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Buddhist monk = death

If the first person you meet after you wake up in the morning is a Buddhist monk, you can expect a death in the family very soon. This is a common Japanese belief based on the fact that Buddhism is a cult of death and Buddhist monks only officiate at funerals. 

As a monk, I remember when I went to the hospital for the birth of our second son in my robes, I was side-stepped by many at the hospital. I was asked by several nurses which death I was attending at the hospital and a doctor asked me if my son had died.

I even once saw elderly people hide their thumbs when I passed! Apparently one should hide their thumbs when a monk goes by or a hearse passes - lest a parent die! 

Buddhism is associated only with death in Japan. Probably why you’ll rarely see a monk smiling. Unless of course he has just won at pachinko or been paid for a funeral service.

Buddhism and exorcism

From the Yomiuri Shimbun - 

“A 50-year-old man and a monk were arrested Tuesday for suffocating to death the man’s 13-year-old daughter after they tied the girl to a chair and doused her with water on the pretext of “exorcising an evil spirit.”

The Kumamoto prefectural police arrested Atsushi Maishigi, the girl’s father and a company employee in Kumamoto, and Kazuaki Kinoshita, a 56-year-old monk of Nagasumachi in the prefecture, on suspicion of causing bodily injury resulting in death of Maishigi’s daughter Tomomi.

According to the police, the two had performed the practice on the girl more than 100 times since March.

The ritual was performed under a 3.5 square-meter concrete “waterfall” at a church of a religious group Nakayama-shingo-shoshu in Nagasumachi. The running water is pumped up from groundwater to a height of 2.5 metres.

At about 9 p.m. on Aug. 27, the men strapped Tomomi to a chair and placed her faceup under the falling water for about five minutes.

Tomomi fell unconscious, after which the men called an ambulance, but she died at 3:40 a.m. on Aug. 28 at a hospital from suffocation.

Tomomi’s father reportedly told the police: “My daughter was possessed. So we performed the ritual on her to exorcise the demons so she could get well.”

“But she resisted and became violent, so we tied her to a chair.”

The two men denied the charges, saying it was “not an assault.”

During the ritual, Maishigi held down his daughter while Kinoshita recited sutras, according to the police.

Tomomi reportedly had suffered from mental and physical illness since she was a senior-grade primary school student. Maishigi was introduced to the religious group through an acquaintance and started visiting the church with Tomomi in March.

Kinoshita urged Maishigi to perform the ritual on Tomomi. According to the police, her parents even “practiced” it on her sometimes, according to the police.

The Kumamoto municipal school board said Tomomi had not attended school since April.

According to the Cultural Affairs Agency, Nakayama-shingo-shoshu was recognised as a religious corporation in 1952. It had about 350 temples and churches nationwide with 305,555 believers as of the end of December 2008.”

The Yomiuri Shimbun (Sep. 28, 2011)

When I was a practicing monk, I witnessed several exorcisms carried out by my Buddhist monk peers. They always involved the chanting of sutras and submersion in water. This is a common practice that has been carried out for centuries. One of the many reasons I could not reconcile myself to follow an outdated superstitious religion.

お盆 Obon.

Today is Obon (お盆) sometimes shortened to bon (盆) the Buddhist custom of welcoming back the departed “souls” of one’s ancestors and a time for Buddhist monks to pray and carry out rituals to alleviate the suffering of the “Urabanna” (lost “souls”). Ullambana is actually a corrupted form of avalambana which literally means “hanging down”; translated into Japanese as tõken 倒懸 “hanging upside down.”

The heavenly realms, the lower hell realms and the realm of the living are all open today! At this time the “souls” of the lower hell realms are free to roam the earth where they seek food and entertainment. Most of the returning “souls” are believed to be ancestors of those who forgot to pay tribute to them after they died, or those who were never given a proper ritual send-off. Some are also those who have no living relatives or have become trapped in the lower hell realms due to some misfortune. Nowadays Obon is mostly a family reunion holiday during which people return to ancestral family places and visit and clean their ancestors’ graves. In Japan Obon has been held annually since 657 C.E.. It was traditionally held from the 13th to the 15th of the 7th month during the Edo period (1600-1868). Today it takes place either on the 15th of July or the 15th of August depending on the region. Obon falls at the same time as a full moon, the new season, the summer harvest, the peak of Buddhist monastic asceticism, and the rebirth of ancestors into the various realms. 

It is a time to welcome back to Earth the “souls” of the dead. Across Japan Buddhist monks today performed lengthy rituals and recited numerous sutras to welcome back the “souls” of the dead and to ensure that they do not suffer in the lower realms. Ceremonies are held to relieve “souls” from suffering, many ceremonies are held at night as “souls” are released from the lower realms when the sun sets. Special “ghost altars” are built for the “souls” and monks perform rituals for the benefit of the returning “souls.” Rice is thrown about in all directions to distribute it to the “souls” as at this time they can enjoy physical foods. 

Outside houses in the driveways and at entrances small “ghost altars’ are erected with a cucumber and eggplant fitted out with legs for the “souls” to enjoy. It is traditional to install also a pink lotus (the symbol of Buddhism) but these days a plastic one with golden leaves is used by most. At the end of Obon, to make sure all the “souls” find their way back to the other realms, people float water lanterns and set them outside their houses. The lanterns are used to direct the “souls” back to the underworld, and when they go out, it symbolises that they have found their way back.

Obon originates from the story of Mahāmaudgalyāyana (Mokuren in Japanese) one of the closest disciples of the historical Buddha recounted in the Ullambana sutra (Urabongyõ in Japanese) a Mahayana sutra. It is claimed the Urabongyõ was translated into Chinese from Sanskrit by Dharmarakṣa (Hõgo) between 266 and 313 C.E. Mokuren was considered the second of the historical Buddha’s two foremost disciples, and the foremost in supernatural powers, together with Śāriputra. Originally a Brahmin from Kolita he became a disciple of the Buddha after proving his supernatural abilities to the sangha. Mokuren is especially well known in Japan as the most accomplished of the historical Buddha’s disciples who was renowned for his supernatural powers developed through intensive meditation. Mokuren was able to read the minds of others and detect lies from truths. He could transport himself from his body into all the various realms of existence and following the instructions of the historical Buddha in the Urabongyõ he became adept at speaking with ghosts and Gods. Mokuren is traditionally attributed with the abilities of walking through walls, walking on water, and flying through the air.

In various Pali sutras Mokuren speaks with the “souls” of the dead in order to explain to them their torturous conditions and help them to understand their own suffering so that they may be released from it or come to terms with it. He was also able to instruct sangha members directly mind-to-mind “without words” so that they could attain enlightenment faster.

In the Urabongyõ sutra the Buddha instructs his disciple Mokuren on how to obtain liberation for his mother, who had been reborn into one of the lower hell realms. Mokuren used his supernatural powers to visit his deceased parents. First he found his father in the middle of one of the heavenly realms, but in searching out his mother, he found that she had been reborn in one of the lower hell realms. Apparently she had ended up there because she hadn’t given enough money to the Buddhist sangha. An interesting punishment for not giving money to a religious following that sounds a little familiar - don’t give enough money to your religion and you’ll go to hell! 

Greatly disturbed by her suffering, Mokuren went to the historical Buddha and asked how he could release his mother from this realm. The historical Buddha instructed Mokuren in a special magical ritual to secure her release from the lower hell realms. Mokuren performed the magical ritual told to him by the historical Buddha and was able to secure his mother’s release from the lower hell realm. His mother was able to be reborn as a dog under the care of a noble family. Mokuren asked the historical Buddha if it was possible to help her attain a human rebirth. The historical Buddha instructed Mokuren to give money and food to the 500 Buddhist monks who had just completed their summer retreat, on the 15th day of the 7th month. Following this advice, Mokuren’s mother finally gained a human rebirth. Quite simple really, give money to the Buddhist religion, mother is out of hell. Mokuren, happy for his mother’s release danced with joy. From this dance comes the Bon Odori or “Bon dance” which is performed during Obon all over Japan. Obon is thus a time in which ancestors and their sacrifices are remembered and appreciated and people remember to give loads of money to the Buddhist temples.

Interestingly, despite his supernatural powers, Mokuren was stoned to death by wandering ascetics of an opposing religion. When the historical Buddha was asked why Mokuren had not defended himself and allowed himself to die, the historical Buddha replied that because Mokuren had “attracted such karma in a previous life.” In his previous life Mokuren had murdered his parents, one of the five cardinal sins of Buddhism. The historical Buddha then explains that even the powers of the Gods or supernatural abilities can’t save one from their own karma.

Kitaguchi Hongu Fuji Sengen Shrine is in Fujiyoshida, Yamanashi Prefecture. It is claimed that the shrine is 2000 years old. It is locatd at the north entrance to Mount Fuji. 

Legends say that when Yamatotakeru no Mikoto was on his eastern campaign, he visited this spot and ordered that a Shinto Torii gate be built to mark the sacredness of Mount Fuji. He made an imperial proclamation that people should always climb Mount Fuji from this gate.

It is recorded that the first shrine was built in 788 but the shrine standing today was built by Torii Naritsugu in 1615.

There are actually approximately 1,310 Sengen Shinto shrines in Japan. Sengen shrines are centered around the worship of the kami Konohana-no-sakuyahime-no-mikoto, the daughter of the mountain god Ōyamatsumi-no-Mikoto. Konohana-no-sakuyahime-no-mikoto is the kami of Mount Fuji. Due to her fidelity, she is revered as a model for Japanese women. 

Sengen shrines are found primarily in Shizuoka Prefecture and Yamanashi Prefecture, with a few smaller ones in other areas of the Kantō region and Aichi. 

Generally, Sengen shrines must be within sight of Mount Fuji, and thus in connection with Konohana-no-sakuyahime-no-mikoto. Where obstructions hinder a direct view of Mount Fuji a Fujizuka or miniature Mount Fuji is erected instead where Konohana-no-sakuyahime-no-mikoto can be worshipped. A Fujizuka may be made from almost anything, but it must contain rocks from Mount Fuji which are believed to be imbued with the spirit or essence of Konohana-no-sakuyahime-no-mikoto. 

Popular worship of Mount Fuji among all classes goes back to the Muromachi period (1392-1573) and has been passed down to today. 

In 1561 the feudal lord Takeda Shingen had the Eastern Shrine built in order to placate the kami. He prayed to the kami for a victory at the fourth and most famous battle of Kawanakajima (Sept 1561) 

There are quite a few buildings that are over 300 years old. The Eastern Shrine and the Western Shrine are classified as National Historical Treasures of Japan. 

There are three sacred trees fenced off and marked by sacred rice straw ropes which are over 1000 years old standing in front of and to the right of the main shrine.

Sengen jinja, Oyama Town, Suntō District, Shizuoka prefecture.

There are approximately 1,310 Sengen Shintõ shrines in Japan. Sengen shrines are centered around the worship of the kami Konohana-no-sakuyahime-no-mikoto, the daughter of the mountain god Ōyamatsumi-no-Mikoto. Konohana-no-sakuyahime-no-mikoto is the kami of Mount Fuji. Due to her fidelity, she is revered as a model for Japanese women. 

Sengen shrines are found primarily in Shizuoka Prefecture and Yamanashi Prefecture, with a few smaller ones in other areas of the Kantō region and Aichi. 

Generally, Sengen shrines must be within sight of Mount Fuji, and thus in connection with Konohana-no-sakuyahime-no-mikoto. Where obstructions hinder a direct view of Mount Fuji a Fujizuka or miniature Mount Fuji is erected instead where Konohana-no-sakuyahime-no-mikoto can be worshipped. A Fujizuka may be made from almost anything, but it must contain rocks from Mount Fuji which are believed to be imbued with the spirit or essence of Konohana-no-sakuyahime-no-mikoto. 

Popular worship of Mount Fuji among all classes goes back to the Muromachi period (1392-1573) and has been passed down to today.

atheistinspiration: “Is God willing to prevent evil but not able, then he is not omnipotent. Is God able but not willing, then he is malovent.Is God willing and able then wence commeth evil.Is God neither able nor willing, then why call him God?” -Epicurus I’d like to see someone who believes in an all-powerful god justify this picture. Don’t even try saying “everything happens for a reason”. That’s not an argument, it’s shirking off the responsibility of coming up with an actual explanation. Hear hear.

atheistinspiration:

“Is God willing to prevent evil but not able, then he is not omnipotent. 
Is God able but not willing, then he is malovent.
Is God willing and able then wence commeth evil.
Is God neither able nor willing, then why call him God?” -Epicurus

I’d like to see someone who believes in an all-powerful god justify this picture. Don’t even try saying “everything happens for a reason”. That’s not an argument, it’s shirking off the responsibility of coming up with an actual explanation.

Hear hear.

Source

Reblogged from Atheist Inspiration

Leaving religion

Gather some troops

I gotta march to war

I need an army,

to save me from myself.

 

Reality’s packed up on the highest shelf,

and my tears turn to stone.

 

Gotta get outta here,

let go these fears,

hold in these tears,

fight my peers.

 

Reality’s packed up on the highest shelf,

and my tears turn to stone.

 

They all assume I’m going mad

truth is I’m an unstable man.

I’m throwing punches in the dark

‘till I get a hit.

 

Reality’s packed up on the highest shelf,

and my tears turn to stone.

 

Demented delusions,

running from death,

hiding in awareness of breath.

 

I’ve walked all those streets

of illusions and dreams.

Where things are dishonest

all those deluded moments.

 

Impressions of torment,

what a lie,

what a cheat,

what a major fuckin’ waste of my life.

© James Kemlo

Pray to the local God in the privacy of your own home! Purchase these Kamidana (God seats) to place in your home and have the local Shintõ priest invite the God into his new little home within your home! How convenient! You can pray to the God anytime and know that he’ll be right there listening attentively from the comfort of his own little shrine!

Purchase some lights, statues and other paraphernalia to keep him entertained and feeling welcome!

Purchase a sacred mirror and you can call upon Amaterasu-ōmikami the sun goddess herself! 

Make sure to place water, salt and a piece of fruit in front of the shrine each day to keep the God alive and well.

The three items on the dish surrounding the bell were at one time weapons of warfare used on the battlefield to crush the skulls and to inflict serious damage on the internal organs of an enemy. They were symbols of death and destruction, implements of fear representing bloodshed and the conquering of enemies. They are various forms of the vajra (kongõ in Japanese) an ancient Indian weapon from where the magical sect of Vajrayana Buddhism gets it’s name. Today they are magical ritual implements of the secret sects of Buddhism known as Mikkyõ (esoteric Buddhism). This secret sect of Buddhism teaches all manner of magical spells and incantations many of which use these former weapons of warfare in rituals to call upon the powers of Dainichi Nyorai, the supreme Buddha to “empower” the monk. Once “empowered” the monk may see “into reality” and “become one” with the supreme Buddha - closer to enlightenment!

The three items on the dish surrounding the bell were at one time weapons of warfare used on the battlefield to crush the skulls and to inflict serious damage on the internal organs of an enemy. They were symbols of death and destruction, implements of fear representing bloodshed and the conquering of enemies.

They are various forms of the vajra (kongõ in Japanese) an ancient Indian weapon from where the magical sect of Vajrayana Buddhism gets it’s name.

Today they are magical ritual implements of the secret sects of Buddhism known as Mikkyõ (esoteric Buddhism). This secret sect of Buddhism teaches all manner of magical spells and incantations many of which use these former weapons of warfare in rituals to call upon the powers of Dainichi Nyorai, the supreme Buddha to “empower” the monk. Once “empowered” the monk may see “into reality” and “become one” with the supreme Buddha - closer to enlightenment!