46 quotes found
"It may be said that pantheism and theism in world civilization were derived from the Aryan and Semitic races, respectively. These two still form the backbone of the Western ideas which have been dominating the world since the Industrial Revolution, which ended in favor of a mechanical civilization. And it is natural that the people of the Western sphere of civilization view from no other perspectives than these two. As for us people of the East, we have traditions quite different from those of the West, and view from perspectives unlike those of Westerners."
"It may be that Japan is only a speck on a world map drawn by Europeans, but the country consisting of a chain of islands has played and is still playing an important part because of its situation lying east of the continent in the Pacific Ocean. From a cultural point of view Japan is an eastward limit of penetration, and a treasure-house, so to speak, in the history of world civilization. Another important thing is that Japan stands out as the first country in Asia which adopted modern mechanical civilization and carried it to the Asiatic Continent."
"The Japanese nation is, generally speaking, so generously disposed towards any system of thought that varying contradictions are kept on with no inconvenience whatever; it seems as if the Japanese nation were gifted with special capacity for tolerance. For instance, religions present an apt example of tolerance on the part of the Japanese nation."
"It may safely be said that the Japanese people embrace all of the greatest religions of the world. In Japan there are various stages of belief, from primitive Shamanism to Buddhism, Christianity, Taoism, Confucianism, Mohammedanism and Shintoism originating in Japan. And they co-exist with no bloody strife, each having its own ardent followers. There is nothing like such religious wars as were seen in European history."
"Tenrikyo is a unique faith which is neither theistic nor pantheistic. The Kami (Deity) of Tenrikyo, “Tenri-Ō-no-Mikoto,” is, to speak exactly, umgreifend and all the universe lives in His bosom. The Kami of Tenrikyo may be perceived as a crossing of pantheism plus determination of space, and theism plus determination of time. A pantheistic god is immanent, while a theistic god transcendent. But an umgreifend god is both immanent and transcendent. A pantheistic god is rational, while a theistic god irrational. An umgreifend god, is, however, transrational. An intellectual understanding of such a god is possible up to a certain point, but beyond it. In other words, a relative man is able to comprehend only a part of the functions of an absolute god. The mysterious god who is beyond human intellectual understanding is one who gives us light from far beyond the limitation of human thinking. Such being the case, the god is not one which blinds modern scientific people but which lights up their way. Once they lose sight of the light, they will fall into a dark world. Human civilization will be ruined unless supported by such a god."
"As for the revelation of the Semitic race, which comes under the former category, such an address was made solely with divine authority and without any regard to human thinking, seems to be filled with many contradictions. We are, frankly speaking, in blank dismay when we come across such fundamental doctrines of Christianity as the conception of the Virgin Mary and the Resurrection of Christ. Is there no other teaching to persuade us a little further?"
"A transcendent deity will speak what man cannot understand, and man is forced just to obey. A pantheistic deity will never speak to man, but will leave all to human thinking. However, in the case of the umgreifend deity He and man are enabled to talk with each other. The umgreifend deity, appealing to human wisdom, will try to win persuasion. But after all He both negates and transcends human wisdom, and discloses His true intention in a way that man cannot perceive."
"A transcendent deity is not connected with man, while an immanent deity is connected with man. An umgreifend deity is, however, both connected and disconnected with man. To speak in greater detail, the umgreifend deity reveals Himself not only to His believers but to those who wish to know Him. He tries as far as possible to appeal to human wisdom, gives persuasion and satisfaction and waits anxiously in the expectation of human evolution."
"God the Parent “Tenri-Ō-no-Mikoto” may be called an “umgreifend Deity” and likened to a circle of infinite diameter."
"The deity who guides us must, and must not, be among us mankind; He must be both immanent and transcendent. In other words, He must be the Deity who renders satisfaction to human wisdom on one hand, and leads us up to things too high to give satisfaction to it on the other. Again, He must be apparent as well as hidden. Such a deity is umgreifend. It may well be said that a pantheistic god is apparent while a transcendent god is hidden."
"“Tenri-Ō-no-Mikoto” god is the umgreifend Deity, both pantheistic and theistic, both immanent and transcendent."
"Buddhists try to escape from their life, while Christians attach greater importance to their life in heaven than to that on earth. As for believers of Tenrikyo, however, the greatest emphasis is always put on this life on earth. Neither life nor death can exist independently of God the Parent."
"必ずや霊魂の其物体に憑依するの神法有りて、確乎として動す可らざるを信ず。"
"人心也者大精神之分派。"
"天降生民有一生而無再生。"
"親德拾は歳皇史を拝読し、此の神法の今時に廃絶したるを慨歎し、岩窟に求め草庵に尋ね、終に三拾五歳にして神懸三十六法あることを覚悟り、夫れより幽冥に正し現事に徴し、古事記日本紀の真奥を知り、古先達の説々悉く皆謬解たるを知り弁へたりき。"
"神懸三拾六法と云ふは神達に上中下の品位あり。而して有形無形之差別あり。亦自感法他感法神感法あり。三法合せて二百九十八法なる。亦た妖魅界亦邪神界とも云ふありて、神界に准じて十は法ある故に正邪合せて三拾六法と成る。"
"一、天地の真象を観察して真神の体を思考す可し。"
"帰神の法を幽斎の法といふ。神界に感合するの道は至尊至貴、濫に語る可き者に非ず。吾朝古典往々其実績を載すと雖も、中世祭祀の道衰へ其術を失ふ既に久し。神法に依り其古に復す。是即ち玄理の窮極、皇祖の以て皇孫に伝へし治国の大本にして祭祀の蘊奥なり。"
"一、身体衣服を清潔にす可し。"
"幽斎は宇宙の主宰に感合し親しく八百万神に接す。其の修し得るに至ては至大無外、至小無内、無遠近、無大小、無広狭、無明暗、過去と現在と未来とを問はず一も通ぜざるは無し。是即ち惟神の妙法。"
"常に服膺すべき者あり。玆に其概を挙ぐ。"
"That is why the importance of chinkon in Shinto has been emphasized repeatedly since ancient times. Chinkon is different from simple mental concentration or the quieting of the mind. Through the practice of chinkon one can actually break through the wall of other dimensions existing in their mind. When this happens, the other world will appear, and they will become aware of the worlds of spirit and Kami. Without this, people cannot approach Kami filled with reverence and awe, nor can they experience true faith with gratitude in their hearts and minds. However, the faith I am talking about here is not something that can simply be taught at college."
"Shinto sees everything in existence as generated by and transformed from the ultimate origin of life; this is expressed in the idea that all forms of life are a child-spirit of the original Kami."
"Each Kami has its own characteristics, but they are not fixed. Furthermore, the Kami can spread out simultaneously into various places and various existences. This concept can actually be applied to human beings also. In the section on “one spirit, four souls” (Chapter 6), we shall see that the human being is the assembled body of many souls. This assembled body of souls can sometimes be divided. That is why a well-trained spiritual person can send off his own separated soul to a distant location or a different time period to perform long distance healing, precognition, or clairvoyance."
"Shinto values nature and life. This is because Shinto originally arose from a sense of gratitude and awe toward great nature. Our ancestors loved nature, from animals and plants to mountains and rivers. This love of nature is intrinsic to the Japanese character, influencing our art forms as well as our spiritual practices, even in a modern, urbanized nation where millions of people have little apparent contact with nature. In this age when human beings are destroying mother earth in the pursuit of material progress, we should reclaim our love for nature and let it inform our daily lives and spiritual practices."
"Shinto is, ultimately, such a simple belief that anybody can accept and practice it. It neither requires special intellectual ability nor does it demand a life-denying asceticism. As long as people understand the attitudes associated with cleanness and brightness (happiness) and rightness and straightness (honesty), they can start from those points and advance further along the path to explore more profound themes. One of the strengths of Shinto is that it can allow people to find their own level of practice and experience, without being physically or intellectually overwhelmed, but gaining as much spiritual awareness as practitioners of more stringent or austere paths."
"For a jinja, one must choose a suitable place and then create an appropriate setting for a sacred space. Then it is necessary to ask Kami to descend upon it and make its presence felt. In other words, jinja need not be a place where Kami have dwelled eternally, or will always live."
"The spirit of Kami does not visit unclean places, and an unclean shrine becomes a mere building devoid of Kami energy, even though it may still have mitamashiro (御魂代) there. Mitamashiro is a material object temporarily representing spirit, such as a mirror, for the spirit of Kami to descend upon."
"In some shrine buildings, when kannushi of low spiritual levels are serving, one can sense the presence of shady, lower-level spirits. These correspond to the kannushi’s own level of spiritual development. It often happens that only malevolent spirits, not good spirits, gather at places where large sums of money are demanded from visitors. Often, this happens with newly established religious groups. When people go to such places, they experience headaches or nausea."
"Shinto, the very process of creating and giving birth to life and spirit is described as musubi and we place it in very high regard. In other words, the basic religious idea of Shinto is the continuous process of creation. When we apply this principle to an individual spirit-soul, we see that musubi is the process of work through which each person generates, grows, transforms, and develops naohinomitama (the innermost pure spirit), making his or her spirit grow and become strong. This means that the first task involves the creating of the body, which is attained through diligent care of bodily health. The second task is the creating of heart and mind, or psychological growth. Thirdly, there is the creating of the spirit, that is to say the purification of spirit-soul."
"Therefore in Shinto there is no doctrine of absolute and final salvation. Human beings continue to grow. Human beings keep growing throughout their lives, and after their lives on earth they go to the other world (see Chapter 7) and continue living for renovation and maintenance, or shuri kosei. Eventually, they may keep growing until they eventually become Kami."
"In the period immediately after death, the spirit-soul remains close to this world, observing how the family is doing, going out to visit friends at their home, or going to worship at a shrine or Buddhist temple. Many are not yet clearly aware of their own death status. Some still retain a part of nigimitama, so they have a semi-material body and can even make noises. Those who have psychic powers are able to see them. Usually they spend a certain period of time, the so-called “forty-nine days,” in such circumstances. In Buddhism they call this circumstance chuyu, meaning “existing in the middle.” A while afterwards they become aware of their death and fully move onto the other world, or yukai."
"Since ancient times, Shinto has taught that the goal of human life is to “become like a Kami” through the work of refining the personality and bringing out a clean and bright character. This work is understood to continue even after death. For beyond death, there is a high and pure world as well as a low and unclean one. Therefore, every spirit-soul (reikon) has to continue training for purification and further spiritual advancement even after physical death. This is the hidden knowledge gained by the experience of Shinto practitioners over its long history. In Yamakage Shinto we can find the following “Song of the Spiritual Journey”:"
"These mountains are called spiritual mountains in Japan, and they used to be sacred places to which it was thought the spirits of dead human beings went. These spiritual mountains also became the base for the school of mountain ascetics that has existed since the arrival of Buddhism in Japan. According to Japanese folklore, the spirits of the dead remain for a certain time at the mountain to watch over their descendants and to receive memorial services. After being completely purified, the spirit stays within the mountain, but moves to a higher dimension to become one of the ancestral spirits of that village."
"Therefore, it has been widely believed in Japan that ancestral spirits exist in the invisible world, overlapping with physical reality and having intimate connection with people living in this world. In this unseen world, the ancestral spirits continue to work on their own purification."
"Gradually, each human spirit-soul is purified so that it may become a highly advanced spirit, just as flowers bloom, bring forth fruit, and eventually mature. The soul who committed misdeeds undergoes a process of atonement. Having successfully worked through this, it is able to move on to further spiritual growth. Some very advanced psychics are conscious of this process taking place."
"During the period of transition from this world to yukai, the hidden world of subtle energy, the spirit-soul is at its most vulnerable. It can be likened to a delicate butterfly, at the moment of emergence from its chrysalis. Therefore, there are spirits entrusted with the task of protecting the spirit-soul from danger at this time. In most cases, the spirits of deceased ancestors or friends of the dead come to meet and greet the dead. These spirits in turn receive instruction from higher ranks of spirit so that they may give useful guidance to their dead relatives or friends."
"Through worldly preoccupations, we become separated from that true self, and yet we can be aware that it exists and that it needs to get out. In a sense we can say that this phenomenon represents the separation between purity and impurity. To make this separation occur, a centrifugal separation movement of purity is needed. As a result of this movement, the true self, shrouded by the cloud of illusion and impurity, is able to emerge. The true self is a state of transcendence and so it is able to remain pure, even in the midst of impurity. However, the ego-self living in the relative and conflicted world cannot hear the voice of this true self. In order to hear this voice, we need to conduct silent listening in meditation. In Yamakage Shinto, that is known as chinkon. When we carry out chinkon, the relationship between true self and ego-self does not have conflict, and they become one body like the front and back of one coin. This is known as the unification of Kami and the human being. This unification means that Kami and the human being spiritually become one."
"When you see this reality in deep introspection through chinkon practice, you will intuitively know the truth of the saying, “this body as it is, is Kami.” There is also the saying: “ancestors and ‘I’ are connected as one.” This means the ancestors and “I” are connected with each other as one body. “I” am one scene of an endless, continuous life history in the eternal universe. My ancestors who bore me are also the children of Kami ... Therefore, “‘I live” means ‘I’ am living in the flow of this eternity.”"
"There is also the saying: “everything is ‘I’.” This means that everything is the result of the transformation and creation of daigenrei (大元霊), the “creator Kami of the universe” and that the source of life is one. This also means everything that is manifest in that universe is interconnected, part of the web of life, from the most apparently complex organisms to the seemingly simplest. Any phenomenon manifested in “me” is meaningful and nurtures “me.” In the end it moves “me” toward Kami. In this sense, every manifestation in the cosmos is a manifestation of “me.” All this should not be understood only at the rational level. It must be experienced intuitively as we access our inner Kami."
"If you truly enter a deep state, then chinkon can also lead you into a realm exactly like the one known as “the realm of mindlessness and thoughtlessness.”"
"There are various ways one can develop mental concentration. When you successfully reach a concentrated mental state the realm “free from all ideas and thoughts” will be opened to you, even though it might be for only one or two seconds. This does not mean that you neither think nor feel in those moments. This realm is purely clean and bright, transparent everywhere, and filled with limitless wisdom. No matter how short the moment is, you can touch the eternally existing clean and bright world and feel that the entire universe exists within that brief period."
"Experiencing “light” is easy, even for beginners, during chinkon. One may experience the inside of the brain filled with dazzling light, or one may feel enveloped by a golden mist. But these are only preliminary states of consciousness. If you keep advancing from there by imagining a small sun or a round moon at the center of your forehead, eventually you will see a sun or moon of such brightness that you will be shocked. This does not appear as part of the realm of fantasy, but as the real experience it is. According to the hidden teaching handed down to the Yamakage family, people will see “mist, smoke, sun, wind, fire, fluorescence, crystal, and a moon.” Sometimes a coal black experience may occur instead of light."
"Thus true chinkon practice takes place in your heart and mind. You should neither become obsessed with external formality, nor boast of your spiritual and psychic power or experience. It is a mistake either to aim at gaining supernatural power or to compare your own abilities with those of others. You must not become trapped in arrogant pride, nor become a slave to the process of spiritual training, nor speak noisily about its benefits. Chinkon should lead us to a state of spiritual calm, where selfish ambitions and desires give way to the realization of the true self, the Kami within each one of us."
"Shinto is not a faith tradition that can be propagated or imposed. Each human community, every human culture, has its own version of Shinto, which is based on accumulated experience, historical memory, and, perhaps most crucially, the local environment. Shinto recognizes and celebrates human diversity, just as it recognizes and celebrates the diversity of nature. For beneath that diversity there is an underlying unity — the union of humanity, earth, and heaven."