This is an uncorrected example.
Bibliographical Information
The Reverend Muneharu Kurozumi. "The Teaching of Kurozumi-kyo." Kurozumi Shinto: An American Dialogue, edited by Willis Stoesz. Chambersburg, PA: Conococheague Associates, Inc. 1989. Pages 49- 65.
THE TEACHING OF KUROZUMI-KYO
A. The Background faith and history of Kurozumi-kyo
1.0, Kurozumi-kyo is known by the name Omichi, meaning "the Way" and by Munetada it is explained as, "the Way is the Way of Nature(shizen), and "the Way is the Way of Heaven(ten)"(49).
1.1, "Kurozumi-kyo was founded at the end of the Tokugawa period"(49). The early years was hit by great enthusiasm and spirit.
1.2, Many people accepted the teachings of Munetada as the way of heaven and earth rather than as a denomination of religion.
2.0, Munetada is the one who conceived and experienced the Way and is the one who propagated kurozumi kyo(49).
2.1, Kurozumi-kyo is based on the fundamental ideas of Shinto but built its doctrine on the personal experiences of Kurozumi-Munetada. In a sense it could be called a personal religion(50).
B. The Mind of Amaterasu: Source of All
1.0, The universality of Kurozumi-kyo could be shown by naming the different types of kami being worshiped and there are three(50).
1.1, yaoyorozu no kami(8 million kami)
1.2, Amaterasu Omikami is the leader of kami
1.3, Munetada the teacher as kami
2.0,"Amaterasu Omikami is the kami who created the world"(50-51).
2.1, In the past, the concept of kami was based on the idea of their existence apart from the people and is interpreted as the supernatural presence(52).
2.2, Our mind is a portion of Amaterasu Omikami and that part of it is Amaterasu Omikami(52).
C. Munetada's "Direct Acceptance of Divine Mission"
1.0, The purpose mission of Kurozumi-kyo teachings can be summarized in these two sayings: "Propagation of the Way"(taido senpu) and "Save Everyone"(bannin no kyusai)"(52).
1.1, "Propagation of the Way" means to send out the mind of the great Amaterasu Omikami to everyone in the world(52).
1.2, These teachings leads the people who are suffering to enlightenment and to be saved.
2.0, The life of Munetada's and how he came to accept the Divine Mission(53).
2.1, Munetada was born on November 26, 1780 and the date of his acceptance of the divine mission was in 1814 which both fell on the time of the winter solstice season.
2.2, "His family was hereditary Shinto priests at the Imamura Shrine in Okayama"(53). He was a son who was loyal and dutiful to his parents.
2.3, He came to the conclusion that in order to fulfill filial duty, he has to become a living kami and save people. To become a kami he must get rid of the evils inside of his heart.
2.4, He made a list of attitudes to be avoided in five articles and these articles later was made into the foundation for the "Seven [Household] Principles".
2.5, In 1812, the death of his parents caused him tremendous suffering which resulted him to come down with tuberculosis in 1814 and was about to pass away. He faced his own death. With this experience he concluded that he will become a life after death kami since he will not be able to finish his mission to save people.
2.6, Munetada had done three sun worships where he would pray for his parents and ancestors. With those sun worships, he had recovered from tuberculosis(54).
2.7, It was in the third sun worship, that he experienced the Direct Acceptance of the Divine Mission.
3.0, These experiences of Munetada's have two characteristics: enlightenment in the Way and the mission to propagate the Way(54).
D. Subsequent Development of Kurozumi-kyo
1.0, Kurozumi-kyo history can be divided into two periods: the first from 1818-1829 and the second from 1836-1850(54).
1.1, In the first period the number of followers was low and in the second period it increased because Munetada's son succeeded him. Also, in the second period, intellectual, middle, and lower class people joined Kurozumi-kyo(55).
2.0, 1846 was the official founding of Kurozumi-kyo.
3.0, In 1850, the founder, Munetada, died at the age of 70.
E. The Spread of The Teaching
1.0, Munetada's Seven High Disciples took over the missionary work after his death(55).
1.1, They expanded the scale of proselytizing in order to deliver the Founder's great teaching.
1.2, The missionary work went outside the Okayama prefecture.
1.3, They did this missionary work for three years; from 1850-1852.
1.4, They required the people who joined Kurozumi-kyo, to write a letter declaring themselves as believers and addressing it to the Teacher Munetada.
1.5, They took a pilgrimage to the Ise Grand Shrine to pray and on the way helped healed many sick people(55- 56).
2.0, To continue its mission, Kurozumi-kyo needed the recognition from the government and in August 1873, it received official recognition(57).
2.1, In 1876, it was finally recognized as an independent sect of Shinto. Buddhist affinities involving in kami beliefs made it difficult to establish their identity as a religious group.
F. The Basic Message of Munetada
1.0, The written cannon of Kurozumi-kyo is officially called Kurozumi-kyo Kyosho which consists of seven articles and over 200 poems and letters(57).
1.1, Munetada's personality is its message and the doctrine was created through his experiences and his personal qualities.
1.2, It does not include any texts because Kurozumi-kyo was born through a person's religious experiences.
2.0, Misebumi is a special word used by Kurozumi-kyo.
2.1, The word applies to Munetada because he leads people to the way of Amaterasu Omikami(58).
2.2, Misebumi is used in another sense saying that it is Munetada's personality which is the basis for Kurozumi- kyo doctrine.
3.0. Kurozumi-Kyo has a strong foundation in the doctrine and the experience of Munetada and most importantly it has Amaturasu as their leading kami.
G. The Unity of Kami and Humans
1.0, The Kami and Human are in the same soul and body which means
we humans do not need to become a kami because we are kami already;
Kami is within us.
2.0, To maintain their divinity all they need to do is follow the
doctrine and do Kurozumi-kyo practices which is based on Shinto but
are also developed distinctively by the Teacher Munetada(58 59).
3.0, The main practices in Shinto is purification(harai) and Munetada
emphasized that it be a continual process in purifying the
mind(59).
3.1, When everything is left up to the deity it means that the body and kami are united.
4.0, The unity of Kami and humans concerns daily life, and there are three ways in which these are being expressed.
4.1, "Making the most of your own mind"
4.2, "Making the most of another person's mind"
4.3, "Making the most of materials"(59).
H. The All-Encompassing Divine Virtue
1.0, Another important doctrine of Kurozumi-Kyo is that everything comes from the divine virtue(60).
1.1, "Everything comes from kami and that is how it all are arranged by divine blessing"(60).
2.0, Everything is good because it exists in the divine order and
people should not interpret or judge things in their own way or
preferences.
3.0, Kami is like our parents; therefore, they do not treat us
bad."There is no better way than leaving yourself to Kami"(61).
I. Health and The Mind of Kami
1.0, The sense of gratitude and the feelings of joy and happiness is the way of the kami(61-62).
1.1, Thankfulness is a word often used in the teachings of Kurozumi-Kyo(62).
2.0, These three components: thankfulness, cheerfulness, and happiness should be the basis for everyday life and practicing them will lead you to the way of the kami.
2.1, "If you believe in the way of the Kami, everything will be achieved"(63).
J. Religious Practice in Kurozumi-kyo
1.0, The initial actual practice of Kurozumi-kyo begins after receiving of the sacred book(seiten) to the people who joined and with it they must declare that they will follow them.
2.0, There are several religious practices that Kurozumi-Kyo members performed.
2.1, They pray before the sun to thank it, because it is the source of life. It is known as the sun worship.
2.2, Next, they would do breathing excercise(go yokishugyo)to calm their inner spirit.
2.3, The last practice is purification and reciting the Great Purification Prayer as they are doing these practices.
3.0, The teachings of Teacher Munetada and the doctrine of Kurozumi-Kyo is in these five articles that is given in a modern way(64).
3.1, "Worship the sunrise;"
3.2, "Love and admire your parents and ancestors;"
3.3, "Use nice and warm words;"
3.4, "Be kind to people, especially mentally and physically handicapped people;"
3.5, "Pray for people"(64).
Bibliographical Information
The Reverend Muneharu Kurozumi. "Following the Way." Kurozumi Shinto: An American Dialogue, edited by Willis Stoesz. Chambersburg, PA: Conococheague Associates, Inc. 1989. Pages 66-91.
Following the Way for Kurozumi-Kyo Members(Michizure)
A. There are three lectures given by Chief Patriarch(Kyoshusama) over a three year period beginning in 1981. It was held in 120 different areas and each session lasted the whole entire day(66).
B. First Lecture: We Should Practice Oharai
1.0, The source of Kurozumi-Kyo is the Nappai the most important occasion of prayer for the people(66).
2.0, The prayer begins with the Great Purification Prayer(Ohari Norito)(67).
2.1, "The words of the Purification Prayer maintain the beauty of rhyme and rhythm of the ancient Yamato language, the root of modern Japanese"(67).
2.2, It is very important to practice the pray as much as you can each day(68).
3.0, There are two fundamental practices in Kurozumi-Kyo are: one daily occasion of prayers at the home and attending the Kurozumi church(68).
4.0, There are several things that one must do during Oharai practices.
4.1, Practice it in a way that yourself is thrown into the bosom of kami, or in the embrace of the Divine Founder.
4.2, You need to breath using your stomach which is very important to lower your center gravity(with the respect to the mind) by using the stomach-based breathing(68-69)
4.3, From breathing through the stomach lets you find different ways to gain enlightenment(69).
5.0, Yoki practices is done by fully taking in the "ki," the essence of kami(70).
5.1, Yoki practice is done by swallowing the morning "ki" with the mouth wide open and let the shower of sunshine in as we receive the virtue of Kami(71).
5.2, Through Yoki practices with the guidance of the Divine Founder we can unite with kami.
5.3, This practice is a form of discipline to clam your soul, sinking the mind into the stomach and you will receive plenty of virtue of kami.
6.0, The presence of bunshin is in the teachings of the Divine Founder in this statement, "Since the center of my mind is a portion of Amaterasu Omikami, my mind gets really rich only when I respect Kami living in my mind"(72).
6.1, Through our inner spirit we are connected directly to kami.
6.2, Kurozumi-Kyo's view of life is to be allowed to live by kami, connecting with her and receiving her virtue.
6.3, "The main river of life flows directly through the inner spirit from Great Kami"(72).
7.0, To cultivate bunshin is to communicate a greater virtue of kami(75).
C. Second Lecture: Watch your Mental Condition
1.0, We must try to avoid molds in our mind because it's the place of the inner divine spirit(78). There are three things we can do to clear our mind and keep it healthy.
1.1, Greetings: it is very important and it's the first step in communicating with others(78).
1.2, Your inner spirit will always be bright when you practice greetings in your daily life(79).
1.3, Secondly, it's important to express thanks and apologies frankly(79-80).
1.4, The third practice is to forgive people open- heartedly when they apologize to you(81).
1.5, When greetings, thanks, apologies, and forgiveness are practice in your daily life it will result in a clean and a bright environment for your inner spirit within your mind(82).
2.0, The basis of the human mind consists of the souls of parents and other ancestors(82).
2.1, When humans are born they are given another occasion of learning to be englighten, giving them the chance for gaining the status of the myriads of kami(yao-yorozu-no-kami) on the basis of great kami.
3.0, There are three Kami that are objects of worship.
3.1, Amaterasu Omikami
3.2, Yao-Yorozu-no-kami
3.3, Munetada, the Divine Founder(82-83).
4.0, For those who have died(mitama), we pray for them to be one of those myriads of kami in the bosom of Great Kami(84).
4.1, With the guidance of the Divine Founder, mitama becoming kami will occurred(85).
D. Third Lecture: Joy in Giving and in Offering
1.0, We should have joy in giving and in offerings without being selfish(88).
2.0, The true spirit of "kagami"(mirror) is in the sincerity of giving and it dwells silently within ourselves(90).
2.1, You developed kami by showing more of the sincerity part and the "ga"(self) will shrink.
2.2, The practice of living is to be able to control the "ga" and begin developing sincerity because it will lead you to kami.
3.0, "Kurozumi-Kyo has always been concerned with contributing to society and to the nation"(91).
The Teaching of Kurozumi-Kyo and Following the Way
Kurozumi-Kyo was founded at the end of the Tokugawa period and is
known by the name Omichi which means "the way." However, it was
explained in a different way by Munetada, "the way is the way of
nature" and "the way is the way of heaven"(49). The early years of
Kurozumi-kyo was marked by great enthusiam and spirit because one of
the disciples of Munetada's named Morishita Keitan did his missionary
work enthusiastically. He built over fifty meeting places and
preached to many believers about Kurozumi-Kyo. Many people accepted
the teachings of Munetada as the way of heaven and earth rather than
as a denomination of religion. Munetada is the one who experienced
the way and he was the one who propagated it. Kurozumi-Kyo is based
on the fundamental ideas of Shinto but it's doctrine is base on the
personal experiences of Munetada. In a sense it could be called a
personal religion(50).
Kurozumi-Kyo also have some characteristics of a universal religion
and it is shown by the three different types of kami; the Yaoyorozu
no kami, Amaterasu Omikami, and the teacher Munetada as Kami(50).
Amaterasu Omikami is the leading kami and is the kami who created the
world. She is the Almighty Kami and is the kami for everybody. In the
past, the concept of kami was based on the idea of their existence
apart from the people and is interpreted as the presence of the super
natural(52). This emphasized the existence of kami within us. Our
mind is a portion of Amaterasu and we should never forget that kami
is inside each of us.
The purpose mission of Kurozumi-Kyo teachings can be summarized in
this two statements: "Propagation of the way," which means to sent
out to everyone the mind of Amaterasu Omikami and "Save Everyone,"
means to saved the ones who are suffering and help lead them to
enlightenment; the way to the Amaterasu Omikami(52).
Munetada's "Direct Acceptance of Divine Mission," came from the
experiences he had encountered in his life which eventually lead him
to accept the Direct Acceptance of the Divine Mission. Munetada was
born on November 26, 1780 to a family whose legacy was Shinto priests
at the Imamura Shrine in Okayama. He was a loyal and dutiful son to
his parents and for him to fulfill this desire, the desire of doing
the right thing for his parents and to be the obedient son. He then
decided to become a living kami and save people. Munetada came to a
conclusion that he must eliminate all evils within his heart in order
to become a kami. In accomplishing this goal successfully, he made a
list of attitudes to be avoided, called the five articles. These five
articles was later made into the foundation for the Seven
[household] Principles. Munetada's later had to faced his own
death from tuberculosis due to the death of his parents in 1812. The
death of his parents caused him tremendous suffering and he came to
realized that he will be unable to accomplish his mission. While
facing his death, Munetada decided to become a life after death kami.
However, believing that his death is approaching soon, he
concentrated on living the rest of his life in the way that will
please his parents. Munetada then begin to do sun worship while he
was in bed. He did three sun worships; while doing them he prayed for
his ancestors and especially his parents, thanking them for the gift
of life. Gradually, his health began improving after the first two
sun worships and it was at the time of the third sun worship that he
experienced the Direct Acceptance of the Divine Mission. He
experienced the feeling of becoming oneness with the absolute who is
Amaterasu Omikami. These experiences of Munetada's have two
characteristics; enlightenment in the way and the mission to
propagate the way(54).
The subsequent development of Kurozumi-Kyo could be divided into two
periods. The first period had only a few followers but in the second
period the number had been increased because his son succeeded him
and the fact that intellectual, middle and lower class people joined
Kurozum-Kyo as well. In 1846, was the official founding of
Kurozumi-Kyo, and in 1850, its founder, Munetada, died at the age of
70 years old.
The promotions of Kurozumi-Kyo's teachings were took over by
Munetada's Seven High Disciples after his death. They expanded the
missionary work over a three year period, establishing it outside the
Okayama prefecture. They took a pilgrimage to the Ise Grand Shrine
and along the way they help healed many sick people. The members of
Kurozumi-Kyo must declared themselves as believers in a letter
addressing to Munetada.
Kurozumi-Kyo had difficult times in being recognized as a religious
group due to Buddhist affinities in kami belief; they needed the
recognition from the government in order to continue their mission.
Finally, in 1876, Kurozumi-Kyo was recognized as an independent sect
of Shinto(57).
Kurozumi-Kyo Kyosho is the official name of the written cannon of
Kurozumi-Kyo which consists of seven articles and over 200 poems and
letters(57). The cannon does not include any texts because it was
born through one person's life. Its message is in Munetada's
personality and its doctrine is created through his experience and
personal qualities. Misebumi is a special word in the cannon that is
used by Kurozumi-Kyo members. This word applies especially to
Munetada because he leads the people to the way of Amaterasu
Omikami(58). Kurozumi-Kyo has established a strong foundation in the
doctrine and the experiences of Munetada and most importantly it has
Amaterasu Omikami as their leading kami.
The doctrine of Kurozumi-Kyo stated that the kami and human are in
the same soul; kami is with us and we do not need to become one. All
the Kurozumi-kyo followers need to do is follow the doctrine and do
Kurozumi-Kyo practices to maintain their divinity. The main practices
in Shinto is purification and Munetada emphasized that it be
continual process in purifying the mind(59). Munetada says that when
we leave everything up to the deity that is when the kami and humans
are united. The unity of kami and humans concern daily life and there
are three ways that they can be expressed.
First is making the most of your own mind which means returning to
your mind that is a portion of kami. Next, is making the most of
other people's mind which mean that we should look at other people
good points rather than their weak points. After that is making the
most of materials.
Another important doctrine of Kurozumi-Kyo is that everything comes
from the divine virtue(60). It stresses that everything comes from
kami and it is arranged by divine blessing. Since everything exists
in the divine order, everything is good. It teaches that we should
not judge or interpret things in our own way or preferences.
The way of the kami is to express gratitude and the feelings of joy
and happiness. The word thankfulness is often used in the teachings
of Kurozumi-Kyo(62). We should practice thankfulness, cheerfulness,
and happiness in our everyday life and it will lead you to the way of
the kami if you practice them. Munetada said that, "if you believe in
kami, everything will be achieved"(63).
Religious practices in Kurozumi-Kyo begins after receiving the scared
book and members must declared that they will follow them. The
practices begins with the sun worship where they pray to the sun
which is the source of life and thanking it. Next is followed by a
breathing exercise and the last is the Purification. The Great
Purification Prayer is to be recited as they are doing these
practices.
Munetada's teachings and the doctrine of Kurozumi-Kyo is in these
five articles:
1. Worship the sun rise
2. Love and admire your parents and ancestors
3. Use nice and warm words when speaking
4. Be kind to people, especially the mentally and physically
handicapped people.
5. Pray for the people(64).
These five articles are practiced by Kurozumi-Kyo members in
following the way of Kurozumi-Kyo. There are three lectures presented
by Chief Patriarch(Kyoshusama) over a three year period beginning in
1981. It was held in 120 different areas and each session lasted the
entire day(66). Kurozumi-Kyo members must practice these to become
enlighten and to maintain their divinity with kami.
The first lecture is that we should practice Oharai. A important
source of Kurozumi-Kyo is the Nappai the most important occasion of
prayer for the people(66). The prayers first begins with the great
purification prayer and while praying you also would do the breathing
exercise which means you need to breath using your stomach. Breathing
through the stomach help you to gain englightenment. It is very
important to practice this as much as you can each day. There is also
a fundamental practices which involve you to pray each day at the
home and attend the Kurozumi Kyo church.
Kurozumi-Kyo members also do Yoki practices which is similar to the
Oharai practices. Yoki practice is done by swallowing the morning
"ki" with the mouth wide open and let the shower of sunshine in as we
received the virtue of Kami(71). Through Yoki practices we can unite
with kami and it is also a form of discipline to clam your soul while
your mind is sinking into the stomach and it let you receive plenty
of virtue of kami.
The presence of bushin, the portion of our mind that is Amaterasu
Omikami is in the teachings of the Divine founder which says that,
since the center of our mind is a portion of Amaterasu Omikami, our
mind will get really rich only when we respect the kami that are
living in our mind. From our inner spirit we are connected directly
to the kami. Kurozumi-Kyo's view of life is to be allowed to live by
kami, connecting with her and receiving her virtue.
The second lecture tells us that we need to watch our mental
conditions which means that we must try to avoid the molds in our
mind as much as possible because it is the place of the inner divine
spirit(78). There are three things that Kurozumi-Kyo teaches its
member to do for them to clear their mind and keep it healthy.
The first is greetings and we should greet people with a smile. It's
also the first step in communicating with people. Secondly, the
importance of thanks and apologies; we must express them frankly. It
makes us feel good when we are able to expressed them openly. The
last one is to forgive people open-heartedly when they apologized to
you(81). These three elements should be practice in our everyday life
and the environment for our inner spirit within our mind will be
clean and bright.
When we were born, we were given another chance of learning the way
to enlightenment on the basis of great kami. There are three objects
of worship that Kurozumi-Kyo members honored they are: Amaterasu
Omikami, Yao-Yorozu-no-kami and Munetada the divine founder of
Kurozumi-Kyo. The Kurozumi-Kyo members also pray for the dead for
them to be one of those myriads of kami within the Great
Kami(84).
The last lecture is that we should have joy in giving and in offering
without being selfish(88). We need to try to eliminate as much as
possible the "ga"(self) part and replacing it with giving sincerely
with our heart. When you give something to someone, you must do them
sincerely. You will developed kami within yourself by showing more of
the sincerity part and the "ga" part will shrink itself gradually.
Kurozumi-Kyo teaches that the practice of living is to be able to
control the "ga" and to begin developing sincerity because it will
lead you to kami. Kurozumi Kyo members has done a lot of giving and
offerings to the society and the nation. Kurozumi-Kyo has always been
concerned with contribution.
This is the way to follow for Kurozumi-Kyo members and if they
practice them they will become enlighten, received great virtue of
kami and to maintain their divinity with Amaterasu Omikami.
Evaluating the Chapters
The author did a great job in explaining the principles of
Kurozumi-kyo with examples and stories that I can relate too. For
example, when he was explaining the importance of greetings, giving,
forgiving and apologies. It makes you feel good if we can do them
open-heartedly. Expressing some of these in our daily life is
sometime difficult without being selfish. He also give personal
stories of himself as examples too when he was explaining the joy in
giving.
However, some of his examples that he provided somehow seems
unrealistic to me and that more evidence is needed to be included
within the chapters to make it more convincing for me. For example,
the author explained how the disciples of Munetada's help healed many
people along the way to the Ise Grand Shrine but it doesn't tell me
how or what they had done to heal these so-called sick people they
had mentioned. I thought that a little more explanation in this area
would be helpful. Some of the stories that were told sounds more like
miracles that happens once in a life. For instance, the story about a
man who was blind for a long time later was able to see again after
Munetada has told him that, the reason why he could not get his
eyesight back was because his mind was not open to kami.
Also, while I was reading the chapters I found out that Kurozumi-Kyo
religious practices is like Shinto practices that we have discussed
in class where it is based on actional practices. For example,
Kurozumi-Kyo members do the Oharai prayer, sun worships and breathing
exercise which are all actional practices. I even tried doing the
breathing excercise using the stomach a couple of times. It was
difficult for me to do because I never done this before. We normally
tend to breath through our lungs. It was a good experience for
me.
Although, there was some gaps here and there in these two chapters,
overall I find that these two chapters on the teachings of
Kurozumi-Kyo and following its way to be very interesting and I
learned a lot. Most importantly, I learned that all forms of religion
whether its Kurozumi-Kyo, Shinto or Buddhism they all teaches their
members the way of righteousness in doing the right thing. I
personally think that religions help keeps our life in focus because
we follow the way. I really enjoyed reading this article and it was
fascinating!
Glossary: Chapter 3&4
Bannin no Kyusai- save everyone;52
Bunrei- divided Way;86
Bunshin- one part; portion; divine spirit;52;58,72
Busshin- buddha, kami;87
Chi- blood;76
Chichi- mother's milk;76
Chinkon- calm in spirit;63
Deku- a puppet in Bunraku;75
Funi- two bodies;58
Ga- self;90
Go-yokishugyo- breathing excerise;63
Gosanzin- objects of worship;82
Guinomi- a fine cup;77
Harai- purification;59
Hidomaru- where the spirit of the sun dwells;83
Hinori- riding on the sun;71
Hito- human being;83
Ikasu- utilization; making the most of it;59
Ikidoshi-temporality; living eternally;86,88
Inochi- life;76
Inori-prayer;71
Ittai- one body;58
Jinkaku- personality;57
Jobutsu- buddhahood;84
Kagami- mirror;90
Kaigen- englightment;52
Kaku-kazoku- two generation family;85
Kami ni makasu- leaving oneself to kami;61
Kannon- communication;59
Kingyo- goldfish;70
Kochi- eastern wind;76
Kokoro- human mind;59
Kotodama- own soul;67
Kurozumi-Kyo Kyosho- written cannon;57
Kyochi- fulfillment;58
Kyogi- doctrine;50
Kyoshu- Patriarch;75
Makoto- to cultivate sincerity;86
Misebumi- applies to Munetada;58
Mitama- people who have died;84
Mitama-shiro- window where we keep in touch with mitama;87
Mitama-ya- prayer for the dead;87
Mizuko- aborted children;84
Mu- nothingness;61
Muyoku- unselfishness;59
Natsume Soseki- to leave oneself to heaven;61
Nihonzaru- Japanese monkey;78
Oharai Norito- prayer;67
Oharai- the Great Purificaition Prayer;59
Okutsuki- graves;82
Omichi- the way;49
Orei- thanks;79
Owabi- appologies;79
Sebumi-Sha- the people who lead the way;58
Seiten- a sacred book;63
Sensho- the sole of the foot;58
Shin-Butsu- kami, buddha;87
Shintoku- virtue;72
Shizen- the way is the way of Nature;49
Shocho- minister;77
Shoji- screen;79
Shugyo- excercise;59
Shugyo- practice;50
Sodai- representative;74
Soresai- ceremony for ancestors;87
Sozo- imagination;57
Tachi- kami of the rice field;76
Taido senpu- progagation of the way;52
Teate- touch with the hands;76
Ten- the way is the way of heaven;49
Toritsugi- the virtue of kami;75
Yaoyorozu no kami- 8 million kami;50,82
Yoki- fully taking in the "ki";70