SHINE FROM
WITHIN An introduction to the Konko Faith
Published by Konkokyo
Printed in Canada
PREFACE N THE PAST, people w ho w ere in need
I
K onkokyo H o n b u , 1996; Kyoten Konko
o f help cam e to th e K onko C h u rch e s to
D aijin Oboegakj: M em oirs o f Konko
receive g uidance. H ow ever, in this day
Daijin. K onko, Japan. K onkokyo H o n b u , 1987.
an d age, w ith cults an d groups th a t com m it crim es in th e n am e o f a god, it is n o t
T h ese teachings w ill be referenced as
su rp risin g th a t people are h esita n t to visit a
G I, G II, or G U I, Revelations, and
ch u rch o r a religion w ith w hich they are
M emoirs, followed by the n am e o f the
unfam iliar. K onkokyo w ishes to be open
person w ho w rote it, and th en the
w ith people an d allow th em to see w hat
teaching num ber. N am es are w ritten last
K onkokyo’s beliefs an d practices are, so
nam e first, th en the given nam e w ithout
th a t they w ill have n o th in g to fear. It is
com m as. T h e rem ain in g quotes are those
w ith the in te n tio n o f h elp in g people ease
beliefs o f today’s society, w hich echo the
th eir hard sh ip s in life, an d be able to live
beliefs o f Konkokyo. Som e o f the authors
th e ir lives w ith an in n e r peace th a t will lead
o f these quotes have been identified and
to th e happiness o f all, th a t this book has
labeled. H ow ever, others th at have not
been com posed.
been referenced are quotes w hose w riters’ identities have been lost w ith tim e.
To avoid confusion w hile reading this book, please take note o f these three points:
3
D u e to various translations an d interp retatio n s, K onkokyo m ay also refer
1 You m ay realize th a t various nam es arc-
to K am i (G od) as: Tenchi K ane N o
used for this religion. As “K onko” was
K am i, Tenchi N o K am i, K ane N o K a m i,
the title given to o u r F ounder, K onko
T h e P rinciple P aren t o f th e U niverse,
D aijin, “K onko F aith ” is m ost
T h e P aren t K am i o f th e U niverse, T h e
com m only used in reference to sp iritu
P rin cip le P arent, P aren t K am i, P aren t
ality, w hile th e organ izatio n is referred
G o d , or K am i-S am a.
to as “K onkokyo.” In no w ay is this g u id eb o o k a com plete
2
T h e re are quotes highlighted
explan atio n o f the K onko Faith. D esigned
th ro u g h o u t th e text o f this book. T hese
to be a signpost for those w h o w ish to know
are the teachings o f o u r F o u n d er taken
w h a t K onkokyo is, th is book only p oints in
from : Kyoten Gorina 1 1: Teachings o f
its direction. T h e g u id eb o o k w as w ritten in
Konko Daijin I. K onko, Japan: K onkokyo H o n b u , 1987; Kyoten G onkai
questio n s, w h ile at the sam e tim e stirring
II: Teachings o f K onko D aijin II. K onko,
the in q u isitiv e m in d . S hould you w ish for
Japan: K onkokyo H o n b u , 1987; Kyoten
m ore in fo rm atio n or have any qu estio n s
Gorikai III: Teachings o f K onko D aijin
regard in g K onkokyo, please refer to the
III. K onko, Japan: K onkokyo H o n b u ,
publish ed m aterials o r contact inform ation
1993; Kyoten Oshirase-Goto Ohoe-Cho:
in th e A p p en d ix o f this book. T h a n k you.
Record o f Revelations. K onko, Japan:
We ho p e you enjoy your experience!
hopes o f answ erin g th e m ost basic
CONTENTS INTRODUCTION
9
SECTION 1: BELIEFS A N D PRACTICES
1 4 M ain Concepts
17 Basic Beliefs 26 Attitudes 28 Practice and Rituals 3 9 SECTION
2: THE FOUNDER OF KONKOKYO
41 Historical
Background of Japan
6
SECTIO N 3: KONKOKYO TODAY
6 * Japan 6 8 Am erica
72 South Am erica 73 Korea & Gatherings 74 Peace Activities
76 A: For Further Inform ation and 78 B: Konkokyo Chronology 79 C: C ontact Inform ation
Reading
INTRODUCTION relationship. T hey
we ignore or discom fort
the faith and
m ediate betw een K am i
others around us. It is
teachings of
and his followers, aiding
for the happiness o f all
Konko D aijin, an
us in the developm ent o f
th at we w ork toward,
ordinary farm er in
o ur spiritual eyes and
not just for ourselves.
Japan w ho cam e to
ears, so that we may
As we strive to
devote him self to
come to understand
strengthen our
helping people, this
K am i's tru e instruc
relationship w ith K am i
Faith came to be called
tions. A lthough this
each day, we will begin
"Konkokyo." M arking
personal approach may
to express our faith in
the date Konko D aijin
m ake it difficult to
life through the
received K am i's request
define one's faith, it
attitudes we have, the
to save people,
allows flexibility w ithin
actions we take, our
Konkokyo was founded
the religion, strengthens
reactions to events, and
on N ovem ber 15, 1859.
self-discipline, broadens
our treatm ent o f others.
E
vo lved o u t
of
As a religion, Konkokyo is u n iq u e in that it has no strict set ot
views, and embraces acceptance. A personal
In this age o f technology and m aterialism , it is easy to
rules that believers m ust
relationship w ith K am i,
neglect our real needs.
follow. Som e believers
however, does not imply
M any tim es we feel that
find that this m akes it
confining oneself in
there is a void in our
difficult to explain the
solitude or spending
lives, w hich we cannot
Faith to others. O ne's
one's entire life
identify or fill. We hope
relationship w ith Kam i
searching for the T ruth,
this book may act as
is very personal and
b ut enables ou r being
your m irror, so that you
direct, yet at the same
able to live it. O u r
can see your tru e self
tim e, the m inisters w ho
F ounder taught us to
and needs and begin to
guide us play a
im m erse ourselves in
live a life o f joy and
significant role in
T ru th and K am i, but
happiness, so th at you
developing our
not in such a way that
shine from w ithin.
W
£
BELIEVE
o BELIEFS
KAMI • that Kam i is the universe-— the
spirit and energy that flows through
Founder, Konko Dajjin, referred to this spirit and energy as “Tenchi Kane No K am i” (the god of heaven and earth), or abbreviated as “K am i.” T his spirit gives t birth to new galaxies, winks (Jut brilliant stars, gracefully opens the dew-moistened petals of a flower •
*
in spring, whisks away the last rem aining leaf from a bare tree in winter, and enables our hearts to beat. w •
Kam i sustains and nurtures the cycle of life.
•
'*
K am i is m uch like a parent, em bracing ou r lives to protect us and provide us w ith w hat we need to grow and m ature. Ideally, parents are the m ost. * •
t
dependable people in a child’s life. Ideal parent? will protect their children from .all danger and give love *and comfort in any situation. A chilS of such parents, therefore, feels safe, secure, and, optim istic toward life. » T herg are m any people w ho believe Kaqai is the parent o f all existing life, yet because o f this they feel, “W hy w ould K am i bother w ith som eone so insignificant and small as m e?” We m ust refnem ber that K am i, even if K am i has m any children,
»
.
J
•
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unconditionally loves and cares about each one of us individually. K am i w ants to give us everything possible, everything we need to assure our
•
happiness. K am i’s infinite love and affection for us • •
surrounds*us-forgiving our w rongdoings and
• •
tantrum s, accepting our apologies, and pleading for us to m ake requests so they can be fulfilled. K am i is reaching out to us, asking us to place our complete trust in Kam i. In doing so, we can leare to pilt aside our physical eyes and open and see with our -spiritual eyes, and thus be guided away frofn troubles and s’uffering. T his is the divine wish of Kam i.
€
& P R A C T IC E S
galaxies,‘planets,^iir, earth, and life. O ur
O BELIEFS & P R A C T IC E S
OUR SITUATION be m ore civilized. Yet, a
m em bers, an d friends, not
capable o f great
glance at the news reveals
realizing the h arm w e are
things. However,
'E AS HUMANS are
the m any ills o f ou r world:
doing. It is a vicious cycle we
we cannot survive even one
pollution, wars, health
have created.
m om ent on our own. O u r
problem s, discrim ination,
individual lives are
violence, and stress. M any o f
T h o u g h w e have o u r m om en ts o f peace and find
dependent upon the
us have not acquired the
things to sm ile at once in a
blessings o f air, water, and
satisfaction and happiness
w hile, a re n ’t m ost o f us
heat, am ong the m any others
we believed w e were
co m p lain in g m ore often
that K am i has provided for
w orking tow ard so
th a n not? Stressed,
us. U nfortunately, w e often
devotedly. W h a t w e have
fatigued, frustrated, and
forget this crucial fact. As our
acquired is self-
depressed, w e are at a loss
knowledge o f nature and the
centeredness, greed, fear,
to know how to solve the
universe continues to
envy, hatred, and distrust. As
endless string o f problem s
develop w ith advances in
the grow ing void in o u r
th a t seem to plague us.
science and technology, we
hearts threatens to
T u rn in g only to m edicine
have becom e arrogant,
overw helm us, w e frantically
for illnesses an d injuries, or
believing w e can do things
feed it m aterial w ealth,
to psychologists and therapy
through ou r ow n knowledge,
occupational success,
for various problem s we
effort, and power. W ith our
m om entary thrills, and
encounter, m any o f us have
new found knowledge, we
entertaining illusions.
forgotten K am i. Som etim es
seek to alter and control the
W orking harder to gain
w e feel as th o u g h w e have
energy of the universe for
m ore incom e, m aking m ore
no one to tu rn to, no one
o u r ow n convenience,
convenient and efficient
w h o cares, no solution, an d
believing we can invent
“tim e-saving” gadgets, we
no escape. Som e o f us,
happiness and create
squeeze every last second we
losing hope, tu rn to alcohol,
satisfaction in ou r lives.
can find for relaxation, only
violence, drugs, or even
to find ourselves using it to
suicide. We becom e far
technology and m edical
get just a few m ore things
rem oved from o u r original
science have led to m any
accom plished. T h ro w n
goals o f happiness an d
m ore people living in
about by tim e constraints in
peace o f m ind. W ith o u r
relative com fort today than
a society th a t cries, “Faster!
h u m a n -c en te red ways o f
at any other tim e in history.
Faster!” w e build u p stress
th in k in g , w e have lost o u r
M an ’s m aterial w ell-being
and frustration and m ake an
co n n ectio n w ith K am i an d
has risen and his quality o f
enem y o f tim e, w hen it is
o u r u n d ersta n d in g o f
life has im proved. Seeing
tim e that we desire. C au g h t
life— o u r respect o f natu re,
this kind o f developm ent, it seems th a t the w orld w ould
up in o u r ow n problem s, wd
love o f others, an d g ratitu d e
snap at o u r children, fam ill ,yt ■
:>r the blessings we receive.
T h e great advances in
...
■
vm S S l
O
O
BELIEFS & P R A C T IC E S
OUR GOAL UR GOAL is for
each o f us to open o u r self-centered
hearts so th a t w e becom e as broad an d accepting as K a m i’s h eart— for the w hole w orld to becom e one w ith K am i. By reform ing
*
o u r hearts th ro u g h K a m i’s g u idance, we can learn to change sufferings and hardships into blessings. We will im prove o u r lives and th e lives o f those aro u n d us. K eeping K am i in ou r hearts at all tim es brings us
an d joy
w arm th
only in n er
he gained
closer to K am i. O u r
from this gave h im th e
happiness can bring.
F ounder, K onko D aijin, in
title o f Ihigam i (Living
A n in dividual side o f a
his practice o f faith,
K am i). T h e process o f o u r
d ia m o n d is beautiful w hen
broadened his h eart and
h u m a n hearts developing
polished, b u t th e tru e
becam e one w ith K am i.
into K a m i’s h ea rt an d spirit
beauty is fo u n d w h en the
T h e w isdom , a deep
is like a drop o f w ater
individual surfaces are
u n d ersta n d in g o f life, and
en terin g the ocean. U p o n
com bined an d reflect light
the in n e r strength and
en terin g the ocean, th e drop
o ff o f each other. W h ile we
o f w ater takes on the
are here to live an d love and
Excerpt from Prayer Book:
properties o f the ocean an d
grow, w e are given the
Kami Prayer
becom es ocean water. T h e
privilege, the g ift, o f h elp in g
single drop o f w ater gains
others. In th e process o f
K a m i loves and caresfo r
the vastness o f th e ocean. K onko D aijin tau g h t us
all ujikp [K a m i’s c h ild ren ], A ll those who live between heaven and earth. To revere K a m i as the Parent Kam i, To live in K a m i’s infinite blessings—
fin d in g peace w ith in ourselves, w e w ish to share
th a t each one o f us is
o u r faith w ith others, so th at
capable o f becom ing a living
an en d to suffering an d the
kam i. By accepting the
fulfillm ent o f life will
guidance K am i has provided for us and practicing to
spread to those aro u n d us
develop a heart that
W orking in this way, w e will
em braces everything and
com e closer to fulfilling
an d th ro u g h o u t th e w orld.
This is the Way.
everyone unconditionally,
K a m i’s w ish for everyone to
Yet many not knowing
we will realize the infinite
be saved, an d th en K am i
love and blessings th a t shine
w ill be fulfilled. T h e
upon us. W ith this
d iam o n d , w h ich represents
realization, o u r faith will
th e w hole w orld, will begin
begin to reflect in ou r actions, and w e will begin to
to sparkle brilliantly, as each o f us begins to shine from
live each day w ith a radiance
w ith in .
the Way, Are lost in greed aryl sejfishness.
•the cycle bp*
MAIN C O N C E P T S
THE DIVINE REMINDER
T
h e D i v i n e Reminder
nothing, ou r F o u n d er
this day, everyday, an d at
is the essence o f the
realized th a t structu re,
every m o m e n t.”
K onko Faith. W hen
rituals, an d physical
We are ta u g h t th a t no
the Japanese g o vernm ent
w orship w ere n o t w h a t was
m a tte r w h ere w e are or
forbid o u r F o u n d er to
im po rtan t. It was at this
w h at is h ap p en in g , if we
p ropagate his faith, w hen
tim e o u r F o u n d er received
keep th e D ivine R em inder
he was ordered to take
the w ords o f the D ivine
in o u r hearts, w e will be
dow n all altar fixtures and
R em inder from K am i.
able to rem em b er to tu rn to
offerings, as w ell as to stop
T h u s, the D ivine R em inder
K am i for help, an d thus
praying, he retreated to a
is considered to be th e core
receive blessings. For m any
sm all room to m editate
o f the K onko Faith.
believers, alth o u g h they
quietly. H ere, left w ith
A lthough there are m any sm all variations in
read an d recite this teaching daily, th e m e an in g an d
translation o f th e D ivine
m essage they receive from it
R em inder, the com m o n
ch an g e w ith each
m essage is interpreted as:
experience they en c o u n ter
“T h ro u g h the
in th e ir lives.
M ediation— th e w orkings
A fter rev iew in g th e
o f th e L iving K am i— pray
fo llo w in g M a in C o n cep ts,
an d m ake requests to K am i
try re a d in g th e D iv in e
w ith a sincere an d devoted
R e m in d e r once m o re w ith
heart, for blessings d ep en d
th o se fu ller m e an in g s in
u p o n an d are found w ith in
m in d to see ho w y o u r
your h eart— w ithin a h eart
in te rp re ta tio n o f it
o f joy an d peace. Pray on
ch anges.
The Divine Reminder written on a piece of paper by the Founder, 1873.
Ikigami Konko Daijin Tenchi Kane No Kami Isshin ni negae Okage wa wagakokoro ni ari Kongetsu konnichi de tanomei
Through Ikigami Konko Daijin to Tenchi Kane No Kami Pray with a single heart The divine favor depends upon one's own heart On this very day pray
1:
D aijin” was the title
.o u r F ounder
called “m e” is a com bination
becom es one w ith K am i, to
o f K am i’s body and K am i’s
have the sam e desires as
spirit; therefore, even you, I,
K am i, and to fulfill those
received from K am i. It was a
and all h u m a n beings can
desires as K a m i’s hands— is
custom in Japan to respect
becom e living kam is. We
w h at it m eans to be a living
those few people w ho saved
only need to realize this,
kam i. O u r F o u n d er said,
m any others and to call them
scrub away the dirt and
“Save one person and you
Ikigami, “Living K am i” or
grim e we have accum ulated,
will be a kam i to th a t person.
“Living B uddha.” O u r
and let ou r tru e selves shine
Save ten people an d you will
F ounder used this traditional
through. It is only because
becom e a kam i to all te n ”
n am ing to express a new
w e say things like, “I can ’t,”
(G//: Shirakami Shinichiro, 1).
m eaning in the following
“It’s im possible,” and
way: “To be an Ikigam i is to
“N ever,” th a t w e close the
K onko D aijin ” to refer n ot
have K am i born w ithin you”
doors th a t are open an d lim it
only to o u r F ounder, b u t also
(GIII: Konko Kyoso Gorikai, 18).
ourselves. T h is is w hy m any
to his w o rk o f saving people.
o f us do not im prove as
T h e spirit an d w orkings o f
think, “T h ere is absolutely
individuals and suffer
Ikigam i K onko D aijin
N O w ay th a t som eone like
endless hardships. To
su rro u n d us, g u id in g us in
m e can becom e a living
develop K am i w ithin
o u r efforts to spread joy and
G O D !” H ow ever, w h at is
yourself so that your heart
peace o f m in d to all people.
M ost people are likely to
We now use “Ikigam i
INTERDEPENDENCE
W
k CANNOT live on
the plants and trees w ould
happy, b u t just as parents
this earth by
cease to exist as well. T h is is
w ishing for their children’s
ourselves. We can
Interdependence; each
happiness can n o t help them
see this in that plants and
cannot fulfill its purpose
if the children reject their
trees need anim als and
w ithout the other.
insects to pollinate their
T h e incorporation o f
aid, there is only so m uch K am i can do until we p ut
seeds, as well as to
Interdependence into
dow n o u r barricades and
decom pose m aterial into
K onkokyo is a u n iq u e aspect
allow K am i to guide us. O u r
nutrients. In turn, the
o f its doctrine. In m any
F o under once said, “K am i is
anim als and insects need
religions, K am i is perceived
plants and trees for shelter,
as almighty, all-know ing,
K am i because o f people, and people are people because o f
food, and the atm osphere-
and above all. H ow ever, we
K am i.” We cannot exist
purifying capabilities they
believe K am i is closer to us
w ith o u t K am i an d the
provide. I f you look closely at
th an this, in that K am i m ust
blessings o f K am i, and K am i
nature, every single thing has
w ork w ith us an d we w ith
cannot be realized by us,
its ow n special purpose and
K am i in order for K am i’s
cannot be a god to us,
role that keeps the universe
desire— for all people to be
w ith o u t o u r cooperation.
in balance. I f all the plants
freed from hardships— to be
K am i is patiently w aiting for
died, the anim als w ould
fulfilled. It m ay sound
each o f us to fulfill o u r part
cease to exist, and similarly, if
strange to hear th a t K am i
the anim als and insects died,
needs our help to m ake us
by recognizing and em bracing K am i’s guidance.
BELIEFS & P R A C T IC E S
U T >“k ig a m i K o n k o
//
O
THE CONCEPT OF A "LIVING KAMI
SINGLE HEART
A
SINGLE HEART has
concentration can only be
two basic interpreta
achieved if the w orshiper is
daily events in o u r lives. T h e second m e an in g o f
truly devoted to th e prayer
a single h eart is: y o u r h eart
interpretation is: pray w ith
he o r she is m aking. In a life
an d K a m i’s h eart becom e
all your heart. It refers to the
and death situation, the
one. As w ith a loved one,
seriousness and concen
strength o f our prayers is
w e sh o u ld always be
tration o f your prayer. A
considerably different from
th in k in g o f K am i, always
com m on exam ple used to
o u r everyday ones. T h in k o f
try in g to u n d erstan d
illustrate this is one teaching,
the strongest prayer you
K a m i’s h eart an d wishes.
“P raying to K am i single-
have ever m ade. W h e th e r
K a m i’s desires w ill becom e
heartedly m eans th a t you do
m aking a request,
o u r ow n as w e start seeing
n o t tu rn aro u n d once you
apologizing, or expressing
w ith K a m i’s eyes an d
have clapped your h ands
appreciation, every single
feeling w ith K a m i’s heart.
tions. T h e first
an d faced th e altar, even if a
prayer w e m ake should be at
By b ro ad en in g o u r
spear pokes y ou” (Gil:
least this strong. T h is is the
perspective an d desires, o u r
Takahashi Tomie, 15:1).
difficult part o f th e K onko
h eart becom es th e sam e as
Faith. T h is is w h at w e strive
K a m i’s; o u r h ea rt an d
for an d practice on w ith the
K am i’s h eart becom e one.
It sounds quite frightening, yet this type o f
MEDIATION OR US to free
F
T aking th e joys an d sorrow s
ourselves from
o f the believer as if they
sufferings, w e first
w ere his o r h e r ow n, the
need to realize the
THE DIVINE FAVOR DEPENDS UPON ONE'S OWN HEART
I
N A LINE from the
D ivine R em inder, this concept points to o u r
M ediator th e n prays to
hearts as the key to the
In te rd e p e n d e n t
K am i w ith the believer.
q u ality an d o u tco m e o f o u r
relatio n sh ip betw een K am i
T h e M ed iato r relays to the
lives. O u r F o u n d er said,
an d us, an d th e n w o rk to
believer K a m i’s in stru c
“D ifficulties an d sufferings
develop it w ith in ourselves.
tions an d teachings th a t the
are caused by peo p le’s ow n
H ow ever, because it is difficult to do so on o u r
M ed iato r receives w hile praying. T h is is th e basic
h earts” (Revelations: 24:25.3), an d also, “W h e th e r you
ow n, it is the role o f the
form o f M ediation. T h is is
save or kill y o u rself depends
m in ister to be th e m ain
w here teachings, like those
u p o n y o u r ow n h e a rt”
M ediator to help us
o f o u r F ounder, are born
(Gill: Shinkun, 2:12).
u n d ersta n d , develop, and
an d people are show n a
stren g th en o u r relationship
w ay o u t o f th e ir h ard sh ip s
w ith K am i. At the
to a life o f happiness.
perspective an d the reality
M ediation Seat in the
M ediation is n o t so m eth in g
w e perceive. W h e n w e have
church, the M ediator
th a t takes place only at the
a h ea rt full o f joy, peace,
listens carefully to th e
M ediation Seat in the
an d h appiness, w e can see
expressions o f g ratitude,
ch u rch , b u t is so m eth in g
an d feel the love and
apologies, requests, and
th a t can take place anytim e
blessings K am i bestows
p roblem s o f the believer.
an d anyw here.
u p o n us each day.
T h e state o f o u r h eart an d m in d changes o u r
BASIC BELIEFS
h e u n i v e r s e gives
&
and is a place for life
to be nurtured. We can see this as plants soak in the sunlight, as insects pollinate flowers, and as saplings take root in the great fallen trees.
J, if
^9^'
N a tu re ’s w orkings and cycles exist to sustain life su rro unding us. W ithin
All living things m ust
Heaven and Earth [the
these blessings, w e too are
take from their
allowed to live. To the
en v iro n m en t in order to
live. Because Heaven and Earth are alive, all
universe] continue to
universe, one life is just as
live. Yet they also contrib u te
precious as the next.
to th e ir su rro u n d in g s, th u s
people are able to live.
W h e th e r it is a galaxy,
su stain in g each other. T h is
(Gill: Jinkyu Kyogoroku, 104)
planet, plant, insect, h u m an ,
In te rd e p e n d e n t relatio n sh ip
or any other form o f life, it
also applies to h u m an s. D o
an inseparable part, w e are
w orks to sustain and n urture
w e con trib u te to the
h u rtin g ourselves. We m u st
each individual part. In the
universe? O r do w e take,
realize once again, th a t as K am i w orks to sustain all
K onko Faith, w e see these
an d keep taking? People
w orkings o f the universe as
used to do things like saving
life, so too m u st w e w o rk to
the w orkings o f K am i.
th eir h air after b ru sh in g it,
cherish an d n u rtu re all th a t
an d scattering it outside for
is a ro u n d us. In this way, we
are b ein g sustained th ro u g h
the birds to use to m ake
w ill learn to live in
the blessings o f the universe
w arm nests. People used to
h arm o n y w ith ourselves an d
in th e sam e w ay it sustains
th in k ab o u t o th e r lives
w ith o u r surro u n d in g s.
all life, w e can begin to see
aro u n d th em beside
R ealizing th a t o u r lives
T h e ways in w hich the
th a t w e are a part o f the
them selves. M ost o f these
u niverse w orks an d th e laws
universe. As a p a rt o f the
old ways have been lost.
th a t govern it an d keep it
universe, w e are connected
H ow ever, people are
alive, are th e T ru th . T h ese
in som e w ay to everything
b eg in n in g to realize once
laws o f n atu re, w orkings o f
existing in it. O n ce we
again, th a t w h a t w e do and
th e universe, an d relatio n
realize this, only th e n w ill
take ultim ately retu rn s to
w e u n d ersta n d o u r
us. We are b eg in n in g to
ships betw een th e universe an d life, com bined, are
respective roles in the
realize th a t by h u rtin g the
w h at w e call th e Ways o f the
universe.
universe, o f w h ich w e are
U niverse. O n ce we u n d ersta n d these Ways o f th e U niverse, o u r attitu d e in life can ch an g e from one o f struggle an d survival, to one o f peace an d acceptance. We becom e grateful for those blessings th a t w e have been tak in g for granted.
& P R A C T IC E S
T
birth to all o f life
o BELIEFS
THE WAYS OF THE UNIVERSE
th e cause
OF
PROBLEMS ANDSUFFERING
a v e y o u ever
w h en w e w ere ju st a little
H
experienced a tim e
too confident. In seeing and
w hen you th o u g h t
caring only ab o u t ourselves,
you w ere so plagued w ith
w e becom e arro g an t an d
problem s and hardships that
self-centered, d em an d in g
there couldn’t possibly be
respect from others, an d
an other living soul on this
For those practicing
puffing o u t o u r chests or
earth m ore m iserable than
faith, it is important not
raising o u r chins w h en
you? T h e n , after reading or
to feel angry, even when
com plim ented. T h is is
hearing about som eone
there is something to be
w h en w e begin to treat
else’s problem s, you thought,
angry about. [Gil: Tsugawa
people lightly or ignore
“M aybe my problem s aren ’t
Haruo, 18:1)
so bad after all.” U nfortunately, m ost o f us
Just how do w e go ab o u t
others th a t are “sim ply ben eath us.” A rgum ents and
chan g in g o u r attitudes and
conflicts arise w h en w e are
have been to the depths o f
not getting upset? Too often
u n w illin g to com prom ise.
suffering. \e t, because our
w e are m u ch like a child
burdens are lightened just by
throw ing a ta n tru m ,
realizing th a t there are
p o in tin g to one th in g after
others worse off we should
an o th er an d d em an d in g to
realize that our attitudes and
know, “W h a t’s th is?”
ways o f th in k in g are the root
“W h a t’s th a t? ” w ith o u t
o f ou r problem s; sufferings
stopping to listen to o u r
begin w ith ourselves.
paren ts’ reply. We m u st start
Fortunately, this is
by looking inw ard, by
som ething w e can change.
pau sin g an d reflecting u p o n
Poverty consists not in the decrease of one's poss essions, but in the increase of one's greed. - Plato
We call various
Respect others, and others will respect you. When people respect you, you must follow the example of grain crops. Rice and millet crops lower [bow] as their grains get heavier [ripen]. (G//: Torigoe Shirokichi, 2:1-2)
O u r F o u n d er also
ourselves instead o f lashing
ta u g h t us th a t m an y o f o u r
o u t blindly.
problem s arise because we
I f you th in k abo u t it,
place o u r tru st in things
getting upset, angry, stressed,
th a t ca n n o t stay th e sam e
or frustrated often comes
forever. “A m etal cane will
from our intolerance,
g et bent, and a bam boo or
occurrences “problem s and
im patience, and selfishness.
w oo d en cane w ill break.
sufferings” because they
D isappointm ent comes from
T h erefo re, use K am i as
cause us to becom e upset,
som eone else n o t m eeting
y o u r cane. K am i can never
angry, disappointed,
our expectations. A nger and
be bent, can never break,
stressed, frustrated, sad, or
violence are only an
an d can never d ie” (G/:
cause us pain. B ut w h at if
expression o f pain, w hether
Kondo Fujimori, 4).
w e do n o t allow these things
it is physical (some people
to upset us? We cannot
p u n ch a w all after crying o ut
hearts an d m in d s, teach ourselves to th in k o f others
change w h at happens, but
from b u rn in g their hand),
we can change how we
m ental (self-hate, jealousy,
decide to accept these
or failure), or em otional
occurrences. In this way, we
(loneliness or h u rt pride).
can save ourselves from u nnecessary hardships.
O u r biggest failures often com e from those tim es
I f w e can b ro ad e n o u r
Which individual is more im portant, you or someone else? All are hum an beings. (Gill: Shinkun, 2:33)
O m ent and trust Kami. Have the sincere heart of Heaven and Earth and receive divine blessings. (G//: Fukushima Gihe'e, 18:2)
say it w as a m isfortune. We
W h a t are w e d o in g w ith
see th e ability to tou ch an d
th e precious blessings K am i
feel as a blessing, b u t if w e
has bestow ed u p o n us?
feel too m u ch in the form of
H o w w o u ld you feel if you
pain, w e curse it.
gave a loved on e w h o was
E v ery th in g o u r bodies tell
freezing to d eath a b lan k et
us has a reason b eh in d it.
to keep w arm , ju st to have it
Pain is a p art o f o u r
th ro w n back in y o u r face
as w ell as ourselves, take all
w arn in g system , developed
after a w h ile because h e or
h a p p e n in g s as le arn in g
to protect us. Yet w e often
she becam e too hot? M any
experiences to grow
feel it hin d ers us an d choose
tim es, alth o u g h w e do n o t
stronger, w h ile at th e sam e
to ignore it or take
m ean to, this is w h a t w e are
tim e, tru ly th in k ab o u t w hy
m edication to get rid o f it,
d o in g to K am i.
an d h o w th in g s h ap p e n
instead o f looking to see
an d p in p o in t w hy w e feel
w h a t the flashing red light
an d ch an g e o u r w ays, to
th e w ay w e do, w e can
is p o in tin g to.
train o u r hearts so th a t we
identify th e source o f o u r
As th e un iv erse is alive,
To realize these things
see ev ery th in g as a blessing,
it m oves a n d b reath es, for
to see others as precious
w e identify th em , w e can
it m u st c o n stan tly renew
ch ild ren o f K am i, to accept
w o rk on im p ro v in g them ,
itself. F orest fires, floods,
n atu ra l occurrences as a
a n d th u s e lim in a te th e root
a n d th e like w e call
necessity o f life, an d to
reactions to events. O n ce
o f o u r problem s. A n o th er cause o f suffering is o u r selfcentered w ay o f think ing. We only care
“d isa ste rs,” b u t they are
w o rk w ith those events
n ecessary for th e ea rth , ju st
in stead o f try in g to stop
as b re a th in g a n d e a tin g is
th em for o u r ow n
for us. We p ick a n d choose
co n venience is w h a t it
o u r blessings an d
m ean s to tru ly live in
ab o u t things if
m isfo rtu n es ac co rd in g to
h arm o n y w ith th e universe.
they are
o u r views an d
M aybe by ch a n g in g o u r
u n d e rsta n d in g , an d w e do
perspectives in this way, we
n o t th in k it strange, or
w ill beg in to realize th a t we
even realize w h a t w e are
are th e ones tu rn in g K a m i’s
d o in g , w h e n w e effortlessly
blessings in to sufferings,
blessings such as rain as a
tu rn a g rea t blessin g in to a
an d th e n stop ourselves
blessing th e day it ends a
g rea t m isfo rtu n e.
from d o in g so in the future.
^ convenient or \ ^ ^
v beneficial to us a t th e present
m o m ent. We th in k o f
d ro u ght, b u t if it continues an d w e ca n n o t go outside to
Peace means not being
play, w e curse it. S hould we
consumed by the fire. It
w in the lottery, w e believe it
does not m ean there
to be a great blessing. Yet if
w on 't be any fire.
it tears th e fam ily apart, we
BELIEFS & P R A C T IC E S
D on't force things. Forget your ego. Dismiss your own judg
BLESSINGS
W
HAT ARE
th e m any divine blessings
c a n n o t h e a r o r see th ese
blessings? M ost
th a t you have received. If
w aves. We n ee d an F M
people feel th a t
you can do this, you are a
receiver o r a telev isio n set
blessings are those gifts we
tru e believer”
to be able to en joy th e
receive from K am i after
(G/l: Tsugawa Haruo, 14).
m u sic an d p ro g ram s
p raying for them .
T he Parent Kami of the
Being cured is not blessed.
Universe borrows the
Having good health is.
voices of humans to
(G/: Ogihara Sugi, 12)
convey teachings. Those who practice faith should
T h e n again, m any o f us som etim es know th a t even u n answ ered prayers are also gifts from K am i. O u r F o u n d er said this about
listen well, even to children's lullabies, as you m ight hear Kami's teachings. (GII: Fukushima Gihe'e, 15:2)
blessings, “W h e n practicing faith, there are m ore
b ro ad c ast by th e v ario u s statio n s. T h e b etter e q u ip m e n t w e have, th e clea re r w e can h e a r an d see th ese signals. We n eed to m ak e su re o u r receivers are tu rn e d on at all tim es, for too m a n y tim es w e ch o o se w h ic h to co n sid er as b lessings an d w h ic h to b elieve are n o t blessings.
H e is te llin g us th a t w e
A heart of true gratitude
blessings w hich can n o t be
are co n stan tly receiving
seen th a n those w hich can
blessings from K am i; w e
be seen. T h e blessings you
ju st do n o t rea lize it. T h e y
u n know ingly receive,
are m u c h like rad io w aves.
n u m b e r m ore th a n the
We kn o w th a t m a n y rad io
H o w m u c h b rig h te r w o u ld
blessings you know ingly
a n d electro n ic w aves are
o u r lives be if w e co u ld
receive. I f you th in k about
cro ssin g th ro u g h th e a ir at
co m e to see e v e ry th in g
it, you w ill com e to realize
all tim es. H ow ever, w e
as a blessing?
is the beginning of divine blessings. (Gill: Shunkun, 1:3)
FAITH STORY: BLESSINGS FOR MY BABY Mrs. Levans was
such as her baby, she
kill her. This is why Kami blessed me with morning
pregnant and had severe
realized th at morning
morning sickness. People
sickness was m ade by Kami
sickness. This special
often cam e up to her and
for the sake of her baby.
tim e given by Kami is for
offered sympathy, saying
" If I did not have
the baby to grow big and
it must be terrible always
morning sickness and was
being sick and not being
not tired all of the tim e, I
m other to speak to her
able to do anything. Mrs.
would move my body
own h eart as well as to
Levans thought in this
whenever I w anted to and
the baby's heart to build
way as well, but after
maybe end up over-doing
th eir bond. W hen you
reflecting upon her
something, or I'd forget
think about all of the
minister's words telling
and move too roughly,
blessings you are
her to begin looking at
which could take aw ay the
receiving through
things not from her own
precious energy my baby
morning 'sickness,' it no
perspective, but from the
needs. Doing so may
longer is a terrible
perspective of others
dam age my baby, or even
thing."
strong, and for the
Everyone asks fo r divine blessings, but do they understand w hat true blessings are? Divine blessings are not lim ited to just having one's wishes granted. For some people, death is a divine blessing. O thers are saved from \
death through divine blessings. Since everything in this world is governed by Kami, there is nothing else but to depend on Kami. Even though it may seem
like an inconvenience a t the tim e, if you continue to practice faith w ithout going against Kami's will, you will realize later the blessings you have received. Faith is pointless unless this much is understood. (Gill: Jinkyu Kyogoroku, 35:1,2)
itrrrrrrT
FAITH STORY: S P L A S H IN ' IN PUDDLES There was a boy who we
shoes, still placed neatly in
for her son being able to
will call "Tim ." Everyday
the house, caught his
have good health
Tim wore to school the
m other's eye, she suddenly
whenever she saw his
pair of clean white shoes
realized something: her son
dirty shoes.
and clothes th a t his
had been sick in bed due to
m other prepared for him.
a high fever since the day
T im 's m other realized his health was the most
However, when he
before. She was deeply
im portant thing in the fam ily. She apologized to
returned home, both his
worried about her son,
shoes and clothes were
because the source of his
Kami, and from then on,
covered with dirt, so his
illness was unknown. A fte r
washed his dirty shoes
m other had to wash
seeing his clean shoes, she
with a heart full of
them . Eventually, she
realized th a t it was her
appreciation. W ith this
cam e to blam e her son
son's good health th at
experience, she was able
and scold him each day
m ade them dirty and
to open her heart and
before sending him off to
enabled him to study at
change it from one of
school. She also realized
blam e and com plaint, to
school. O ne day, when a pair of Tim 's clean white
th a t she should have
one of appreciation and
expressed her appreciation
joy.
HELPING OTHERS N A WORLD w here one is
happy, b u t is it really greed if
if you have been com pletely
dependent on m any
you w ish for all the
cured by K a m i’s blessings,
others in order to
happiness in the w orld for
tell those in distress ab o u t
yourself and for others?
m y teachings. S pread my
I
survive, it should only be natural for people to help
M any religions condem n
teachings so m ore people
one another. However, as we
h u m an desires. Yet our
w ill start to practice faith
have increasingly becom e
F ounder said, “I, K onko
sincerely. T h is is giving tru e
self-centered beings, m any
D aijin, also have desires. I
th an k s to K a m i” (G/:
people now ask, “W hy
have the desire to save
Yamamoto Sadajiro, 67:1).
should I help, especially a
people throughout the
stranger? W h a t’s in it for
world. D o n o t elim inate your
w an ts to help others after
m e }” or even to friends,
desires” (G/l: Kondo Fujimori,
bein g helped ourselves, is
“W h a t have you done for m e
54). T h e m ost basic h u m a n
o ne step closer to becom ing
lately?” I f we focus only on
desires are gifts from K am i.
a living kam i.
ourselves, we begin to isolate
For example, hunger, thirst,
ourselves from others, resulting in loneliness,
To have th e h eart th a t
U nfortunately, th ere is
If you give a hungry man a fish, he will be full for a day. But if you teach him how to fish, he will be full for a lifetime.
regret, rejection, and depression. Since we are
o u r sexual desires, and
n o th in g m ore p ain fu l or
social creatures, w e have a
m aterial am bitions are
d isco u rag in g th a n those
need to share ou r feelings
necessary for us to live, to
tim es w h en w e ru n across
an d experiences w ith each
perpetuate our kind, an d to
people w h o tru ly need help,
other. H ave you ever
m ake progress in this world.
an d w e kindly h o ld o u t o u r
experienced being
W hile there are tim es w hen
h a n d to th e m only to get it
overw helm ed w ith joy until
these and other desires get
slapped. T h is m ay cause us
you realized there was no
the best o f us, we should also
to hesitate o r even th in k ab o u t n o t h elp in g th e next
one to share it w ith? H ave
realize how im portant our
you ever w atched a gam e
desires are. W h a t K am i
person, for w e have
w here your team w on the
wishes for us to do is take
developed th e attitu d e,
cham pionship, and although
these desires— ou r greed for
“W h y sh o u ld I help? T h ey
you hooted and hollered
a good life, w ealth, health,
d o n ’t w a n t it an y w ay ” T h is
w ith excitem ent, you quickly
and happiness— and not
is th e tim e w h en w e need to
lost your happy m ood w hen
suppress or elim inate them ,
realize th a t those w h o reject
you saw your best buddy
b u t broaden them to pray
help are th e ones w h o need
sitting there just shrugging
that everyone has such
it an d w a n t it th e m ost. By
his shoulders? Perhaps he
blessings.
w as w orried about
T h e m ost im p o rta n t
p raying an d asking K am i to allow us to help, w e can
som ething else and d id n ’t
h u m a n desire is o u r desire
have his m ind on the gam e.
to help people. O u r
feeling, instead o f only
T rue happiness, lasting
F o u n d er said, “T h e re are
reactin g to the p ain they
happiness can only exist
people w ho com e to this
caused us. In this way, w e
w hen the feeling is shared. It
w orship hall, req u est to be
can b etter u n d e rsta n d how
may sound selfish or greedy
cured, an d com e to give
to ap p ro ach them .
to say th at you w an t to help
thanks after com plete
A lth o u g h we ca n n o t change
som eone so you can be
recovery. T h a t’s all. Rather,
people w h o are n o t w illing,
focus on ho w they are
O
FAITH STORY: A B L A N K E T tim e w ent on, M r. Hill
a t an autom obile factory.
gradually becam e more and
rehabilitation, I might have
O ne day, M r. Hill was fixing
more irritable.
shown him a perplexed look
a car and was seriously
O ne day a t the dinner
tation. I think maybe during
while unconsciously thinking,
injured when a tire suddenly
table, M r. Hill shouted, "Shut
burst. The nerves in his face
up!" to his child, who was
gotten better sooner?' I may
were dam aged and he was
cheerfully talking to him in
have been too hasty by
rushed to a hospital.
order to comfort him. Mr.
urging him to get well
Mrs. Hill was greatly
Why hasn't his condition
Hill then flipped the table
faster." From th at tim e on,
shocked by the emergency
over. The child, shocked by
Mrs. Hill attended to her
call from her husband's
his father's sudden violence,
husband more sincerely than
company. However, she
tearfully yelled back, "I hate
ever, by looking within and
pulled herself together and
you!" and fled from the
trying to improve herself. Mr.
went to the Konko Church
room. As tears streamed
Hill was finally able to return
where she worshiped.
from her eyes, Mrs. Hill
to work, in great part due to
Concerned about her
silently cleaned up the table
his wife's kind and loving
husband's injury, Mrs. Hill
and the floor. When Mrs. Hill
care. Although he had some
sought the Mediation of her
looked up from the floor, Mr.
after-effects, his company
minister. The minister told
Hill was also crying. A t that
was considerate enough to
her, "Needless to say, we are
moment, Mrs. Hill recalled a
switch his position from the
allowed to live day to day by
teaching her minister had
factory to the office, where
helping and sustaining one
given her, "Something warm
he could work a t a desk. And
another. When you attend to
is necessary for a person in
while M r. Hill needed some
your husband, always
bitterness and sorrow.
tim e to get used to his new
cherish and remember this
During a cold night, no one
position, he felt the strong
truth in your heart."
can go to sleep without a
support of all those around
blanket to put on. You are
him. Moreover, M r. Hill
the blanket for your
began to pray to Kami for
home, but his facial
husband. As Kami is always
everyone's health and safety.
paralysis and palsy in one
gently and warmly
hand rem ained. Although
embracing every one of us, I
he was able to go through
would like for you first to
now sees him and her
rehabilitation a t home, his
become warm and cheerful
children off every morning.
condition did not get better
to your husband. And then
And as she looks out the
very quickly. As M r. Hill was
embrace his heart as broadly
door, the morning sunshine
a very faithful em ployee at
and generously as you can."
showers her brightly and
his company, his long
Mrs. Hill said to herself, "My
w arm ly with its rays of light,
absence from the factory
darling has been doing his
reflecting her own cheerful
made him despondent. As
best throughout rehabili
and happy feelings inside.
A fter six months, M r. Hill was allowed to come
Mrs. Hill is happy to have such a husband. She
w e should never give u p on
is necessary for a perso n in
does n o t have to be som e
them . T h is is w h en w e
bitterness a n d sorrow ”
g reat deed. A sim ple sm ile
m u st leave it u p to tim e and
(from th e F aith Story: A
can w arm th e coldest
co n tin u e o u r prayers for
B lanket). H e lp in g others
o f hearts.
them . Always leave th e door
Kind words can be short and easy to speak, but their
op en , for “S o m eth in g w arm
echoes are truly endless. - Mother Theresa
BELIEFS & P R A C T IC E S
Mrs. Hill's husband worked
AFTERLIFE: RETURNING TO KAMI S EVERYTHING is
w ill cru m b le an d retu rn to
m ight call “reincarnation,”
m ade from
be p art o f the beach. I f the
b u t m ore a co n tinuation o f
p articles in the
sand is taken away, the
life. As o u r F o u n d er once
u niverse, so e v e ry th in g is a
rem a in in g w ater w ill retu rn
explained, “W h e n people
p art o f K am i.
to the ocean or evaporate
die, they are reu n ited w ith
into air. O nly in the
K am i. T h e body dies, b u t
A
A drop o f w ater taken from the ocean
m om ents both sand an d
the soul keeps on living.
m ay have its
w ater are com bined does
T h e body, w h ich w as taken
th e sandcastle exist.
from E arth , w ill retu rn to
, ow n shape, yet it is
W ithin these physical
E arth . A n d the soul, w hich
still part
bodies w e live o u r lives on
w as bestow ed by H eav en
o f the
earth, and w hen tim e
[K am i], retu rn s to H eav en
ocean.
corrodes ou r castle walls, o u r
[K am i]. D y in g is w h en
physical form returns to the
y o u r body an d soul
Because humans are born through the blessings of Kami, they must also die with the blessings of Kami. Therefore, if a child's birth is a happy event, then death is a much happier event, since one becomes a kami. T h e reason why death is so abhorred is because people have not yet developed enough peace of mind to accept death. Practice faith, so th a t you will be blessed with peace of mind.
separate” (Gil: Nanba Ko, 13:2-3).
We do n o t believe that there is a “heavenly realm ”— a distant place spirits go to after they leave the body. N o r do w e believe there is a “hell”— a
(Gill: Jinkyu Kyogoroku, 23:1-3)
dungeon-like place w here W h e n w e are born, a “d ro p ”
beach, an d the w ater returns
spirits suffer eternally. W h en
o f K am i is given a physical
to the ocean. L ooking at the
w e die, w e only retu rn to the
body m ade from th e earth,
laws o f nature and the
universe. In the w ords o f o u r
m uch like a sandcastle. Just
universe, great trees also fall,
Founder, “W h eth er you are
as a sandcastle is m ade by
and becom e nursing logs for
living or dead, H eaven and
gath erin g g rains o f sand
the next generation o f trees.
E arth [the universe] will
from th e beach and given
E verything grow ing an d
always be your h o m e” (Gl:
solidarity by water, so
living on earth begins in the
Sato Norio, 21:20). T h e
h u m a n bodies are m ade by
earth, is given a distinct
universe works to sustain
the com bination o f
form , and then returns to the
life. W h eth er we create a
n u trien ts and w ater from
earth by various m eans to
heaven or hell o ut o f this
the earth and m ade w hole
becom e nutrients for the
by spirit. I f w ater is taken
next generation. T h is is not
live, all depends on
o u t o f the
w h at people
w here o u r hearts are.
sandcastle, the individual grains
beautiful earth w here we
1
tree, th en its branches will grow lush. Respect your
Im m ortality is im portant for humans. Im m ortality is
the sam e function as the
ancestors an d parents, th en
A ltar for K am i: they give us
you will pro sp er” (Gil:
a focus po in t for o u r prayers.
Takahashi Tomie, 33). A tree is
After com pleting a life o f
dep en d en t u p o n its roots to
w orking for the benefit o f
grow, and its roots are
they can live in com fort and
when others keep praying for you a fte r you die.
(Gil: Kondo Tsuru, 1)
o u r family, o u r children and
d ep e n d en t upon the leaves
w ith peace o f m ind. O u r
g ran dchildren, w o u ld n ’t we
and branches for nutrients
g ran d ch ild ren can then
be happy if they recognized
from the sun. H ere again,
co n tin u e to pass it on to
the sacrifices and efforts we
In terdependence is evident.
th eir children. Just as w ith
m ade for them ? In praying
T h o u g h spirits can n o t be
people’s trust, w e m u st w ork
for o u r ancestors, w e are
seen, w e m u st acknow ledge
h ard to gain it, an d once we
acknow ledging th a t we
th a t they are there, like roots
have, it is easier to m aintain;
could n o t be w here w e are
h idden by soil. We m ust
b u t once w e lose it, it is very
w ith o u t them , and w e are
strengthen them so th a t all
h ard to regain th eir trust.
expressing o u r appreciation
o f us m ay prosper as one.
ch ild ren w ill greatly affect
to them . We also n urture an d support them in their
Passing on Divine Virtue
spiritual lives th ro u g h ou r
D ivine V irtue is the tru st
prayers.
K am i has placed in us. Like
M any people are
w ealth or rep u tatio n , if o u r
skeptical o f w h a t h ap p en s
fam ily has w orked for
to a person after d eath. Yet
g enerations to gain it, an d
m ost people c a n n o t deny
w e w ork to add to it, it will
th a t after a loved one
always be there for o u r use
passes away, som etim es
an d benefit. H ow ever, if
they can still feel his or her
w e do n o t w ork an d are
presence. T h e y do n o t leave
lazy an d selfish, u sin g it
us. T h e y reside w ith in th e
only for o u r pleasure, th en
universe, an d like th o u g h ts,
w h a t o u r predecessors
they do n o t “take u p space”
w orked so hard for will
b u t are th e re w h enever we
quickly disappear; w e m ay
th in k o f them .
even go into debt, e n d in g in
As o u r ancestral spirits co n tinue to protect and
W h a t w e pass on to o u r
h ard tim es for ourselves and o u r future generations. W orking daily to gain
guide us in our lives, they becom e o u r foundation.
K a m i’s trust, w e can pass
O u r F o u n d er said, “Place
o u r virtue on to o u r children
fertilizer at the roots o f a
and g randchildren, so th a t
The descendants of those who listen to Konko Daijin's words and practice faith will live w ithout worry. Teaching your children how to live w ithout worry is practicing true faith . (Gl: Yamamoto Sadajiro, 68:1)
th eir q u ality o f life.
BELIEFS & P R A C T IC E S
T h e A ltar dedicated to spirits in o u r churches serve
A T T IT U D E S
TOWARD OTHER RELIGIONS OW DO w e view
H
K am i w an te d from
em o tio n s th a t w e direct
o th e r religions?
religion. H o w can peo p le
to w ard oth ers. It is
“R eligion” com es
re-b o n d to K am i w ith so
u n fo rtu n a te th a t w e
from th e L atin w ord
m u c h fear, h ate, anger, an d
u su a lly care o nly a b o u t o u r
re-ligare— m e a n in g to re
b lin d arro g an ce p u s h in g
physical actio n s, w h ile w e
b o n d or to tie— so to re
th e m aw ay from
b o n d ourselves to G od.
K am i? O u r
Since this is th e p u rp o se o f
F o u n d e r said,
every religious body,
“T h o u g h
sh o u ld it m a tte r how one
people say
goes a b o u t it? S ince every
th a t they do
p erso n is d ifferent, w ould
n o t kill
it n o t be b etter to pave a
o thers, they
p ath to K a m i th a t suits
do so w ith th e ir
each perso n ? T oo m an y
h earts. T h is is a
tim es, w e get c a u g h t u p in
grave offense. T h e y
w h a t w e believe so
th in k k illin g som eon e
thoroughly, th a t w e
m e an s to sh o o t w ith a g u n
becom e blin d an d c a n n o t
o r to stab w ith a sw ord, b u t
a n d m in d s. We m u st
see th a t w h a t is rig h t for us
th is is only physical, an d
d evelop a b ro ad an d
m ay be w ro n g for an o th er.
th e obvious. P eople often
c o m p assio n ate h ea rt
M ed icatio n c u rin g cancer
kill w ith th e ir hearts, an
th a t loves an d cares for
in one p a tie n t m ay actually
offense invisible to th e eye.
n eg lect th e c o n d itio n o f o u r hearts
all oth ers.
h a rm an o th er. I t w o u ld be easy if one w ay w orked for
Speak ill of no religion. Everyone is a child of Kami.
all, b u t ju st as one
Having different religions is the same as having different
m ed icatio n c a n n o t su it all
occupations. A parent m ay have a carpenter, a plasterer, a
p atien ts o f an illness, one
gam bler, and a m erchant as his children. People may
p ath to K am i w ill n o t
belong to different religions, but they are all children of
suffice either.
Kami. W e all have our personal preferences. Everyone
N o t re a liz in g th e role o f religion, peo p le degrade
around the world is a child of Kami. (6//: Sato Mitsujiro, 14:1 -3)
each other, countless w ars are fought, a n d countless
K a m i’s h e a rt c a n n o t b ear
lives suffer an d are lost,
such offenses. W h e n one
u n d ersta n d in g am o n g
because each o f us insists
kills physically, th e
people, K onkokyo respects
th a t our relig io n is th e only
g o v e rn m e n t p u n ish e s.
all religions. We realize th a t
tru e one. It is h ard to
W h e n o n e kills w ith his
religions m u st w ork
believe th a t th is is w h a t
h eart, K am i p u n is h e s ”
to g eth er as th e leaders o f
(G//: Sato Mitsujiro, 27:1-2).
th e w orld— take dow n o u r
Daily the world grows
T h is te a c h in g tells us to
w alls, accept o u r
smaller, leaving
n o t only suppress th e
differences, an d learn from
understanding the only
physical im p u lse to kill,
each o th er— in o rd er to
place where peace can
b u t to also rid ourselves o f
fulfill peo p le’s needs.
find a home.
th e negative, h atefu l
In w o rk in g for greater
TOWARD LIFE IN GENERAL
O
By sp read in g this peace
UR ATTITUDE
the river and our raft, we
tow ard life is to
desperately continue
o f m in d , joy, an d com fort to
enjoy it an d m ake
paddling w ith o u r oars.
others as w e try to live life to th e fullest, w e are able to
it enjoyable for others. T h is positive, rad ia n t attitu d e
Happiness comes not
take each day as a new
com es n o t only from
from an absence of
beg in n in g . We ca n n o t
k no w ing th a t K am i is
problems, but through the
ch an g e th e past, b u t w e can
su p p orting and g u id in g us,
ability to deal with them .
w o rk to fix it here in the present. I f w e look only to
b u t also from truly being able to let go o f o u r w orries
Instead o f living o u r
the fu tu re an d keep saying,
lives w ith so m u ch anxiety
“I’ll do it tom orrow ,” w h at
and anguish, w e should
if tom orrow never com es? It
concentrated w hile w atching
have an attitu d e sim ilar to
is th e present, th e here an d
th e flow o f a river? D o in g
p rete n d in g we are sitting on
now, th a t creates th e past
things on ou r ow n is like
a le af th a t is floating dow n a
an d shapes the future.
being on a raft (wooden
river. By flow ing w ith the
platform ) on a river, and
river an d com pletely letting
one w ith K am i once m ore
trying to control its
go o f o u r needs lor control,
w h en w e die, every m o m en t
m ovem ent w ith a paddle.
we m ay still w orry ab o u t
o f life is a precious gift we
U nfortunately, however, our
w here w e en d up, b u t since
m u st n o t waste. I f w e keep
raft often does n o t m ove or
w e realize th a t w e have
this in m in d , every day
go in the direction we wish;
little control over o u r final
w h en w e open o u r eyes to
it may end up h itting rocks
d estination, the only th in g
aw aken, every person we
or alm ost capsizing in
w e can do is enjoy th e ride
com e in contact w ith, every
and pray. B obbing m errily
little flower b u d d in g on the
an d tru st K am i fully. H ave you ever really
rapids. E ven the
A lthough w e becom e
along w ith the flow o f the
side o f the road th a t w e see
river— even if o u r le af ru n s
w ill begin to take on a new
if o u r raft will
into a rock— th e river w ill
light. L ike the people w ho
surely go
slowly b u t surely gu id e us
com e back from the b rin k o f
aro u n d it, an d th e n w e will
d eath are “reb o rn ” to truly
slightest w aterfall m akes it seem as
under.
■be on o u r w ay again. In
u n d erstan d the gift o f life
letting go, relying on, an d
an d appreciate it, this is how
tru stin g in K am i, w e can
chan g in g o u r attitudes will
sink! It’s going to break!” we
b roaden o u r hearts to see
take away o u r sorrows and
T h in k in g , “It’s going to are seized w ith worry. N o t
an d h ear w h a t w e failed to
open o u r eyes to the limitless
being able to see w h at lies
notice before— the beautiful
blessings o f th e universe.
ahead brings us to a full
trees an d th e soothin g
panic, and w hile darting o u r
sounds o f th e river an d the
eyes back and forth betw een
anim als in th e forest. As w e begin to stop w orry in g over
Those who believe in Kami
w h a t lies beyond the river
are allowed to enjoy
bend an d instead becom e
themselves in everything
able to look forw ard to it,
they do.
o u r lives w ill becom e so
(Gil: Kondo Fujimori, 22)
m u ch m ore enjoyable.
P R A CT ICE & RITUALS
WORSHIPPING AT A CHURCH F ALL WE do at church
I
because the gym has the
help avoid problem s dow n
is pray an d offer
equipm ent, and the trainer
the road. T h e n , like exercise,
appreciation to K am i,
has the know ledge th at
attending church will give us
th en w hy ca n ’t w e sim ply
could m uch im prove the
m ore endurance, flexibility,
do it at hom e instead? In
athlete’s perform ance, the
tolerance, in n er strength,
the K onko Faith the
m ore often the athlete visits
and confidence. A nd each
F o u n d er said: “A lthough
the gym to train and asks the
tim e w e take the tim e to do
K am i ca n n o t be seen, you are constantly w alking
Here is the place where you show me how you have
w ith in an d th ro u g h the
practiced faith . It is like bringing your best calligraphy to
m idst o f K am i. W orking in
your calligraphy teacher. Practice a t home, and come
th e fields or w alking along a
h e re ...to have your faith guided. (G/: Kondo Fujimori, 68)
path, the w hole w orld is T enchi K an e no K a m i’s
trainer for guidance, the
H irom ae [W orship H a ll]”
better prepared the athlete
do so m any o f us feel
[Gil: Konko Kyoso Gorikai, 6).
will be for tournam en ts th at
reluctant to go to church? Is
lie ahead.
it plain laziness? We can
So w hy lim it K a m i’s W orship H a ll to a building?
it, it pays off tenfold. So w hy
In this day an d age, it is
W h y do w e even need a
h ard to concentrate all o f
church? E ven th o u g h
o u r energy into one thing.
K a m i’s W orship H all is
O u r daily lives are
anyw here w e decide to pray,
filled w ith countless
w e often need a structure, a
events th a t need to be
symbol to help us stay on
addressed. T h is m akes it
track.
difficult to have th e h eart o f K am i at all tim es.
r Hi
T herefore, a church is a
en ough tim e, yet w e m ake
place for us to focus our
tim e for o u r “favorite” T V
f a i t h an ai d
program s. D o w e th in k we
find su p p o rt and
com fort from o u r M any people, cau g h t up
argue th at w e d o n ’t have
peer believers. G oing to church gives us
do n ot need to improve ourselves? Are we afraid o f w hat we will see and hear
by rituals, structures, and
energy and strength for o u r
about ourselves? O r have we
etiquette, have forgotten the
daily activities. Like regular
gotten so used to receiving
tru e role o f a church. A
check-ups w ith a doctor,
the blessings w hich allow us
ch u rch is n o t sim ply a place
regular w orship becomes
to live, th at w e have begun to
one m u st go every S unday
preventive m aintenance to
take them for granted and do
for a long service, in clu d in g an even longer serm on.
n ot feel as if we need to go to W hen in pain, you
church to say th an k you?
In certain respects, a
come to worship for a
church is m uch like a fitness
cure. When there's no
different reason for not
gym w ith a personal trainer
pain, you come to
a tten d in g church. Instead,
for an athlete. A n athlete can
worship for faith.
m aybe w e should start
train and exercise at hom e
(G/: Ichimura Mitsugoro,
th in k in g a b o u t w hy w e
just as well as in the gym. Yet
2 :28 )
should.
E ach person has a
O
able to tru st o u r trainer, and th e better the train er is, the
Advice is w hat we ask
personal trainer. T h ey take
faster w e w ill learn an d the
for when we already
in to account o u r individual
fu rth er we w ill progress.
needs an d encourage or
T h e difference betw een
challenge us d ep e n d in g on
trainers an d m inisters,
o u r personality and
however, is th a t m inisters
know the answer but wish we didn't.
w h a t o u r backgrounds are, no m atter w h at w e m ay
You should practice faith. It is like going up the rungs of
have done, it is reassuring
a ladder. W ork a t it rung by rung, then your gratitude will
to k now th a t th e q u ie t calm
increase day by day. (GIL. ichimura Mitsugoro, 6)
o f th e K onko C h u rc h and
Just as we gain a higher perspective and wider view o f the
th e p atien t m inisters always
things around us when we climb a ladder, so as we develop
w elcom e us w ith open
our faith, we gain a wider and more grateful feeling fo r the
arm s. T h e y are constantly
world in which we live. Let us all receive these benefits by
praying for o u r happiness
practicing faith.
an d w ell-being. I f w e ever need help or g u idance, or
situation. T rainers can see
pain. As
the strengths and w eaknesses w e can n o t see on
share o u r la u g h ter an d
(a j
o u r ow n, po in t th em o u t to us and w hile we train.
h
T h e y also w arn us w h en we are
d u rin g those tim es w e need
“ V M ediators, they
to escape th e p an d e m o n iu m
take o u r joys
outside, or if w e need to let
an d sorrow s as if
o u t stress, or find com fort,
they w ere th eir ow n, an d th en
give us guidance
ju st som eone to listen to us
all w e have to do is w alk in to the church.
pray to K am i w ith us. Instead o f clinging to o u r
usin g e q u ip m e n t
“la d d e r” o f faith, they teach
im properly, or w h en we
us to tru st K am i and look
need to take a break and
aro u n d at th e view w e have
rest. It is im p o rta n t to be
b roadened by clim bing it. U ltim ately, w h at w e get
D o n 't neglect your faith
o u t o f church an d the
even during good health.
M ediators d ep en d u p o n us.
In other words, a
M ediators can pray w ith us
troubled heart, even in a
an d gu id e us, b u t they
Mediation can be
healthy body, will surely
ca n n o t im prove o u r life fo r
received a t any time;
accum ulate anxiety and
us. W h e th e r w e choose to
simply ask the minister.
worry. Before this
listen to th eir g uidance,
Even in the middle o f the
happens, pray to Kami
sim ply ignore them , or p u t
night, like a doctor on
and practice faith to
into practice w h a t w e learn
call, ministers will make
clear away your troubled
is all up to us. T h ro u g h o u t o u r lives,
themselves available
heart. (G/: Yamamoto Sadajiro, 19:2)
n o m atter w ho w e are or
immediate assistance.
should you need
BELIEFS & P R A C T IC E S
I f the church is th e gym, th en th e m inister is the
O BELIEFS & P R A C T IC E S
PRAYERS RAYER IS one o f the
L ike an ideal p are n t, K am i
they never ask us for help,
m ost im p o rtan t
w ill take care o f th e c h ild ’s
n o m a tte r ho w tru ly they
P
aspects o f any
problem s as m u c h as
are in need an d suffering
religion. W h e th e r prayer is
possible a n d try to g ra n t
because o f it? O u r
m ade vocal or silent, it is
the ch ild ’s requests.
F o u n d e r said,
h ow w e co m m u n icate to
H ow ever, if o u r ch ild ren
It w ould be nice if
K am i.
never th a n k us, never
p eople could appreciate
So w h a t do w e say to
express th e ir ap p reciatio n
K a m i’s blessings w ith
K am i? O f course, there are
each tim e w e help th em , or
th e sam e intensity they
o u r requests. M ost people
even act as if it is only
have w h en m ak in g
stop here; they only call on
obvious th a t they sh o u ld
requests in desperate
K am i w h e n they are in
g et w h a t they ask for,
situations. People can
n eed, w h e th e r for fixing
w o u ld w e, as p aren ts, n o t
readily m ake requests,
tro ubles o r req u e stin g
be a little d isa p p o in te d or
b u t w h y c a n ’t they
so m ething, an d very
sad? O n th e o th e r h a n d ,
express th e ir appreci
seldom at any o th e r tim e.
w o u ld w e also n o t be sad if
ation? T h e people w h o express th eir deep
Excerpt fro m Prayer Book,
KAMI PRAYER
appreciation by giving th an k s ten tim es for
B y this wondrous revelation [the D ivine Reminder]
each request, for
we are given knowledge o f the Way.
exam ple, are the people
Through all the hardships o f this world,
w h o sincerely practice
through pain o f body and soul,
faith. T h e m ore
the Way ofToritsugi [M ediation] teaches us
sincerely they practice,
to turn our hearts to K am i.
the m ore divine
W ithout regard fo r day or night,
blessings they will
whether w e are near or far,
receive.(G///: Jinkyu
the Way ofToritsugi teaches us
Kyogoroku, 92:1 -2)
to pray w ith total trust.
R em in d in g us to be
Tor arrogance in living unaware
th a n k fu l for w h a t w e
o f D ivine Favor, w e beg forgiveness and pledge to m end our ways.
receive, th e m inisters also teach us th a t th e im p o rta n t
L et us live every day as an act o f faith,
p art o f p raying is the
rejoicing in the vastness o f D ivine Favor. L e t us care fo r those in pain
invisible state o f o u r hearts,
and invite them to the Way.
p eople see.
n o t the appearance th at
L e t us guide those w ho are lost
T h e re is no p articu lar
and awaken them to a life o f purpose.
w ay to w orship K am i.
K a m i is fu lfille d in ujiko [K a m i’s children];
Just be sincere, consci
ujiko are fu lfille d in K am i.
entious, honest, an d
M ay this Way o f m u tu a l fu lfillm e n t be m anifested in this world.
G ive th an k s for being
M ay K a m i’s wish fo r true peace,
able to live from day to
and the w ell-being o f all ujiko be fulfilled.
day an d apologize for
So we hum bly pray, so we earnestly pray.
th e irreverence,
sincerely single-hearted.
firem en leave w ithout her.
w om an who lived in a
Unrelenting rain raised the
arrogance th a t you
small house and was very
w ater level farther, and the
com m it unknow ingly.
devoted to Kami. O ne
elderly wom an climbed up
T h e n w ith sincerity, tell
day, with heavy rains, the
onto her roof. W hen a
any personal requests
river close by began to
helicopter cam e by and
th a t you m ay have to
flood. H er neighbors
tried to rescue her, she answered the same as
K am i. (G//: Fukushima
rushed by and told her to
Gihe'e, 4:1 -2)
evacuate with them , but
before. The elderly woman
O u r F o u n d er also
she answered, "I am all
ended up drowning in the
ta u g h t us th a t faith an d
right. Kami will save me,
flood. Turning to Kami, she
prayers should n o t be
so I will stay." As the
asked, "Kam i, I prayed with
so m ething to b u rd en us or
rains continued, the
a single-heart to you and
take u p concentrated
w ater flooded into the
believed completely th at
am o u n ts o f o u r tim e. T h is
w om an's first floor, and
you would save me. W hy did
way, w e can develop our
she fled to the second
you not?" To this, Kami
faith so th a t we are co n tin u
floor.
answered, "I cam e to save
ously praying to K am i
W hen firem en cam e
you three times in the form
th ro u g h o u t th e day. In
with a rowboat to her
o f your neighbors, the
d o in g so, w e w ill begin to
house, and ordered her to
firem en, and the rescue
realize th e blessings we
evacuate, she answered,
crew on the helicopter, but
have received th ro u g h o u t
"I am all right. Kami will
each tim e you refused my
th a t day, reflect u p o n ou r
save me, so I will stay,"
help. You did not w ant to be
th o u ghts an d actions, and
and she m ade the
saved. "
be able to m ake ou r requests unselfishly for
as if you prayed for a safe
p o in t, you b lam ed K am i.
others, as w ell as for
trip for you an d y o u r fam ily
H ow ever, by n o t d o in g your
ourselves.
b u t did not p u t on your
p a rt to keep y o u rself safe, it
seatbelts, drove like a
m ad e y o u r p ray er a lie. I f
m isu n d ersta n d in g ab o u t
m an iac on the freew ay at
you h a d sincerely in your
prayer. People are often
th e speed o f a fighter plane,
h e a rt w ish ed for a safe trip,
discouraged from praying,
an d th e n w ere surprised
yo u r actions w o u ld have
because those tim es w h en
w h en you an d your loved
been different. T h is is w h at
they did pray, they felt as if
ones end ed u p in a
m o st o f us fail to realize
th e ir prayers w ere not
hospital, w ith your car
an d en d u p b la m in g K am i
answ ered. T h e y trusted
com pletely w recked. A t th a t
for o u r ignorance.
T h e re is one significant
K am i to take care o f ev erything so long as they prayed. T h is is w h e n it
W hen you don't receive any divine blessings, even while
com es back to the
practicing faith , don 't wonder why and be regretful. For
In te rd e p e n d e n t
exam ple, if you fertilize your barley, come January you
relatio n sh ip betw een K am i
may not notice any difference with [from ] the crops th at
an d us. N o m a tte r how
w eren 't fertilized. But in spring, the crops you had
h ard w e pray to K am i, if w e
fertilized will turn out well. It is the same for when you
do n o t do o u r part, K am i
practice faith . Do it with an upright heart, w ithout
ca n n o t help us. It w ould be
neglect. (G//: Komoto Torataro, 3)
BELIEFS & P R A C T IC E S
There once was an elderly
carelessness, and
O
FAITH STORY: BLIND FAITH
DAILY FAITH PRACTICE e fo rm in g a h e a r t
over, an d th ey learn to react
can only be d o n e by
unconsciously. For athletes,
teachings, but no one
constantly, an d reflecting
R
good diet, n o t sm o k in g or
follows w hat they are
u p o n o n e’s ow n actions and
c o n s u m in g d ru g s, an d
told. They return home
not the actions o f others.
practicin g th e ir m ovem ents
and alter the teachings
H ere is w here the focus o f
co u n tless tim es each day.
for themselves. And so
the K onko Faith lies.
T h e se practices co uld be
People go to the church to worship and receive
there are no divine
practicing faith
A thletes can tra in at a
th is w o u ld m e a n ea tin g a
free throw s, d rib b lin g
blessings. For their
gym , b u t d u e to the
drills, th ro w in g pitches,
resultant failures, they
necessity o f w o rk in g an d
c a tch in g passes, or o th e r
blam e Kami. Reforming
o th e r activities, they m ay
drills. F o r som eone
your heart is most
n o t be able to go every day.
p racticin g faith, this is
im portant. (Gl: Ichimura
It is m ost im p o rta n t to
sim ilar to h av in g a positive
Mitsugoro, vol.3, 19:1-3)
practice w h e n they can, as
attitu d e , b ein g p atien t,
close to w h a t the train er
to le ran t, k in d , a n d h av in g a
in stru c ted , so th a t in th e ir
h e a rt w a n tin g to give,
daily activities, th e ir body
especially in th e m ost
an d m uscle m em o ry take
try in g tim es.
FAITH STORY: A BROKEN T E A C U P The other day, I
porcelain, but also
and cherish the life of
carelessly dropped a
everything which has
everything. W e find
teacup from my hand and
shape requires many
around us plenty of goods,
broke it. Since I loved the
blessings from the
and it is not unusual th at
teacup very much, I
universe to fulfill its own
even usable goods are
regretted the loss a t first
role and work. W here
thrown into a trashcan.
but soon said to my
there is work, there is
M any people today say
teacup, "I am sorry for
life. W e must use
th at if they lose or break
my carelessness. Thank
everything carefully so
things, they will just buy
you for the work you have
th a t we do not waste its
new ones again.
done every day for me
life. If we have broken it
Unfortunately, this is an
until today." I did this
by mistake, we must
accepted trend in our
because of w hat a Konko
apologize to its life and
affluent society. However,
minister told me when I
thank it for the work it
I know I must not forget
broke a dish a t church
performed for us.
th at each item I use is
This experience made
unique and possesses an
when I was young, Porcelain is made
me reflect on my consider
indispensable life. I w ant
from the blessings of
ation and treatm en t of
to always keep this in
the universe, such as
various things around me.
mind when I use those
earth, w ater, heat, air,
A t the same tim e, I was
items, which help and
and so forth. N ot only
taught th at we have to value
enrich my daily life.
difficult because it is the No m atter how well-
easiest to forget, neglect, p u t
Learning is like pushing
educated or how smart
off, or skip “ju st for today.”
a cart up a hill, whereby
you are, merely having
T ry d o in g just 10 sit-ups
if you g et careless, the
knowledge about the
before bed each n ig h t for a
cart will roll back down.
faith of Kami is not
year. “O nce in a w h ile” is
Those practicing faith
enough. You cannot
so m eth in g anyone can do.
m ust always bear this in
receive Kam i's virtue
H ow ever, consistency is
mind. Faith is also
unless the teachings of
w h at creates a solid faith.
sim ilar to pushing a
the faith are deeply
At tim es, w h en “every
ca rt up a hill. G et
absorbed into your heart
d ay ” becom es m onoto n o u s,
and your faith is
o r w h en w e feel trapp ed or
backwards. (G/:
expressed in your life.
frustrated, an d w e just w ish
Yamamoto Sadajiro, 53:1)
{Gill: Jinkyu Kyogoroku, 151)
careless, and it will roll
to drop everything an d begin anew, o u r F o u n d er ta u g h t us this,
S tu d y in g h ard for one w eek
F or faith, daily renew al
w ill n o t p roduce a good
ourselves every day to
is m ost im portant. Live
doctor. T h e skills needed
appreciate an d take care o f
each day w ith the sam e
resu lt only from years o f
w h at w e do have, an d to
happy h eart th a t you
study a n d h an d s-o n
have a positive attitude.
have on N ew Year’s Day.
experience.
A nyone can be kind or be
W h e n the sun sets,
positive, b u t every day?
th in k th a t it is the last
by p ray in g daily an d at
T h is daily practice is m ost
day o f th e year. W h en
every m o m e n t, w e begin to
the sun rises, th in k th a t
co m m u n ic ate co n stan tly
it is N ew Year’s Day. I f
w ith K am i. T h is keeps us
We m u st rem ind
T h ro u g h train in g , an d
Practicing faith is not
you are happy every day,
from slip p in g in to o u r
especially difficult. W hen
there w ill be no discord
lazin ess an d selfishness,
you get up in the
in the family. {Gill: Konko
an d it g rad u a lly in c o rp o
morning, give thanks
Kyoso Gorikai, 35)
rates th e d o ctrin e in to o u r
I f w e can start over an d
lives. We begin to live o u r
and pray fo r a good day, as if you are talking to
correct o u r m istakes to
lives w ith th e b ro ad e r view
your parents. W hen you
becom e better people at the
o f K am i, th u s creatin g an
go out, inform Kami th at
b eg in n in g o f each year, w hy
in n e r peace an d hap p in ess.
you are leaving. And
can w e not do this at the
T h is in n e r peace allow s us
when you return home,
beg in n in g o f each day?
to o p en u p an d sh in e u p o n
give thanks for returning
We ca n n o t becom e
o th e r p eople, thereby
home safely. Also,
strong in faith overnight.
sp rea d in g th e h ap p in ess.
before going to sleep,
Just like any o th e r learn in g
T h is is ho w faith is
give thanks for th a t day.
process, it takes tim e,
expressed in o n e ’s life.
This is practicing faith.
co m m itm en t, patience,
{Gil: Hirano, Goroshiro, 2:2)
effort, an d diligence.
Peace begins with people a t peace with themselves.
O BELIEFS & P R A C T IC E S
MONTHLY SERVICES e r v i c e s p l a y a vital
developm ent o f faith w ith in
h o p e in th eir lives.
role for religions th a t
th e believers. By voicing
M inisters also take the
focus on an
th e ir experiences and
teachings o f th e F o u n d er
S
in d ividual’s relationship
listening to others, believers
an d translate th em from
w ith the D ivine. In
can see how others are
w ords on a page into a tool
K onkokyo, services are held
benefiting by faith.
th a t can be used in the
to rejoice an d w orship
T h ro u g h this, they can
believers’ lives. Very m uch
K am i w ith in o n e’s heart. It
reflect u p o n them selves,
like M ediation, serm ons are
is an occasion w here K am i
th e ir ow n faith, their
not delivered, b u t are born
and people m eet. Services
actions, an d recent
as the w ords form w ithin
are also held to dedicate
experiences.
the m in iste r’s heart.
o n e’s h eart to K am i.
As a su p p o rt system an d
T h e highlight of the
step p in g stone, services pull
B ecom ing the faith and
M onthly Service is the
d octrine in physical form,
serm on. M ost m inisters tell
to g eth er th e hearts o f the
these services are created for
personal, spiritual-g ro w th
believers. W ith prayers an d
believers to “see,” so th a t
experiences or various
actions in u n iso n , believers
they can confirm or reshape
revelations as th eir serm ons.
w ill be able to realize
th eir faith accordingly.
B eing able to hear, step by
K a m i’s w ish of relieving all
step, how m inisters w ere
living things from suffering.
Services provide a place an d tim e for believers to
able to overcom e adversity
g ath er an d pray together.
an d grow spiritually, these
“M onthly Services.”
T h is facilitates vital
serm ons give believers
H ow ever, th e m e an in g o f
discussions, tim e for
gu idance in th eir ow n faith.
the service applies to all o f
sharing, and aids in the
It gives th e m strength an d
K onkokyo’s services.
T h is section is titled
MEMORIAL SERVICES
K
o nkokyo h o ld s
people p ray in g for th e m are
n o t have existed w ith o u t. It
M em o rial Services
also em braced in th e
is a tim e to sh o w o u r
to pray for the
prayers. We believe
ap p reciatio n for th eir
M em orial Service days are
efforts a n d su p p o rt by
h ap p in ess o f all those w ho have passed away. T h e
m u ch like birthdays for
p ray in g for th e ir sp iritu al
nam es o f believers’
spirits. T h is is because it
w ell-being. We h o ld S p rin g
ancestors are read by the
celebrates th e ir retu rn
an d A u tu m n M em o rial
officiating m inister, in
to K am i.
Services, as w ell as
o rd er to be recognized.
[34 ]
T h e M em orial Services
M o n th ly M em o rial
T h o se people w h o died in
are held to rem in d us o f th e
Services. We believe th a t it
w ars, those w h o suffered
is im p o rta n t to take good
th ro u g h th e ir deaths, and
people w h o w orked h a rd to su stain an d n u rtu re o u r
th o se w h o n o longer have
lives, the people w e could
su p p o rt us.
care o f th e roots th a t
T
3
T h e living kam i th a t
h e r e a r e two
celebrates an d acknow ledges
a n n u a l G ra n d
the following:
each o f us has inside o f
C erem onies. O n e is
1
O u r F o u n d e r’s retu rn to
ourselves.
K am i, w hich enables
B o th o f th e G ra n d
in spring, and the o th e r is in
au tu m n . L ike th e M onthly
him to guide us. O u r
C e re m o n ie s are very
Services, the Tenchi Kane
F o u n d er said, “H a v in g a
festive a n d co lo rfu l. T h e
N o K a m i G ra n d C erem ony
physical body m akes it
ritu a ls in th e ce rem o n y are
is celebrated to show o u r
difficult for m e to see
m a in ly d eriv ed from
appreciation to K am i for
people’s suffering in the
S h in to ritu a ls a n d
the blessings w e receive. In
w orld. W h e n m y body is
c e re m o n ia l dress. M an y
th e spring, w h en w e can see
gone, I can go to w here I
c h u rc h e s still h av e th e
life b urstin g forth from the
am requested an d save
sacred m u sic a n d the
d o rm an t w inter, it is an
people” (G//: Karahi
d a n c e p erfo rm ed as an
ideal tim e to express ou r
Tsunezo, 4:2). H is
ex p ressio n o f o u r g ra titu d e
g ratitu d e for the blessings
dedication to h elp in g
to K am i. E ac h m o v e m en t
th a t sustain o u r lives, an d to
others extends beyond
o f th e o fficiatin g m in isters
acknow ledge th e beauty o f
his physical life, an d for
an d each ite m p laced on
nature.
this, w e w ish to express
th e a lta r are sym b o lic in
o u r deepest gratitu d e.
m e a n in g . T h e s e sym bolic
T h e co n tin u o u s work ° f
ritu a ls b eco m e g u id e s for
w hich is held on the passing
the M ediation o f the
o u r h ea rts to follow in o u r
date o f o u r F ounder,
L iving K am i.
daily lives.
T h e Ikigam i K o n \o D aijin G ra n d Cerem ony,
2
i Plate 1. An Ikigami Konko Daijin Grand Ceremony taking place in the Grand Ceremony Hall at Headquarters, Konko, Japan. Headquarters holds four Ikigami Konko Daijin Grand Ceremonies in the span of ten days to accommodate the number and convenience of the believers coming to worship.
Plate 2. ► As part of the Grand Ceremony, the Kibimai (Kibi Sacred Dance) is performed as an expression of our appreciation to Kami. It is accompanied by Kibigaku (Kibi Music). Kibi is the name of a province in Japan famous for this dance. Each careful movement of the dancers matches the meanings sung by the Kibigaku group.
BELIEFS & P R A C T IC E S
GRAND CEREMONIES
MEMBERSHIP A N D BRIEF CHURCH ETIQUETTE Altar, dedicated to all spirits
to K am i. T h ey also serve as
have a standard
(Plate 3, left side): T h ese
a rem in d er to us o f how our
ritual for a person
altars provide believers w ith
lives are sustained each day
to become a “m em ber.”
a place to focus their
by these blessings.
Should one decide he or she
prayers an d pay th eir
B: Personal Offerings.
likes the K onko Faith and
respects to K am i an d o u r
O fferings are n o t required at
w ould like to be a believer,
Founder, an d to all spirits.
any tim e, n o r are they
K
o n k o k y o d o e s not
then they are. A lthough
Mediation Seat. W ith
“expected” from anyone.
churches do have a registry
a sm all desk an d ch air for
H ow ever, if you w ish to give
for believers, little attention is
the m inister on one side,
an offering, you m ay offer
given to the actual “status” o f
an d the person on th e o th er
w hatever you w ish, w h eth er
each person. T h ere are m any
side, th e M ediation Seat is
it be m onetary, m aterial, or
people w ho drop in to visit a
located on the right side o f
hom em ade. Since offerings
church only once a year, and
the altars (Plate 4). T h is is
are o u r personal show o f
some only for the activities a
w here anyone can receive
gratitude to K am i, we
church hosts. Some o f these
M ediation (for m ore detail,
believe th a t offerings m ust
people consider themselves
please refer to “M e d iatio n ”
be m ade w ith sincerity, or
believers, w hile others
or th e second p art o f
they are n o t offerings at all.
consider themselves just
“W orshiping A t A C h u rc h ”
“O ffering m ade from
visitors. T hese people are
on pages 16 an d 29 respec
people’s sincerity are
always welcom ed and never
tively). W h e th e r ju st to
accepted by K am i w ith
pressured to attend more
introduce yourself, say
pleasure, b u t K am i is not
often th an they desire.
hello, ask questions, or
pleased by b u rd en in g people
receive guidance, you can
w ith com pulsory donations
go u p an d talk to th e
an d contributions” (GUI:
things you m ay see and
m inister at anytim e; there
Konko Kyoso Gorikai, 15).
have questions about:
are no restrictions or
A gesture of respect, appreciation, and humbleness. M any
requirem ents. S hou ld you
I f you decide to visit a ch urch, here are a few
W h eth er daily, monthly, or G ran d Ceremony, all o f
find the M ediation Seat
our services are open to
in tim id a tin g or u n c o m
everyone. T h ere is no dress
believers bow tow ard the
fortable, yet you still w ish to
code, an d the opinions o f
altars before and after
talk to th e m inister, an o th er
m em bers o f each church
p raying as an outw ard show
arran g em en t can be m ade.
vary greatly on w h at they
o f respect to K am i.
Offerings.
consider casual. D ropping in
Solemn Acknowledgement.
A: Upon the Altars (Plate
o n a service, even if it has
5). T h e offerings placed
already begun, is not
C om ing before and after
u p o n the A ltars are chosen
considered rude. Please feel
prayers, the clapping o f
so th a t there is som ething
free to w alk in w henever you
hands four tim es signifies the
represented from the fields,
arrive. We invite you to com e
beginning and ending o f the
the m ountains, the rivers,
an d visit us at any tim e.
prayers, thus focusing ou r
and the seas. T h ese offerings
(For location of churches,
m inds solely upon praying.
represent the variety o f food
Altars. K am i A ltar
w ith w hich w e are blessed.
service dates, or any other questions, please refer to Appendix C.)
(Plate 3, right side) & S pirit
T h ey represent o u r gratitude
© 00
m
•
.
m n
to
*
■D 70 > O H n
m to
Plate 3. Kami Altar and Spirit Altar. Worship can be done anywhere, facing anything in Kami's beautiful universe at anytime. However, to give us a specific place to focus our prayers, the simple yet elegant altars are provided in each church. Many believers also have small altars in their houses, so that they have a place of focus for their daily prayers and for those times they cannot make it to church. i Plate 4. Mediation Seat. Each church has slight variations of the Mediation Seat. Our Founder sat on the floor in traditional Japanese style with a low table to write on. However, today many churches use desks with chairs or benches. i Plate 5. Offerings of fruits, vegetables, dry foods, fish, grains, canned goods, and staple foods prepared for a service. There are always nonperishable offerings upon the Altars. Fresh foods are prepared before every service. Offerings made by members are often placed upon the altar during services as well.
FAITH STORY: AN O F F E R IN G A believer offered a
"I am on my way to
believer roam ed around
watermelon from his first
Konko Daijin to give thanks
the entrance for a while,
harvest to the altar in his
and o ffer this w aterm elon
hesitating since he no
house, and then he
to K am i." T h e little boy
longer had anything to
departed for a Pilgrimage
who was hungry cried out,
offer to Kami. Konko
to Konko Daijin's Worship
"I wish I could be Kami,
Daijin then cam e out, and
Hall, carrying the
too!" and began to sob.
to the surprise and
watermelon with him.
Feeling sorry for the boy,
com fort of the believer,
Stopping to rest on the
but not sure w hat to do,
Konko Daijin said,
way, he met a young
the believer ended up
"Please come in. You
couple with a little boy who
giving the w aterm elon to
have no need to worry.
were also on a pilgrimage.
him, then continued on
Kami already received
his way.
your offering last night."
W hen asked, "W here are you going?" the believer answered.
Arriving a t the door of the Worship Hall, the
Your lifetime is a training period of faith. {Gill: Konko Kyoso Gorikai, 37)
A sketch of the sacred grounds in Otani village where the Founder resided (1887). It is now the location of the Konkokyo Headquarters. The sketch was made into a hanging scroll.
INTRODUCTION
T
HE FOUNDER o f a religion shapes
even changes w ith tim e. T h u s th e fo u n d ers’
the religion, just as a fo undation
answ ers do n ot fit everyone’s situation, an d
an d a fram ew ork shape a house.
som e o f th e m are n o longer applicable for
Religions are created by the structures
th e follow ers tak in g th e exam o f life today.
people build from a fo u n d e r’s beliefs,
In th e K onko F aith , o u r F o u n d er,
attitu de, actions, and w ords. T herefore, in
K onko D aijin , left us a few o f his
order to u n d ersta n d a religion or a faith
answ ers— b u t o nly as exam ples. H e did
m ore com pletely, it is necessary to know
n o t tell his answ ers to us, his follow ers,
an d u n d erstan d th e life o f its founder. In th e K onko F aith, th e ap p ro a ch to
b u t ta u g h t us h o w he w en t about fin d in g them . U sin g o u r F o u n d e r’s life as a g u id e,
u n d e rsta n d in g faith is n o t so focused on
w e can see h o w he a p p ro a ch ed each
divine c o m m a n d m e n ts o r rigid doctrines,
q u e stio n an d his m e th o d s o f se arch in g for
b u t ra th e r th ro u g h the life o f the individ u a l
an answ er. In th is way, an y o n e, even as th e
believer. T h erefo re, o u r know ledge an d
exam o f life ch an g es, can c o n tin u e to use
u n d e rsta n d in g o f th e F o u n d e r’s life
his exam ples o f h o w to study, find
becom es essential. T h is m ay also be tru e
m u ltip le answ ers for each q u e stio n , an d
in o th e r religions, how ever, w e feel th a t
take th e exam w ith co n fid en ce a n d peace
th ere is a fu n d a m e n ta l difference w ith
o f m in d . S h o u ld w e choose to follow the
o u r F ounder.
w ays o f o u r F o u n d er, w e m u st rem e m b er
Life is like an exam th a t everyone m u st
th a t, as w ith an y le a rn in g process, w e m u st
take. T h e founders o f religions are those
study carefully a n d th o roughly. T h e
w h o have found th e answ ers to life and
w isd o m an d aw areness w e g ain by d o in g
“aced” th e exam. W anting to help those
so w ill allow us to live a fu lfillin g life.
struggling w ith the exam , m ost founders
E ven if w e ju st decide to pick u p a few
have passed on th e ir answ ers. H ow ever,
p o in te rs an d go o u r ow n way, w e can
w ith th e desire to preserve th e ir fo u n d ers’
alw ays be assu red th a t w e m ay re tu rn to
invaluable answ ers, m any follow ers have
th e F o u n d e r’s g u id e at an y tim e.
cem ented every w ord o f th eir fo u n d er into
In o rd er to u n d ersta n d a religion, one
the doctrine o f th e ir religion to keep it from
m u st first u n d e rsta n d its founder. Likewise,
changing. U sing this as a reference w hen
in ord er to u n d ersta n d the life o f K onko
tak in g life’s exam , all o f the followers o f a
D aijin , w e m u st first have an idea o f th e era
religion m ake th eir answ ers in exactly the
in w h ich he lived, because tim e an d society
sam e way. U nfortunately, the exam o f life
shaped o u r F o u n d er ju st as surely as he
gives each person different questions, and
shaped the K onko Faith.
H IS T O R IC A L B A C K G R O U N D
JAPAN IN THE FOUNDER'S ERA HE LIFE o f K onko D aij in
new ideas an d innovations. T h ese w ere
(1814-1883) began as th e doors o f
seen as dang ero u s threats th a t could
the E do Period started to close and
u n d e rm in e th e stability o f th e social order.
the M eiji E ra began. In this new era, Japan
N ew religions w ere in clu d ed in this
saw h e r doors opened by foreigners en terin g
suppression, as w ere foreign ideologies.
from th e West. Since each era had its
T h u s, all religious orders w ere req u ired to
p articu lar characteristics th a t affected the
be eith er S h in to or B uddhist.
people o f th a t tim e, it w ould be helpful to
“S h in to ” w as a n am e attached to the
know som e o f the m ajor characteristics o f
m ain stream folkloric beliefs o f Japan, only
th e tw o eras in w hich th e F o u n d er lived.
to d istin g u ish it from B u d d h ism . W ith o u t
W h e n T okugaw a Ieyasu succeeded in u n itin g his supporters and defeating his
battles or daily struggle for physical survival, th e larger p art o f th e p o p u latio n
rivals in the Battle o fS e k ig ah a ra (1600), he
had tim e to p o n d er over th e ir fate in the
becam e the S hogun (ch ief m ilitary
grow ing econom ic society. W h ere
co m m ander), th u s b eg in n in g th e era
B u d d h ism concen trated m ore tow ard the
k now n as th e T okugaw a Period
spiritual life, S hintoism w as m anifested in
(1600—1868). U n d e r the rule o f the
m an y aspects o f daily living, such as birth,
T okugaw a governm ent, strict m easures
sickness, harvest, co n stru ctio n , m arriage,
w ere taken to ensure p erm a n en t order in
an d death. Shrines, h o u sin g the deities,
the nation. T h ese m easures isolated Japan
w ere erected by every village in o rd er to
from th e rest o f th e w orld. A fter centuries o f
give people a place to h o n o r them . Because
co nstant fighting, this new peace and lack
there w as a sh rin e for each deity, an d there
o f foreign influence enabled Japan to
was a g u ard ia n deity for each village, an d
develop its culture in a u n iq u e way.
because there w ere deities for each sickness,
O ne o f the m easures taken to ensure sociopolitical stability was the establishm ent o f a rigid caste system, in w hich the society
cure, direction, elem ent, an d object, there w ere th o u san d s o f shrines across Japan. It w as co m m o n practice to pray at every
was divided into five m ajor classes: the
shrine an d tem ple possible. T h is was
sam urai, the peasants/farm ers, the artisans,
because th e people believed th a t th e m ore
the m erchants, and lastly, the untouchables.
kam is an d b u d d h as they h ad w o rk in g for
T h ese classes (with the exception o f the
them , th e b etter th eir chances w ere o f
artisan and m erchant classes) had existed
having th e ir prayers answ ered. It was
before in a soft structure. However, the
th o u g h t foolish to stick to only one deity,
Tokugaw a governm ent clearly defined the
an d even the people w h o converted to
class boundaries and m ade restrictions to
C hristian ity (before th e g overnm ent
ensure that people w ould not cross these
expelled th e religion) co n tin u ed to visit
lines. O f all the classes, none b u t the sam urai
shrines and tem ples. T h e y even had altars
held any pow er o r political position. T h e
in th eir hom es next to th eir crosses. To
farmers ranked second in this caste system.
them it w as only practical. “P olytheism ” in
T h is was only because farmers produced rice,
this era crossed th e lines o f m an y religions.
the official standard o f w ealth, and w ere the only regular taxpayers o f the society. In add itio n to establishing a caste
Farm ers w ere generally m ore religious th an th e oth er classes d ue to their reliance on the su n an d rain for th eir livelihood. O n
system , th e T okugaw a g overnm ent further
their sm all plots o f land, w hich were passed
attem p ted to solidify its rule by suppressing
from father to son, traditional m ethods o f
intensive m an u al labor w ere used to produce a high yield. However,
W ith the help o f foreigners, the rebelling g ro u p succeeded in
m u ch o f their crop was taken
overthrow ing th e g o vernm ent,
away in the form o f taxes,
an d th u s beg an th e M eiji E ra.
w hich often accounted for sixty percent to eighty percent o f their harvest. In m any cases, this forced m ost farm ers to live on a m ere subsistence level. In addition, arable
T h e p rim ary goals o f the new M eiji g o v ern m en t w ere to m ake th e n atio n m ilitarily strong an d econom ically prosperous in o rd er to deal w ith foreign n atio n s on eq u al
land was cultivated to its lim it, creating a
term s. M ajo r changes in th e social an d
situation w hereby farm ers had little recourse
econom ic systems w ere instigated to
b u t to practice the system o f prim ogeniture.
transform Japan from an agrarian society to
P rim o g en itu re dictated th a t the eldest son becom e the sole heir. All o th e r sons o f a
an ind u strialized society. O n e o f th e m ore concrete m easures
farm er w ere th en forced to becom e te n an t
adopted by th e M eiji leaders w as to abolish
farm ers or seek other m eans o f livelihood.
the feudal system, w hich m ean t an en d to
Occasionally, fam ilies w ith o u t m ale heirs
th e caste system. T h is p u sh tow ard w estern
adopted these “o th e r sons” in order to
izatio n and in d u strializatio n created new
preserve the fam ily nam e an d property.
challenges for the society, such as h aving to
By th e m id-eig h teen th century, agricul
deal w ith occu p atio n al choices, g en era
tu ral production had reached its potential
tional conflicts, an d properly ed u catin g the
lim it. C onfronted w ith harsh taxation,
general public.
flu ctuating prices o f rice, an d occasional
W ith respect to religion, th e new
n atu ral calam ities, farm ers found
g o vern m en t d isenfranchised B u d d h ism ,
them selves in a very difficult situation.
an d strongly su p p o rted S h in to ism as the
U n d e r these circum stances, som e farm ers
natio n al religion. In 1872, all religions cam e
resorted to ab an d o n in g th e ir farm s and
u n d e r the direct jurisdiction o f the
m oving to nearby tow ns. O th e r farm ers
governm ent. At this tim e th e g o v ern m en t
w h o rem ained on th e ir land resorted to
revoked all certification o f m inisters an d
such practices as infanticide an d abortion
priests an d su b seq u en tly re-certified only
for econom ic survival. D u rin g these hard
those w h o com plied w ith th e req u irem en ts
tim es, superstitions th a t w ere already
set by th e M eiji governm ent.
a b u n d a n t m u ltiplied and spread w ith a religious fervor. D issention am o n g the peasants arose
F or K onkokyo, because T enchi K ane N o K am i was n ot am o n g th e deities recognized by th e new go v ern m en t, the
from m any factors, an d clim axed w ith a
F ounder, K onko D aijin, could n o t be re
fam ine and the arrival o f C o m m odore
certified as a m inister. T h e loss o f official
P erry’s B lack Ships in 1858. As th e nearly
certification seriously interfered w ith the
tw o h u n d red an d fifty years o f peace
F o u n d e r’s religious activities. H ow ever,
faltered, the g o vernm ent tightened its grip
despite a variety o f hardships, K onko D aijin
on regulations, sq u eezin g the people for the
did n o t com prom ise his Faith to
finances they required to deal w ith foreign
accom m o d ate g o v ern m en t policy. It w ould
threats. T h is only com p o u n d ed their
n o t be u n til Ju n e 16, 1900, seventeen years
problem s. T h e n , in 1868, a rebellion was
after his d eath , th a t K onkokyo w ould
staged against the Tokugaw a governm ent.
receive official recognition.
* Note: Names in this section are written with the surname first followed by the given name without a comma.
FROM FARMER TO M ED IA TO R
THE FOUNDER'S CHILDHOOD
T
he
F o u n d e r o f th e K onko Faith
a n d finalized arran g em en ts in N o v em b er
w as born on S eptem ber 29, 1814, in
1825. G en sh ich i w as w elcom ed in to the
a sm all village called U ram i
overjoyed K aw ate family, an d he w as
(present-day K onko T ow n, O kayam a
renam ed K aw ate B u n jiro (B unji for short).
Prefecture, Japan). G iven the nam e
A lth o u g h he w as now officially adopted,
G enshichi, he was the second son o f
B unji co n tin u ed to have a w arm
K an d o ri Juhei an d Shim o. G enshichi was
relatio n sh ip w ith his n atu ra l parents.
n o t a w eak child, b u t he suffered m any
T h e K aw ates w ere good parents an d
illnesses d u rin g his childhood. H ow ever, he
paid close atten tio n to B u n ji’s u p b ringing.
m anaged to regain his health each tim e due
W h en B unji asked to be allow ed to visit
to the care an d devotion o f his parents.
shrines an d tem ples on holidays, the
G en sh ich i’s parents w ere farm ers by
K aw ates agreed. T h e y w ere even able to
trade and had an average family size o f five
provide h im w ith tw o years o f education.
sons an d three daughters. G en sh ich i’s
T h is was very u n u su a l for a farm er’s child,
father, Juhei, was hard-w orking, honest, and
especially in a tim e w h en Japan did n o t
m ost o f all, very religious. H e w ould visit
have a system o f com p u lso ry ed u cation. H is
various shrines and tem ples, often carrying
ed u catio n w as m ad e possible because
G enshichi on his back, to pray for his son’s
B u n ji’s father, alth o u g h a farm er, h ad w on
health. T h is early religious influence m ade
the tru st an d confidence o f th e village
a lasting im pression u p o n G enshichi. For
h ea d m a n , O n o M itsuem on.
exam ple, he often m ade m odel shrines and
M itsuem on was an intellectual w ho had
tem ples and playfully im itated his father by
studied at the prestigious A cadem ic Institute
praying to them . H is m other, Shim o, was an
o f the T okugaw a G overnm ent. H e w as an
affectionate and wise m o th er w ho insisted
authority in m athem atics, astronomy, survey,
on raising all eight o f her children by
and yin-yang studies, am ong m any other
ad am andy refusing to com m it infanticide,
subjects as well. A lthough his term was only
despite the hard econom ic conditions she
for two years, B unji n ot only learned enough
encountered. As G enshichi was the second
to read an d write, b u t gained considerable
son and thus n o t expected to take over the
know ledge in th e areas o f historical facts and
fam ily lineage or farm , relatives arranged for him to be adopted in the fall o f 1825, w hen he was eleven. K aw ate K um ejiro an d Iw a w ere a childless couple w ho
proverbs. T h is valuable education enabled him to w rite his m em oirs and the teachings o f his faith later on in his life. M itsuem on also instructed B unji in o th er fields, such as
farm ed in the
science an d history.
n eighboring village
After M itsu em o n ’s death, B unji visited
o f O tani. K um ejiro was already fifty-four years old, an d Iw a was thirty-four. D eciding to ad o p t at the sam e tim e
his form er teach er’s grave w henever he w ent to visit shrines and tem ples. T h is act
G en sh ich i’s relatives began searching for a family, they m et,
Genshichi praying to his stick shrine
dem onstrates the appreciation, influence,
have any money, the others insisted th a t he
and deep relationship that had developed
join th em an d lent him money. H e ended
betw een B unji and M itsuem on.
u p losing all o f the m oney h e borrow ed, an d
A lthough B unji w as n o t in good health
h ad to ask his parents to repay the loss.
d u rin g his early years, he was an assiduous
B unji was severely scolded by his parents
worker. W hile oth er village boys w ould
a n d deeply regretted his actions. H e never
carry six bundles o f pine branches for a tile-
h ad an y th in g to do w ith g am b lin g again.
m aker as a way to earn incom e, B unji w ould
In 1831, B u n ji’s m other, th o u g h t to be
h au l eight bundles. H e w ould use this extra
u n ab le to have ch ildren, gave b irth to a son
m oney to pay for his expenses to visit
they n am ed T su ru taro . H ow ever, T su ru taro
shrines and tem ples. H ow ever, B unji was
died o f an illness at th e age o f five. To
n o t faultless as a youth. O nce, w h en he was
c o m p o u n d this tragedy, B u n ji’s father
tw elve-years-old, a group o f village boys
K um ejiro, w h o w as n o w th e age o f sixty-six,
asked him to join them in a g am bling gam e.
contracted a disease an d a few w eeks later
W h en he declined, saying th a t he did not
follow ed his son in death.
Original Oboe-cho (Memoirs) written by the Founder (1874-1883)
©
FARM LIFE AND FAMILY
W
ITH TH E DEATH o f his father,
h e w as able to co n stru c t a n ew h ouse. T h is
B unji becam e the head o f the
w as a considerable ach iev em en t, ran k in g
household. H is m other,
him in th e top ten lan d h o ld ers in a village
concerned ab o u t th e future o f the fam ily
ol 130 h o u seh o ld s. H ow ever, as h u m b le
an d B unji, encouraged him to take a bride.
an d sincere as B unji w as, he did n o t escape
As was the custom ary practice o f this tim e,
sufferings. T h e celeb ratio n an d joy o f th e
B u n ji’s m arriage was arranged for him , and
b irth o f B u n ji an d T ose’s first son,
at the age o f tw enty-three, B unji m arried
K am etaro , w as sh o rt lived, for K am etaro
Tose, the eldest d au g h ter o f the F urukaw a
died o f an illness th ree years later. In
family. W ith T ose’s assistance, B unji was
ad d itio n , B u n ji an d Tose treasu red th eir
able to farm and also devote som e o f his
first d au g h ter, C h ise, only to lose h e r a year
tim e to public construction w ithin the
later, despite m edical atten tio n an d
village. A lthough he had contributed m uch
prayers. B unji an d Tose w ere o v erw h elm ed
to the village, these contributions did not
by th e ir loss o f C h ise. T h e y h ad so little
com pare w ith those o f th e older established
tim e w ith h e r an d w ere rem in d ed o f the
fam ilies. W h en ev er they gathered together,
loss o f th e ir first son, seem ingly only a
he always behaved m odestly tow ard them .
sh o rt w h ile ago. T h e n , M ak iem o n , B u n ji’s
B unji w as w illin g to serve the village in
second son, died at th e age o f seven,
alm ost any capacity. As he g rad u ally w on
p resu m ab ly in th e early stages o f sm allpox,
th e acceptance an d respect o f th e oth er
and m any years later, on e last child died
villagers, B u n ji ac q u ired m ore la n d and
rig h t after b irth . In total, B unji an d Tose
b u ilt n ew add itio n s to his house, an d later
h ad n in e ch ild ren o f w h o m five survived to live a full life. A lth o u g h such a h ig h in fan t
Bunji & Tose's Children: Sons 1"
K am e taro (1839-1842)
2 nd M akie m o n (1842-1850) 3 rd
4fh
N obujiro (1845-1907)
his precious ch ild ren . U nfortunately, his m isfo rtu n es did n o t stop there. B unji m o u rn ed for his y o u n g er b ro th er w h o was
renamed Asakichi, then Kaneyoshi
after m u c h suffering. H e also bore th e loss
divine title: Konko Shojin
o f his tw o oxen, w h ich w ere co n sidered by
M o h ei (1849-1919) renam ed Ishinojo, then H agio
6 th
d u rin g this period, it p ain ed B u n ji to lose
m istreated by his in-law s an d passed aw ay
divine title: Konko Sanjin
S’”
m ortality rate w as n o t u n c o m m o n in Jap an
farm ers to be alm o st e q u a l in value to fam ily m em bers. D u rin g B u n ji’s tim e, folkloric su p e rsti
Unojo (1854-1893)
tion s, d iv in a tio n s, an d folk religions ran
renamed Torayoshi, then leyoshi
ra m p a n t am o n g th e m asses. M o st o f th ese
divine title: Konko Shijin
beliefs cam e to Jap an from C h in a b etw een
U nnam ed— died a t birth (1863)
th e sev en th a n d elev en th cen tu ries, an d
Daughters
A n o m in o u s deity called “K o n jin ” w as
Chise (1847-1848)
p a rt o f th is folklore. K o n jin w as th o u g h t
they ev en tu ally b ecam e c o m m o n beliefs. 1st
2 nd K ura (1851-1928) 3^
to be th e m o st p o w erfu l deity, an d th u s
divine title: Isshi Shosaijin
b ecam e th e m o st feared deity. P eople
Kono (1858-1946)
believed K o n jin resided in various
divine title: Isshi Suenotam ejin
d irec tio n a l lo catio n s (d ete rm in ed astro lo g -
ically). T h e se directions w ere to be avoided by all w h o w ished to avert K o n jin ’s w rath . S h o u ld so m eone violate th e d irectio n in w h ich K onjin h a p p e n e d to be resid in g at a p a rtic u la r tim e, he w o u ld in c u r th e w ra th n am ed th e “Seven K illings o f K o n jin .” T h e seven d eath s w ere o ften those o f fam ily m em bers o r oxen. As an a rd e n t follow er o f these House under construction
folk beliefs, each tim e B u n ji co n stru c te d a new b u ild in g , such as
seem ed to be p ro p o rtio n a l to th e increase
a b ath ro o m or sto reh o u se, he w o u ld have
in his property.
th e “D ays an d D ire c tio n s” checked to
B u n ji’s fellow villagers took notice of
select a n ausp icio u s day a n d direction.
these m isfortunes an d suspected th a t B unji
H ow ever, as B u n ji m a d e ad d itio n s to his
violated co n stru ctio n taboos and
h o u se, he en c o u n te re d the succession o f
conseq u en tly in cu rred the w rath o f K onjin.
d eath s in his family. By th e year B unji
A lth o u g h he h ad follow ed th e D ays and
c o m p leted a n d m oved in to his new ly
D irectio n s precisely, B u n ji beg an to believe
co n stru c te d house, he h ad experienced
th a t he m u st have d one so m eth in g to offend
seven deaths: his y o u n g er b ro th e r
K onjin in th e process o f his co n stru ctio n .
T su ru ta ro , his ad o p ted fa th e r K aw ate
H e ag o n ized over w h at he sh o u ld do to
K u m ejiro, th ree ch ild ren , an d tw o oxen
appease K o n jin an d becam e d eterm in ed to
(b o th o f w h ic h died o n th e exact sam e
follow th e D ays an d D irections an d o th er
d ate, o n e year ap a rt). B u n ji’s m isfo rtu n e s
taboos ever m ore strictly.
i 'f e h:
|
m D iagram of the Days and Directions People used this as a reference or compass to figure out good and bad days and directions before proceeding with any type of major event, such as construction, marriage, moving, or traveling.
THE AWAKENING
T
HE AGE o f forty-tw o w as considered
B unji consulted the Days and D irections to
to be the m ost critical for a m an in
build the house! H e did n o t insult K onjin!”
traditional Japan, because the
T h e deity rejected this outburst and
n u m b e r forty-tw o can be p ro n o u n ced shi-ni,
threatened to w ipe o ut B unji’s family.
w hich is phonetically identical to the term
D u rin g this confrontation, B unji was
“d ea th ” in Japanese. D u rin g the busy rice
praying and becam e deeply m oved by the
p la n tin g season in June o f his forty-second
w ords regarding the construction o f his
year, B unji collapsed an d becam e bedridden
house. Just as soon as he realized th a t the
w ith a serious illness. H is illness affected
construction m u st have offended the deity,
his th ro at so severely th a t he w as n o longer
his th ro at cleared u p enabling him to speak,
able to speak or drink, causing his doctors
and he apologized from his bed,
to give u p hope for his recovery. In spite o f
M y father-in-law has ju st spoken w hile
this, B unji m ain tain ed his faith. W h e n it
being totally ignorant. Since I was born
was harvest tim e on his farm , he
in the Year o f th e D og, it w as my
encouraged his wife, Tose, (thro u g h h an d
unlucky year to do construction. I had
gestures) to co n tin u e the duties o f th e farm
the Days an d D irections checked, b ut
w ith the help o f his relatives. A lthough, since the first day o f the new year, B unji had abided by the traditional
since the results did n o t agree w ith my construction plans, I had the D ays and D irections rechecked to m an eu v er
beliefs associated w ith his age in order to
aro u n d the difficulties. I th en proceeded
avert any m isfortunes, his relatives and
w ith the construction w hile follow ing
neighbors w orried th a t he w ould die because
the D ays as instructed. I thereby bu ilt a
he had angered K onjin. After com pleting the
house bigger th a n the old one. D u e to
harvest, they gathered at his house and had
my prim al ignorance, I did n o t know
Tose’s brother, Jiro, give prayers. Jiro then
w hich direction I was irreverent to. I do
becam e possessed by a deity, w ho declared
n o t th in k th a t ju st checking the Days
th a t B unji had been irreverent to K onjin
an d D irections is sufficient. I apologize
w hile building his house. Tose’s father
for m y irreverence since starting the
refuted this by insisting, “N o! T h a t is not so!
construction. (Memoirs: 3:5.2-4) W ith his acknow l ed g m en t an d acceptance o f his faults, the deity revealed th a t B unji w as to have perished w ith this illness, b u t d u e to his faith and sincerity, it w as changed to a lighter th ro at ailm ent. T h e deity also forgave B u n ji an d prom ised to have him recover from his illness. In this way, B u n ji w as saved from an early death an d gradually recovered.
Bunji doing rounds to the famous Eighty-eight Temples in Shikoku
T h ro u g h this encounter, B unji realized for the first
tim e the benevolent n atu re o f the deity
instru cted to w ear form al clothing d u rin g
th o u g h t to be K onjin. A fter his recovery,
prayers b u t farm in bare feet to discipline
B unji devoted an entire day, three tim es a
himself, he observed these practices. B ut as
m o n th , for th e visitation o f shrines.
w inter arrived, Tose becam e concerned
In late 1857, B u n ji’s brother, K andori S hige’em on, began w orsh ip p in g K onjin.
about B u n ji’s health, as well as the m isun d erstan d in g others w ould have of him.
B unji th e n began to w orship K onjin at the
She was afraid people w ould either th in k he
shrine in S hige’e m o n ’s house. T h ro u g h
was n o t q u ite right in the head, or th a t he
Shige’em on, B unji received various in stru c
was too lazy to m ake sandals for h im self
tions from K onjin for his daily life. B u n ji’s
A lthough th e im pressions o f others w ere o f
conceptual grow th a n d b ro ad en in g o f his
little consequence to him , B unji understood
concept ol K onjin led him to call K onjin,
Tose’s concern an d tied his straw sandals
"Kane N o K a m i" (a derivation o f the
onto th e hoe w hich h e carried to th e field.
C h in ese characters for “K o n jin ”). K am i
W h e n som eone w ould ask w hy he did this,
revealed, “B u n ji shall become m y First Disciple. I w o n ’t take him away fro m here. I w ill teach him right here. There is no need fo r concern” (Memoirs: 6:1.8). Receiving countless blessings by follow ing K a m i’s advice, B unji deepened his faith in K am i further. To show his appreci ation, B unji constructed a new altar for K am i in his ow n h ouse in 1858. Shortly thereafter, B unji w as able to receive K a m i’s w ords directly, w ith o u t going
•ir-.raaWs
Bunji on his way to the fields with sandals
th ro u g h S hige’em on. In this way, K am i
he replied th a t he could n o t w ear his new
in structed an d g uided B unji in detail
sandals because they h u rt his feet. B unji was
concerning farm ing practices, his ch ild ren ’s
able to follow K am i’s instructions w hile also
sm allpox, the birth o f his th ird daughter,
valuing th e feelings o f those aro u n d him .
practices co ncerning pregnancy, an d for m any other aspects o f daily living. Som e o f K am i’s instructions did not
In regard to farm in g , B u n ji received blessings tim e an d tim e again, like this next exam ple:
always conform to the established practices
D u rin g the su m m er o f 1858, w h en insects
o f the tim e and often seem ed strange or
threatened to destroy the entire crop for
illogical to others. Still, B unji followed them
th at year, Bunji, w ith the advice o f K am i,
dutifully, w hich bro u g h t h im great blessings.
did n o t surface his rice paddies w ith
B unji did not com pletely disregard the
rapeseed oil (a form o f insecticide). All
concerns o f those people around h im and
the other farmers used two to three times
tried to accom m odate their interests as well.
the norm al am o u n t o f oil th a t year, due to
For exam ple, once w hen B unji was
the unusually large n u m b er o f insects. In
the fall, B unji’s paddies yielded a full
w here anim als had been buried. It w as due
crop, w hile the other farm ers’ crops had
to this im purity th a t th e people w h o had
been destroyed earlier by insects, or
lived there, in clu d in g Bunji, suffered
yielded very little from their heavy use o f
m isfortunes. B u n ji thereby learned th a t the
oil. B unji was also advised on w hether it
m isfortunes w hich h ad befallen h im were
w ould rain each day, so that he w ould
due to the im p u rity o f the house. A bout
know w hether to stay outside to plow, or
those deaths he encountered, he w rote,
take the grain indoors to thresh.
In every case, I h ad a doctor give
In this way, B unji was able to im prove
treatm en t, an d I gave fervent requests
his farm ing, w hich p rom pted oth er people
an d prayers to various kam is an d did all
in th e village to greatly adm ire him . As for
I could. E ven after I prayed to the kam is
his ch ild ren ’s illnesses, K am i let B unji know
an d b u d d h as, the victim s w ere n ot
ahead o f tim e w h at w ould happen. W h e n
saved. I stood by helpless. I lived w ith
B u n ji’s children contracted sm allpox, K am i
this co n stan t fru stratio n an d futility.
advised h im to keep w orking in the fields
(Memoirs: 6:9.5)
w ith o u t calling on doctors or practicing
B unji also cam e to realize th a t his
traditional taboos. W hile w aiting for his
observance o f the D ays an d D irections in
second dau g h ter K ura’s recovery, B unji
hopes o f avoiding m isfortunes was, in fact,
recalled som e o f his past experiences.
an act o f disrespect tow ard K am i. W ith
E arlier in th e past, each tim e w h en one
K a m i’s guidance, everything w en t sm oothly
o f m y children died, there w as no kam i
for Bunji. T h ro u g h these blessings, B unji
w ho revealed and ta u g h t things to me.
strengthened his faith an d tru st in K am i
B ut this tim e, I received so m uch
and was able to free h im self from traditional
guidance from K am i-S am a, an d I am
superstitious beliefs. H is constant
thankful. E ven if she w ere to die, I still
frustratio n an d futility w ere replaced by
w ill have received blessings. (Memoirs:
faith an d reassurance. In this way, B unji
7:7.3)
cam e to realize th a t K onjin w as n o t an evil
W ith o u t resorting to superstitious
deity, b u t w as in fact, K an e N o K am i, a
practices or overnight vigils, B u n ji’s three
benevolent deity w ho protected all people.
children overcam e their illnesses. T h e birth o f B unji's th ird dau g h ter was also an easy one for Tose. M any tim es before, she had labor pains an d cam e dow n w ith fever, or had difficult deliveries. H ow ever, this tim e she w orked in the fields all day u n til su ndow n and gave birth that sam e evening. She did not becom e bedridden or physically w eak. K am i also revealed to B unji th a t the K aw ate family had built the house on a site
THE DIVINE CALL EEING T H E co n tin u o u s blessings
S
you were gravely ill at fo rty-tw o , the
B u n ji w as receiving, people w ith
doctor gave up hope. Everyone worried
various problem s, w ho w ere
about you. You prayed to the harms and
w a n tin g to receive blessings in th e sam e
buddhas and were blessed w ith complete
way, began co m in g to him for advice and
recovery. Regard this event as your death.
gu id ance. At the W orship H a ll (the little
Dispel all desires and assist Tenchi Kane
space he m ade in fro n t o f the A ltar in his
N o K am i. Also, your w ife should consider
house) B u n ji w o u ld sim ply convey th e
herself a widow. This is better than being a
w ords o f K am i as he received th e m , an d he
real widow, as she can still ta l\ to you and
ta u g h t people the benevolence o f K am i.
discuss matters. She should ta fe the
T h is m e d iatio n betw een K am i a n d th e
children w ith her [to the fields] to do the
people cam e to be called Toritsugi
fa r m w o r f There are m any people life
(M ediation). By w ord o f m o u th , m ore an d
yourself w ho have sincere fa ith in \a m is
m ore people h ea rd ab o u t “B u n ji’s K a m i”
but still have m any problems. H elp these
w h o helped people. T roubled people cam e
people by perform ing Toritsugi. This w ill
to visit B u n ji even w hile he w as w o rk in g
help K a m i and save people. M an exists
in th e fields; they w an te d to h ea r K a m i’s
because o f K am i, and K a m i exists because
teachings th ro u g h him . As th e n u m b e r o f
o f m an. Thus, K a m i supports m an as
visitors grew, it becam e increasingly
K a m i’s children, and m an supports K a m i
difficult for B u n ji to co n cen trate on
as his parent. There w ill be eternal
farm ing. G radually, B u n ji cam e to leave
prosperity through aiyo \a fe y o
m ost o f the farm w o rk to his family. F inally
[In terd ep en d en ce]. (Memoirs: 9:3.1-7)
on N o v em b er 15, 1859, B u n ji received a
T h is divine req u est w as difficult for
req u e st (now referred to as “th e D ivine C a ll”) from K am i:
B unji to com ply w ith for several reasons. First, as an ado p ted successor o f a family, it
B unji co nstructed a staff follow ing the
w ould be regarded as neglect o f his
specifications given to him by K am i:
obligation. S econd, it w o u ld be an
...with the completion o f this sacred staff, I
infraction o f the established n o rm th a t
w ill end your fa rm in g career. Please
people b elong to a fixed social class. A nd
understand. When you are out farm ing,
finally, B unji had to co nsider th e econom ic
the person at hom e has to go out and call
w elfare o f his family. H ow ever, because this
you whenever someone comes to give a
req u est by K am i far o u tw eighed such
request. A n d after you relay the request,
problem s, B unji replied, “I shall en d my
you have to go b a rf out again. You have to
p resen t o ccupation as req u ested an d serve
feep going in and out o f the field . This
at the W orship H a ll.” From th a t day on,
gives you little tim e fo r farm ing, and the
B unji h ad his wife an d ch ild ren gradually
worshipper m ust also w ait fo r you. Both
take over th e farm w ork. B unji stayed in the
you and the worshipper are being inconve
W orship H a ll o f his house to receive visitors
nienced. Won’t you stop fa rm in g ? When
w ho so u g h t relief from th e ir troubles.
Built in 1933, this is a replica of the Founder's house. It served as Konkokyo's first Worship/Mediation Hall. The well next to the house is the actual well the Founder used.
The Founder's House eventually became a place of worship after he began to perform Mediation in 1859.
SOCIAL ACCEPTANCE
A
c c e p t in g
K a m i ’ s request to aid in
K a m i’s purpose. A lthough B u n ji’s family
saving people did not end B u n ji’s
and relatives gradually cam e to accept h im as
responsibilities as an adopted son
a M ediator, his change in role an d class was
and father, no r did it raise him above the
g overnm ent in society’s eyes. B u n ji’s own family did not tru st K am i enough to lay
not so easily accepted by others in his society. T h e rapidly g row ing n u m b e r o f B u n ji’s followers attracted the atten tio n o f
their lives in K am i’s hands as he had done.
Yamabushi (local M o u n tain Priests), w ho
O n e exam ple o f this was a field o f vegetables
began to harass h im for tw o reasons. T h e
his wife and m other secretly kept, because o f
first reason w as th a t B unji, being a farm er
the insecurity they felt after his decision to
w ith o u t a license for preaching, was
dedicate his life to M ediation and rem ain in
stepping o u t of his social class. T h e second
the W orship H all. I f his wife and m other did
and p re d o m in an t reason was th a t B unji was
n ot voice their worries, others around Bunji
teach in g people to live in g ratitu d e instead
did. H is father-in-law, F urukaw a Yaozo,
o f fear o f offending th e deities. H e ta u g h t
scolded him , “I am w orried about your
th a t co n su ltin g the D ays an d D irections was
family because you have so m any children.
unnecessary, as w ere th e various traditional
Stop this nonsense about faith and go back
rituals, w hich req u ired the presence o f a
to farm ing.” B unji understood Yaozo’s
priest. T h ese things only h in d ered people’s
feelings, b u t he could not refuse K am i’s
lives. As M o u n ta in Priests m ade th e ir living
request. Yet the difficulty B unji encountered
by co nsulting the D ays an d D irections and
as he first began his M ediation was not
p erfo rm in g rituals for the people, B u n ji’s
confined to his family and relatives. Even the
Faith th reaten ed th eir livelihood. T h e
village h eadm an twice sum m oned B unji to
Priests cam e to the W orship H all to d em an d
adm onish him for his rash actions.
th e rem oval o f all offerings from the Altar.
M eanw hile, K am i
T h e y also cam e tim e an d tim e
revealed to B unji th a t he
again to tear ap art and
should sell his fields w ith o u t w orrying about
v andalize the Altar. '
T h e Priests’ harassm ent angered
his children, because K am i w ould not let them starve.
B unji’s followers, yet Bunji,
v
regarding the situation,
After selling m ost o f his land,
rem arked th a t such troubles
w hat rem ained consisted o f the sm all parcel on w hich stood his
Mountain Priests w ere trivial. H e explained th a t the fact
house and a sm all field. From everyone else’s
the M o u n tain Priests cam e to take offerings
point o f view, B u n ji’s actions w ere th a t o f a
tim e and tim e again m ean t th at K am i was
m ad m an — selling all o f the land he w orked
bestow ing the offerings to them , an d such
his entire life to gain, and leaving none for
being the case, he did n ot allow it to anger
his ow n food or incom e w hen he had a large
him . C o n tin u in g on, he said th at though
family to feed. \ e t B unji heeded K am i’s
they had taken everything on the A ltar today,
instructions w ithout question or doubt. H e
there was always a tom orrow w h en offerings
did not challenge any o f K am i’s instructions,
w ould be m ade th ro u g h the faith and
no m atter how futile or threatening they
sincerity o f the people. B unji endured the
seemed to him . Instead, B unji always
repeated incidents o f harassm ent in this way,
searched for the ignorance and faults w ithin
and w ith tim e, the M o u n tain Priests “visits”
himself, w hich could be blinding him from
gradually began to decline.
BROADENING OF FAITH S THE SOCIETY began shifting tow ard
A
As B u n ji’s aw aren ess ex p an d ed , K am i
m o dernization, th e n u m b e r o f
revealed m o re to h im . H e received a
m arginalized people soared. T hose
revelatio n , w h ic h said, “A lth o u g h K a m i
considered “im p u re ” or “d an g ero u s” w ere
cannot be seen, you are constantly w a lkin g
n o t allow ed to approach “sacred g ro u n d s”
w ith in and through the m idst o f K a m i. Even
o f any kind, as they w ould either soil or
w hile fe r tiliz in g a fie ld or w a lkin g along a
destroy the purity. T h ey consisted o f people
path, the w hole w orld is Tenchi K ane N o
gro uped into th e categories including, b u t
K a m i’s H iro m a e” (Gilt: Konko Kyoso Gorikai,
n o t lim ited to: p reg n a n t w om en, sam urai
6). So w h e n villagers p ersisten tly
o u t o f w ork d ue to the abolishm ent o f the
req u e sted to b u ild a sh rin e for K o n jin ,
caste system, an d anyone w ho had
B u n ji gave his reaso n s for n o t g iv in g in to
deform ities, m ost com m only leprosy.
th e ir req u ests. T h e p u rp o se o f a sh rin e
S taying o u t o f sight d u rin g th e day, they
su c h as th e o n e th ey w an te d , w as to h o ld
could only w an d e r safely at night.
K o n jin in sid e so th a t K o n jin w o u ld g u ard
D u rin g this tim e, K am i revealed to
th e village. H ow ever, if th e en tire u niverse
B unji, “Rem ove the sliding shutter at the
is K a m i’s W o rsh ip H a ll, o n e can pray at
H irom ae’s [W orship H all] entrance. M a \e it
any tim e, w h erev er o n e is. T h erefo re,
so that the believers can enter the H irom ae at
m a k in g a tin y sh rin e in a tin y village
a n ytim e” (Memoirs: 12:4). B unji com plied
w o u ld only m islead p eo p le’s beliefs, an d
w ith o u t hesitation. Sliding shutters w ere
h in d e r K a m i’s w ish to save all peo p le by
th ick w ooden panels th a t closed over the
b ein g revealed to th e en tire w orld. B u n ji
in n e r p ap e r w alls, and w ere m e a n t to keep
received a n o th e r rev elatio n th a t said, "It
rain and w ind o u t d u rin g storm s, as well as
has been eleven years since you were fir st
thieves and u n w an te d guests. Since these
as\ed to assist K a m i. Through your
w ere usually closed an d locked at night, the
M ediation, K a m i is fu lfille d and people
rem oval o f these panels enabled anyone to
prosper. From this tim e, you w ill be
visit h im at any tim e. B eginning in O ctober
recognized as a K a m i. Through yo u r efforts,
1867, in com pliance w ith an o th er revelation
the Sun, M oon and Earth D eities are n o w
from K am i, B unji nailed the front door o f
recognized as part o f a u n ified whole, Tenchi
his house open perm anently. T h e act o f
N o K a m i, a n d the d ivin e virtue has begun to
o p en in g his doors to these m arginalized
be revealed to the people. K a m i is g ra te fu l”
people, fo r these people, sym bolized the
(Memoirs: 15:8,6-8). In th is way, B u n ji’s
b ro ad en in g o f B u n ji’s faith, as w ell as his
aw aren ess o f th e w ays o f th e u n iv erse
desire to save those people w ho w ere in
c o n tin u e d to gro w a n d g ain stren g th .
need. In the revelation, “Lil{e the way water
O n S ep te m b er 24, 1868, K am i allow ed
gathers into a depression, all the w orld’s
B u n ji to have th e d iv in e title, Ifig a m i
problems gather in this H irom ae [W orship
K o n \o D aijin. A lth o u g h B u n ji had
H a ll]” (Revelations: 19:7.1), K am i let B unji
received several d iv in e titles b efo reh a n d ,
kn o w th a t he was to em brace everyone w ho
this last o n e w as th e m o st sig n ifican t. It
w as w ashed o u t by society. Seeing the
d esig n ated K o n k o D a ijin as th e M e d iato r
suffering th a t m o d e rn izatio n caused people,
b etw een K am i an d th e people. Ih ig a m i
B unji told a follower, “T h o u g h they say the
K o n \o D aijin m e an s “L iv in g K am i,
w orld is becom ing civilized, it is not. It is
K on k o D a ijin .” T h is signified a n ew
collapsing” (G/: Ichimura Mitsugoro, vo l.l,
co n c ep t th a t d istin ctly sep arated his faith
17:1). K am i had sent him to save this w orld.
from tra d itio n a l beliefs.
THE DIVINE REMINDER
T
h r o u g h o u t a l l o f these years,
W orship H all, and was no longer allowed to
K onko D a ijin ’s M ediation
teach his followers. T h u s his followers could
co n tin u ed to be hin d ered by
no longer seek his guidance. Regarding this
n u m ero u s things: the M o u n tain Priests,
m atter, K am i revealed, “Y ourfam ily is not to
ru m o rs o f being possessed by evil deities,
forget about K am i. Whatever happens, do not
an d by the persecution resulting from the
depend on others. For the good times as w ell as
suspicions o f a w avering governm ent.
the bad, rely on K am i. D o not worry. The
H ow ever, his followers devotedly fought to
world keeps changing, so w ait patiently fo r fiv e
legitim ize his Faith, g ain in g and losing
years” (Memoirs: 21:1.3-4). R etreating from the
certification according to th e rise an d fall o f
W orship H all and the public into the back
the g o v ern m en t’s m ood. H e finally received
room s o f his house, K onko D aijin m editated
official recognition as a S hinto P riest in
alone. T h is w as to be the m ost significant
A pril 1867. H ow ever, th e fall o f the
trial in his spiritual developm ent.
Tokugaw a g o vernm ent a n d the rise o f the
W ith the role o f a M ed iato r tak en away,
M eiji govern m en t in 1868 revoked all such
b an n e d from offering prayers to th e Altar,
licenses. In efforts to gain stability and
an d h av in g even the A ltar itself tak en away,
power, the new M eiji g o v ern m en t’s restric
K onko D aijin reflected w ith in him selt an d
tions becam e m ore strict w ith each passing
on K am i ever m ore deeply. T h e n on A pril
year. F or K onko D a ijin ’s followers, the
11, 1873, K am i revealed,
struggle to gain official recognition by the
Through Ifig a m i K onkp Daijin, to Tenchi
g o v ernm ent w as to start all over again.
K ane N o K am i, pray w ith a single heart.
A lth ough the governm ent, at first, offered
The divine fa v o r depends upon one’s own
certification for any leaders in society w ho
heart. On this day pray. (Revelations: 17:11)
w ould com ply w ith their term s, K onko
K am i instructed these w ords to be
D aijin refused, because com plying m ean t
w ritten dow n. K onko D aijin called this “the
th a t he w ould have to preach “national
R em inder o f H eaven an d E arth .” T h is
patriotism .” K onko D aijin w ould n o t
D ivine R em inder conceptualized the essence
com prom ise K a m i’s Faith in this way. In
o f the K onko Faith, rem in d in g us that
1872 d u rin g th e m iddle o f these difficulties,
w heth er w e receive blessings or not, w hether
K am i revealed to K onko D aijin, "H o w and
w e live happy fulfilling lives or not, depends
w hat things w ill change are unknow n.
on how w e direct o u r hearts an d attitudes.
However, they can be fo r the better depending
Shortly after this, the governm ent eased its
on one’s heart" (Memoirs: 20:14.2).
restrictions, an d K onko D aijin resum ed his
In 1873, the M eiji governm ent, pressing to becom e “civilized” in th e W estern tradition, created the M inistry o f E ducation, w hich discouraged practices based on superstitious beliefs, and passed a law w hich said, “All exorcists, fortune tellers, necrom ancists and spiritualists lead others astray. H enceforth, such people are strictly forbidden to practice.” A lthough K onko D aijin did not adhere to superstitious beliefs, as a spiritualist, K onko D aijin was soon ordered to take dow n the A ltar in his
M ediation at the W orship H all.
HIS INFLUENCE
A
S K o n k o D a ij in ’s in n e r faith
“K ajuro, you can find sake at th e sake
deepened and broadened, so did his
brewery. W ith your k ind o f h eart, my
influence. Because he opened
sake is n o t effective. W h a t do you th in k
h im self u p and allow ed the unconditional
your local hirom ae is? Just because sh e’s
love o f K am i to flow th ro u g h him , his
[a] yo u n g [M ediator], you lack respect
w arm , kind sm ile and com passion drew
for h er an d th in k th a t she is som e
people tow ard him . Sm all ripples o f his
n u rsem aid . She h ap p en s to serve on e o f
influence spread o u t from the tiny village,
my b ran ch h irom aes, an d she is a
g ain in g strength and crossing the lines o f
m em b er o f K a m i’s family. Respect h er as
class th a t people h ad created. In a tim e
a kam i. W h e th e r or n o t you receive
w h en th e caste system w as strict, w here
divine blessings d epends u p o n your
w om en w ere th e lowest class an d seen good
h eart.” K aju ro retu rn ed ho m e feeling
only for bearing the family heir, in a tim e
asham ed. H e cam e to m y H iro m ae an d
w here the h andicapped w ere looked u p o n as
asked, “Please give m e som e sacred
condem ned an d im p u re and thus shunned,
sake.” H is sick son soon recovered
K onko D aijin ’s teaching influenced
completely. (Gil: Takahashi Tomie, 16)
individual people in th e follow ing ways: T akahashi Tom ie m arried w h en she was
D edicated to h elp in g people, T akahashi T om ie’s n am e is no w always m e n tio n ed as
nineteen. She soon had a son, b u t he died
am o n g the top five o f K onko D a ijin ’s
after only ten days. Verbally abused and
disciples.
treated badly by her in-law s w ho said she
Saito Ju e m o n ’s in tro d u ctio n to K onko
was w orthless, T om ie’s situation w orsened
D aijin ’s teachings resulted from his w ife’s
un til she finally h ad to return to h er original
illness, w hich did n ot subside despite
family. (Divorce was rare in those days, and
m edical care. P rogressing to th e p o in t w here
it highly dam aged a fam ily’s reputation as
she could n ot tolerate the slightest noise, his
well as the person involved.) A relative w ho
wife could n o t even bear the voices o f the
lived nearby introduced Tom ie to K onko
people w h o cam e to w ish h er well. A fter the
D aijin ’s teachings. E ncouraged by K onko
doctors gave u p on h er recovery, Tsuji told
D aijin ’s w ords, she took th em to heart, and
Juem on, “I have received ad eq u ate care and
no m atter w h at was said o f h er or w h at
have no regrets if I should die. H ow ever, I
events occurred, she held fast to h er faith.
have one req u est to m ake o f you. I shall be
E ven w h en the governm ent prohibited her
co n ten t forever if you w ould w orship at
from propagating, she did n o t stop and was
O tan i village just once.” T suji’s req u est p u t
im prisoned m ore th an once. E ven after
Juem on in a dilem m a. As a strongly
T om ie began practicing faith and
opin io n ated an d stubborn m an , he was
perform ing M ediation, she did n o t escape
against w o rsh ip in g ru m o red deities.
the discrim ination o f the tim es. H ow ever,
H ow ever, the last request o f his wife carried
the support K onko D aijin gave h er w arm ed
his feet to th e village neighboring O tani.
h er and gave h er strength to continue
T h in k in g his wife w ould never know if he
d u rin g incidents such as this one:
d id n ’t actually go to O tan i, he reconsidered
H is son being seriously ill, a m an n am ed T akem oto K aju ro w en t to
w h en he th o u g h t ab o u t h o w he w ould
K o n ko-S am a’s H iro m ae [W orship H all]
K onko D aijin looked liked.
to get som e sacred sake [rice w in e ]. K onko-S am a spoke in a revelation,
answ er h er questions o f w h at O tan i and A rriving at the door to the W orship H all, he th o u g h t h e w o u ld ju st peek in an d try to
Juemon continuing to pray in jail
get a look at K onko D aijin
D aijin ’s W orship H all, so
w ith o u t actually g oing
w h en she finally decided
inside. W hile at the door,
to pay a visit, K onko
he overheard K onko
D aijin told her that
D aijin teaching his followers, an d he w as deeply im pressed. H e w ondered if he h ad com e sooner, if his wife w ould have recovered m u ch quicker.
alth o u g h she had lost her eyesight, it w ould n o t be an inconvenience in h er life. P racticing faith an d following K onko D aijin ’s teachings, K iyono had
Seeking M ediation, Juem on w as told th a t if
no difficulty w ith household chores, did n ot
his wife received a divine sign w ith in three
need a cane to w alk, was able to weave,
days, she w ould recover. I f she did not
thread a needle, an d even was able to align
receive a sign, it w ould m ean th a t her
designs at the seams in h er kim ono. She was
strength to live had been exhausted, and
such an exceptionally skillful seamstress th at
th a t such a person m ay n o t be saved even by
m any girls cam e to h er for lessons. Kiyono
K am i. R etu rn in g h o m e the next m orning,
becam e an outgoing an d highly enthusiastic
Tsuji told him , “I did not perspire last
w om an w h o w ent o ut into neighboring
n ig h t.” Since this w as u n u su al, Juem on felt
provinces to spread h er newly adopted Faith.
it m u st be a divine sign, an d h u rried to
T h e first son o f a highly esteem ed rice
O tan i village in joy. As Juem on began to go
m erchant, Shirakam i Shinichiro lost his
to w orship every day, Tsuji gradually
eyesight du e to an illness at forty-one years
recovered fully. G o in g to w orship w ith this
old. H e spent the next several years o f his life
wife, Juem on w as truly grateful an d cam e to
visiting shrines and tem ples, hoping to find a
perform M ediation h im self Juem on vowed
cure, b u t to no avail. H e even becam e a
to K am i that he w ould w ork to have a faith
M ou n tain Priest, b u t q u it because he did not
so strong th a t people w ould receive divine
receive any results, an d th en he began his
blessings thro u g h his M ediation in five days
rounds to the E ighty-eight Tem ples o f
instead o f ten. H e was w illing to en d u re any
Shikoku Island. Som etim e after ten or m ore
a m o u n t o f h ardship to achieve this, and he
rounds o f the Island, Shinichiro received
w ould not settle for anything less. Ju e m o n ’s
w ord th at his third son had died at the age o f
pow erful dedication collided w ith the
eighteen. H e returned hom e in despair, still
g o v ernm ent’s restrictions, w hich sent him to
blind. At this tim e, he was introduced by a
jail a few tim es. H ow ever, it also allow ed
sam urai to Fujii Kiyono. T h is first exposure
him to play a vital role in spreading K onko
to K onko D aijin ’s teachings left a profound
D aijin ’s Faith th ro u g h o u t the w estern
im pression on him , for he realized th a t faith
regions o f Japan. H e is now considered one
was n ot merely d o n atin g offerings and
o f K onko D aijin ’s strongest disciples. Fujii Kiyono was a w om an w ho, at the age o f twenty-five, lost her eyesight from an
reciting sutras (B uddhist chants/prayers) at shrines an d tem ples, or clim bing m ountains to visit sacred places. D evoting him self to
eye disease after having given birth. By the
practicing faith fervendy at K onko D aijin ’s
tim e she was thirty-one years old, countless
W orship H all, he w as able to see the flam e o f
sham ans and priests had told h er th a t there
a candle after a year. H e regained his
was no recovery. Rejected by a society that
com plete eyesight quickly thereafter. So filled
considered her n o th in g b u t a burden, she
w ith gratitude, Shinichiro could n ot sit still.
lost hope. H e r parents had visited K onko
H e w rote an d published A n Introduction to
Faith to express his gratitude and to share his
m ore o f K am i’s virtue.” I decided th at I
experiences w ith others. H e was determ ined
had to do ascetic training, so I asked
to spread K onko D aijin ’s Faith as quickly as
K onko-Sam a [Konko D aijin] for advice.
possible. H e w ould not w ait even one day, for
“I w o u ld very m u ch like to go to a
he said th a t if he did, one day’s w orth o f
m o u n ta in an d u n d erg o ascetic train in g
people w ould not know K am i’s blessings. H e
for som e tim e. W h a t do you th in k o f
w ent on to propagate K onko D aijin ’s
th is?”
teachings in Osaka. Shinichiro’s w orship hall
K onko-S am a asked, “I f you go to a
becam e so crowded th a t he had to move to a
m o u n ta in , how w ill you do ascetic
larger building, and even then, believers had
train in g ?”
to take num bers and w ait for their tu rn to
“In the m o u n ta in , I will first live on
receive M ediation. Unfortunately, being too
d u m p lin g s m ade from barely. T h e n I
concerned about other people’s salvation, he
w ill live on th e n u ts an d leaves o f trees.
disregarded his ow n health by pushing
A n d tow ard the end, I w ill survive only
him self harder d uring the day and rarely
on w ater.”
getting any sleep at night. H is body
T h e n K onko-S am a asked, “W h a t kind
eventually succum bed to an illness, and he
o f m o u n ta in w ill you go to ? ”
died at the age o f sixty-five. K onko D aijin
“I will go as deep into the m o u n tain s as I
said o f him , “Since Shirakam i-san exhausted
can, to separate m yself from the w orld.”
his body to broaden the Way o f Faith, he is a
In a blessed teaching, K onko-Sam a
kam i, alive or dead” (Gil: Kondo Fujimori, 55:2).
im parted, “T h a t is fine. H ow ever,
Shinichiro had established K onko D aijin ’s
K ondo-san, you need n o t trouble
Faith in O saka and spread it throughout
yourself by g oing to a m o u n tain . C reate a
w estern Japan. K ondo F ujim ori was a young m an in his
m o u n tain in your heart, an d do religious train in g there. E n te r the m o u n tain
tw enties w ho had been foretold th a t he
w hich you have created in your heart,
w ould die because o f an illness at the age o f
th en no m atter if there are difficulties or
twenty-five. Introduced to Shirakam i
unsavory m eals from your wife, you will
Shinichiro w hen he fell ill, he only prayed
not com plain.” (Gil: Kondo Fujimori, 20)
for his wife’s illness, w hich before long was cured. H e began to th in k th a t even if K onko
D eeply touched, K ondo F ujim ori began to practice faith in this new way. By creating
D aijin was a fake, the m eaning o f his w ords
a m o u n ta in in his heart, he learned to
seem ed reasonable, and so he decided to give
practice faith at anytim e an d anyw here.
K onko D aijin ’s Faith m ore consideration.
In these ways, u sin g K onko D a ijin ’s
W h en Fujim ori was cured o f his illness in
body an d voice, K am i w as able to touch
one night as if it never had existed, he began
peop le’s lives an d help th em realize ho w to
practicing faith fervently w ith his wife. After
live a fulfilling life. B eing aw akened to the
becom ing a M ediator, Fujim ori recalls one o f
kam i inside o f th em m ad e these people so
his lessons from K onko D aijin,
grateful th a t they could n ot selfishly bask in
W hile serving as a M ediator on the west
it alone. T h ey w ere eager to tell others so
side of K ono Bridge in N anba, O saka, I
th a t others could be saved from suffering as
felt m uch responsibility in serving the
they h ad been. T h ese people becam e
hirom ae [worship hall]. I thought, “A
K onko D a ijin ’s disciples and co n tin u ed to
person like m e w ith no virtue cannot
spread the Faith o f K onko D aijin in th eir
continue serving the Faith. I m ust acquire
ow n villages, tow ns, an d cities.
BEGINNINGS OF AN ORGANIZATION A
s K o n k o D a i j i n ’s F a ith s p r e a d ,
J 1
w here there w ere no disciples to
.A.
.^ p r o v id e M ediation, followers
o rg anized self-study religious groups and
recognition for K onko D a ijin ’s Faith. Told th a t th e basic principles n eeded to be in w riting, he w en t to K onko D aijin , before he passed away, to find o u t w h a t they were.
ap p ointed leaders. T h ese groups gathered
Sato N o rio w as told, “It does n o t m atter
to g ether regularly to w orship, an d
w h eth e r this Faith becom es
occasionally they w en t to K onko D a ijin ’s
in d e p en d e n t or not, as long as people
W orship H all.
can be saved.” {Gill: Naiden, 9.3)
As m en tio n ed earlier, the M eiji
B u t N o rio pressed on, “T h in g s w ill be
g o v ernm ent h ad p ro hibited K onko D aijin
fine as long as you are living. B u t after
from p ro p ag atin g his F aith, b u t later w hen
you die, people will th in k th a t this Faith
they lessened th eir restrictions, he could
is tem poral, unless w e have som e
resum e p erform ing M ediation. T h e lack o f
w ritten teachings.” (Gill: Naiden, 9.4)
official approval proved to be a c o n tin u in g
K onko D aijin so u g h t K a m i’s advice u p o n
h in d ran ce for th e disciples an d follow ers o f
this m atter, an d th e n had his son, H ag io ,
K onko D aijin, w ho w an ted to propagate his
an d N o rio begin d o cu m en tin g the
F aith. N o netheless, d u rin g the last years o f
teachings he received from K am i.
K onko D a ijin ’s life, several o f his disciples
E v en w ith th e p rin cip les d o cu m en te d ,
tried to circum vent this difficulty by
how ever, g a in in g official reco g n itio n
co m prom ising w ith the conditions im posed
o u tsid e o f th e S h in to religion in a
by the governm ent. In tim e, the need for
g o v e rn m e n t w ith o u t religious freedom
official recognition o f K onko D a ijin ’s Faith
proved to be difficult. T h is w as especially
w as felt strongly by a gro u p o f follow ers led
tru e o f K onko D a ijin ’s F aith , w h ich was
by Sato N orio, S hirakam i S hinichiro, and
m u c h too univ ersal in its teach in g s for
K ondo Fujim ori.
b o th th e g o v ern m e n t an d m o st people
Sato N o rio w as a yo u n g m an w ho aspired to becom e a m a ster carpenter.
d u rin g th is tim e. W ith in a society th a t could n o t see b ey o n d its c o u n try ’s
D ra w n to K onko D a ijin ’s teachings, N o rio
interests, K onko D aijin o n ce said, “W h ile
eventually becam e a M e d iato r a n d proved
you co n cern y o u rse lf w ith only trivial
to be a g en iu s in th e ways o f org an izin g .
th in g s, I am asp irin g for a b lessin g w h ich
T ak ing th e lead, he co n su lted w ith
w ill co m p letely em b race th e w o rld w ith
S h irakam i S h in ich iro an d K ondo F u jim o ri
this F a ith ” (Gil: Kunieda Sangoro, 11:1).
alo n g th e way. T h e se th ree m en
K onko D a ijin ’s disciples co n tin u ed th e ir
sp earh ead ed th e o rg a n iz in g o f K onko
efforts to g ain official reco g n itio n o f K onko D a ijin ’s F aith , b u t it w as n o t u n til
D a ijin ’s teachings, as they desired to spread his F aith in a m ore active an d
Ju n e 16, 1900, th a t th e Japanese
o rg an ized m anner.
g o v ern m e n t officially reco g n ized his F aith.
In 1882, Sato N o rio sought advice from a S hinto Priest on how to gain official
U nfo rtu n ately , K o n k o D a ijin d id n o t live to see it h ap p e n .
©
THE FOUNDER'S DEATH
I
N T H E LAST YEARS o f K onko D a ijin ’s
D u rin g the last days o f his life, Konko
life, he occasionally m a d e references
D aijin becam e bedridden in his room and
to his ow n d eath . H e once said, “T h e
was able to consum e only soups. Attended by
m o o n m ay d isa p p ea r b eh in d clouds, b u t it
his wife and his second daughter, Kura, w hen
is still there. M y physical form w ill also
the need arose for h im to leave his bed, K onko
d isa p p ea r so m e d ay ” (G//: Fukushima Gihe'e,
D aijin m ade special efforts to sit up and face
22). T h e n , “T h e r e ’s th e lu n a r ca le n d ar
the W orship H all to pray. K onko D aijin
an d th e solar calendar. T h e re w ill be a
requested that know ledge o f his condition be
tim e w h e n th e 9lhan d 10,h day o f bo th
w ithheld from the general public so as not to
calen d ars w ill fall o n th e sam e day. O n
cause people to m ake special trips to see him .
th a t day, I w ill leave th is w o rld ” (G//: Goka
As K onko D aijin neared death, he sum m oned
Keishun, 21).
only his im m ediate family m em bers and gave
K onko D aijin served at his W orship H all for the last tim e on S eptem ber 27, 1883. T h a t evening d u rin g th e service,
them his final instructions. G rateful for being allowed to serve both K am i an d people, K onko D aijin said,
K onko D aijin received a divine m essage to
“A lthough there were days w hen I co uldn’t
leave the W orship H a ll and have one o f his
eat anything, there was n ot a single day in
sons contin u e th e M ediation. W ith this
twenty-seven years w hen I was unable to
perm ission from K am i, K onko D aijin,
perform Toritsugi m ediation at the H iro m ae”
w hose physical condition w as so w eak th a t
{Revelations-. 27:12). T h en , on O ctober 10, 1883,
he h ad to struggle o n his h an d s and knees,
at the age o f sixty-nine, K onko D aijin passed
retired to his room .
away peacefully in the light o f a new day.
The Eternal Workings of | K | G A M (
T
HE
death
o f K onko D aijin
KQNKO DAIJIN
devotion to saving suffering people w ill n ot
created a void for his follow ers,
die. K onko D a ijin said, “H a v in g a physical
w h ich w as so g reat th a t it b ro u g h t
body m akes it difficult for m e to see
m o m e n ta ry u n ce rtain ty am o n g them .
peo p le’s suffering in the w orld. W h e n my
H ow ever, Ieyoshi, K onko D a ijin ’s fifth
body is gone, I can go to w h ere I am
son, im m ed iately fdled this void by
req u ested an d save p eo p le” (G//: Karahi
d ev oting h im se lf com pletely to M ediation.
Tsunezo, 4). Also, “As lo n g as th e U niverse
T h e believers w ere im pressed w ith
exists, th ere w ill be no en d to its teachings.
Iey o shi’s co n d u c t an d felt o ptim istic ab o u t
I am to p reach th e Way o f th e U n iv erse”
th e futu re, despite th e ir sorrow over K onko
(G//: Sato Norio, 14:3).
D a ijin ’s death. Sato N o rio described Iey o shi’s M e d iatio n as follows,
In th is way, K a m i w as able to use K onk o D a ijin to save oth ers. H ow ever,
S h ijin-S am a [M ediator Ieyoshi] prayed
ju st as K o n k o D a ijin said, th e re is no end
for people’s w ishes an d requests from
to th e te ac h in g s o f th e u niverse. A n d as
tw o o ’clock in th e m o rn in g u n til late at
lo n g as th e re are te ac h in g s to be ta u g h t,
night. O n e n ig h t in the fall o f 1 8 8 7 ,1
th e re is a n eed for M ed iato rs. K am i
co m m ented to S hijin-S am a, “I am
revealed,
afraid you m ay exhaust yourself for you
There is no one who has know n the
are w orking too h a rd .”
blessings o f H eaven and Earth which
To this S h ijin-S am a replied, “I could
enable people to live. K a m i shall have
n o t possibly becom e exhausted. K onko
people become aware o f the blessings o f
D aijin is always w ith me. T h is is w hy I
H eaven and Earth by having Konko
can fulfill m y duties.” (Biography, 111)
D aijin be born throughout the world
W h a t M ediator Ieyoshi w as referring to w ere the physical an d the spiritual w orkings o f K onko D aijin th a t co n tin u e to live on.
where the sun shines, in every country, w ith o u t exception. (Revelations: 26:22.3) To have “K onko D a ijin ” born
T h e physical aspect w ith w hich he supports
th ro u g h o u t th e w orld m eans th a t there will
us is his teachings. T h ese w ritings n o t only
be m an y living kam is w h o w ill help K am i
preserved K onko D a ijin ’s F aith, b u t also
save people. K onko D aijin once said,
th e p ath he took to g ain it. T h e y are th e
T h o u g h people call K onko D aijin an
doctrines th a t are passed on to us an d guide
Ikigam i, K onko D aijin is n o t th e only
us today.
one. All people w h o com e to the
T h e spiritu al force th a t gives us energy, as M ed iato r Ieyoshi m en tio n e d , refers to
H irom ae [W orship H all] are K a m i’s children. To be an Ikigam i is to have
th e w orkings o f K onko D aijin even after
K am i born w ith in you. K onko D aijin
his d eath. T h e last en try in his M em oirs,
w as the first to receive divine blessings.
n in e tee n days before his death, is the
E very o n e can receive divine blessings in
follow ing revelation, “For the sake o f all
th e sam e way. (G/: Tokunaga Kenji, 2)
people and to save those who give M e requests, I shall sacrifice [substitute] you.
K am i, th ro u g h K onko D aijin , is p lead in g for each o f us to becom e a living
This is fo r the eternal dignity o f K onko
kam i, so th a t w e m ay find peace and
D a ijin’s virtu e” (Revelations: 2 7 : 15.2). T h is
h app in ess w ith in o u r hearts a n d save others
last revelation has been translated and
an d ourselves from suffering.
in terp reted in various ways. H ow ever, from it w e can know th a t K onko D a ijin ’s
T h is is ho w an o rd in a ry farm er from a tiny village g ain ed u n iv ersal aw areness,
becam e a M e d iato r betw een K am i and
the prosperity o f m a n k in d an d all living
people, an d th e n a L iving K am i him self.
th in g s, from th e early h o u rs o f each
K onko D aijin left for us w h a t he hopes
m o rn in g . H e sits n ex t to th e A ltar for th e
w ill g u id e us tow ard b eco m in g living
rest o f th e day, w a itin g to provide
kam is. E ven today, o u r succeeding
M e d iatio n for peo p le w h o com e w ith th eir
S p iritu al L eader, K on k o -S am a, prays for
p ro b lem s o r req u ests.
Konko-Sama awaiting believers at the Mediation Seat in the Main Worship Hall
JAPAN
HEADQUARTERS
A
QUIET VILLAGE nestled in the valley o f O kay am a P refecture cam e to be called
K onko Tow n after o u r F ounder, K onko D aijin . H e re his disciples w orked tirelessly w ith in the m u ltitu d e o f governm ental restrictions to o rg an ize an d legitim ize the
religion. T h e aim o f those disciples w as to ensure th a t th e w o rk o f th e F o u n d er w ould
co n tin u e an d spread. Today, this is th e location o f th e K onkokyo H ea d q u arters. Konkokyo Spiritual Leader (Konko-Sama) i Our Founder passed on the responsibility of performing Mediation to one of his sons. Preserving this sacred role, although each church has ministers and every minister performs Mediation, the Mediation at Headquarters is reserved for KonkoSama, who is nominated from the descendant families of the Founder. Getting up in the early hours of each morning, Konko-Sama continues the role of our Founder by receiving people who seek his Mediation.
M ain Worship H all ▼ The Worship Hall, changed five times over the years, has been built to accommodate the increasing number of people seeking Mediation from Konko-Sama. Although the various facilities within the building close for ' the evening, the worship area itself is open at all times for people to worship freely.
Q KONKOKYO TODAY @
Administrative Office ► The Administration Office runs Konkokyo's organization in Japan. Staffed by Konko ministers and members, it is divided into five departments; General Affairs, Religious Affairs, Financial Affairs, Worship Hall Affairs, and Propagation Affairs. The Office plans and executes Konkokyo's propagation, and both religious and social activities. it
Konkokyo Seminary ► The one-year seminary term combines physical, spiritual, and mental exercises to ready the students for running a church, strength ening their understanding of Kami and their relationship with Kami, and ultimately saving other people.
4
Faith Training Center
Ministers, believers, and people who have an interest in Konkokyo attend the various seminars the Faith Training Center holds throughout the year. The seminars, ranging from one to four days in length, include faith-training activities such as: attending Konko-Sama's 4:00 morning service and prayer services at the Main
4 Konkokyo Research Institute The Research Institute is divided into three departments: Founder, History, and Doctrine. The Institute continues research
Worship Hall throughout the day, listening to sermons, practicing giving sermons, and participating in group discussions. Through this training, participants are able to deepen their faith while
sharing their experiences with in these three areas, by each other. sifting through the archives they have collected from the time of our Founder. With the new information they find, they write theses and reports, and publish them bi-annually. A scholarly journal called, "Journal of the Konkokyo Research Institute," is published annually as well.
i Konkokyo Broadcasting Center
The Konkokyo Broadcasting Center was created to produce a broadcasting program based on the faith of Konko Daijin that addresses the problems of humanity in this age. They broadcast a program called the "Konkokyo Hour" once a week. From the collection of broadcasts in the past, the Broadcasting Center also publishes a book called The Voice of Konkokyo. i
Konko Library
The Konko Library is located within the Administration Building. Working to fulfill the Spiritual Leader's wish for the Konko Library to be a "living library," the Library serves the society by being open to the public, holding various activities and reading sessions for children, and sponsoring cultural activities. The Konko Library also i Konkokyo Propagation Centers and Administrative Offices
Konkokyo divides Japan into twelve administrative blocks. A propagation center or an administrative office is responsible for the necessary communication and acts as a representative and consultant for each block.
© KONKOKYO
Konkokyo International Center (KIC) ► Located in Tokyo, KIC gathers overseas information for the organization and
TODAY
disseminates this information about the Konko Faith to people overseas. KIC handles most of the international relations and issues for the organization, as well as the translation of religious material into foreign languages.
sponsors the Bluebird Braille Group, which translates library materials into braille. They have produced over 12,000 materials in braille, which are catalogued in the Library. They also research braille translation techniques and hold translation training sessions annually.
©
4 Kansoi University O f Social W elfare (KUSW ) The Kansai (Western) University of Social Welfare is a university founded in 1997 by the Kansai Konko Gakuen (School) Educational Foundation Group. Combining classroom study with field experience, the KUSW aims to educate and develop people who will then use their skills and knowledge to contribute to the creation and development of welfare programs in the society.
4 Konkokyo Schools To help society educate children, Konkokyo has established five kindergartens and preschools, and seven junior and senior high schools. Considered to be private religious schools, the senior high schools offer religious classes once a week, and most of the schools close to Headquarters have the students take a trip to the Main Worship Hall to give prayers of gratitude at the beginning and ending of each semester. To help broaden the students' education and views, some of the schools put special emphasis on volunteer activities, and others send their students to Great Britain or to Canada for overseas study during the summer.
4 Konkokyo Youth Festival Held at Headquarters, this festival transforms the entire town into a colorful and lively place. Countless food booths are set up, as well as various activity and craft booths for children. Konko Youth groups from all over Japan come to enjoy the huge mazes, jungle gyms, water adventures, and other activity areas that are set up by the Headquarter staff. The youths also put on a performance after marching through the town in their respective marching bands. Participants range from children just able to walk to grandmas and grandpas, all enjoying this long awaited moment.
*
o z *
o o o a
A M ER IC A
KONKO CHURCHES OF NORTH AMERICA (KCNA)
T
Fresno, G ardena, Los
various functions and
C hurches o f N o rth
Angeles, Sacram ento, San
gatherings. T h ese include
America (KCNA) is
D iego, San Francisco, San
“T h e K onko Review”
he
Konko
an association o f K onko Jose, and W hittier in
C hurches in the continental
newsletter, regional sem inars
California; Portland,
an d an an n u al conference. It
U nited States and C anada.
O regon, and Seattle,
also prom otes the
First established in 1938 as
W ashington. T h e
propagation o f its Faith by
the Konko-Kyo Federation
propagation hall is located in
providing inform ation,
in America, it developed into
Chicago, Illinois.
m aterials, and consultation
the K onko C hurches o f
T he KCNA
Am erica (KCA) in 1954, and
Adm inistrative Office,
becam e the K onko C hurches
together w ith the M inistry
o f N orth America (KCNA)
Board o f Review and the
in 1961. T h e K C N A is a
H ouse o f Delegates,
supportive organization for
share the responsi- '
its believers and churches,
bility o f directing
and currendy consists ot
the efforts o f the
twelve churches and one
Konkokyo O rganization in
propagation hall. T h e
N o rth America. K C N A
churches are located in:
works to strengthen relation
Toronto, O ntario, and
ships betw een the K onko
Vancouver, British
C hurches and the believers
Colum bia, in C anada;
through printed m atter and
for people w ishing to know m ore about the K onko Faith.
KONKO MISSIONS IN HAWAII (KMH)
T
gatherings, study groups,
O n ce every five years, the
M issions in H aw aii
y outh cam ps, w orkshops,
K M H joins an d w orks w ith
(K M H ) originated
and the “M alam alam a
the K C N A at a
he
Konko
from the K onko
C h u rch es o f
^
N ew sletter.” G a in in g
K C N A /K M H Joint
strength in its diverse and
C onference, altern atin g
A m erica, an d w as
exciting youth
w ith a K C N A ch u rch as the
recognized by the state o f
program s, the
host for the event.
H aw ai i in 1971. T h e K M H
K M H w orks to
presently consist o f six
develop an d educate th eir
churches: H o n o lu lu , H ilo,
y outh in order to secure
W aipahu, W ahiaw a,
th eir future. M em bers o f
H a n a p e p e and W ailuku.
K M H have organized to
S u p p o rtin g the
create a gro u p called
K onkokyo believers and
“B loom ers” th a t also
churches in H a w a i’i, the
actively plans program s and
K M H A dm inistrative Office
creates E nglish m aterials
plans and hold conferences,
for the people o f H a w a i’i.
KCNA/KMH ACTIVITIES
4 The KMH Youth Camp is held on the beautiful island of Maui. With icebreakers, sports, beach trips, shopping, and lots of mingling, these youths are able to make new friends and learn a little more about their faith.
Konko Youth Camps (YC) In the KCNA the Konko youth live as far apart as Toronto, Canada, to San Diego, California. In the KMH, the youth are scattered across the Hawaiian Islands. Thus the youth activities sponsored by each organization allow the youth to gather together i Winter Camp participants enjoying the view of Lake Tahoe in California, from a slope on Heavenly Valley Ski Resort.
K CNA W inter Camp (WC) With the growing desire to meet their friends more than just once a year, the youths themselves organized the
KCNA Missionary Women's Society Seminar (MWSS) & K M H Missionary Women's M eeting (M W M )
start of the Winter Camp. Now sponsored by the KCNA, youth in the thirteen to twenty-five age range enjoy skiing and other winter
As annual events, these two gatherings bring together the women who are the strength
activities as they continue to
and backbone of our churches.
experiences.
As ministers, many of these women have the responsibility of helping run a church, while also caring for their children, and some even have part-time or full-time jobs. Sharing experiences, difficulties, and solutions, the participants teach each other various skills and give each other support. They also exchange ideas on how their churches might better reach the people in need. Joint KMHKCNA Missionary Women's meetings are held periodically. ►The MWSS displaying their sushi-making efforts.
study the doctrines of their faith and share their
and meet. The KCNA Konko Youth Camp was created to provide an environment were young people, ages thirteen to seventeen, can gather and socialize as well as learn more about the Konko Faith. All costs of the camps are borne by the KCNA, including transportation and housing. Held before the KCNA Conference, the four days are packed with group games and activities, allowing the partici pants to get to know one another and share their experiences. The Youth Camps have also included various sessions, including CPR training, drug avoidance, and AIDS education.
KCNA Young Adult Seminar (YAS) Participants of the Youth Camp, feeling lonely upon reaching their eighteenth birthday, requested the KCNA to start a new camp for them. The KCNA responded to this request by creating the YAS for those between the ages of eighteen and twenty-five. These maturing adults need a sense of accomplishment and direction to help organize their thoughts, especially those
A collection from the 1995
young Adult Seminar
associated with faith. Thus, the YAS is more oriented toward discussion and the study of doctrine. The YAS participants concentrate their efforts on producing materials they can share with other members, but to no degree do they leave out the fun! ►YAS participants all tied up in a group game called "Knots."
Bloomers
KCNA Regional Seminars
The Bloomers is a group formed by the "baby boom" Konkokyo believers in Hawai'i. These members seek to deepen the friendship among believers their age, enrich their own faith, and
These seminars are held annually in each region
pass down their faith to the younger generation. As the number of Konko youth who can understand Japanese declines, the Bloomers are concerned when youth leave the Faith because they cannot understand it. Feeling the urgent need to start activities using English, and activities that appeal to youth, the Bloomers have presently begun to hold monthly services in English. They also hold various social activities to include people who do not yet know Konkokyo. Through these activities, the Bloomers hope to support the youth, spread the Faith in Hawai'i, and deepen their own faith and experiences in Konkokyo.
respectively: the Pacific Northwest, Northern and Southern California, and the Eastern Region. They allow believers to share experiences and listen to presentations by their peers. Usually located in a natural environment, it creates a peaceful atmosphere where they can relax and reflect on their life.
Conferences
A KCNA/KMH Joint
Each year a member church of the KCNA, selected on a rotating
Conference held in Santa Barbara, hosted by the Los
basis, hosts the KCNA Conference. In three days and two nights of discussions, sports competitions, group games,
Angeles Church.
nature hikes, and the ever popular "Saturday Night Live" skits put on by the various age groups, the Conference develops faith while bringing the believers closer together. As the Conference is not an intensive faith study, many friends of believers happily come to participate in the Conferences. Once every five years, the KMH joins with KCNA at a KCNA/KMH Joint Conference, alternating with a KCNA church as the host for the event.
KCNA/KMH Faith Training Institute (FTI) ►A student being shown the proper way to put on ceremonial robes. The Faith Training Institute (FTI) was created for people who are seeking an in-depth study of Konkokyo. It is also an integral part of the KCNA/KMH ministerial development program. During the two-week session, students learn through handson experiences as well as lectures. Subjects such as: service etiquette, the Founder, doctrine, sermons, how to prepare offerings, and instructions on dressing in ceremonial robes are included in the curriculum.
Only those activities sponsored by the KCNA and KMH are listed here. Individual Konko Churches hold many more activities such as charity bazaars, camp-outs, picnics, senior citizens appreciation trips, various volunteer activities, and Sunday school activities and outings. If you would like more information about activities, please refer to Appendix C.
SO UTH AM ERICA
BRASIL Konkokyo has four churches in Brasil located in: Birigui, Sao Paulo, Rondonia, and Mogi Das Cruzes. Believers in Brasil have been growing rapidly in the last few years, so propagation halls have been opened in Critiba and Butanta. The churches hold bazaars, camp-outs, picnics, barbeques, kids' festivals, and various other activities where believers and non-believers alike can get together, discuss experiences, and enjoy life. The entrance of the Konkokyo Birigui Church. The churches join their efforts to hold a conference each year as well. During these conferences, the adults have study sessions using the Konkokyo Kyoten (Konkokyo Book of Teachings) as their reference, while the kids are very contentedly having fun camping. This group also is working on translating materials into Portuguese.
PARAGUAY The Konkokyo Asuncion Activity Center was established in 1996. Still young and just beginning to grow, the center strives to fulfill the needs and wishes of the believers in Paraguay. They hold many discussions and gatherings about faith to support each other, and also hold activities such as volunteering at orphanages. 4 Designed to fit the atmosphere of Paraguay, the Kami Altar is arranged in front of a beautifully painted wall.
KO REA • G A T H E R IN G S
KOREA A few Koreans became believers
Wf-
in the Konko Faith in the 1990s. These new believers have been developing their faith by making occasional visits to the Konkokyo Headquarters in Japan, and by holding gatherings with ministers from Japan. The strong desire to help people has allowed them to obtain a new facility, and they have officially established Konkokyo in Seoul, South Korea. The organization is called "Konkokyo of Korea," and is run by an all-Korean staff. The Konkokyo of Korea Organization holds monthly services at their new church, officiated by Korean ministers who have trained and studied at Headquarters in Japan. There is always someone at the adminis trative office and the church to help anyone who should drop by the church to pray, or come to the office for information. A service in Korea. ►The Konkokyo of Korea Administration Office Building.
GATHERINGS As the number of Konkokyo believers around the world has begun to grow, these believers, without any churches nearby, have organized to hold Faith Gatherings. To support them, ministers from KIC attend these gatherings at least once a year. So far, gatherings have been held in London, England; Frankfurt, Erlangen, and Tuebingen, Germany; Madrid, Spain; Paris, France; and Kuala Lumpur, Malaysia. The beginnings of gatherings can also be seen in Australia. Believers, as well as people who just have an interest in Konkokyo, attend the gatherings to talk about faith, share experiences, and give support to each other.
PEACE A C TIV ITIES
PEACE ACTIVITIES
E
VERYONE SHOULD be able to enjoy freedom , live
com fortably, an d be treated kindly. H ow ever, K am i w arn ed us, “A lthough they say th e w orld is
b ecom ing civilized, it is not. It is c o lla p s in g ...” (6/: Ichimura Mitsugoro, vol. 1:17). K am i is concerned for th e w elfare o f the
earth. We h u m a n s have m ade m any m istakes that m u st be corrected. K onkokyo is jo in in g in th e grow ing effort across the w orld to supp o rt global issues, prom ote peace, an d save o u r precious earth. Konkokyo Peace Activity Center (KPAC) As a non-governmental, non-profit organization, KPAC works together with its counterparts in Cambodia, the Philippines, and Thailand, to promote projects in these countries such as nutrition supplement, sanitation programs, welfare, and education systems for children. One of the projects KPAC sponsors is the "Give A Meal" project in which they combine the donations that the various Konkokyo institutions and churches in Japan collect. With this funding, KPAC provides nutrient-rich meals for the malnourished children in the Philippines, Thailand, and Cambodia. One yen (or one penny) can provide these
Philippines: Children making
children with one meol. KPAC hopes to expand this project
hand-made postcards made from recycled newspapers. This project not only gives these kids an enjoyable afternoon activity, but also teaches them about how to
beyond the Konkokyo organization and even overseas.
care for the earth, and raises funds to generate future activities. < Thailand: The lives of these kindergarten children living in slums are made just a little brighter today, as they dance and laugh away their troubles. i Cambodia: A story-telling session to Cambodian children. ▼ Cambodia: Elementary school children eating their nutrient enriched meals in a rural farm ing area. The "Give A M eal" project offers meals to children once a week in order to provide their much needed nutrition.
Peace Gatherings Konkokyo holds annual Peace Gatherings at various locations throughout Japan. At the gatherings, participants offer up sincere prayers and discuss ways to improve their surroundings. They then work on implementing these suggestions within their communities. Participants gather in Hiroshima to march to the Hiroshima Peace Park to offer prayers for all the victims of the 1945 U. S. atomic bomb detonation. ► Children gather for a picture in front of the posters and thousands of paper cranes they made to promote peace. This picture was taken after a peace march and service that Konkokyo held in Tokyo, Japan.
Okinawa Project This project, started by Konkokyo, has Konkokyo believers and non-believers, Japanese and non-Japanese, and people of all different nationalities help to gather the remains of war victims scattered in Okinawa. Prayers for the deceased and for peace are given onsite. This program started in 1977, and the number of participants has grown ever since. ► Prayers being given in front of the remains of war victims unearthed in Okinawa.
KIC Club KIC Club is a friendship building party for all peoples of the world, which is held in Tokyo, Japan. Sponsored by KIC, these parties provide an opportunity for participants to learn from each other and enhance their understanding of each other's culture and customs. This will hopefully result in their broadening their viewpoints of the world, and thereby encourage peace through internationalization. So far, people from more than 40 countries have taken part in these parties, which have been held monthly since 1994. KIC also holds international symposiums to facilitate better future relations. i Participants at a Western theme KIC Club learning to line-dance.
APPENDIX A
FURTHER INFORMATION & READING D O C T R IN E
Kyoten Gorikai III:
Konkokyo Kyoten
T h is book consists o f eight sections th at
(K onkokyo B ook o f T eachings)
include com pilations o f K onko D a ijin ’s
Sim ply put, kyo-ten m eans “teaching-
teachings, an d records o f lectures on K onko
book.” It is a com pilation o f teachings and
D aijin given by his lead in g disciples. N o ted
w ritings by o u r Founder, K onko D aijin,
as G III.
Teachings o f Konko Daijin III
an d his disciples. It has been translated into E nglish as five separate volum es: Record o f Revelations, M emoirs o f K onko Daijin, and
S U P P LE M E N T A R Y D O C T R IN E M A T E R IA L
Teachings o f Konko D aijin in 3 volum es.
Kyoten Oshirase-goto Oboe-cho: Record o f Revelations T h is is a record o f fam ily m atters, religious activities, an d revelations from K am i th a t w ere w ritten in diary form by K onko D aijin. It dates from O ctober 1857 until n in eteen days before his d eath on O ctober
Prayer Book T h is book o f prayers is provided for believers. A cting as a g u id e for personal prayers, an d as a tool to unify the congre gation, these prayers are recited to g eth er by th e believers d u rin g services.
Selected Teachings of Konko Daijin:
10, 1883. T h is book includes the latter part
With contemporary explanations *
ot his life, w hich he did n o t record in his
T h e m ost im p o rta n t teachings w ere selected
M emoirs. N o ted as Revelations.
from the first tw o volum es o f Teachings o f
Kyoten Konko Daijin Oboegaki:
K onko D aijin in o rd er to p u b lish a m ore
Memoirs ofK onhp Daijin T h is is K onko D a ijin ’s autobiography cen tering on the developm ent ol his religious beliefs. U p o n th e instru ctio n o f K am i, he started w riting his M em oirs on
com prehensive collection o f K onko D a ijin ’s teachings. E ach teach in g is follow ed w ith a b rief explanation to help us u n d erstan d an d incorporate the teachings into o u r lives today. It is org an ized by them e.
N o vem ber 23, 1874, at th e age o f 61. It is a
Voice of the Universe:
d etailed account o f th e events w ritten in his
Selected teachings o f Konkokyo*
Record o f Revelations describing K onko
A h an d -sized book o f ab o u t 140 pages, these
D a ijin ’s reasoning for his faith, an d giving
teachings w ere selected from the K onkokyo
specific exam ples o f how people can deepen
Book o f Teachings an d are org an ized by the
th eir faith. N o ted as Memoirs.
subject o f th e teachings.
Kyoten Gorikai I: Teachings o f Konhp Daijin I T h e first o f the three sets o f teachings, this is a collection o f K onko D a ijin ’s teachings recorded by 25 o f his disciples. N o ted as GI.
* T h e original Teachings o f Konko Daijin I, I I and III, are org an ized alphabetically by the nam es o f those people w h o received the teachings from o u r F ounder, n o t by the
Kyoten Gorikai II:
subject o f th e teachings. Also, m any o f the
Teachings o f Konko Daijin II
teachings are clips o u t o f long conversations,
T h is is a collection o f K onko D aijin ’s
excluding any explanation. T h u s, the
teachings th a t w ere tran sm itted orally by
m arked books are recom m ended for th eir
152 o f his disciples. N o ted as GII.
easy use an d u n d erstan d ab le explanations.
PAMPHLETS
Konko Daijin: A
A Bright Light for Humanity
Biography
APPENDIX
KONKOKYO HISTORY
A
T h is biography was translated an d m odified
(introduction to Konl{oltyo)
from its Japanese version into E nglish.
K C N A p am p h lets ab o u t K onkokyo
C overing the beginning o f the F o u n d e r’s life
(in clu d in g teachings from 1990 to 1992 an d
to his passing away and the beginnings o f
1996 to 1999)
the establishm ent o f K onkokyo, this book gives great insight into the F o u n d e r’s era and a detailed description ot the d evelopm ent o f his faith. Section 2: “T h e F o u n d er o f K onkokyo” in this guidebook is
Voice of the Ministry (collection Selected Teachings of the Konko Faith, (series 1 an d 2)
largely based on this biography.
Shine in Happiness
D ivine Favor D e pends U p o n Y ou r O w n H e a rt (video in Japanese w ith
p am p h let w ith photos)
(in troductory
E n g lish su b title s— 105 m in u te s)
Humanity's Golden Light of Salvation (brief in tro d u ctio n to
Set in traditional Japan, this video re
K onkokyo)
creates the F o u n d e r’s life. B eginning just
me, Konko-kyo is...
before K onko D aijin received the D ivine
To
C all, it introduces m any o f his key disciples.
from the 1995 Young A d u lt S em in ar
C haracters in traditional Japanese clothing an d hair-styles help create the feeling o f the
of
serm ons from 1996 to 1997)
A collection
NEWSLETTERS
F o u n d e r’s era. It is a very inform ative video th a t goes w ell before or after reading K onko
" Face to F a ith ” (published
D aijin ’s biography.
q uarterly —K onkokyo In tern atio n al C enter)
Konko Kyo's 50 Years in America
"
K o n ko R e vie w ” (published every
Published as a com m em orative book, this is
o th e r m o n th —K onko C h u rch es o f N o rth
a chronological history of Konkokyo
A m erica)
propagation in N o rth A m erica, H a w a i’i, and
" M a la m a la m a " (published
C anada. B eginning in 1919, this book uses
q u arte rly -K o n k o M issions in H aw aii)
photos and captions to illustrate K onkokyo’s m issionary w ork and the people w ho played key roles as m issionaries through 1975.
* M any K onko C h u rch e s publish th eir own m onth ly new sletters. To in q u ire w h a t is available, please refer to A ppendix C.
The Founder of the Konko Religion: A Picture Storybook^ W ritten in th e form o f a com ic book, this storybook gives a b rief background o f the F o u n d e r’s childhood days. It th en creates a dialogue betw een characters to uncover the trials K onko D aijin experienced an d how
T h e m aterial listed here is all in E nglish.
he learned to accept them . It goes on to
For m aterial in G erm a n , S panish,
include a few stories o f the lives of his
P ortugese, French, C h in ese, K orean or
disciples, as w ell as a few faith stories o f the
Japanese, please contact one o f the
believers.
K onkokyo offices listed in A ppendix C.
APPENDIX B APPENDIX
KONKOKYO CHRONOLOGY
B
1814
September 29-Konko Daijin (Founder) born
1855
June 10-Bunji (Founder's boyhood name) became critically ill
1859
November 15-Bunji received the Divine Call (founding date of Konkokyo)
1868 November 1 1 -Bunji received the Divine Title, 1873
Ikigam i Konko Daijin,
from Kami
February-Mediation suspended by the government April 1 1-Konko Daijin received the Divine Reminder
1883
October 10-Konko Daijin passed away November-Konko leyoshi (5"' son) succeeded Konko Daijin
1887 Konko Faith spread to Kyushu (southern island of Japan) 1891
Konko Faith spread to Hokkaido (northern island of Japan)
1893 Konko Setsutane succeeded at age thirteen 1900 Konko Faith officially recognized as the independent organization "Konkokyo" (Teachings of Konko Daijin) published in Japanese
1913
Konkokyoso G orikai
1919
Propagation in North America begun
1929 Propagation in Hawai'i begun 1941
Konkokyo Ministers in the U.S. detained as prisoners of war
1954 Konko Missions in Hawaii (KMH) incorporated 1959
Konkokyo celebrated the 100th anniversary since its founding Konkokyo Service Hall in Headquarters constructed
1961
Konko Churches of North America (KCNA) incorporated
1963 Konko Kagamitaro succeeded as the Spiritual Leader of Konkokyo 1964 Propagation in Brasil begun 1973 Konkokyo Central Worship Hall in Headquarters constructed 1983 The 100,h anniversary of Konko Daijin's passing away The Konkokyo Kyoten
1991
(Sacred Scriptures of Konkokyo) published in Japanese
Konko Heiki elected as the Spiritual Leader
1993 Konkokyo International Center established 1994
First Konkokyo gatherings in Europe held in: England, Germany, Spain, and France First Konkokyo gathering held in Malaysia
1996 Konkokyo Asuncion Activitiy Center established in Paraguay 1997 Konkokyo's internet website in English set up 2000 Konkokyo of Korea established Konkokyo celebrated the 100,h anniversary of its independence
©
APPENDIX C APPENDIX
CONTACT INFORMATION Japan 320 O tani, Konko Town,
2-17-1 1 Hongo, Bunkyo-ku,
Okayama Prefecture, Japan 719-01 1 1 Tel: -1-81 -(0)86542- 31 1 1 Fax: + 8 1 -(0 )8 6 5 4 2 -4 4 1 9
Tokyo, Japan 1 13-0033 Tel: +81-(0)3-381 8-3701
www.konkokyo.or.jp
E-mail: kic@ konkokyo.or.jp
Fax: +81-(0)3-381 8-3793 www. konko ky o .o r. j p/e n g/ki c
E-mail: konkokyo@ konkokyo.or.jp
America Konko Churches of North Am erica
Konko Missions in Hawaii
KCNA O ffice 1909 Bush Street, San Francisco, CA 941 15
KMH O ffice 1744 Li Ii ha Street, Suite 304 H onolulu, HI 9 6817 Tel: + 1 -8 0 8 -5 3 6 -9 0 7 8
Tel: + 1 -4 1 5 -9 3 1 -1 2 0 8 Fax: + 1 -4 1 5 -5 6 3 -1 8 3 0 Toll Free: + 1-888-400-K C N A (5262) www. Ko n ko kyo .com E-mail: KCNAOFFICE@ aol.com
Fax: +1 -8 0 8-55 0 -80 0 8 E-mail: km h@ pixi.com
Brasil
Paraguay
Korea
Konko Churches of Brasil
Konkokyo Asuncion
Konkokyo of Korea
Igreja Konko Do Brasil
Activity Center
327-1 3rd floor,
Rua M aestro A ntonio
Centro de Actividades de
Passarell No. 772 Birigui S.P 16200 Brasil Tel: + 5 5 -1 8 6 -4 2 -1 6 9 5 Fax: + 5 5 -1 8 6 -4 2 -1 6 3 6
Konkokyo en Asuncion
Hangangro 2ga Yongsan Area Seoul, South Korea Tel: + 8 2-(0 )2-790-0579
Barrios Los Laureles AV. Eusebio Ayala, Eso, C/R. I. 13 Correias No. 4195 2-Piso No. 1 Asuncion, Paraguay Tel: + 5 9 5 -2 1 -6 0 6 -6 1 8 Fax: + 5 9 5 -2 1 -6 0 6 -6 1 8
Fax: + 8 2 -(0 )2 -7 9 0 -0 5 7 9
C
Konkokyo International Center (KIC)
Konkokyo Headquarters
We hope this book has helped you understand Konkokyo. Even if you never visit a Konko Church, decide to join a different religion, or are already involved with another religion, we hope this book has given you an insight to life and the blessings that are abound in it. Whatever path you choose, may you live each day with an inner radiance of peace and joy!
www.konkokyo.or.jp