitudes and approach in Shinto to the world’s life and to human life is positive, engaged, optimistic and open-minded”. Shinto is without fail the heart essence and origin of Nihon Bunka/ Japanese Culture.

— Emerging spontaneously in Japan’s deep pre-history Shinto’s holistic world-view and bright, clean and sincere actions, attitudes and activities are the simple yet profound expressions of gratitude to and inclusiveness with the force and flow of Kannagara/ the infinite restless movements of Nature. Shinto provides a framework for living and progressing in-step with the divine, cosmic forces. Shinto offers us paths to correctness when we are out-of-balance as well as the dynamic practices to cultivate the "listening-body” , the spiritual technology to directly perceive in real-time and respond to heartbeat and breath of the living world and ever evolving cosmos.

Inari ( Inari Okami, O-no-Inari-no-Okami) originated as the Kami (deity) of Rice in Japan. Currently considered the Kami of  the “ Source of Life”/ Generative Life Force, good fortune, positive outcomes, musubi, fertility, business success, all agriculture, sake and tea, arts and entertainment, sword making and martial ways, rain etc. Of Japans 100000 Shinto Shrines more than 1/3 are dedicated to various aspects of Inari Okami. 

— the etymology of the name Inari is “ina” (rice) and “naru” (to grow). Inari Shinko/ faith is fascinatingly unique in many ways. Many many variations exist regarding which kami or kamis comprise Inari.  Inari is worshipped as the Shinto Kami and also as the Buddhist Deity: Dakiniten. The most widely accepted variations are:  Inari Sanza = in 711 three kami were enshrined on the three peaks of Inariyama / Inari mountain in Kyoto. They were: Ame-no-Uzume on the first peak under the name: O-Miya-Hime-no-Mikoto, Sarutahiko on the 2nd peak under the name Sada-Biko-no-Okami and Uka-no-Mitama-no-Okami who is generally referred to as Inari (these 3 kami comprise Kannagara Inari). Inari Gosya is comprised of Uka-no-Mitama-no-Mikoto, Onamuchi-no-Mikoto (Okuni-nushi/ Daikoku), Ota-no-Mikoto (Sarutahiko), O-Miya-Hime-no-Mikoto (Uzume) and Uke-Mochi-no-Mikoto. Toyo-Uke-Bime (Deity of Ise Geku) and Kuninotokotachi-no-Mikoto are also considered as Inari….many other variations exist. Another quite unique aspect of Inari Faith is the high degree of personalization experienced among Inari-Shinja/ adherents——the concept of "Jibun-no-Inari, ones own Inari" speaks to the special deep personal direct connection and intimacy that people feel with the heart essence of Inari Okami. 

Shinto in general is considered as quite undogmatic and directly connected to the rich depths of subconscious realms. The vibrational essence of Inari Okami is so very vibrant and so vitally distinct that these variations in origins and practice are peripheral to peoples direct experiences.  

Basic of Shinto animism is that all beings, all animals, all things are alive and possess a unique soul or Mitama—  each grain of rice contains Ina-damashi/ generative spark of life and precious soul…the kami of Ina-dama (Rice soul) is “Uka” = rice, “no” = possessive (of) , “Mitama” = soul, “O” = great and “Kami” refers to deity — so Uka-no-Mitama-no-Kami means: the Great Deity of the soul of rice….rice itself is of the family of grasses…the prolific ability to seed and proliferate directly suggests the vitality, prosperity and abundance of life…… 

— the important phrase: “Yuniwa Inaho no Shinchoku/ from one grain comes the thousand grains” reflects the heart of Shinto and Kannagara Inari Faith. The phrase alludes to the  Tenson Korin/ the descent of  Ninigi-no-Mikoto (Heavenly Grandson of the Sun Deity) carrying sacred Inaho/ rice ears (stalks) and information of rice cultivation to nurture humankind. Yuniwa is an old word with "Yu" meaning “sai" as in saijo/ ceremony place and "Niwa” meaning garden but with nuance of sacred rice field where Okami's divine chemistry / life process unfolds.  

The Inaho/ rice stalks- is a potent symbol of abundant harvest, prosperity and life. Uka-no-Mitama-no-Okami is pictured carrying large bundles of freshly harvested Inaho —each divine grain capable of sprouting 10,000 grains…the essence of divine blessings/ abundance. 

“Shinchoku” = by decree of Okamisama as in Amaterasu Omikami/ Sun Deity entrusting the vital mission to her Grandson.

Utilizing Okamisama’s spiritual chemistry/ the divine combination of Earth’s rich fecundity and the vitality of solar power is the Goshintoku/ virtue of Uka-no-Mitama-no-Okami. Various seeds are grown and harvested— human beings can chew well, digest well and the ki of divine sunshine can be absorbed by the cells of our bodies—— our lives are nourished and sustained via the blessings of Heaven and Earth and the efforts of our fellow human beings…..this is Okamisama’s ideal and the essence of advancing life process.

— the vital surge of Shinto Spirituality is the path of integration and balance of the material and spiritual realms. 

Kitsune = fox… the fox is considered the messenger of Inari-no-Okami and an immediately recognizable feature of Shrines and Temples enshrining Inari-no-Okami are multiple fox statues and images.

— while fascination with foxes and prevalence of “fox-lore” is ubiquitous in diverse cultures world-wide and various Asian Cultures contain countless examples of fox-lore and fox-magic the examples permeating every aspect of Japanese Culture still stand out. While it is noteworthy that Kitsune and the dimension of Fox-spirituality/ magic was not originally part of or connected to Inari Shinko it is undeniable that the realm of Kitsune has come to be a very major component and in the minds of many Inari Shinja/ worshippers even becoming interchangeable with the deity. This concept is widely discouraged by Kannushi/ clergy of Jinja enshrining Inari-no-Okami. Foxes that serve O-Inari-no-Okami are considered as distinct from ordinary foxes and collectively referred to as “Myobu”/ a court rank originating in the Heian Jidai (794-1185). The origin of the close association between O-Inari-no-Okami and foxes was  described by an associate priest of Kukai (the Founder of Shingon Buddhism) as occurring during the Kounin era when 2 divine white foxes, Osusuki-san and his wife Akomachi-san and their 5 cubs traveled from their home on Funaoka Hill to the Fushimi Inari Shrine and made obeisance —  further pledging their lives and the lives of their descendants in perpetuity to serve the Great Kami by assisting human beings. Moved by their sincerity O-no-Inari-no-Okami-sama graciously accepted.

The essence of fox-magic is the liminal ability of foxes to freely move between various realms…it is also noteworthy that the teaching regarding Byakko/ white foxes in Fushimi Inari tradition is that the white foxes are transparent and not visible to human eyes.

Everyday gratitude is the path to happiness. Naturally we human beings aspire to live our best lives, positively grounded and connected to vitality and joy. Shinto provides for us a framework for the expressions of gratitude to the life giving forces throughout the flow of each day, each season and each life. Through profoundly simple actions, such as greeting the morning sun and gathering ones power and abilities while standing before the Ofuda (symbol of Kami) in the morning and determining to do one’s best and giving gratitude in the evening for the day in preparation for receiving rest and renewal overnight, expressing gratitude before and after enjoying sustaining delicious meals we can begin to create the framework for happiness. While each persons path and mission are unique the basic of finding physiological and spiritual balance to set the conditions for receiving the blessings of life is shared by all. Shinto exists as the answer to the shared desires of the human hearts and souls.

— while many basic and many esoteric techniques to accomplish purification and to raise the vibrational level of the practitioner exist each person will have a different appetite, a different background, understanding and experience level so please consider to receive direct instruction from a Kannushi/ Shinto Priest…. 

Ofuda = the symbol of the Kami, Ofuda is the active power object inside the Kamidana/ home shrine or can be used without the Kamidana. Ofuda are available from the Shinto Jinja and are annual in nature. 

— please think of the Ofuda as a candle lit with a flame of primal fire, the original fire is not diminished by the action…..when the candle burns down we replace it with a new one (in the case of Ofuda or other sacred objects of Jinja we do not discard at the end of their working lives, we sincerely thank the Ofuda, package it and return it to a Jinja to be included in Koshinsatstakiage-sai [ ritual to purify and burn used amulets])

O- honorific, mamori- from verb “mamoru"/ to protect. Omamori are available from the Jinja as protective amulets and meant to be carried personally. Omamori are available for a variety of life situations. Inside the Omamori (which should not be opened) is the power object called the “shinji”. Omamori (like Ofuda) have a 1 year working life span.

Shinto is the name for the native spirituality of Japan…..originating in deep pre-history without a historical founder. Mahayana Buddhism was first introduced from Korea in the 6th Century. Shingon and Tendai Buddhism arrived during the Heian Jidai (around 800). At that time the native spirituality had no name…the name Shin-to/ Kami Way was created to contrast with Bu-Kyo/ Buddha Way. Shinto and Buddhism co-existed so well that they blended together —later being separated by a series of edicts during the early days of the Meiji era/ 1868 to 1912. Buddhism in Japan was heavily influenced by the pre-religion of Shinto in a manner analogous Christianity being nuanced by the pre-existing spirituality of various regions. It is often and correctly said that: "Shinto and Buddhism comprise the Root and Flower of Japanese Spiritual life”.