Reach Issue 56
January 2021
Daintree Rainforest Reach https://glampinghub.com/
Newsletter of the Vedanta Centres of Australia Sayings and Teachings IN THIS ISSUE
1. News from Australian Sri Ramakrishna on a True Teacher Centres Adelaide He alone is the true teacher who is illumined by the light of true Brisbane knowledge. Canberra Source: Great Sayings: Words of Sri Ramakrishna, Sarada Devi and Swami Melbourne Vivekananda; The Ramakrishna Mission Institute of Culture; Calcutta; page 9. Perth Sydney
Sri Sarada Devi on Herself Obituary: Reflections on the Life of Late Sri Ramakrishna left me behind to manifest the Motherhood of God to the world. Dr. Amrithalingam Source: Great Sayings: Words of Sri Ramakrishna, Sarada Devi and Swami by Swami Sridharananda Vivekananda; The Ramakrishna Mission Institute of Culture; Calcutta; page 20. 2. Feature Article: Shinto
Swami Vivekananda on Man
Take up one idea. Make that one idea your life —think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success. Source: Great Sayings: Words of Sri Ramakrishna, Sarada Devi and Swami Vivekananda; The Ramakrishna Mission Institute of Culture; Calcutta; page 35-36.
e welcome you all to the Vedanta Movement in Australia, as epitomized in the lives of Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami Vivekananda, and invite you to involve yourselves and actively participate in the propagation of W the Universal Message of Vedanta. Issue No. 56 January 2021 Page 1 Reach 1. News From Australian Centres 11 September 2020 to 10 December 2020 Adelaide
16 East Terrace, Kensington Gardens, SA 5068
Email: [email protected] Contact: Dr Raman Sharma on (08) 8431 9775 Mrs Pathma Iswaran on (08) 8379 5336 URL: http://vedantaadelaide.org
Daily Activities The Centre functions from 7.30am-12.30pm and 4.00-8.00pm. The evening vesper service to Sri Ramakrishna is performed from 7.00-7.30 pm followed by bhajans, devotional reading Worship of Mother Durga in Adelaide and meditation.
Regular Activities Swami Manyananda conducted classes and discussions on the Vedanta Sara - ’Fundamentals of Vedanta’ every Wednesday from 11:00 am to 12:00 noon. Swami Manyananda is also conducting classes on the Narada Bhakti Sutras on Sundays from 11: 00 am. Every alternative Saturday, Swami Manyanan- da has been conducting a reading and discus- sion on The Gospel of Sri Ramakrishna before Some of the Devotees at the Kali puja / Diwali function the evening aratrikam. Celebrations Other Activities Durga puja or navaratri was celebrated on Satur- day, 24 October 2020. The programme includ- The 15th Annual General Meeting of the Ve- ed puja, Vedic chanting, bhajans, pushpanjali, danta Centre of Adelaide was held on Sunday, prasad distribution and a short talk on the 11 October 2020. Swami Sridharananda, Swa- ‘Significance of Durga Puja’ by Swami Man- mi Manyananda, Swami Dhanyananda, Br yananda. In the evening there was the chant- Ram, the executive committee members and ing of the Mahisasura Mardhini Stotram and many devotees were present. Swami Sri- bhajans. dharananda also gave two talks on ‘The princi- ples of the Ramakrishna Vedanta Movement Kali puja or diwali was celebrated on Saturday, 14 for the present times’ and ‘Significance of Kar- November 2020 with puja, bhajans, push- ma Yoga’. panjali and prasad distribution.
Page 2 January 2021 Issue No. 56 Reach
7:00 pm — 8:00 pm at 134 Fleming Rd, Chapel Hill, Qld) on alternate Fridays. Chanting of the Sri Ramanama Sankirtanam was held fortnightly at the Centre on ekadashi days (7:30 pm — 8:00 pm). Devotees took turns in decorating and wor- shipping Sri Ramakrishna's image every week at the Sri Selva Vinayakar temple, South Mac- lean, Qld. Swami Atmeshananda conducted Vivekachud- amani classes for the Vedanta Group at Toowoom- ba on the first Wednesday of every month. A class on the Ashtavakra Gita was conducted The Annual General Meeting at Adelaide at 101 Sharpless Drive, Springfield Lakes, on a fixed day of the month. On the third Saturday of every month, the Brisbane Bhagavad Gita was studied online by the Vedanta group at the Gold Coast from 5.30 96 Vedanta Drive, (next to 2 Poppy Cresent), p.m. to 6.30 p.m. Springfield Lakes, QLD 4300 On alternate Fridays, the Centre’s volunteers cooked food at its soup kitchen for the benefit of the needy. An average of 100 meals per week Email: [email protected] are cooked by volunteers, packed into contain- Contact: Swami Atmeshananda (07) 3818 9986 ers and frozen. They are distributed free of cost URL: http://vedantabrisbane.org through the Westside Community Centre, Goodna Street Life shop, Queensland Youth and Fami-
lies Support Services and the Base Youth Sup- Daily Activities port Services. Meditation and the chanting of hymns were Every Friday the Centre's Food bank distribut- conducted between 6:15 am and 7:15 am on all ed groceries to the needy. An average of 12 gro- days except Sundays when it is held from 7 am cery hampers along with cooked food and free to 7:30 am. bread was distributed to the needy. Vesper service (aratrikam), bhajans, and readings The Maa Sarada's kitchen prepares and sells from The Gospel of Sri Ramakrishna were held food at a reasonable cost to people. On an aver- between 6:30 pm and 7:15 pm. age, about 120 persons avail themselves of this Members were encouraged to visit the Centre service. The kitchen is efficiently managed by and discuss topics concerning spiritual life. volunteers. On Fridays, a Justice of the Peace (JP) renders Regular Activities service at the Centre from 10 am to 11 a.m. Peo- ple needing the service access this free service. Sunday mornings:- (a) Yoga class from 8:00 am
to 9:15 am. (b) Srimad-Bhagavad Gitā Class (10:00 am—11:00 am). (c) Bala Sangha or chil- Other Activities dren’s classes and Yuva Sangha (10:00 am— The Centre organized children's vacation pro- 11:00 am during school term ). grammes during school holidays on 21, 24 & A class on the Brahma Sutras was conducted 28 September & 1 October 2020. Meditation, on Tuesdays from 11 a.m. to 12 noon. Yoga, story-telling, painting workshop, posi- tive affirmations, gardening and a creative A Vedic Chanting class was held on Wednes- writing workshop were conducted. 30 children days from 8:30 am to 9:30 am online. participated in this programme. Classes on Meditation and Spiritual Life from
Issue No. 56 January 2021 Page 3 Reach Dance, Nadananjali School of Dance, African Fusion Music, dance by The Thai Culture and Language School of Brisbane, dance by Eshwaralaya Kalaikoodam, dance by The Flamenco Studio and Drums by Toko-Ton Tai- ko Japanese drumming group. Swami Sri- dharananda's video message was played and Dr. Ashim Majumdar, Vice President of the Centre welcomed the audience. Ashneel Pa- darath gave the vote of thanks. Due to Covid restrictions, a maximum number of 60 persons were allowed to be present. However, the event was broadcast live on Facebook and Youtube. Children’s Vacation Camp in Brisbane The Government of Queensland supported the event through their grants programme. On the occasion of the National Mental Health Week, the Centre organized a workshop entitled The Annual Multicultural Programme of the 'Mind your mind' on 18 October 2020. A panel Centre was conducted on 10 October 2020. A of expert speakers and presenters on mental special stage was erected at the Centre's lower health conducted the day long workshop. ground floor area to conduct the programme. Around 35 persons participated in this. The in- Senator Shayne Neumann, Federal MP, Ms. teractive sessions were informative and instruc- Charis Mullen, MP (representing Hon. Stirling tive and was much appreciated by the partici-
National Mental Health Week
pants. Annual Day Multicultural Event A devastating hail storm hit Springfield Lakes on 31 October 2020. The Centre distributed cooked meals to the YMCA, Springfield Lakes - Hinchliffe, Queensland Multicultural Affairs who had set up a camp for people affected by Minister), Councillor Nicole Jonic, Ipswich City the hail storm on 13 November 2020. council and other dignitaries attended the pro- A volunteer appreciation programme was or- gramme. The event consisted of Welcome to the ganized on 13 November 2020. After evening Country by Shannon Ruska, an Aboriginal rep- prayers, many of the volunteers were recog- resentative, dances by Walker School of Irish nized and acknowledged for their selfless ser-
Page 4 January 2021 Issue No. 56 Reach
Other News A sum of $12, 500 was received by the Centre from the Community Energy and Efficiency and Solar Grants programme. This amount, along with a generous donation of $15, 600 by a devotee helped the Centre to install a 30KW solar system at the Centre which was commis- sioned on 20 November 2020. This will help in reducing greenhouse footprints and the Cen-
YMCA, Springfield Lakes
vice to the Centre. A thanksgiving hamper was given to the family of each volunteer.
Celebrations During navaratri, Sri Durga Saptashati (Sri Sri Chandi) was chanted every day from 6 a.m. to 7.30 a.m. from 17 to 25 October 2020. A few devotees attended them in person and it was broadcast
The Vedanta Centre’s Solar Panels
tre’s power bills.
Forthcoming Programmes During the school holidays in December and January, the Centre will conduct holiday camps for children aged from 5 to 11. The dates for these are 14 to 17 December, 11 to 14 January 2021 and 18 to 21 January 2021. Christmas Eve service will be held on 24 De- Durga Puja cember 2020. Kalpataru day will be observed at the Centre on 1 January 2021. live on Facebook and Youtube. Holy Mother Sri Sarada Devi's birthday will be On Saturday, 24 October 2020, the ashtami day celebrated on 5 January 2021. In addition, a (the eighth day of navaratri festival), Durga Puja public programme will take place on 10 Janu- was conducted at the Centre. Considering the ary. COVID-19 restrictions, a limited number of par- ticipants (60 persons) were allowed to attend the worship. The worship was broadcast live on Facebook and Youtube. Shanti jal (sprinkling of peace water) was conduct- ed on 25 October 2020 after evening aratrikam.
Issue No. 56 January 2021 Page 5 Reach
Canberra
17 Bean Crescent, Mckellar, ACT 2617
Email: [email protected] Contact: Mr Jaishankar Venkataraman 6258 7612 / 0433 593 860
Regular Activities On account of the Covid 19 pandemic the Gita classes have been suspended temporarily. Durga Puja in Melbourne Friends and devotees are accessing the classes online. When the classes recommence they will be held at the Belconnen Community Meeting Room, 12 Chandler St, Belconnen, ACT. Monthly lectures are advertised by e-mail once Melbourne 5-7 Angus Ave, Ringwood East, VIC 3135
scheduled.
Email: [email protected] Contact: Swami Sunishthananda (03) 8684 9594 URL http://www.vedantamelbourne.org
Kali puja celebrations in Melbourne Regular Activities The shrine was open from 7:00 am to 1:00 pm and 4:00 pm to 8:00 pm seven days a week. Sri Sri Durga Ashtami puja was celebrated online. Vesper service (aratrikam), bhajans, reading The programme included worship, homa, from The Gospel of Sri Ramakrishna and med- itation were conducted between 7:00 pm and offerings,bhajans and pushpanjali. 8:00 pm daily. On the evening of Saturday, 14 November Rama Nama Sankirtanam on Ekadasi Days. 2020, Sri Sri Kali kuja was celebrated online. The A scriptural class on Sundays from 10:00 am to Bengali Association of Victoria collaborated to 11:30 am on A Study of Swami Vivekananda’s host the online event. The programme includ- Karma Yoga by Swami Sunishthananda which was ed puja, offerings, and bhajans and push- conducted online from 5 April 2020 due to the panjali. restrictions brought on by Covid 19. Guided meditation followed by a class on Patanjali’s Yoga Sutras on Thursdays from Other Activities 7:30 pm to 9:00 pm. This class was conducted online from 5 April 2020 due to the restrictions Swami Sunishthananda participated in an brought on by Covid 19. online Inter-Spiritual Seminar organized by The Interfaith Centre of Melbourne on Sunday
13 September 2020. The theme of the seminar Celebrations was “Uncertainty and the Possibilities of On the morning of Saturday, 24 October 2020, Hope”.
Page 6 January 2021 Issue No. 56 Reach
An online Spiritual Retreat was conducted on Sunday, 11 October 2020, which was attended by 50 participants. Swami Sunishthananda participated in an online Interfaith Seminar organized by Ma- roondah Interfaith Network on Saturday, 14 November 2020. The theme of the seminar was “Building Community”. Swami Sunishthananda participated in an online Diwali Celebration organized by the Hindu Council of Australia on Tuesday, 17 November 2020. He started the session with Peace Chants and delivered a short speech on “Significance of Diwali”. Hon Ros Spence, the Prayer Meeting for Dr. Amrithalingam Minister of Multicultural Affairs, Victoria, was the Guest of Honour for the online event. Forthcoming Activities: Perth 51 Golf View Street, Yorkine, WA 6060 A busy bee has been organized for 13 Decem- ber 2020. A satsang will be held on 22 December 2020. Email: [email protected] Christmas Eve. Contact: Sumita Chetty (04) 3892 8136 Holy Mother’s birthday will be observed on 5 Parthiv Parekh 0430 511 699 January 2021 with aratrikam.
Regular Activities: Sydney Aratrikam was conducted each night by a person or 2 Stewart Street, Ermington, NSW 2115 family taking the responsibility for it.
Special Activities
Email: [email protected] A prayer meeting was held on Sunday, 27 Sep- Contact: (02) 8197 7351 tember 2020 in remembrance of Dr. Am- URL: www.vedantaaustralia.org rithalingam. Dr. Amrithalingam passed away peacefully at home surrounded by his family on Sunday, 16 August 2020 in Perth, Western Daily Activities Australia. Dr. Amrithalingam was a lifelong The shrine was open from 6:30 am to 1:00 pm ardent devotee of Sri Ramakrishna, Sri Sarada and 4:00 pm to 8:30 pm seven days a week. Devi and Swami Vivekananda. He was one of Meditation from 6:30 am to 7:00 am and chant- the few pioneers who initiated the advent of ing from 7:00 am to 7:30 am. Vedanta and the Ramakrishna Order into Aus- Vesper service (aratrikam), bhajans, and read- tralia. The prayer meeting included a special ings from The Gospel of Sri Ramakrishna were message from Swami Sridharananda, prayers, conducted from 7:00 pm to 8:00 pm. The times bhajans and talks by devotees and friends of change on special occasions. his life’s work. The meeting concluded with
the distribution of prasadam. A satsang was held on 18 October 2020. The Regular Activities satsang included prayers, bhajans and the distribu- Swami Sridharananda conducted his study of tion of prasad. the Srimad-Bhagavad Gitā on Sundays between
Issue No. 56 January 2021 Page 7 Reach
9:30 am and 10:30 am. Due to the current re- who visited the shrine at different times on the strictions owing to Covid 19, the talks were pre eighth day of the worship. -recorded and uploaded to the Centre’s web- site and Youtube Channel. Swami Sridharananda conducted a class on the Mundaka Upanishad on Saturdays from 11:00am to 12: 00 noon. Due to the current restrictions owing to Covid 19, the talks were pre-recorded and uploaded to the Centre’s website and Youtube Channel. Sri Rāmanāma Sankirtanam was conducted on eka- dashi days after the vesper service. Devotees also received spiritual counselling and guidance.
Celebrations Durga Puja at the Vedanta Centre of Sydney Durga puja or navaratri was observed at the
Vedanta Centre on 24 October 2020. Because of
the Covid restrictions a simple puja was per- formed with devotees paying their respects in small batches. There were about 120 people
Obituary: Reflections on the Life of Late Dr. Amrithalingam by Swami Sridharananda
would like to share with you my reflections may be”. But, he did ask his friend Mahavir to be- on the Sinnathamby family. So that at the come a monk. He later became Swami Premat- end you will realize, how deeply involved mananda ji, whom I happened to know personally, this family is in serving the Vedanta Move- when he was the head of the Colombo Centre. Iment in Australia. You will also realize my person- al, grateful association with this family. Due to his father’s influence, Dr. Amirthalingam
imbibed knowledge of Sri Ramakrishna, Holy Dr. Amrithalingam’s father, Mr Sinnathamby, be- Mother and Swami Vivekananda from an early fore he got married, entertained the desire of be- age. In early 1939 Dr. Amrithalingam accompanied coming a monk of the Ramakrishna Order along his father to Belur Math. His father was the first with his friend, commonly known as Mahavir. person to be initiated by Swami Virajananda ji, They reported themselves to Swami Shivananda ji, who was a direct disciple of the Holy Mother, Sri the 2nd President of the Ramakrishna Order, and a Sarada Devi. Swami Virajananda ji was initiated direct disciple of Sri Ramakrishna. Swami into sannyasa by Swami Vivekananda and also Shivananda ji told Mr Sinnathamby unambiguous- went on to become the 6th President of the Rama- ly, “No, you have to raise a family and you will krishna Order. remain a very devoted loyal person to see the pro- gress of the Vedanta Movement, wherever you
Page 8 January 2021 Issue No. 56 Reach
I came in touch with the Ramakrishna Movement Savithiri Amma took care of me. Apart from Swa- in 1945. At that time, this incident of initiation of mi Ranganathananda ji, they have also taken care Mr Sinnathamby, the father of Amrithalingam, of other Swamis who visited Australia, including was very much a point of discussion amongst the Swamis Bhuteshananda ji, Gahanananda ji, Ru- swamis. Mr. Sinnathamby was initiated under drananda ji, Damodarananda ji and others. very auspicious circumstances and it had a great impact on me. I heard about it as a young boy. Somehow or other, I developed an attachment for That was the first time I met Dr. Amrithalingam, the family and I wanted to know them very well, and we became very close friends because there specially, Dr Amrithalingam. was not much of an age difference between us. During this meeting, I told him about what I had
heard about his father’s initiation, and he corrobo- Dr. Amrithalingam and his wife Savithiri Amma rated the information that I had. So, his father and had a thirst to know more about Hindu thought myself, happened to be the disciples of the same and culture. Although he did not know him per- Guru. So, my relationship with the family based sonally, Dr. Amrithalingam wrote to Swami on this fact, became stronger. That is how it all de- Ranganathananda ji and invited him to come to veloped, and that is how the intimacy started. Australia. In June 1971, Swami Ranganathananda ji graciously accepted Dr. Amrithalingam’s offer and stayed for approximately 4 weeks in Perth at I again visited Australia in 1997. I was in Perth his home. During his stay, Swami Ranganathanan- twice as a guest of the Amrithalingam family. Sa- da ji held daily satsangs and lectures at Dr. Am- vithiri Amma and Dr. Amrithalingam cared for rithalingam’s house and, also gave lectures at the me. They were wonderfully hospitable and affec- University of Western Australia that Dr. Am- tionate hosts, who organized all the talks, etc. Lat- rithalingam helped organize. er on, this family was a pillar to establish the Ve- danta Movement in Perth when I was posted to
Australia permanently in the year 2000. After Swami Ranganathananda ji’s visit, Dr. Am- rithalingam along with Mr Cecil Bethell were the pioneers who helped found the Ramakrishna Ve- The first official centre that started in Perth was at danta Centre in Perth. He and Savithiri Amma Bull Creek, at the residence of Mr and Mrs Sin- hosted numerous Ramakrishna monks at their nathamby. That house was donated by the family home and helped organize satsangs and lectures. to start the Vedanta Centre activity in Perth. And after retiring from Fiji, Swami Damodarananda ji
stayed in that house for a long time. And, I used to I first came to Australia in 1993 on invitation for a visit there regularly from Sydney to hold spiritual speaking assignment, which was organized by talks, and interact with the devotees. Swami Damodarananda ji of Fiji to celebrate the
Centenary of the Parliament of Religions, which was held in 1893. During both my onward and re- Because it was far away from the main city, and it turn journeys to Fiji from India, I had to stop over was a very small house, it was decided we move at Malaysia, Singapore, Australia and New Zea- into the city, and by God’s Grace and the guidance land. So, I had two visits to Australia in 1993. of Dr. Amrithalingam and his family, we bought When I visited Perth I was a guest of the Am- the present Church property in Yokine, from the rithalingam family, where Dr. Amrithalingam and Anglican Church. Dr. Amrithalingam, Savithiri
Issue No. 56 January 2021 Page 9 Reach
Amma and the children all believed that this is the place that Guru Maharaj should be. I am told, and I knew that Dr. Amrithalingam loved to walk early in the morning before the break of dawn, all by himself. And that is how he You all know how this family stood like a rock, started his daily routine, right in the morning. and were a help and support to me through their Now he is on a long walk. The destination is to be counselling, by educating me about the conditions near Guru Maharaj and Holy Mother. of this country, financial assistance, emotional help, and rational guidance. I have no words enough to express my gratitude to Dr. Amrithalin- I am sure he has reached his destination after his gam and Savithiri Amma. You all now know how long walk alone, and he is being comforted by the Vedanta Movement has established itself in Guru Maharaj and Holy Mother as their beloved Perth with deep roots. child. May it be so.
When the 150th year of Swamiji’s Birth Anniver- May the blessings of the Divine Trinity give cour- sary was being observed, the Committee of the age and forbearance to the family and friends. Vedanta Movement in Australia, wanted to hon- This is my unending prayer. our the Amrithalingam family. Dr. Amrithalingam Sinnathamby and Mrs Savithiri Sinnathamby were declared the lifelong patrons of the Vedanta Cen- Thank you. tre of Perth. I had that great honour and privilege of handing over the plaque to both of them in Sydney.
2. Feature Article A. Shintō
hintō, is the indigenous religious beliefs and practices of Japan. The name Shintō comes from Chinese char- acters for Shen ('divine being'), and Tao ('way') and means 'Way of the Spirits'. The word Shintō, which literally means “the way of kami” (generally sacred or divine power, specifically the various gods or dei- ties), came into use in order to distinguish indigenous Japanese beliefs from Buddhism, which had been Sintroduced into Japan in the 6th century ce. Shintō has no founder, no official sacred scriptures in the strict sense, and no fixed dogmas, but it has preserved its guiding beliefs throughout the ages. Shintō is a form of animism, where spirits are embodied in nature.
Nature and Varieties ly connected with the Japanese mountains, as well as in out- value system and the Japanese standing men. They also be- Shintō consists of the traditional people’s ways of thinking and lieved in kami of ideas such as Japanese religious practices as acting. growth, creation, and judgment. well as the beliefs and life atti- Though each clan made the tu- tudes that are in accord with telary kami the core of its unity, these practices. Shintō is more Belief in Ancient Kami (Divine such kami were not necessarily readily observed in the social or God) the ancestral deities of the clan. life of the Japanese people and Sometimes kami of nature and in their personal motivations Shintō is polytheistic. Kami is kami of ideas were regarded as their than in a pattern of formal belief like the Divine, God or spirit in tutelary kami. or philosophy. It remains close- Shintō. People found kami in nature, which ruled seas or Page 10 January 2021 Issue No. 56 Reach
Two different views of the world were made by the state every ues were placed even in the inner were present in ancient Shintō. year. Such practices were system- sanctuaries of Shintō shrines. In One was the three-dimensional atized supposedly around the some cases, Buddhist priests were view in which the Plain of High start of the Taika-era reforms in in charge of the management of Heaven (Takama no Hara, the ka- 645. By the beginning of the 10th Shintō shrines. mi’s world), Middle Land century, about 3,000 shrines
(Nakatsukuni, the present world), throughout Japan were receiving and the Hades (Yomi no Kuni, the state offerings. As the power of Shintō Literature and Mythology world after death) were arranged the central government declined, Broadly speaking, Shintō has no in vertical order. The other view however, the system ceased to be founder. When the Japanese peo- was a two-dimensional one in effective, and after the 13th centu- ple and Japanese culture became which this world and the Perpetu- ry only a limited number of im- aware of themselves, Shintō was al Country (Tokoyo, a utopian portant shrines continued to re- already there. Nor has it any offi- place far beyond the sea) existed ceive the Imperial offerings. Later, cial scripture that can be com- in horizontal order. after the Meiji Restoration in 1868, pared to the Bible in Judaism and the old system was revived. Christianity or to the Quorān in Though the three-dimensional Islam. view of the world (which is also characteristic of North Siberian The Kojiki (“Records of Ancient The Encounter with Buddhism and Mongolian shamanistic cul- Matters”) and the Nihon shoki ture) became the representative Buddhism was officially intro- (“Chronicles of Japan”) are re- view observed in Japanese myths, duced into Japan in 552 ce and garded in a sense as sacred books the two-dimensional view of the developed gradually. In the 8th of Shintō. They were written in world (which is also present in century there emerged tendencies 712 and 720 ce, respectively, and Southeast Asian culture) was to interpret Shintō from a Bud- are compilations of the oral tradi- dominant among the populace. dhist viewpoint. Shintō kami were tions of ancient Shintō. But they viewed as protectors of Bud- are also books about the history,
dhism; hence, shrines for tutelary topography, and literature of an- Early Chinese Influences on kami were built within the precincts cient Japan. It is possible to con- Shintō of Buddhist temples. Kami were struct Shintō doctrines from them made equivalent to deva, or by interpreting the myths and re- Confucianism, which originated “gods.” According to Buddhist ligious practices they describe. in China, is believed to have teachings, the deva are said to be reached Japan in the 5th century undergoing the same suffering ce, and by the 7th century it had (dukkha) within the endless cycle of Doctrines: Concept of the Sacred spread among the people, togeth- death and rebirth (samsara) that er with Daoism and yinyang At the core of Shintō are beliefs in all creatures experience. Help was (harmony of two basic forces of the mysterious creating and har- therefore offered to kami in the nature) philosophy. All of these monizing power (musubi) of kami form of Buddhist discipline. Bud- stimulated the development of and in the truthful way or will dhist temples were even built Shintō ethical teachings. With the (makoto) of kami. The nature of kami within Shintō shrine precincts, gradual centralization of political cannot be fully explained in and Buddhist sutras (scriptures) power, Shintō began to develop as words, because kami transcends were read in front of kami. By the a national cult as well. Myths of the cognitive faculty of humans. late 8th century, kami were various clans were combined and Devoted followers, however, are thought to be avatars reorganized into a pan-Japanese able to understand kami through (incarnations) of Buddhas mythology with the Imperial faith and usually recognize vari- (enlightened individuals who had Household as its centre. The kami ous kami in polytheistic form. attained liberation [moksha] from of the Imperial Household and the samsara) and bodhisattvas (buddhas- Parishioners of a shrine believe in tutelary kami of powerful clans to-be). Bodhisattva names were their tutelary kami as the source became the kami of the whole na- given to kami, and Buddhist stat- of human life and existence. Each tion and people, and offerings
Issue No. 56 January 2021 Page 11 Reach
kami has a divine personality and which constitutes the dynamic tary being separated from oth- responds to truthful prayers. life-attitude that brings forth ers. On the contrary, one is re- The kami also reveals makoto to these virtues. In ancient scrip- garded as the bearer of a long people and guides them to live tures magokoro was interpreted continuous history that comes in accordance with it. In tradi- as “bright and pure mind” or down from one’s ancestors and tional Japanese thought, truth “bright, pure, upright, and sin- continues in one’s descendants. manifests itself in empirical ex- cere mind.” Purification, both An individual is also considered istence and undergoes transfor- physical and spiritual, is as a responsible constituent of mation in infinite varieties in stressed even in contemporary various social groups. time and space. Makoto is not Shintō to produce such a state of Motoori Norinaga stated that an abstract ideology. It can be mind. The achievement of this the human world keeps grow- recognized every moment in state of mind is necessary in or- ing and developing while con- every individual thing in the der to make communion be- tinuously changing. Similarly, encounter between humans and tween kami and humans possi- Japanese mythology speaks of kami. ble and to enable individuals to an eternity of history in the di- accept the blessings of kami. In Shintō all the deities are said vine edict of Amaterasu. In its to cooperate with one another, view of history, Shintō adheres and life lived in accordance to the cyclical approach, accord- Nature of Humanity and oth- with a kami’s will is believed to ing to which there is a constant produce a mystical power that er Beliefs recurrence of historical patterns. gains the protection, coopera- In Shintō it is commonly said Shintō does not have the con- tion, and approval of all the par- that “man is kami’s child.” First, cept of the “last day”: there is ticular kami. this means that people are given no end of the world or of histo- ry. One of the divine edicts of life by kami and that their na- ture is therefore sacred. Second, Amaterasu says: Precepts of Truthfulness and it means that daily life is made This Reed-plain-1,500-autumns- Purification possible by kami, and, accord- fair-rice-ear Land is the region As the basic attitude toward life, ingly, the personalities and lives which my descendants shall be Shintō emphasizes makoto no of people are worthy of respect. lords of. Do thou, my August kokoro (“heart of truth”), or ma- Individuals must revere the Grandchild, proceed thither and gokoro (“true heart”), which is basic human rights of everyone govern it. Go! and may prosper- usually translated as “sincerity, (regardless of race, nationality, ity attend thy dynasty, and may pure heart, uprightness.” This and other distinctions) as well it, like Heaven and Earth, en- attitude follows from the revela- as their own. The concept of dure forever. tion of the truthfulness of kami original sin is not found in Shin- Modern Shintōists interpret this in humans. It is, generally, the tō. On the contrary, humanity is edict as revealing the eternal sincere attitude of people in do- considered to have a primarily development of history as well ing their best in the work they divine nature. In actuality, how- as the eternity of the dynasty. have chosen or in their relation- ever, this sacred nature is sel- From the viewpoint of finite in- ships with others, and the ulti- dom revealed in human beings. dividuals, Shintōists also stress mate source of such a life atti- Purification is considered sym- naka-ima (“middle present”), tude lies in one’s awareness of bolically to remove the dust and which repeatedly appears in the the divine. impurities that cover one’s inner mind. Imperial edicts of the 8th centu- Although Shintō ethics do not ry. According to this point of ignore individual moral virtues Shintō is described as a religion view, the present moment is the such as loyalty, filial piety, love, of tsunagari (“continuity or very centre in the middle of all faithfulness, and so forth, it is communion”). The Japanese, conceivable times. In order to generally considered more im- while recognizing each human participate directly in the eter- portant to seek magokoro, being as an individual personal- nal development of the world, it ity, do not take each to be a soli-
Page 12 January 2021 Issue No. 56 Reach is required of Shintōists to live cluding the Spring Festival 2. Sacred music and dance. fully each moment of life, mak- (Haru Matsuri, or Toshigoi-no- 3. General offering— ing it as worthy as possible. Matsuri; Prayer for Good Harvest participants in the festival make Festival), Autumn Festival (Aki Historically, the ujigami of each symbolic offerings using little Matsuri, or Niiname-sai; Harvest local community played an im- branches of the evergreen sa- Festival), an Annual Festival portant role in combining and cred tree to which strips of (Rei-sai), and the Divine Proces- harmonizing different elements white paper are tied. sion (Shinkō-sai). The Divine Pro- and powers. The Imperial sys- cession usually takes place on tem, which has been supported 4. Taking offerings away. the day of the Annual Festival, by the Shintō political philoso- 5. Shutting the door of the in- and miniature shrines (mikoshi) phy, is an example of unity and ner sanctuary. carried on the shoulders are harmony assuming the highest transported through the parish. cultural and social position in 6. Final adoration. The order of rituals at a grand the nation. After the Meiji Resto- Feast (naorai). festival is usually as follows: ration (1868), Shintō was used as a means of spiritually unifying 1. Purification rites (harae)— In the olden days naorai, a sym- the people during repeated commonly held at a corner of bolic action in which partici- wars. Since the end of World the shrine precincts before par- pants held communion with ka- War II, the age-old desire for ticipants come into the shrine mi by having the same food offered peace has been reemphasized. but sometimes held within the to the deity, came in the middle The General Principles of Shintō shrine before beginning a cere- of the festival ceremony. The Life proclaimed by the Association mony. custom is still observed some- of Shintō Shrines in 1956 has the times at the Imperial Household 2. Adoration—the chief priest following article: “In accordance and at some old shrines, but it is and all the congregation bow to with the Emperor’s will, let us more common to have commun- the altar. be harmonious and peaceful, ion with kami by drinking the and pray for the nation’s devel- 3. Opening of the door of the offered sake after the festival. opment as well as the world’s co inner sanctuary (by the chief Since World War II it has be- -prosperity.” priest). come popular to have a brief sermon or speech before the Presentation of food offerings— feast. Ritual Practices and Institu- rice, sake wine, rice cakes, fish, seaweed, vegetables, salt, water, Most Shintō festivals are ob- tions etc., are offered but animal meat served generally in accordance Shintō does not have a weekly is not, because of the taboo on with the above-mentioned or- religious service. People visit shedding blood in the sacred der. On such occasions, as the shrines at their convenience. area. In the past cooked food Annual Festival, various special Some may go to the shrines on was usually offered to kami, but rites may be held—for example, the 1st and 15th of each month nowadays uncooked food is special water purification and on the occasions of rites or more often used. In accordance (misogi) and confinement in festivals (matsuri), which take with this change, the idea of en- shrines for devotional purposes place several times a year. Dev- tertaining kami changed to that (o-komori), the procession of a sa- otees, however, may pay respect of thanksgiving. cred palanquin (o-miyuki) or of to the shrine every morning. boats (funa matsuri), a ceremo- 1. Prayer—the chief priest re- nial feast (tōya matsuri), sumo cites prayers (norito) modeled wrestling, horseback riding Varieties of Festival, Worship, on ancient Shintō prayers. These (kurabe-uma), archery (matoi), a and Prayer prayers were compiled in the lion dance (shishi mai), and a Each Shintō shrine has several early 10th century and were rice-planting festival (o-taue major festivals each year, in- based on the old belief that spo- matsuri). ken words had spiritual potency.
Issue No. 56 January 2021 Page 13 Reach
Types of Shrines honden. The honden and haiden are freedom of faith under certain A simple torii (gateway) stands in many cases connected by a conditions, priority was, in fact, at the entrance of the shrine pre- hall of offering (heiden) where given to Shintō. In elementary cincts. After proceeding on the prayers are usually recited. schools Shintō was taught to main approach, a visitor will Large shrines also have a hall children, and most of the na- come to an ablution basin where for liturgical dancing tional holidays were related to the hands are washed and the (kaguraden). Shintō festivals. Shintō of this nature was called State Shintō mouth is rinsed. Usually he will and came under the control of make a small offering at the ora- Political and Social Roles tory (haiden) and pray. Some- the Bureau of Shrines in the Until the end of World War II, times a visitor may ask the Ministry of Home Affairs. Shintō was closely related to the priest to conduct rites of passage State Shintō was regarded as a state. Offerings to kami were or to offer special prayers. The state cult and a national ethic made every year by the govern- most important shrine building and not as “a religion.” The free ment and the Imperial House- is the main, or inner, sanctuary interpretation of its teachings by hold, and prayers were offered (honden), in which a sacred symbol individual Shintō priests was for the safety of the state and called shintai (“kami body”) or discouraged. Priests of the na- people. The matsuri-goto (the mitama-shiro (“divine spirit’s tional shrines were prohibited affairs of worship) offered by symbol”) is enshrined. The usu- from preaching and presiding the emperor from olden days al symbol is a mirror, but some- over Shintō funerals. By 1945 included not only ceremonies times it is a wooden image, a there were 218 national and ap- for kami but also for ordinary sword, or some other object. In proximately 110,000 local matters of state. “Shintō ceremo- any case, it is carefully wrapped shrines. The number of Sect nies and political affairs are one and placed in a container. It is Shintō groups was limited to 13 and the same” was the motto of forbidden to see it: only the after the organization of Tenri- officials. Administrators were chief priest is allowed to enter kyō. Legally these 13 sects were required to have a religious con- inside the inner sanctuary. treated as general religious bod- science and develop political ies, similar to Buddhism and In the beginning Shintō had no activities with magokoro. shrine buildings. At each festi- Christianity, and came under This tradition was maintained val people placed a tree symbol the supervision of the Ministry as an undercurrent throughout at a sacred site, or they built a of Education. Japanese history. Villagers temporary shrine to invite kami. After the end of World War II, prayed to the tutelary kami of Later they began to construct the Supreme Commander for the community for their peace permanent shrines where kami the Allied Powers ordered the and welfare and promoted unity were said to stay permanently. Japanese government to dises- among themselves with village The honden of the Inner Shrine tablish State Shintō. All govern- festivals. After the Meiji Resto- at Ise and of Izumo-taisha ment financial support from ration, the government treated (Grand Shrine of Izumo, in public funds and all official affil- Shintō like a state religion and Shimane prefecture) illustrate iation with Shintō and Shintō revived the system of national two representative archetypes of shrines were also discontinued. shrines, which dated from the shrine construction. The style of State rites performed by the em- 9th century or earlier. In order the former probably developed peror were henceforth to be re- to propagate Revival Shintō as from that of a storehouse for garded as the religious practices the foundation of the national crops, especially for rice, and of the Imperial family. These structure, they initiated the the style of the latter from an- rulings were carried into the “great promulgation move- cient house construction. In the new Japanese constitution that ment” (1869–84) in which the course of time, variations of was enacted in 1947. Presently, emperor was respected like ka- shrine architecture were adopt- Shrine Shintō is faced with two mi. Although the Japanese constitu- ed and additional buildings serious problems. The first is tion enacted in 1889 guaranteed were attached in front of the determining how the traditional
Page 14 January 2021 Issue No. 56 Reach unifying function of Shintō can in binding local communities to- will of the kami. So a follower of be promoted in local communi- gether. Shintō will try to live in accord- ties or in the nation without in- ance with the way of the kami, Shrine visiting at New Year is terfering with freedom of faith. and in such a way as to keep the the most popular shared national The second is the necessity of relationship with the kami on a event in Japan. harmonizing Shintō with rapid proper footing. modernization, especially in or- Because Shintō is focussed on But it's important to remember ganizing believers and dealing the land of Japan it is clearly an that the kami are not perfect - with human problems or the ethnic religion. Therefore Shintō Shintō texts have many examples meaning of life. is little interested in missionary of kami making mistakes and work, and rarely practised out- The number of Shintō shrines has doing the wrong thing. This clear side its country of origin. been decreasing since the begin- difference with faiths whose God ning of the Meiji era, in part be- Shintō sees human beings as is perfect is probably why Shintō cause a municipal unification basically good and has no con- ethics avoid absolute moral rules. plan in 1889 called for the shrines cept of original sin, or of humani- The overall aims of Shintō ethics of tutelary kami to be combined ty as 'fallen'. are to promote harmony and pu- with the municipality. At pre- rity in all spheres of life. Purity is sent, about 99 percent of the Everything, including the not just spiritual purity but moral shrines belong to the Association spiritual, is experienced as part purity: having a pure and sincere of Shintō Shrines, established in of this world. Shintō has no place heart. 1946, and most of the others are for any transcendental other independent or belong to small world. groups. No Moral Absolutes Shintō has no canonical scrip- Shintō has no moral absolutes About 15 percent of 16,251 Sect tures. and assesses the good or bad of Shintō churches were damaged an action or thought in the con- during World War II. Although Shintō teaches important eth- text in which it occurs: circum- they were not affected by the oc- ical principles but has no com- stances, intention, purpose, time, cupation policies after the war, mandments. location, are all relevant in as- many sects, in fact, went through sessing whether an action is bad. difficult years because of unrest Shintō has no founder. among the people and disunion Shintō does not require ad- within their own organizations. Good is the Default Condition herents to follow it as their only In 1966 Tenri-kyō proclaimed Shintō ethics start from the basic religion. that their belief was not Shintō, idea that human beings are good, and in 1973 they withdrew from and that the world is good. Evil the federation of Sect Shintō enters the world from outside, Ethics groups. On the other hand, nu- brought by evil spirits. These Note: Because Shintō coexists merous new religious bodies, in- affect human beings in a similar with Buddhism and Confucian- cluding Shintōist groups, have way to disease, and reduce their ism and their ethical values, it's emerged since 1945. How to ade- ability to resist temptation. When hard, and not very useful, to iso- quately reclassify Sect Shintō, human beings act wrongly, they late the distinctly Shintō ele- when combined with these new bring pollution and sin upon ments in Japanese ethics. Confu- bodies, is a major concern of spe- themselves, which obstructs the cian values in particular have cialists on the subject. flow of life and blessing from the inspired much of the Japanese kami. ethical code.
Characteristics of Shintōism Specifically Shintō ethics are not
based on a set of commandments Shrine visiting and taking part in festivals play a great part or laws that tell the faithful how to behave, but on following the
Issue No. 56 January 2021 Page 15 Reach
Things which are Bad think of Shintō specifically as a Things which are usually regard- religion - it's simply an aspect of ed as bad in Shintō are: Japanese life. This has enabled Shintō to coexist happily with Things which disturb kami Buddhism for centuries. Things which disturb the
worship of kami Source: Things which disrupt the har- mony of the world https://www.bbc.co.uk/religion/ religions/shinto/ataglance/ Things which disrupt the nat- glance.shtml ural world
Things which disrupt the so- https://www.bbc.co.uk/religion/ cial order religions/shinto/shintoethics/ Things which disrupt the ethics.shtml group of which one is a mem- ber https://www.britannica.com/ topic/Shinto
Conclusion https://sites.google.com/site/ doebelsreligionsoftheworld/ The essence of Shintō is the Japa- shintoism/sacred-text nese devotion to invisible spiritu- al beings and powers called ka- mi, to shrines, and to various rituals. Shintō is not a way of explaining the world. What matters are ritu- als that enable human beings to communicate with kami. Kami are spirits that are concerned with human beings - they appre- ciate our interest in them and want us to be happy - and if they are treated properly they will in- tervene in our lives to bring ben- efits like health, business success, and good exam results. Shintō is a very local religion, in which devotees are likely to be concerned with their local shrine rather than the religion as a whole. Many Japanese will have a tiny shrine-altar in their homes. However, it is also an unofficial national religion with shrines that draw visitors from across the country. Because ritual rather than belief is at the heart of Shin- tō, Japanese people don't usually
Page 16 January 2021 Issue No. 56