SHINTO NORITO

A BOOK OF PRAYERS

CONTENTS

Foreword ............................................................................................... ix

Introduction ........................................................................................ xiii

NORITO:

Misogi no 0 Harai Prayer for Purification through Misogi ........................................... 3

CHOHAI (MORNING PRAYER):

O Harahi no Kotoba Great Words of Purification ............................................................. 7

Kei Shin Seikatsu no Koryo .............................................................. 25

Kei Shin Seikatsu no Shinjo

Declaration of Faith:

Commitment of Life Devotion, Articles of Faith

Goshu no Shinka Five Sacred Shinto Poems ............................................................. 29

CHINKON (MEDITATION PRACTICE):

Tokusa no Harae no Kotoba Words of Purification from Ten Sources ....................................... 31

Hi Fu Mi Norito Hi Fu Mi Words of Purification ..................................................... 41

Mikusa no O Harahi Three Sources of Purification ........................................................ 43

Tokusa no Kandakara no 0 Mina Ten Great Treasures from the Kami ............................................... 45

Shin Paishi Great Prayer ................................................................................... 47

Tatae Goto Words of Praise .............................................................................. 51

ADDITIONAL NORITO:

Rokkonshojo no Kingyo The Practice for Purification of the Six Roots of Our Being......... 53

Inari Norito Prayer of Inari ................................................................................ 61

Tenshin Chigi Kinen Norito Special Prayer to Kami of Heaven and Earth ................................ 65

Harae no Kotoba Words of Purification ..................................................................... 79

Tenchi Issai Shojo Harai Unification of Heaven and Earth's Purity ...................................... 81

Issai Shojo no Harai Prayer for Complete Purification ................................................... 85

Kujiho Nine Character Practice: Chant for Protective Energy .................. 87

Ryaku Haishi Short Prayer ................................................................................... 89

Nippaishi Daily Prayer ................................................................................... 91

Ryaku Nippaishi Short Daily Prayer ......................................................................... 95

Kamidana Haishi Kamidana Prayer ........................................................................... 99

Sorei Haishi Ancestral Prayer ........................................................................... 103

APPENDIX A Pronounciation ......................................................... 109

APPENDIX B Glossary ................................................................... 111

APPENDIX C Shrine Etiquette ........................................................ 116

APPENDIX D Kamidana ................................................................. 124

APPENDIX E Misogi ...................................................................... 126

APPENDIX F Chinkon .................................................................... 133

SHINTO NORITO

A BOOK OF PRAYERS

FOREWORD

Shinto is the way of living with Great Nature and therefore is positive and simple. Rather than focusing on theology and doctrine, Shinto centers onjissen jn, or practice. As a result, we find that the practice of Shinto leads us to live in harmony with Dai Shizen no meguri ) l MU) 9, the ceaseless cycle of Great Nature.

In Shinto, all human beings are regarded as children or descendants of the kami 1-1p. Therefore, we have kami nature Tf' within ourselves and are born with the capability of solving problems and of creating a life with happiness and peace for others as well as ourselves.

Because we are children of the kami, we have the ability to get closer to the kami. Although we may become distant by not following the proper path, through purification we are able to renew ourselves, to cultivate our spirituality, reiseiand to restore our original kami nature.

In my shrine, Tsubaki 0 Kami Yashiro, we practice waterfall purification, misogi T", throughout the year. In the severe winter season, it is indeed a challenge to be exposed to below-zero temperatures while standing under an icy waterfall. This ancient ritual of physical and spiritual cleansing is a means for us to correct our path and to become one with Great Nature and the kami.

In daily life, Shinto practice is deeply embedded. People wash their faces and bodies first thing in the morning after rising. Then we face and pray to the sun and to the kami enshrined in the home shrine, the kamidana ~T % after dedicating the offerings of washed rice, natural salt, and water. At the end of each day, we pray once again to the kami to express our appreciation, kansha )6M, for being able to live, eat, work and to complete the day without problems. This continuous practice goes throughout the year and even through our lifetimes.

Shinto is the practice of personal improvement, of correcting one's path; this attitude and practice builds strength in character and in spirit. We become more appreciative and enjoy working and helping other people with a positive attitude toward life.

In Shinto each individual stands on a vertical line connecting the kami, your ancestors and your descendants, past and future. Additionally, each person is also on a horizontal line that connects you with your neighbor, your friends, society, country, and with foreign nations.

In the vertical line, tate no musubi 1 f U, we respect and revere our ancestors and the kami, keishin suso 4j:- ~Il, as well as respecting and honouring our descendants. In the horizontal line, we respect and harmonize with other people, kyozon kyoei in our local as well as in our world communities. Shinto calls this kannagara '11W

Through constant practice of purification, by correcting our paths (harai kiyome i L { ) ) through misogi the crosspoint of the vertical and horizontal lines where we as human beings reside will be lifted closer to the kami. By steady practice, we see the kami beyond our ancestors in our vertical connection, tate no musubi , and we obtain the strength to work for the benefit of other people across the horizontal connection, yoko no musubi M,U»T"-0 .

Although Shinto is regarded as the indigenous religion of Japan, the precepts and practices of Shinto can be understood and meaningful to people throughout the world. Spirituality is a basis for sharing among all races, all nationalities. It is my strong belief that this kannagara, the Shinto way of spirituality, can be shared and understood by people other than Japanese and that Shinto can contribute toward peace in the world.

There are few books about Shinto available in English. Most books that are available in English discuss Shinto from an academic approach. This Norito book by Rev. Ann Evans focuses on the practice of Shinto. Shinto "cannot be taught but must be caught"; it must be experienced, not learned. Thus, this book is most important as the first book in history that is written about Shinto, in English, from the viewpoint of a practitioner.

Rev. Evans has visited Tsubaki Grand Shrine for many years. Each time she visited, she spent at least a week there and practiced misogi at the Konryu Myojin Waterfall every day. I must say that she experienced and learned deeply about Tsubaki Shingaku, the teaching of Tsubaki, the essence of Kannagara no Michi.

Rev. Evans conducts Shinto ceremonies daily and practices misogi regularly. She was ordained as a Shinto priestess after going through long and intensive training. Therefore, this book is not written by a person investigating Shinto, but by a person of true spiritual commitment to Shinto.

This book is extremely important and unique. It provides the readers with a method to pronounce the Norito in Japanese. This is very important, since the Japanese language has a spiritual meaning in its pronunciation, intonation and in the kanji themselves; we refer to this deeper, multi-level meaning as kotodama "spirit of the word." I appreciate Rev. Evans' courage and tremendous effort to introduce kotodama in this book, since no one has ever tried to deal with it in this way due to its complexity.

It is commendable that Rev. Evans translated so many Shinto Norito into English and made interpretations of them poetically, since Norito are all written in Japanese classical style, making it difficult to understand the words and sentences of such old-style language. However, Rev. Evans has successfully met the challenges of language and, through this interpretation, has more correctly conveyed the true meaning of these Norito than would be conveyed from word-to-word translation.

I totally support this poetic approach. This book is far more effective to understand the kami than dozens of other academic Shinto books. I encourage you to chant the Norito regularly so that you will sense the meaning of the prayers and that you may feel and hear the voice of the kami from this book of Norito.

INTRODUCTION

Shinto is a spiritual tradition that emphasizes each person's sacred nature. Mankind is a descendant of the kami, the spiritual beings who have existed since the universe congealed. As descendants of the kami, we have innate brightness within us. From time to time, this luster may be dulled through impurities and incorrect action. However, through the rituals of Shinto we may purify ourselves, restoring the original luster and luminosity and finding great joy in our lives.

The very simplicity of Shinto forces us to profoundly search our own hearts for the correct path, for Shinto does not provide us doctrines by which to live. Instead, it connects us to an ancient, archetypal spirituality which was developed thousands of years ago yet has permitted individual creativity and interpretation so that it remains meaningful and emotionally powerful in our modern day world.

Shinto is indigenous to Japan. However, its simple yet profound teachings apply to all humanity. Shinto is now reaching the West where we can find renewal and joy in its simple teachings.

About this book

This book presents Shinto prayers, or Norito, in a format where the English-speaking reader can both pronounce it in Japanese and can understand its meaning in English. Although this introduction will provide a brief overview of Shinto spirituality, the primary function of the book is mainly as a tool for Shinto practice and recitation of prayers.

The western practitioner of Shinto has, to date, been challenged by the limited number of books on Shinto from a spiritual perspective and has been required to learn to read Japanese writing (hiragana) in order to recite the Norito prayers. This has been a daunting task for many, creating an unnecessary obstacle for fully participating in and experiencing Shinto spirituality.

The prayers in this book are presented in the original Japanese kanji, but also in romaji so that the western reader may recite the prayers in the original language of classical Japanese. Because of the unique aspects of kotodama (explained below in this chapter), recitation should be done in the original language of Japanese rather than in English.

At first a westerner who does not speak Japanese may find the challenge of reciting prayer in a foreign language overwhelming. However, pronunciation is actually fairly simple since it is written in romaji in the same way it is pronounced. (See Appendix A)

The English translation and interpretation of each prayer is presented so that the non-Japanese speaking reader may understand the content and flow of the prayer. Translation of the ancient Norito is a challenging task, and I humbly ask the readers' forgiveness for any interpretations which may be inadequate or not give enough weight to the sanctity of the prayers themselves.

The language of the prayers is ancient classical Japanese and is difficult and complex, even for the best of scholars. Donald Philippi, a highly regarded translator of ancient Japanese, describes the complexity of the language of Norito:

[They] are cast in antique language of the most flowery sort. Sentences are long and loosely-connected; the grammatical relationship of parts is difficult to determine; the meaning of many words is unclear; and everywhere semantic clarity is sacrificed to sonority.'

Although this imprecise use of language frustrates a clear translation, it leaves the prayer open to interpretation by each individual. Thus, an ancient tradition can also be seen through the eyes of modern man, allowing the imagery and symbols of ancient man's primordial spiritual practice to touch us in current times. The interpretation of the ancient classical form of Japanese Norito has limitless variations, even by the Japanese.

As a result, the translations and interpretations presented in this book are not precise, literal renderings favoured by academics; rather, they have been translated with poetic license to retain the poetic flow and heartfelt emotion that is such an archetypal characteristic of Norito.

Let the imagery seep into your spirit; let the sonorous sound of the kotodama, the chanting in Japanese, touch the centre of your being. The Norito and the ritual will nourish your spirituality. Basics of Shinto

Shinto is based on spontaneous awareness of the Divine in all of creation-including mankind, other sentient beings, living nature such as trees, and natural matter such as mountains, rivers, and other formations.

"Shinto" literally is comprised of two kanji: 4 , pronounced shin or kami and meaning deity, and j', pronounced to or michi and meaning way, road, or path. Thus, Shinto literally means "the way of the kami," or the path of the divine; it is also commonly read as kami no michi which also means the "way or path of the kami."

Kami are the spiritual beings who are central to Shinto. Although some authors translate kami as "gods," this tends to be misleading since the western notion of "god" indicates an omnipotent being who has control over our destinies. Since the term "kami" cannot be translated appropriately into an English word, in this text the word will not be italicized as a foreign word.

The kami are a myriad of spiritual beings, more akin to the western concept of angels. These spiritual beings, or kami, have existed since the beginning of creation. As the universe congealed and took form, various spiritual beings came into being. Over time, as the universe further developed and the Earth was formed, mankind came into being as descendants of the kami. Thus we, as humans, have within us the primordial kami nature, although we are confronted by innumerable challenges throughout our human existence. Thus, we turn to spiritual beings for inspiration, guidance, and protection. In Shinto, these spiritual beings are called kami.

There is a loose hierarchy of kami just as there is of angels: amatsu kami, Heavenly Kami; kunitsu kami, Earthly Kami; and yaoyorozu no kami, the myriad of kami who perform additional tasks and serve broad purposes.

Since human beings are descendants of the kami, the kami are our ancestral spiritual deities. Thus, we as humans have inherited the same divinity within us; we are innately as pure and bright as our ancestral kami.

However, we develop, acquire, and commit various impurities (tumi or kegare) through our own actions, through actions that happen to or upon us, or through being in a situation or place with negative energy. It is important that the concept of Tumi or kegare differs from that of "sin."

The western notion of sin has a judgmental connotation, whereas tumi is not a judgment of iniquity, but a negative or impure blockage to the divine present within each one of us and abundant throughout all creation. More specifically, "kegare" describes an impure condition or state of an individual (either of one's self or of others). "Tsumi," on the other hand, refers to impurities that exist in relationship between two persons or groups. Tsumi are actions or disorders that occur or exist between one's self and other people or between one's self and nature.

Shinto practice, then, centers on sweeping away the impurities by purification of our selves and of our surroundings in order to remove obstacles and to correct our path, returning to our natural purity and radiance.

Purification of our self and of our environment enhances our sense of internal radiance; purification of our community and our world enhances cooperation, tolerance, and peace.

Shinto has no doctrine that dictates specifically how this should be done or under what rules we should live our lives. Neither is there a central figure or founder who has imparted teachings to serve as the basis for the religion. Instead, through the rituals and prayers one must use introspection and intuition to discover the true path. This requirement of the practitioner to be a central part of the discovery and the process makes the wisdom achieved more clear and more internal, rather than followers receiving a pre-defined teaching.

Shinto's scripture is Nature. The original Shinto shrines were sacred groves of trees. An area was purified, and through ritual chanting the kami were entreated to descend to the sacred site, alighting on the tops of the trees and creating a connection between Heaven and Earth, between sacred and temporal. Even for us, as modern mankind, the experience of being in an old growth forest or by a pristine, pounding waterfall, can certainly invoke awareness of the sacred.

In Shinto this awareness of Great Nature, Dai Shizen, is central to mankind's understanding of his relationship to the rest of creation. Great Nature goes beyond nature as trees, rivers, and living beings; it encompasses all of creation, including living nature as well as matter such as rocks, mountains, and natural formations. "In Shinto there is no separation between the universe and divine creative spirit. The universe is divine creative spirit extending itself as matter and as life." 2

A follower of Shinto, then, acknowledges the sacredness of all creation and attempts to live a life that confirms and enhances this divinity within himself as well as in his community and environment. A commitment to the Shinto path does not exclude other spiritual beliefs, nor does it conflict or oppose other spiritual traditions. For example, a Shintoist may, and often does, practice Buddhism as well.

The way of Shinto is the path of the kami; it is an acknowledgement of divinity throughout our world and a personal commitment to live one's life with the spirituality and brightness of the original kami of creation.

Kotodama

Part of the mysticism of Shinto ritual is the vibratory connection to the divine. The importance of this vibration is experienced in the great drums (taiko) as well as in the manner of chanting by the priests. Each word of the Norito has significance in its sound, as well as in its meaning. This concept is called "kotodama."

Kotodama is literally translated as "word soul." This attribute of the Japanese language does not transfer into English. Words have different vibratory rhythms, and thus the significance of the sound can be as important as the meaning of the word itself. For example, the kanji * is usually pronounced either kami or shin (as in Shinto). However, when the divine energy of the kami enters into a human being, the pronunciation is made more resonant, changing from shin to jin, although the kanji does not change. This reflects an actual vibratory change in the experience of divinity. Thus, using English as the language for recitation would remove many of the subtleties of the prayer itself.

Guji Yukitaka Yamamoto explains kotodama and prayer:

When chanting, tune your vibration to the divine way. In this manner, you will hear the voice of the kamisama and you can transmit your thoughts to the kamisama. In this way, you unite with the kami. You know the kami, and the kami know you. You will understand nature and coexistence.

Shinto is very simple-you are living now. You should appreciate your life. You are sustained by the kami. Be appreciative and live with gratitude. When you really feel this, and you vibrate the words of your prayers, the kami will see you and you will have infinite power, courage, and strength. You will be filled with ki from Heaven.'

The sound or rhythm of the prayer is an individual matter. Prayers should be recited from the heart and as such will have an aspect of gratitude, respect, and humility. Chant the words, finding a resonance in your own voice and style that creates a connection to the Divine. Finding and developing this vibration will be part of the process of your prayer practice.

Norito and Ritual

Shinto prayer and ritual center on recognition of the divine and on the concept of purification. Before approaching a shrine, for example, a follower rinses his hands and mouth in order to purify the physical body. Indeed, the ritual practice of misogi, or bathing in cold, moving water, is performed to purify one's physical body as well as one's spirit. For further discussion on misogi, see Appendix E.

Prayers are referred to as "Norito" as well as "haishi." Norito are more formal prayers than haishi. Each prayer, however, has certain common components:

• Recognition of the divine kami

• Statement of humility and gratitude

• Statement of petition or request

• Closing with reverence and humility

The purpose of ritual is to reinsert ourselves into a divine state of being, not as a new position but as an acknowledgement and reinforcement of what already exists. Ritual restores sensitive awareness to our relationship to the universe. Through purification and removal of impurities and blockages, we return to our innate internal brightness and cultivate a demeanor of gratitude and joy.

Shinto rituals and prayers were created by ancient man over 2,000 years ago, in a time when mankind was more intuitive about his relationship to his world. Because of this, the rites are archetypal and invoke deep emotion within the participants.

The rituals and the prayers of Shinto are poetry. They not only express a view of life and spirituality, they are a process through which we can touch the spiritual vibrations of life. And, like a poem, they are best not dissected in an analytical study.

The ritual of Shinto should be experienced, not analyzed-let the emotion and feeling of the ceremony wash over you as a river washes over and polishes the rocks of its riverbed. Become part of the process, and you will be fulfilled by the spiritual connections that transpire.

Ritual is formed from intuition. It is created from a sense deep within us that creates a ceremony wherein we are deeply moved, perhaps even inspired and aware of the mystical divine. The ritual itself, as a whole, becomes the experience. We may not be able to explain it; indeed perhaps we should not try lest the explanation dull the luster of the communion.

Shinto ritual, in particular, consists of archetypal, ancient practice, the meaning of which even many Japanese are unable to clearly articulate. This does not, however, mean that they do not understand "the way of the kami."

Joseph Campbell recounts a story of a western man who did not understand Shinto and requested further explanation from a Shinto priest:

"You know," he said, "I've been now to a good many ceremonies and have seen quite a number of shrines, but I don't get the ideology; I don't get your theology."

The Japanese (you may know) do not like to disappoint visitors, and this gentleman, polite, apparently respecting the foreign scholar's profound question, paused as though in deep thought, and then, biting his lips, slowly shook his head. "I think we don't have ideology," he said. "We don't have theology. We dance."

That, for me, was the lesson of the congress. What it told was that in Japan, in the native Shinto religion of the land, where the rites are extremely stately, musical, and imposing, no attempt has been made to reduce their "affect images" to words. They have been left to speak for themselves-as rites, as works of art-through the eyes to the listening heart. And that, I would say, is what we, in our own religious rites, had best be doing too. Ask an artist what his picture "means," and you will not soon ask such a question again. Significant images render insights beyond speech, beyond the kinds of meaning speech defines.'

I first experienced Shinto ceremony when I was traveling in Japan at the age of 19. I had little knowledge of Shinto and no conscious understanding of the ceremony, but the emotional experience touched me very deeply. I can still, to this day, recall the intensity of emotion that came over me as the mikosan performed the sacred dance at the end of the ceremony.

Two decades later I would return to Shinto and again the spiritual experience struck a chord deep within me. In following this path I have learned that Shinto is universal-it is not merely a Japanese tradition. It is a spiritual practice that can restore fullness and radiance to any person.

Tsubaki 0 Kami Yashiro

The prayers presented in this book are in the tradition of Tsubaki O Kami Yashiro, near Suzuka City in Mie Prefecture, Japan. This shrine has an ancient heritage and tradition, as it is one of the oldest shrines in all of Japan.

The shrine began in 3 B.C. as "Chiwaki O KamiYashiro," meaning "Shrine at the Crossroads of Heaven and Earth." In the 4th century, Emperor Nintoku had a dream while visiting the shrine that 1,000 camellias bloomed in one night. Thereafter, the shrine name was changed to Tsubaki O Kami Yashiro, the word tsubaki meaning "camellia."

Tragedy arrived in 1580 when the warlord Nobunaga attacked many shrines and temples for political control, including Tsubaki O Kami Yashiro where the Shinto shrines and Buddhist temples were burned and destroyed and many priests of both faiths were killed.

During the Tokugawa period (1600 to 1868), Tsubaki O Kami Yashiro was protected as a sanctuary.

In 1968, Yukitaka Yamamoto became Guji, or High Priest, of Tsubaki 0 Kami Yashiro. He is the 96th generation to be Guji of this shrine, which means that for many generations his forefathers have looked after and nurtured this spiritual site.

Guji Yamamoto has overseen the rebuilding of the three main sanctuaries there. Additionally, he had a vision that Shinto would be meaningful to people in the western world, and thus he has participated in many international inter-faith events hoping to bring understanding and peace among people of the world.

Guji Yamamoto has taught for decades that Shinto's truths are universal and thus may enrich the life experiences of people outside of Japan. He has participated and served as a Director of many international inter-faith organizations.

In 1987, Guji Yamamoto and his son, Gon Guji Yukiyasu Yamamoto (Assistant High Priest) established Tsubaki Grand Shrine of America in California. This began a new sharing of spirituality between east and west. And, with the traditions rooted in ancient intuition and ritual, many people have been spiritually and emotionally touched by Shinto in the western world and now practice these prayers of ancient traditions.

The primary kami enshrined at Tsubaki O Kami Yashiro are:

• Sarutahiko no 0 Kami, leader of all Earthly Kami and the kami of protection and guidance

• Ame no Uzume no Mikoto, kami of meditation, divine movement, and marriage; wife of Sarutahiko no 0 Kami

At Tsubaki O Kami Yashiro the daily ceremony of chohai begins with the resounding beats of the drum, or taiko. The participants gather (including priests, shrine employees, and laypersons) and chant together O Harahi no Kotoba, Declaration of Faith, and Goshu no Shinka. The vibration and rhythm of the chanting truly create a sacred atmosphere wherein the participants pray for purification of themselves, their community, and the world.

Personal Prayer

Practice and implementation of Shinto must be done with sincerity and with focus-with makoto. Regular prayer reinforces the natural order of things, the ceaseless movement of the universe- kannagara.

In a traditional Shinto home it is customary to have a kamidana, a small altar, where prayers are offered to open and to close each day. Creating sacred space within one's home not only serves as a reminder of our spiritual values and objectives, it also provides a focal point for solitude, meditation, and prayer. This space may be a shelf, an alcove, or a corner. Nourish your spirit here through prayer and heart-felt gratitude expressed to the kami.

This process, this daily personal ritual, cultivates makoto, creating a conduit for the manifestation of kannagara within each of us. Morihei Ueshiba, founder of Aikido, stated:

Rise early in the morning to greet the sun. Inhale and let yourself soar to the ends of the universe; breathe out and let the cosmos inside. Next breathe up the fecundity and vibrance of the Earth. Blend the breath of Earth with your own and become the breath of life itself. Your mind and body will be gladdened, depression and heartache will dissipate and you will be filled with gratitude.'

Any spiritual practice must be done with regularity and with focus-hence the reference "practice." Spirituality is not developed by intellectual means any more than the body's physical condition can be toned by reading an exercise book. Prayer and ritual are spiritual exercises-they sharpen the soul to keener awareness. On some days, the practice may be difficult and tedious. And on other days, of course, the experience will be uplifting and enlightening.

Perseverance and practice with sincerity of the heart will bring a mystical, vibrant connection to the divine.

Through the traditions of Shinto, we learn that the essence of spirituality is found within one's self, since we are inextricably part of the divine. The ceremonies and prayers of Shinto are ageold mystical practices that enable us to connect and experience our spiritual life through ritual, rather than through doctrine.

Make a habit of prayer, offering your prayers with humility, gratitude, and sincerity.

Introduction Notes:

Donald L. Phillippi, Norito: A Translation of theAncientJapanese Ritual Prayers. (Princeton, N.J.: Princeton University Press, 1990), p. 1.

2 J.W.T. Mason, The Meaning of Shinto. (Port Washington, N.Y.: Kennikat Press, 1967). p. 44.

s Rev. Dr. Yukitaka Yamamoto. Interview with author October 11, 2000.

Joseph Campbell, Myths to Live By (New York: Penguin Books, 1972), p. 102.

John Stevens, The Essence of Aikido: Spiritual Teachings of Morihei Ueshiba (Japan: Kodansha International Ltd., 1993), p. 25.

KINEN REITSU

Pray with intensity of spirit

Rev. Dr. Yukitaka Yamamoto

Prayer for Purification through Misogi

MISOGI NO 0 HARAI

Great Words of Purification

0 HARAHI NO KOTOBA

DECLARATION OF FAITH

Commitment of Life Devotion

KEI SHIN SEIKATSU NO KORYO

Articles of Faith

KEI SHIN SEIKATSU NO SHINJO

Five Sacred Shinto Poems

GOSHU NO SHINKA

Words of Purification from Ten Sources

TOKUSA NO HARAE NO KOTOBA

Hi Fu Mi Words of Purification

HI FU MI NO HARAE KOTOBA

Three Sources of Purification

MIKUSA NO 0 HARAHI

Ten Great Treasures from the Kami

Sacred Prayer

SHIN PAISHI

Words of Praise

TATAE GOTO

The Practice for Purification of the

Six Roots of Our Being

ROKKONSHOJO NO KINGYO

Prayer of Inari

INARI NORITO

Special Prayer to Kami of Heaven and Earth

TENSHIN CHIGI KINEN NORITO

Words of Purification

HARAE NO KOTOBA

Unification of Heaven and Earth's Purity

TENCHI ISSAI SHOJO HARM

Prayer for Complete Purification

ISSAI JOJU NO HARAI

Nine Character Practice

(Chant for Protective Energy)

KUJI HO

Short Prayer

RYAKU HAISHI

Daily Prayer

NIPPAISHI

Short Daily Prayer

RYAKU NIPPAISHI

Kamidana Prayer

KAMIDANA HAISHI

Ancestral Prayer

SOREI HAISHI

APPENDIX

APPENDIX A

PRONUNCIATION

Japanese words are actually fairly easy to pronounce, since our system of writing in English letters, or romaji, reflects the exact pronunciation. It is a very rhythmic language; the cadence is easy to follow.

If you learn the correct pronunciation of the vowel sounds and understand the onsetsu concept, you will find reading Japanese words in romaji quite simple.

Vowels

Vowel sounds remain unchanged, regardless of the combination with various consonants or other vowels.

Onsetsu

Onsetsu is a basic unit of Japanese pronunciation, similar to a syllable. It represents one beat in the regular rhythm of Japanese, and therefore each onsetsu takes approximately the same amount of time to pronounce.

If two vowels are together, each vowel occupies one onsetsu; vowels are not blended as in the English language. Similarly, if two consonants are together, each one occupies one onsetsu.

Long vowels: In this text, when "o" is intended to be long, or to occupy 2 onsetsu, "o" is used. Similarly, "u" is pronounced with 2 onsetsu beats.

Examples are shown below, with each circle indicating one onsetsu unit:

Thus, the following phrase, which is frequently used at the conclusion of a prayer, is pronounced as shown with the onsetsu symbols:

APPENDIX B

GLOSSARY

Amaterasu 0 Mi Kami The kami endowed with the virtue of the sun, whose name means "She Who Shines in the Heavens." She was so bright and radiant that her parents, Izanagi and Izanami, sent her up the Celestial ladder to Heaven where she rules the Heavenly Kami (Amatsu Kami).

Amatsu Kami Heavenly Kami.

Ame no Uzume no Mikoto Kami of divine movement, entertainment, and marriage. When Amaterasu O Mi Kami hid herself in a cave, casting the world in darkness, Ame no Uzume no Mikoto performed a provoking and mirthful dance, enticing Amaterasu O Mi Kami to emerge from the cave out of curiosity. Wife of Sarutahiko no 0 Kami. Literal translation, Whirling From the Heavens.

Chinkon A meditation practice to calm and intensify the soul.

Chohai Morning ceremonial practice.

Gofu Paper inscribed with name of a kami that is placed over a doorway to a home, kitchen, or place of business to invoke protection by the kami.

Haishi Prayer; less formal than Norito.

Harahi, harai, harae Shinto purification, performed at the beginning of all ceremonies and for specific needs. In Shinto ceremony not only are the impurities, pollution, and misfortune of an individual removed, but impurities can also be removed from an entire community or nation for renewal of life energy and purity. Although all three terms are pronounced similarly, the written differentiation in Japanese is significant, hence in these translations the Romaji reflects the Japanese differentiation. Harahi refers to purification of an entire community or the world; harahi is purification of all things in nature as a result of unification of kami and mankind. Harai refers to purification of one's self. Harae refers to purification of a specific group, such as a family, parish, or community.

Haraigushi Used for purification, a wooden stick with shide (paper streamers) used to "sweep away" impurities. Sometimes chide are instead attached to an evergreen branch, which is then referred to as onusa.

Hatsuhoryo Donation to shrine when requesting special prayers or ceremony.

Izanagi no Mikoto and Izanami no Mikoto The first married couple in the Age of the Kami who were given the task of creating the world. They stood on the Floating Bridge of Heaven (Ama no Ukihashi) and stirred the oceans with a spear. The drops from the spear, when they pulled it free, coagulated and formed the continents. After this, the first kami and human beings were created. When Izanami died in childbirth, Izanagi tried to retrieve her from the underworld. However, he was unable to do so and was polluted by his journey. When he returned, he cleansed himself in the River of Tachibana, thus beginning the ritual practice of misogi. Literal translation, "He Who Invites" and "She Who Invites."

Kamidana A household altar for enshrinement of kami.

Kandakara Treasures brought by the kami.

Kannagara The way of nature, the ceaseless ebb and flow of the universe.

Kegare Impurities, pollution of one's self or other individuals; the exhausting of life vitality. May be removed by harai to restore original purity.

Kotodama Literally, "word soul." Refers to the sacred vibrational quality of a sound and/or a word.

Kunitsu Kami Earthly Kami.

Makoto Honesty, truthfulness, conscientiousness.

Matsuri (A) or matsuru To revere the kami, to conduct ritual to venerate the divine spirit; to present offerings with humility, gratitude and appreciation; to humbly perform a service for others. (Not to be confused with "matsuri" festival)

Misogi Ritual purification in cold water, as in a waterfall, river, or ocean.

Mitama The divided spirit of kami. This allows the essence or spirit of the kami to be in multiple locations simultaneously, just as fire can be divided without lessening the intensity of the original flame.

Nirei nihakushu ippai Two bows, two claps, one bow.

Norito Words addressed to kami, recited in ancient style of language with emphasis on kotodama. Generally includes words of praise for the kami, lists of offerings, words identifying persons pronouncing the prayer, and the subject of the prayer.

Ofuda Tablet on which the name of a kami is written. May be enshrined in kamidana or placed in home or other building.

Oshiki Wooden tray on which offerings to kami are placed.

Saishu The main officient in a ceremony; either a priest or priestess.

Sanbo Wooden stand on which offerings to kami are placed.

Sarutahiko no 0 Kami Head of the Earthly Kami and kami of guidance and protection. Husband of Ame no Uzume no Mikoto. Enshrined at Tsubaki 0 Kami Yashiro.

Seiza Sitting position: kneeling, with knees bent and legs folded under the body.

Shide Strips of cloth or paper folded in a zigzag, spiraling shape; symbolic of spiral energy connecting Heaven and Earth.

Shinsen Food offerings presented to kami. May include rice, sake, rice cakes, fish, fowl, meat, seaweed, vegetables, fruits, sweets, salt, and water.

Shubatsu Purification performed before a ceremony or rite.

Takama no Hara High Expanse of Heaven.

Tama Spirit, soul.

Tamagushi Offering to kami of evergreen branch with shide attached.

Te Mizu Use of water to purify hands and mouth before worshipping at a shrine.

Tsubaki 0 Kami Yashiro Tsubaki Grand Shrine located near Suzuka City, Mie Prefecture, Japan. Primary shrine of Sarutahiko no O Kami and Ame no Uzume no Mikoto. Founded in 3 B.C.

Tsumi Impurities and impediments between one's self and other people or between one's self and the environment that may be removed by purification, or harai.

Ubusuna no 0 Kami One's guardian kami, often the kami of one's birthplace.

Yaoyorozu no 0 Kami Myriad of kami who support the Earthly Kami and Heavenly Kami.

APPENDIX C

SHRINE ETIQUETTE

Te Mizu (Hand Purification)

When visiting a shrine, it is customary to purify one's self before approaching the kami by washing your hands (te inizu).

Temizuya

Tsubaki Grand Shrine of America

Granite Falls, Washington

A water basin will be located at the entrance to the shrine.

(1) With the ladle in your right hand, rinse your left hand; (the rinse water should spill onto the gravel, not back into the basin)

(2) holding the ladle in your left hand, rinse your right hand;

(3) hold the ladle in your right hand, pouring water into your left cupped hand, and rinse out your mouth, spitting out the water onto the rock area outside the basin

(4) rinse your left hand again, and then

(5) empty the remaining water in the ladle by letting the water pour vertically down the handle, cleansing the handle for the next person.

(1)

(2)

(3)

(4)

(5)

Matsuri: Offerings

Next, it is customary to make an offering by dropping money into the saisen bako, or wooden offering box in front of the shrine. You then would present your prayers to the kami and perform nirei nihakushu ippai as described in the section below.

If you request a special ceremony to be performed on your behalf, it is customary to make an additional offering called hatsuhoryo in gratitude for the services of the shrine and the protection of the kami.

The term matsuri (also pronounced tatematsuru) refers not only to offerings, but describes a state of mind-of reverence and gratitude that encompasses the act of making an offering to the kami. There is no specific time during a ceremony when offerings will be requested; rather, it is up to the individual to present offerings to the kami and for the support of the shrine.

Offerings of other types may also be presented to the kami, including sake, salt, fresh fruits and vegetables, and other gifts given from the heart and with gratitude.

Nirei Nihakushu Ippai (2 Bows, 2 Claps, 1 Bow)

When entering the shrine, announce your presence to the kami by performing nirei nihakushu ippai (two claps, two bows, one clap).

When bowing, bend approximately 90 degrees, showing respect for the kami and with a feeling of humility and gratitude.

When clapping, the hands are held at chest height in front of the body with the palms facing each other. Slide the right hand back slightly so that the fingertips of your right hand are about 1 inch back. With the hands slightly cupped, clap twice, making a sharp sound. This sound helps purify the environment of any stagnant or negative energy. In addition, the initial clap is a sending of energy outward, while the second clap is a receiving of energy. In this way, you are acknowledging the flow of nature, the in/yo (yin/yang) duality of existence, and the importance of giving as well as receiving.

The final bow is a "closing" of this ritual, with a feeling of gratitude for the gifts of life you receive.

Shubatsu (Purification)

When a priest performs shubatsu, he is purifying the participants by waving a haraigushi, a branch or wooden pole with chide, or folded paper spirals. The symbolism of this action is the "sweeping away" of impurities. One should bow slightly (45 degrees) during purification.

Tamagushi (Offering Branch)

The tamagushi offering is a ritual of presenting an evergreen branch with a shide (folded paper spiral) attached.

The evergreen branch is symbolic of the longevity and gift of life. In Japan they use sakaki branches, a plant that is native to Japan, but not usually available in North America. As an alternative, you may use a similar plant that has dark green leaves and flat branches.

The shide is made of folded paper. The spiral shape is symbolic of the divine energy that spirals down from Heaven and up from Earth.

The original Shinto shrines in ancient days were sacred groves of trees. Sacred prayers were chanted by the kannushi, or priest, entreating the kami to descend to the sacred location. The tall, vertical trees, were the spires upon which the kami would alight.

Thus, the use of evergreen branches connects us to this ancient ritual.

When handed a tamagushi,

(1) place your right hand on top of the stem, holding the branch end from below with your left hand.

(2) slide your left hand down to the stem, moving your right hand behind the leafy portion. Pause, with the branch held in front of you, giving thanks to the kami for your blessings and spiritually "placing" your prayer request in the branch.

(3) lowering the branch, turn it clockwise, with the stem pointing toward the kami, and place the branch on the table.

(4) bow twice, clap twice, bow once.

(6) take a small step back, making a slight bow, indicating completion of your ritual.

(7) step off the center line, and make a slight bow toward saishu (the priest leading the ceremony)

To prepare tamagushi for offering in your own ceremony, make a small chide from white paper (preferably rice paper or a similar soft paper) as shown below:

(1)

(2)

(3)

(4)

(5)

Shide may also be hung to indicate a sacred location or natural formation (such as a tree, rock, waterfall).

Conclusion of Ceremony

At the conclusion of the ceremony, it is customary to bow and thank saishu for conducting the ceremony. The polite phrase in Japanese for "thank you" is "Douro arigato gozaimasu."

After the ceremony, you will be offered a shallow cup (kawarake) of sacred rice wine, or o-miki. This is an honor to drink wine whose essence has been blessed and shared with the kami. Holding the cup with both hands, drink the sake in three sips. Then, replace the cup on the tray, take a small step back, and bow slightly in gratitude.

Leaving the Shrine

Just before leaving the shrine, bow slightly toward the altar before leaving the room. This is a custom for departing with gratitude and humility.

APPENDIX D

KAMIDANA

Kamidana literally means "kami shelf." This is the term used for a miniature shrine that is placed in the home on a shelf.

When choosing a space for your kamidana, place it in an area that can be a sacred space, where you can pause for prayer and reflection. This may be a shelf in a library or den, or it may be in a corner of your living room or kitchen. Wherever it is placed, the immediate area becomes sacred and should be treated respectfully.

Having a kamidana in your home is a reminder to begin each day with gratitude and with prayer and to close your day in the same manner. It also creates a site where the mitama, or divided spirit, of the kami will reside, bringing energy from the divine into your home. It is here that you will seek guidance, protection, and harmony from the divine spiritual beings-the kami.

Traditionally, a kamidana is a miniature shrine and may be purchased from a Shinto shrine. Ofuda, a paper tablet with the name of the kami inscribed on it, is placed inside the kamidana. The kami is called upon to descend in spirit, and the kami's essence reside in the Ofuda.

In front of the shrine, symbolic offerings to the kami are placed:

The placement of the offerings differs, depending on whether they are offered on a tray or whether they are lined up (see below):

APPENDIX E

MISOGI

Misogi is a ritual of physically cleansing one's body and spirit in cold water. This is traditionally done in a river, waterfall, or the ocean.

The practice originates from the mythology recorded in the Kojiki where Izanagi, after visiting the "bottom country," or place of afterlife, returned to Earth and ritually bathed in the Tachibana River to rid himself of impurities.

After ritually purifying one's self, the impurities are carried down the rivers by the kami Seoritsu Hime to the ocean. Where the river meets the sea, Hayakitsu Hime swallows the impurities and carries them to the bottom country, where Ibukido Nushi expels them. Haya Sasura Meto then seizes and dissolves the impurities, ridding us of imperfection and returning us to our pristine, natural state.

Through the purification practice, or gyo, of misogi we thus aim to purify and intensify our tamashii, or soul. Guji Yukitaka Yamamoto writes,

Misogi is effective in restoring the natural greatness of soul of which man is capable. Misogi in the style of Tsubaki Grand Shrine has been practiced for centuries, and there is good reason to believe that people in ages past knew more of the secrets of nature than we know in our modern state of alienation from nature. My own experience with misogi for almost 60 years convinces me of its power to do many good things for those who are receptive to its healing and renewing power.'

Those taking part in misogi change into clothing for the ritual. Men wear white loincloths called funodoshi, and women wear white, kimono-like robes called mizugoromo. Both wear head bands called hachimaki.

Next, participants assemble in the shrine to recite "Misogi O Harai" and to receive a simplified form of OHarai called shubatsu. Since the waterfall, river, or ocean is itself a kami, there is a need for purification before entering.

After arriving at the misogi area, we face the main shrine and perform nirei nihakushu ippai (2 bows, 2 claps, 1 bow) toward the kami.

Next we commence warm-up movements to prepare ourselves physically, mentally, and spiritually for misogi.

The sequence of practice is outlined as follows:

1. Furitama (soul shaking)

• Chant "Harae do no O Kami"

• Hands are cupped together, with the right hand on top, with a space the size of an egg in between

• The hands gently move vertically in front of the lower abdomen to invigorate tamashii

Furitama entreats the kami of the place of harai to be present for purification ritual. Shaking the tama or soul stimulates awareness and ki, or life energy.

2. Torifune (bird rowing)

• 1st sequence: left leg forward; shout "yi-e" in rhythm to rowing; clench fists with thumbs inside; lean forward and move arms as though rowing a boat. 20 Repetitions. Furitama.

• 2nd sequence: right leg forward; shout "ei-ho." 20 repetitions. Furitama.

• 3rd sequence: left leg forward; shout "yie-sa." 20 repetitions. Furitama.

Torifune readies the physical body for the austere practice of misogi.

3. Otakebi (shouting)

• Following inichihiko (leader), stand with hands on hips, feet apart, shouting the following chants:

Iku tama!

Taru tama!

Tama tamaru tama!

• Following michihiko, repeat the following chant 3 times:

O Kami! O Kami!

Kunitsu 0 Kami!

Sarutahiko no 0 Kami totoshiya!

Otakebi is a series of chants that activate the soul, affirm the awareness of the infinite in your soul, and invoke Sarutahiko no O Kami, head of all Earthly kami, to be present.

4. Okorobi (yielding)

• Stand with left hand on hip, feet apart, right hand with 2 fingers extended as a sword, held to forehead

• Shout the name of each of the following kami, vigorously cutting the air after each name while shouting "yi-e" sharply (referred to as "toin." As you cut the air, take a step forward with your left foot and then back again.

Kuni Toko Tachi no Mikoto! (yi-e)

Sarutahiko no 0 Kami! (yi-e)

Kokuryu no 0 Kami (yi-e)

Okorobi invokes 3 important kami: Kuni Toko Tachi no Miikoto, Earthly kami of vertical energy; Sarutahiko no 0 Kami, head of all Earthly kami and kami of guidance; and Kokuryu no 0 Kami, the kami of water, life, and ki.

5. Ibuki undo (breathing)

• Stand with feet apart.

• Lower your hands to "scoop" the energy of the Earth in an outward motion.

• Raise your hands toward Heaven, "scooping" the Heavenly energy and bringing your hands together in a cupped manner.

• Lower your hands toward your hara (approximately 2 inches below navel), ending with a slight shaking motion to transfer the energy to your tama.

• Repeat 5 times.

Ibuki is a practice for receiving the ki of the universe.

6. Nyusui (entering the water)

• Face toward the water, performing furitama (step 1) while michihiko prepares for misogi.

• Michihiko will spray sake and salt into the misogi area, sprinkle purifying salt on you, recite Kujiho Norito, and cut away impurities by performing toin.

• When it is your turn to enter the water, follow these steps (note that when performing misogi in a waterfall, participants enter one by one; if performing misogi in a river, lake, or ocean all participants will enter together):

• Clap your hands twice; bow once (toward the water)

• Perform toin (cutting air, shouting "yi-e.")

• Clasp your hands in front of you, with middle fingers extended

• Enter the water, repeating the following chant until michihiko signals you to come out of the water (men turn counter-clockwise when entering water, women turn clockwise):

Harae tamai

Kiyome tamai

Rokkonshojo

• After coming out of the water, again repeat toin, clap twice, bow toward the water

• Bow slightly to michihiko

• Face shrine and perform nirei nihakushu ippai

In discussing misogi, Guji Yamamoto writes:

In Shinto the gyo2 is misogi, purification under a waterfall, a part of our practices at Tsubaki Grand Shrine. Misogi is demanding, and many people feel uncertain or even afraid of standing under the waterfall. Yet our Misogi-kai, misogi association, has a large membership of regular participants from all walks of life who seek something more spiritual in life amid the materialism and indifference they find in everyday life.

In Shinto misogi is the primary act that can produce purification and enhance the spirituality of those who practice it. As human beings we are the children of the kami and as such we try to work for the progress of human culture. The shrine is a place where human beings and the kami may meet and be united. Misogi is one of the ways in which that meeting can be effected. In Shinto belief, human beings can come close to the kami through training and discipline. The human soul inclines naturally toward the kami and can be cultivated to become more deeply related through the right kind of activities. This is a matter for attention every day.'

People seeking to be close to the kami should work at showing cleanliness, brightness and diligence in all they do and should seek to cultivate harmony in personal relations. Misogi regularly practiced can help one achieve this.

APPENDIX F

CHINKON

Chinkon gyoho is a sacred spiritual practice for reviving the energy of the soul, for reactivating and intensifying spiritual energy. It is also referred to as tamafuri, which is shaking, stirring, or vibrating the soul.

Although the ancient origins of Chinkon gyoho are uncertain, this practice has been taught at Iso no Kami Shrine since the 4th century. Guji Masamitsu Mori, Chief Priest of Iso no Kami Jingu, teaches that chinkon is a method to revive the original power of the human being.

Practiced on a regular basis, chinkon will enliven the sacred power that resides within you. It is said that even if you are dead, you can return to life again through this sacred chanting!

Chinkon gyoho should be performed in a quiet place, preferably with dim light and candles. The initial section of the practice consists of various prayers and chants. The second section consists of chanting and motions; movements in this part are vigorous in order to stir and enliven the spirit. The third section also consists of chanting and motions, but is performed in a more calm manner, allowing the invigorated spirit to resettle, now intensified. The fourth and fifth sections consist of breathing meditation and prayers.

Chinkon gyoho is a mystical practice. It is best taught by an experienced practitioner in order to understand the subtle nuances and correct technique. However, hereafter follows a brief outline as a reference for Shinto followers who wish to broaden their practice.

Chinkon Gyoho

Preliminary Meditation:

Sitting position: seiza

Hand position: clasped, right on top, with egg-size cavity in between. Gently shake clasped hands in vertical motion

Furitama: chant "Sarutahiko no 0 Kami"

Section 1

Sitting position: seiza

Hand position: palms together flat, held in front in prayer

Recitations:

0 Harahi no Kotoba

Tokusa no Harae no Kotoba

Hi Fu Mi Norito (5 times)

Mikusa no O Harahi (5 times)

Tokusa no Kandakara (5 times)

(the last line "Furube yura yura to furube" is only recited on the final repetition)

Nirei Nihakushu Ippai (2 Bows, 2 Claps, 1 Bow)

Silent Meditation

Ippai (1 Bow)

Section 2

Sitting position: legs bent, soles of feet together

Hand position: changes with each recitation; between positions, do not part the hands. Continue to protect the energy within.

Furitama; silently chant "Sarutahiko no 0 Kami" while shaking hands gently, as performed during preliminary meditation. Note that the left hand is on top here.

Recitations:

Hi Fu Mi Norito (hands clasped in front at chest level, left hand on top; rotate slowly until right hand on top)

Kandakara (hands clasped with fingers interlaced, left thumb on top, in front at chest level; after chant, bring clasped hands to level of tama, or just below navel)

Hi Fu Mi Yo I Mu Na Ya Ko To (3 times, with the motion sequence below. Make one circular motion for each syllable chanted)

• Left knee, counter-clockwise

• Right knee, clockwise

• Front, down, up, and in

• Front, up, down, and in

• Vertically

Kandakara (hold hands clasped in front at chest level. At end of norito, open hands facing upward to return kandakara to the kami with spiritual appreciation)

Section 3

Sitting position: legs bent, soles of feet together Hand position: clasped with index fingers together, pointing to heaven; left thumb on top of right thumb

Recitation:

Hi Fu Mi Yo I Mu Na Ya Ko To (3 times, with motion sequence below. Chant entire sequence with each motion)

• Vertically, up and down once

• Left knee, counter-clockwise

• Right knee, clockwise

• Front, down, up, and in

• Front, up, down, and in

• Front, counter-clockwise

• Front, clockwise

• Vertically, up and down once

Section 4

Sitting position: legs bent, soles of feet together

Hand position: same as prior section

Ibuki Undo (Breathing)

10 cycles. Each cycle: breathe in 10 seconds through nose; breathe out 20 seconds through mouth.

Section 5

Sitting position: seiza

Ippai (one deep bow)

Silent meditation

Nirei (two bows)

Recitations:

(hand position: palms flat together, in prayer)

Shin Paishi

Tatae Goto

Goshu no Shinka

Nirei Nihakushu Ippai (2 Bows, 2 Claps, 1 Bow)

ANN EVANS is a Shinto priestess, trained at Tsubaki O Kami Yashiro, one of the oldest Shinto shrines in Japan. She conducts Shinto ceremonies and retreat seminars throughout North America for people wanting to learn and understand Shinto spiritual practice.

She is actively involved in helping introduce Shinto to North America through education, practice, and establishing facilities where interested followers can come to learn about and participate in Shinto ceremonies.

Rev. Evans lives with her family in British Columbia, Canada.

THE COVER:

The mirror, or kagami, is a central symbol in Shinto, representing not only Amaterasu O Mi Kami, the deity of the sun, but also symbolizing the inner kami-nature of all mankind.

As we remove impurities from our life and our being, we again restore the luster to our own inner spirit, allowing our spirit to reflect and to emanate the brightness of the kami.

Table of Contents

A BOOK OF PRAYERS

A BOOK OF PRAYERS

Foreword ...........................................................................................

Introduction .......................................................................................

Misogi no 0 Harai Prayer for Purification through Misogi ...........................................

O Harahi no Kotoba Great Words of Purification

Kei Shin Seikatsu no Koryo

Goshu no Shinka Five Sacred Shinto Poems ...........................................................

Tokusa no Harae no Kotoba Words of Purification from Ten Sources ...................................

Hi Fu Mi Norito Hi Fu Mi Words of Purification

Mikusa no O Harahi Three Sources of Purification

Tokusa no Kandakara no 0 Mina Ten Great Treasures from the Kami

Shin Paishi Great Prayer

Tatae Goto Words of Praise

Rokkonshojo no Kingyo The Practice for Purification of the Six Roots of Our Being.........

Inari Norito Prayer of Inari

Tenshin Chigi Kinen Norito Special Prayer to Kami of Heaven and Earth

Harae no Kotoba Words of Purification

Tenchi Issai Shojo Harai Unification of Heaven and Earth's Purity

Issai Shojo no Harai Prayer for Complete Purification

Kujiho Nine Character Practice: Chant for Protective Energy

Ryaku Haishi Short Prayer

Nippaishi Daily Prayer

Ryaku Nippaishi Short Daily Prayer

Kamidana Haishi Kamidana Prayer

Sorei Haishi Ancestral Prayer

APPENDIX A Pronounciation

APPENDIX B Glossary

APPENDIX C Shrine Etiquette

APPENDIX D Kamidana

APPENDIX E Misogi

APPENDIX F Chinkon

past knew more of the secrets of nature than we know in our modern state of alienation from nature.

In Shinto the gyo2

In Shinto belief, human beings can come close to the kami through training and discipline. The human

Practiced on a regular basis, chinkon will enliven the sacred power that resides within you. It is s