Spirit Possession as an Indigenous Religion in Japan and Okinawa
Kokan Sasaki
Institutional Repositories DataBase March 28, 1984 DOI: 10.15021/00003362 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Historical analysis Peer reviewed |
|---|---|
| Citations | 3 |
| Key points | Argues that spirit possession and shamanistic practice persist as a continuous animistic substratum of Japanese folk religion, present in both urban and isolated settings. Citing a Sōtō Zen report from Miyagi Prefecture, the author notes that among self-identified Sōtō Zen Buddhists, 71.5% knew local shamans and 38.7% had visited one, versus 10.2% with zazen experience and 6.7% who knew the names of Shakyamuni or the sect's founders. |
Abstract
This chapter deals with one form of magico-religious phenomena in Japan and in the Ryukyu Islands south of Japan, known as Seirei-Hyoi, possession. These occurrences are to be considered within the wider context of shamanistic beliefs and practices that maintain their socio-cultural meaning fbr contemporary Japanese. It is to illustrate the conspicuously animistic or manaistic character of Japanese fblk religion that I have selected this topic. Spirit possession has persisted from very ancient times to the present day. It is prevalent among those who live in urban areas as well as in isolated settings'[HoRi 1968 : 13-48]. Self appointed magico-religious specialists are adept at such related practices as exorcism, divination, interpretation of orqcles or curing ceremonies. Many of these specialists deal with the troubles caused by spirits. Contact is established by becoming a medium or working with a medium who becomes possessed. These practices represent an animistic substratum of belief among the Japanese masses and is to be contrasted with the very sophisticated attitude toward religion found in other elements of Japanese society. It is impressive to note that according to a recent report issued by the Headquarters of the S6t6 Zen Buddhism Sect [SATo 1978] among those who claim to belong to'S6t6 Zen Buddhism are many who call on shamanic specialists called Kitoshi or Gyoja to gain mystical advioe, rather than visiting a Zen temple to sit in meditation. For example, in Miyagi Prefecture, in the northeast, only 6.7% of the peoPle who claimed to be S6t6 Zen Buddhists knew the names of the Buddha Sakyamuni orthe two founders ofthei'r sect. Only 10.2% of them had any experience of sitting in Zazen. On the contrary, 71 .5 % know local shamans and 38.7 % had visited a shaman. It is evident that local Japanese in their religious life keep contact with spirit possession as a continuity of animistic belief. Without understanding this continuity, it would be impossible to grasp the true continuity of expression of Japanese religious life.