Shinto Lesson #4
By Brother Kaz T. - konnichiwa and Mery Meet! Todays Shinto Lesson will focus on the extreme importance of Makoto (sincerity of the heart) as there are a number of ways to interpret the information I have found on todays topic- Ichirei Shikon. As a result I am presenting the base information of what I found and I do want to discuss it with anyone and everyone who reads this In regards to Ichirei Shikon I found the following text in the Encyclopedia of Shinto (which is provided to the public by Kokuguin University in Tokyo, Japan): Literally, "one spirit, four souls".
According to Shintō doctrine, the spirit (reikon) of both kami and human beings is made up of one spirit and four souls. The spirit is called naobi, and the four souls are the turbulent (aramitama), the tranquil (nigimitama), the propitious (sakimitama) and the wondrous, miraculous, or salubrious (kushimitama). Various theories exist to explain the nature of each of the four souls and the process of the historical development of the concept. The distinctive feature of the ichirei shikon theory, however, is that while each of the four souls has its own particular character and function, they exist in parallel, acting together in a complementary fashion.
The first of the four souls that we will cover is the Aramitama. Going back to our reliable source, the Encyclopedia of Shinto, we find the follow: This is one of the ways of referring to a spirit (mitama) by its function or inner workings, placing it in opposition to nigimitama. Aramitama is recognized and understood as the ferocious, rough, and violent side of the spirit, or mitama. Although the nigimitama is the normal condition of the spirit, the aramitama appears during times of war or natural disasters. This aramitama changes back to the nature of nigimitama by receiving ritual attention. However, using aramitama to refer to the state wherein the spirits of kami (shinrei) or their power become manifest is thought to have been closer to the original usage. Among shrines, many worship the two aspects of the mitama separately. For example, Sumiyoshi Shrine in Shimonoseki worships the aramitama of the Sumiyoshi kami, while Sumiyoshi Taisha in Osaka worships its nigimitama.
Next we have the Nigimitama: The term denotes the functional working of a spirit. Nigimitama refers to the peaceful and calming aspect of a spirit, whereas aramitama refers to its harsh and raging aspect. A spirit appears first as an aramitama but is transformed into a nigimitama by pacification and worship. Aramitama and nigimitama came to be understood as alternative aspects of the same spirit. However, there are cases in which an aramitama and a nigimitama, though considered a pair, are enshrined separately.
Sakimitama: The soul or one of its functions. There are various views concerning its meaning/activity. The first fascicle of the Chronicles of Japan (Nihongi) records the scene of Ōnamuchi conversing with Ōmiwanokami, his soul(s) of blessing (sakimitama) and auspiciousness (kushimitama). This is the only example of its kind found in the Kojiki and Nihongi. There is a view that the sakimitama brings the catch (blessing, sachi) of hunting and fishing, while the kushimitama is the spirit that brings health to people. On the other hand, Motoori Norinaga and others have opined that sakimitama and kushimitama are names for the special functions of the tranquil spirit (nigimitama) and that they do not indicate separate spirits such as wild spirits (aramitama) and tranquil spirits. See ichirei shikon (one spirit, four souls).
And Kushimitama: The wondrous soul. Within conceptions of the soul, the kushimitama is a type of soul that brings about mysterious manifestations in human beings through supernatural power. It appears in conjunction with the sakimitama, the providing soul, which is the power behind the harvest. In the first volume of the Nihongi, these two souls appeared before Ōnamuchi and jointly became the kami Ōmiwa (Ōmononushi). The kushimitama is considered to have a medical function, curing illness and restoring people to health.
we look at Tama, Tamashizume, and Tamafuri.
The following are the entries from the Encyclopedia of Shinto provided by Kokugakuin University.
Tama is a general term for spirit or soul in ancient times. In addition to human spirit, it also refers to spirit or spiritual force in nature. A human soul is considered a spiritual entity that comes from outside and dwells in the body, endowing the individual with energy and personality. The word tamashii (spirit, soul) presumably had an original meaning of the "function of tama." Mitama (御魂、御霊) is an honorific term of tama. When it is written with the characters 神霊 (mitama), it refers to a spirit of a kami. Later on, the spelling of 御霊 came to be used exclusively for goryō, a spirit that brings hazards to a human society.
Tamashizume, or mitamashizume, means to pacify the spirit and settle it in the center of the body. Tamafuri, or mitamafuri, means to reinvigorate the withered soul by shaking a ritual object or, alternatively, the human body itself. It can also express the idea of "beckoning a spirit" into the body. The Pacification Rite (chinkonsai) performed at the tennō's residential palace involves both activities. There are various explanations of the origin of the chinkonsai. Some trace its origin to the example of Amenouzume — according to the myth of the heavenly rock door in the Kojiki and the Nihongi, she first performed chinkonsai while in a trance and possessed by a deity. Sendai kuji hongi, on the other hand, claims that the first pacification rite was performed by Umashimaji no mikoto who prayed for a tennō and his senior consort using "ten kinds of divine treasures" (tokusa no kandakara). Orikuchi Shinobu, inspired by Suzuki Shigetane, developed a distinctive theory concerning the chinkonsai. According to Orikuchi, the word "furi" in "tamafuri" does not mean to shake or vibrate. It refers rather to possession or being touched by an external spirit. At the same time it connotes 殖ゆ ("fuyu," to reproduce, or to multiply) and 賜ふる ("tamafuru," to bestow).
To elaborate on this, we need to look at the story of Amenouzume and explain who she is. The following is the Kami's entry in the Encyclopedia of Shinto.
Other names: Ame no uzume no mikoto(Kojiki,Nihongi)
The goddess who danced so as to lure Amaterasu from the heavenly rock cave. At the Descent of the Heavenly Grandchild (tenson kōrin), she was sent along as one of the "chiefs of the five clans" (itsutomonoo), and became known as the ancestral kami of the clan Sarume no kimi (see below).
Both Nihongi and Kojiki relate that after Amaterasu hid away in the rock cave of heaven, Amenouzume underwent divine possession (kamigakari), arraying herself with willow and other plants before the cave's door, setting her clothes in disarray and exposing her breasts and genitals while stamping on an overturned tub. This behavior drew amused exclamations from the other assembled kami, and attracted the curiosity of Amaterasu, who at last came out from the cave.
Kogo shūi notes that Uzume's behavior on this occasion was the origin for the ceremony of spirit-pacification (chinkonsai), a religious service performed by the Sarume clan. In addition to her role as patron kami of actors and other performing arts, Uzume is also viewed as having the role of negotiator with new, unknown beings. According to Kojiki, Amaterasu and Takamimusuhi told her, "While but a gentle maid, you are a kami victorious when facing your foes," and thus sent her to confront and ascertain the identity of the kami Sarutahiko, who stood at the border between the Plain of High Heaven and the Central Land of Reed Plains. In an "alternate writing" recorded in Nihongi, it is stated that the other kami were fearful of Sarutahiko's weird appearance, and refused to meet with him, but Uzume bared her breasts and approached him with a derisive laugh. Thereafter, the two kami shared the role of guide for Ninigi as he proceeded on his descent, and Uzume accompanied Sarutahiko to his resting place in Ise upon completion of his role. In recognition of her service to the Heavenly Grandchild, Uzume was granted a new name based on Sarutahiko's, thus becoming Sarume no kimi, or chief of the Sarume clan.
According to Kojiki, while in Ise, Uzume made the fish swear obeisance to the Heavenly Grandchild; only the mouth-less sea cucumber did not speak, so Uzume used a knife to cut a slit in it for mouth. In this episode, the Sarume no kimi are thus portrayed as being the first to receive offerings at Ise.
In addition, another "alternate writing" transmitted by Nihongi notes that it was Uzume who warned Amaterasu of Susanoo's reapproach to the Plain of High Heaven after he had once been banished. Kogo shūi explains the origin of Uzume's name as meaning a "fearsome and courageous woman," but her divine personality was related more to the superiority of laughter and harmony than to confrontation and trepidation based on overwhelming strength. Further, based on the fact that the Chinese character for kanzashi (hair pin) is used in her name to indicate uzu, the name may have originated from words relating to the hair pins and other accoutrements worn by a divine medium.
This concludes lesson #4
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Text by Kaz T. with credit to The Encyclopiedia of Shinto
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