Shine From Within - Konko Guidebook

SHINE
FROM
WITHIN
An introduction to the Konko Faith
Published by Konkokyo
PREFACE
people who were in need of help came to the Konko Churches to receive guidance. However, in this day and age, with cults and groups that commit crimes in the name of a god, it is not surprising that people are hesitant to visit a church or a religion with which they are unfamiliar. Konkokyo wishes to be open with people and allow them to see what Konkokyos beliefs and practices are, so that they will have nothing to fear. It is with the intention of helping people ease their hardships in life, and be able to live their lives with an inner peace that will lead to the happiness of all, that this book has been composed. To avoid confusion while reading this book, please take note of these three points: 1 You may realize that various names are used for this religion. As Konko was the title given to our Founder, Konko Daijin, Konko Faith is most commonly used in reference to spirituality, while the organization is referred to as Konkokyo. 2 There are quotes highlighted throughout the text of this book. These are the teachings of our Founder taken from: Kyoten Gorikai I: Teachings of Konko Daijin I. Konko, Japan: Konkokyo Honbu, 1987; Kyoten Gorikai II: Teachings of Konko Daijin II. Konko, Japan: Konkokyo Honbu, 1987; Kyoten Gorikai III: Teachings of Konko Daijin III. Konko, Japan: Konkokyo Honbu, 1993; Kyoten Oshirase-Goto Oboe-Cho: Record of Revelations. Konko, Japan:
N THE PAST,
Konkokyo Honbu, 1996; Kyoten Konko Daijin Oboegaki: Memoirs of Konko Daijin. Konko, Japan. Konkokyo Honbu, 1987. These teachings will be referenced as GI, GII, or GIII, Revelations, and Memoirs, followed by the name of the person who wrote it, and then the teaching number. Names are written last name first, then the given name without commas. The remaining quotes are those beliefs of todays society, which echo the beliefs of Konkokyo. Some of the authors of these quotes have been identified and labeled. However, others that have not been referenced are quotes whose writers identities have been lost with time. 3 Due to various translations and interpretations, Konkokyo may also refer to Kami (God) as: Tenchi Kane No Kami, Tenchi No Kami, Kane No Kami, The Principle Parent of the Universe, The Parent Kami of the Universe, The Principle Parent, Parent Kami, Parent God, or Kami-Sama. In no way is this guidebook a complete explanation of the Konko Faith. Designed to be a signpost for those who wish to know what Konkokyo is, this book only points in its direction. The guidebook was written in hopes of answering the most basic questions, while at the same time stirring the inquisitive mind. Should you wish for more information or have any questions regarding Konkokyo, please refer to the published materials or contact information in the Appendix of this book. Thank you. We hope you enjoy your experience!
CONTENTS
7
INTRODUCTION
9 SECTION 1: BELIEFS AND PRACTICES 14 Main Concepts 17 Basic Beliefs 26 Attitudes 28 Practice and Rituals 39 SECTION 2: THE FOUNDER OF KONKOKYO 41 Historical Background of Japan 44 From Farmer to Mediator 63 SECTION 3: KONKOKYO TODAY 64 Japan 68 America 72 South America 73 Korea & Gatherings 74 Peace Activities
APPENDIX
76 A: For Further Information and Reading 78 B: Konkokyo Chronology 79 C: Contact Information
INTRODUCTION
the faith and teachings of Konko Daijin, an ordinary farmer in Japan who came to devote himself to helping people, this Faith came to be called "Konkokyo." Marking the date Konko Daijin received Kami's request to save people, Konkokyo was founded on November 15, 1859. As a religion, Konkokyo is unique in that it has no strict set of rules that believers must follow. Some believers find that this makes it difficult to explain the Faith to others. One's relationship with Kami is very personal and direct, yet at the same time, the ministers who guide us play a significant role in developing our relationship. They
VOLVED OUT
of
mediate between Kami and his followers, aiding us in the development of our spiritual eyes and ears, so that we may come to understand Kami's true instructions. Although this personal approach may make it difficult to define one's faith, it allows flexibility within the religion, strengthens selfdiscipline, broadens views, and embraces acceptance. A personal relationship with Kami, however, does not imply confining oneself in solitude or spending one's entire life searching for the Truth, but enables our being able to live it. Our Founder taught us to immerse ourselves in Truth and Kami, but not in such a way that we ignore or discomfort
others around us. It is for the happiness of all that we work toward, not just for ourselves. As we strive to strengthen our relationship with Kami each day, we will begin to express our faith in life through the attitudes we have, the actions we take, our reactions to events, and our treatment of others. In this age of technology and materialism, it is easy to neglect our real needs. Many times we feel that there is a void in our lives, which we cannot identify or fill. We hope this book may act as your mirror, so that you can see your true self and needs and begin to live a life of joy and happiness, so that you shine from within.
Beliefs Practices
&
KAMI
spirit and energy that flows through galaxies, planets, air, earth, and life. Our Founder, Konko Daijin, referred to this spirit and energy as Tenchi Kane No Kami (the god of heaven and earth), or abbreviated as Kami. This spirit gives birth to new galaxies, winks out brilliant stars, gracefully opens the dew-moistened petals of a flower in spring, whisks away the last remaining leaf from a bare tree in winter, and enables our hearts to beat. Kami sustains and nurtures the cycle of life. Kami is much like a parent, embracing our lives to protect us and provide us with what we need to grow and mature. Ideally, parents are the most dependable people in a childs life. Ideal parents will protect their children from all danger and give love and comfort in any situation. A child of such parents, therefore, feels safe, secure, and optimistic toward life. There are many people who believe Kami is the parent of all existing life, yet because of this they feel, Why would Kami bother with someone so insignificant and small as me? We must remember that Kami, even if Kami has many children, unconditionally loves and cares about each one of us individually. Kami wants to give us everything possible, everything we need to assure our happiness. Kamis infinite love and affection for us surrounds usforgiving our wrongdoings and tantrums, accepting our apologies, and pleading for us to make requests so they can be fulfilled. Kami is reaching out to us, asking us to place our complete trust in Kami. In doing so, we can learn to put aside our physical eyes and open and see with our spiritual eyes, and thus be guided away from troubles and suffering. This is the divine wish of Kami.
1 BELIEFS & PRACTICES
E BELIEVE that Kami is the universethe
11
OUR SITUATION
capable of great things. However, we cannot survive even one moment on our own. Our individual lives are dependent upon the blessings of air, water, and heat, among the many others that Kami has provided for us. Unfortunately, we often forget this crucial fact. As our knowledge of nature and the universe continues to develop with advances in science and technology, we have become arrogant, believing we can do things through our own knowledge, effort, and power. With our newfound knowledge, we seek to alter and control the energy of the universe for our own convenience, believing we can invent happiness and create satisfaction in our lives. The great advances in technology and medical science have led to many more people living in relative comfort today than at any other time in history. Mans material well-being has risen and his quality of life has improved. Seeing this kind of development, it seems that the world would

12
E AS HUMANS are
be more civilized. Yet, a glance at the news reveals the many ills of our world: pollution, wars, health problems, discrimination, violence, and stress. Many of us have not acquired the satisfaction and happiness we believed we were working toward so devotedly. What we have acquired is selfcenteredness, greed, fear, envy, hatred, and distrust. As the growing void in our hearts threatens to overwhelm us, we frantically feed it material wealth, occupational success, momentary thrills, and entertaining illusions. Working harder to gain more income, making more convenient and efficient time-saving gadgets, we squeeze every last second we can find for relaxation, only to find ourselves using it to get just a few more things accomplished. Thrown about by time constraints in a society that cries, Faster! Faster! we build up stress and frustration and make an enemy of time, when it is time that we desire. Caught up in our own problems, we snap at our children, family
members, and friends, not realizing the harm we are doing. It is a vicious cycle we have created. Though we have our moments of peace and find things to smile at once in a while, arent most of us complaining more often than not? Stressed, fatigued, frustrated, and depressed, we are at a loss to know how to solve the endless string of problems that seem to plague us. Turning only to medicine for illnesses and injuries, or to psychologists and therapy for various problems we encounter, many of us have forgotten Kami. Sometimes we feel as though we have no one to turn to, no one who cares, no solution, and no escape. Some of us, losing hope, turn to alcohol, violence, drugs, or even suicide. We become far removed from our original goals of happiness and peace of mind. With our human-centered ways of thinking, we have lost our connection with Kami and our understanding of lifeour respect of nature, love of others, and gratitude for the blessings we receive.
OUR GOAL
is for each of us to open our self-centered hearts so that we become as broad and accepting as Kamis heartfor the whole world to become one with Kami. By reforming our hearts through Kamis guidance, we can learn to change sufferings and hardships into blessings. We will improve our lives and the lives of those around us. Keeping Kami in our hearts at all times brings us closer to Kami. Our Founder, Konko Daijin, in his practice of faith, broadened his heart and became one with Kami. The wisdom, a deep understanding of life, and
UR GOAL
the
Excerpt from Prayer Book: Kami Prayer
Kami loves and cares for all ujiko [Kamis children], All those who live between heaven and earth. To revere Kami as the Parent Kami, To live in Kamis infinite blessings This is the Way. Yet many not knowing the Way, Are lost in greed and selfishness. They suffer the cycle of misfortunes Great is Kamis sorrow.
inner strength and warmth he gained from this gave him the title of Ikigami (Living Kami). The process of our human hearts developing into Kamis heart and spirit is like a drop of water entering the ocean. Upon entering the ocean, the drop of water takes on the properties of the ocean and becomes ocean water. The single drop of water gains the vastness of the ocean. Konko Daijin taught us that each one of us is capable of becoming a living kami. By accepting the guidance Kami has provided for us and practicing to develop a heart that embraces everything and everyone unconditionally, we will realize the infinite love and blessings that shine upon us. With this realization, our faith will begin to reflect in our actions, and we will begin to live each day with a
radiance and joy only inner happiness can bring. An individual side of a diamond is beautiful when polished, but the true beauty is found when the individual surfaces are combined and reflect light off of each other. While we are here to live and love and grow, we are given the privilege, the gift, of helping others. In the process of finding peace within ourselves, we wish to share our faith with others, so that an end to suffering and the fulfillment of life will spread to those around us and throughout the world. Working in this way, we will come closer to fulfilling Kamis wish for everyone to be saved, and then Kami will be fulfilled. The diamond, which represents the whole world, will begin to sparkle brilliantly, as each of us begins to shine
13
MAIN CONCEPTS
THE DIVINE REMINDER

is the essence of the Konko Faith. When the Japanese government forbid our Founder to propagate his faith, when he was ordered to take down all altar fixtures and offerings, as well as to stop praying, he retreated to a small room to meditate quietly. Here, left

14
HE DIVINE Reminder
with nothing, our Founder realized that structure, rituals, and physical worship were not what was important. It was at this time our Founder received the words of the Divine Reminder from Kami. Thus, the Divine Reminder is considered to be the core of the Konko Faith. Although there are many small variations in translation of the Divine Reminder, the common message is interpreted as: Through the Mediationthe workings of the Living Kamipray and make requests to Kami with a sincere and devoted heart, for blessings depend upon and are found within your heartwithin a heart of joy and peace. Pray on
The Divine Reminder written on a piece of paper by the Founder, 1873.
this day, everyday, and at every moment. We are taught that no matter where we are or what is happening, if we keep the Divine Reminder in our hearts, we will be able to remember to turn to Kami for help, and thus receive blessings. For many believers, although they read and recite this teaching daily, the meaning and message they receive from it change with each experience they encounter in their lives. After reviewing the following Main Concepts, try reading the Divine Reminder once more with those fuller meanings in mind to see how your interpretation of it changes.
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 ones own heart On this very day pray
THE CONCEPT OF A LIVING KAMI
KIGAMI KONKO
Daijin was the title our Founder received from Kami. It was a custom in Japan to respect those few people who saved many others and to call them Ikigami, Living Kami or Living Buddha. Our Founder used this traditional naming to express a new meaning in the following way: To be an Ikigami is to have Kami born within you (GIII: Konko Kyoso Gorikai, 18). Most people are likely to think, There is absolutely NO way that someone like me can become a living GOD! However, what is
called me is a combination of Kamis body and Kamis spirit; therefore, even you, I, and all human beings can become living kamis. We only need to realize this, scrub away the dirt and grime we have accumulated, and let our true selves shine through. It is only because we say things like, I cant, Its impossible, and Never, that we close the doors that are open and limit ourselves. This is why many of us do not improve as individuals and suffer endless hardships. To develop Kami within yourself so that your heart
becomes one with Kami, to have the same desires as Kami, and to fulfill those desires as Kamis handsis what it means to be a living kami. Our Founder said, Save one person and you will be a kami to that person. Save ten people and you will become a kami to all ten
(GII: Shirakami Shinichiro, 1).
We now use Ikigami Konko Daijin to refer not only to our Founder, but also to his work of saving people. The spirit and workings of Ikigami Konko Daijin surround us, guiding us in our efforts to spread joy and peace of mind to all
INTERDEPENDENCE
E CANNOT live on
this earth by ourselves. We can see this in that plants and trees need animals and insects to pollinate their seeds, as well as to decompose material into nutrients. In turn, the animals and insects need plants and trees for shelter, food, and the atmospherepurifying capabilities they provide. If you look closely at nature, every single thing has its own special purpose and role that keeps the universe in balance. If all the plants died, the animals would cease to exist, and similarly, if the animals and insects
died, the plants and trees would cease to exist as well. This is Interdependence; each cannot fulfill its purpose without the other. The incorporation of Interdependence into Konkokyo is a unique aspect of its doctrine. In many religions, Kami is perceived as almighty, all-knowing, and above all. However, we believe Kami is closer to us than this, in that Kami must work with us and we with Kami in order for Kamis desirefor all people to be freed from hardshipsto be fulfilled. It may sound strange to hear that Kami needs our help to make us
happy, but just as parents wishing for their childrens happiness cannot help them if the children reject their aid, there is only so much Kami can do until we put down our barricades and allow Kami to guide us. Our Founder once said, Kami is Kami because of people, and people are people because of Kami. We cannot exist without Kami and the blessings of Kami, and Kami cannot be realized by us, cannot be a god to us, without our cooperation. Kami is patiently waiting for each of us to fulfill our part by recognizing and embracing Kamis guidance.
15
SINGLE HEART

16
SINGLE HEART has
two basic interpretations. The first interpretation is: pray with all your heart. It refers to the seriousness and concentration of your prayer. A common example used to illustrate this is one teaching, Praying to Kami singleheartedly means that you do not turn around once you have clapped your hands and faced the altar, even if a spear pokes you (GII:
Takahashi Tomie, 15:1).
It sounds quite frightening, yet this type of
concentration can only be achieved if the worshiper is truly devoted to the prayer he or she is making. In a life and death situation, the strength of our prayers is considerably different from our everyday ones. Think of the strongest prayer you have ever made. Whether making a request, apologizing, or expressing appreciation, every single prayer we make should be at least this strong. This is the difficult part of the Konko Faith. This is what we strive for and practice on with the
daily events in our lives. The second meaning of a single heart is: your heart and Kamis heart become one. As with a loved one, we should always be thinking of Kami, always trying to understand Kamis heart and wishes. Kamis desires will become our own as we start seeing with Kamis eyes and feeling with Kamis heart. By broadening our perspective and desires, our heart becomes the same as Kamis; our heart and Kamis heart become one.
THE DIVINE FAVOR DEPENDS UPON ONES OWN HEART
MEDIATION
to free ourselves from sufferings, we first need to realize the Interdependent relationship between Kami and us, and then work to develop it within ourselves. However, because it is difficult to do so on our own, it is the role of the minister to be the main Mediator to help us understand, develop, and strengthen our relationship with Kami. At the Mediation Seat in the church, the Mediator listens carefully to the expressions of gratitude, apologies, requests, and problems of the believer.
OR US
Taking the joys and sorrows of the believer as if they were his or her own, the Mediator then prays to Kami with the believer. The Mediator relays to the believer Kamis instructions and teachings that the Mediator receives while praying. This is the basic form of Mediation. This is where teachings, like those of our Founder, are born and people are shown a way out of their hardships to a life of happiness. Mediation is not something that takes place only at the Mediation Seat in the church, but is something that can take place anytime and anywhere.
from the Divine Reminder, this concept points to our hearts as the key to the quality and outcome of our lives. Our Founder said, Difficulties and sufferings are caused by peoples own hearts (Revelations: 24:25.3), and also, Whether you save or kill yourself depends upon your own heart
N A LINE
(GIII: Shinkun, 2:12).
The state of our heart and mind changes our perspective and the reality we perceive. When we have a heart full of joy, peace, and happiness, we can see and feel the love and blessings Kami bestows upon us each day.
BASIC BELIEFS
THE WAYS OF THE UNIVERSE

birth to all of life 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. Natures workings and cycles exist to sustain life surrounding us. Within these blessings, we too are allowed to live. To the universe, one life is just as precious as the next. Whether it is a galaxy, planet, plant, insect, human, or any other form of life, it works to sustain and nurture each individual part. In the Konko Faith, we see these workings of the universe as the workings of Kami. Realizing that our lives are being sustained through the blessings of the universe in the same way it sustains all life, we can begin to see that we are a part of the universe. As a part of the universe, we are connected in some way to everything existing in it. Once we realize this, only then will we understand our respective roles in the universe.
HE UNIVERSE gives
All living things must take from their environment in order to live. Yet they also contribute to their surroundings, thus sustaining each other. This Interdependent relationship also applies to humans. Do we contribute to the universe? Or do we take, and keep taking? People used to do things like saving their hair after brushing it, and scattering it outside for the birds to use to make warm nests. People used to think about other lives around them beside themselves. Most of these old ways have been lost. However, people are beginning to realize once again, that what we do and take ultimately returns to us. We are beginning to realize that by hurting the universe, of which we are
Heaven and Earth [the universe] continue to live. Because Heaven and Earth are alive, all people are able to live.
(GIII: Jinkyu Kyogoroku, 104)
an inseparable part, we are hurting ourselves. We must realize once again, that as Kami works to sustain all life, so too must we work to cherish and nurture all that is around us. In this way, we will learn to live in harmony with ourselves and with our surroundings. The ways in which the universe works and the laws that govern it and keep it alive, are the Truth. These laws of nature, workings of the universe, and relationships between the universe and life, combined, are what we call the Ways of the Universe. Once we understand these Ways of the Universe, our attitude in life can change from one of struggle and survival, to one of peace and acceptance. We become grateful for those blessings that we have been taking for granted.
17
THE CAUSE OF
PROBLEMS AND SUFFERING

often come from those times when we were just a little too confident. In seeing and caring only about ourselves, we become arrogant and self-centered, demanding respect from others, and puffing out our chests or raising our chins when complimented. This is when we begin to treat people lightly or ignore others that are simply beneath us. Arguments and conflicts arise when we are
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].
(GII: Torigoe Shirokichi, 2:1-2)

18
experienced a time when you thought you were so plagued with problems and hardships that there couldnt possibly be another living soul on this earth more miserable than you? Then, after reading or hearing about someone elses problems, you thought, Maybe my problems arent so bad after all. Unfortunately, most of us have been to the depths of suffering. Yet, because our burdens are lightened just by realizing that there are others worse off, we should realize that our attitudes and ways of thinking are the root of our problems; sufferings begin with ourselves. Fortunately, this is
Poverty consists not in the decrease of ones possessions, but in the increase of ones greed. Plato
AVE YOU ever
For those practicing faith, it is important not to feel angry, even when there is something to be angry about. (GII: Tsugawa
Haruo, 18:1)
something we can change. We call various occurrences problems and sufferings because they cause us to become upset, angry, disappointed, stressed, frustrated, sad, or cause us pain. But what if we do not allow these things to upset us? We cannot change what happens, but we can change how we decide to accept these occurrences. In this way, we can save ourselves from
unnecessary hardships. Just how do we go about changing our attitudes and not getting upset? Too often we are much like a child throwing a tantrum, pointing to one thing after another and demanding to know, Whats this? Whats that? without stopping to listen to our parents reply. We must start by looking inward, by pausing and reflecting upon ourselves instead of lashing out blindly. If you think about it, getting upset, angry, stressed, or frustrated often comes from our intolerance, impatience, and selfishness. Disappointment comes from someone else not meeting our expectations. Anger and violence are only an expression of pain, whether it is physical (some people punch a wall after crying out from burning their hand), mental (self-hate, jealousy, or failure), or emotional (loneliness or hurt pride). Our biggest failures
unwilling to compromise. Our Founder also taught us that many of our problems arise because we place our trust in things that cannot stay the same forever. A metal cane will get bent, and a bamboo or wooden cane will break. Therefore, use Kami as your cane. Kami can never be bent, can never break, and can never die (GI: Kondo Fujimori, 4). If we can broaden our hearts and minds, teach
Which individual is more important, you or someone else? All are human beings.
(GIII: Shinkun, 2:33)
Dont force things. Forget your ego. Dismiss your own judgment and trust Kami. Have the sincere heart of Heaven and Earth and receive divine blessings. (GII: Fukushima Gihee, 18:2)
ourselves to think of others as well as ourselves, take all happenings as learning experiences to grow stronger, while at the same time, truly think about why and how things happen and pinpoint why we feel the way we do, we can identify the source of our reactions to events. Once we identify them, we can work on improving them, and thus eliminate the root of our problems. Another cause of suffering is our selfcentered way of thinking. We only care about things if they are convenient or beneficial to us at the present moment. We think of blessings such as rain as a blessing the day it ends a drought, but if it continues and we cannot go outside to play, we curse it. Should we win the lottery, we believe it to be a great blessing. Yet if
it tears the family apart, we say it was a misfortune. We see the ability to touch and feel as a blessing, but if we feel too much in the form of pain, we curse it. Everything our bodies tell us has a reason behind it. Pain is a part of our warning system, developed to protect us. Yet we often feel it hinders us and choose to ignore it or take medication to get rid of it, instead of looking to see what the flashing red light is pointing to. As the universe is alive, it moves and breathes, for it must constantly renew itself. Forest fires, floods, and the like we call disasters, but they are necessary for the earth, just as breathing and eating is for us. We pick and choose our blessings and misfortunes according to our views and understanding, and we do not think it strange, or even realize what we are doing, when we effortlessly turn a great blessing into a
Peace means not being consumed by the fire. It does not mean there wont be any fire.
great misfortune. What are we doing with the precious blessings Kami has bestowed upon us? How would you feel if you gave a loved one who was freezing to death a blanket to keep warm, just to have it thrown back in your face after a while because he or she became too hot? Many times, although we do not mean to, this is what we are doing to Kami. To realize these things and change our ways, to train our hearts so that we see everything as a blessing, to see others as precious children of Kami, to accept natural occurrences as a necessity of life, and to work with those events instead of trying to stop them for our own convenience is what it means to truly live in harmony with the universe. Maybe by changing our perspectives in this way, we will begin to realize that we are the ones turning Kamis blessings into sufferings, and then stop ourselves
19
BLESSINGS
blessings? Most people feel that blessings are those gifts we receive from Kami after praying for them.
Being cured is not blessed. Having good health is.
(GI: Ogihara Sugi, 12)

20
HAT ARE
the many divine blessings that you have received. If you can do this, you are a true believer
(GII: Tsugawa Haruo, 14).
Then again, many of us sometimes know that even unanswered prayers are also gifts from Kami. Our Founder said this about blessings, When practicing faith, there are more blessings which cannot be seen than those which can be seen. The blessings you unknowingly receive, number more than the blessings you knowingly receive. If you think about it, you will come to realize
The Parent Kami of the Universe borrows the voices of humans to convey teachings. Those who practice faith should listen well, even to childrens lullabies, as you might hear Kamis teachings. (GII: Fukushima
Gihee, 15:2)
cannot hear or see these waves. We need an FM receiver or a television set to be able to enjoy the music and programs broadcast by the various stations. The better equipment we have, the clearer we can hear and see these signals. We need to make sure our receivers are turned on at all times, for too many times we choose which to consider as blessings and which to believe are not blessings.
A heart of true gratitude is the beginning of divine blessings.
(GIII: Shunkun, 1:3)
He is telling us that we are constantly receiving blessings from Kami; we just do not realize it. They are much like radio waves. We know that many radio and electronic waves are crossing through the air at all times. However, we
How much brighter would our lives be if we could come to see everything as a blessing?
FAITH STORY: BLESSINGS FOR MY BABY

Mrs. Levans was pregnant and had severe morning sickness. People often came up to her and offered sympathy, saying it must be terrible always being sick and not being able to do anything. Mrs. Levans thought in this way as well, but after reflecting upon her ministers words telling her to begin looking at things not from her own perspective, but from the perspective of others such as her baby, she realized that morning sickness was made by Kami for the sake of her baby. If I did not have morning sickness and was not tired all of the time, I would move my body whenever I wanted to and maybe end up over-doing something, or Id forget and move too roughly, which could take away the precious energy my baby needs. Doing so may damage my baby, or even kill her. This is why Kami blessed me with morning sickness. This special time given by Kami is for the baby to grow big and strong, and for the mother to speak to her own heart as well as to the babys heart to build their bond. When you think about all of the blessings you are receiving through morning sickness, it no longer is a terrible thing.
Everyone asks for divine blessings, but do they understand what true blessings are? Divine blessings are not limited to just having ones wishes granted. For some people, death is a divine blessing. Others 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 at the time, if you continue to practice faith without going against Kamis will, you will realize later the blessings you have received. Faith is pointless unless this much is understood.
(GIII: Jinkyu Kyogoroku, 35:1,2)
FAITH STORY: SPLASHIN IN PUDDLES

There was a boy who we will call Tim. Everyday Tim wore to school the pair of clean white shoes and clothes that his mother prepared for him. However, when he returned home, both his shoes and clothes were covered with dirt, so his mother had to wash them. Eventually, she came to blame her son and scold him each day before sending him off to school. One day, when a pair of Tims clean white shoes, still placed neatly in the house, caught his mothers eye, she suddenly realized something: her son had been sick in bed due to a high fever since the day before. She was deeply worried about her son, because the source of his illness was unknown. After seeing his clean shoes, she realized that it was her sons good health that made them dirty and enabled him to study at school. She also realized that she should have expressed her appreciation for her son being able to have good health whenever she saw his dirty shoes. Tims mother realized his health was the most important thing in the family. She apologized to Kami, and from then on, washed his dirty shoes with a heart full of appreciation. With this experience, she was able to open her heart and change it from one of blame and complaint, to one of appreciation and joy.
21
HELPING OTHERS
dependent on many others in order to survive, it should only be natural for people to help one another. However, as we have increasingly become self-centered beings, many people now ask, Why should I help, especially a stranger? Whats in it for me? or even to friends, What have you done for me lately? If we focus only on ourselves, we begin to isolate ourselves from others, resulting in loneliness, regret, rejection, and depression. Since we are social creatures, we have a need to share our feelings and experiences with each other. Have you ever experienced being overwhelmed with joy until you realized there was no one to share it with? Have you ever watched a game where your team won the championship, and although you hooted and hollered with excitement, you quickly lost your happy mood when you saw your best buddy sitting there just shrugging his shoulders? Perhaps he was worried about something else and didnt have his mind on the game. True happiness, lasting happiness can only exist when the feeling is shared. It may sound selfish or greedy to say that you want to help someone so you can be

22
N A WORLD where one is
happy, but is it really greed if you wish for all the happiness in the world for yourself and for others? Many religions condemn human desires. Yet our Founder said, I, Konko Daijin, also have desires. I have the desire to save people throughout the world. Do not eliminate your desires (GII: Kondo Fujimori, 54). The most basic human desires are gifts from Kami. For example, hunger, thirst, our
cured by Kamis blessings, tell those in distress about my teachings. Spread my teachings so more people will start to practice faith sincerely. This is giving true thanks to Kami (GI:
Yamamoto Sadajiro, 67:1).
To have the heart that wants to help others after being helped ourselves, is one step closer to becoming a living kami. Unfortunately, there is nothing more painful or
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.
sexual desires, and material ambitions are necessary for us to live, to perpetuate our kind, and to make progress in this world. While there are times when these and other desires get the best of us, we should also realize how important our desires are. What Kami wishes for us to do is take these desiresour greed for a good life, wealth, health, and happinessand not suppress or eliminate them, but broaden them to pray that everyone has such blessings. The most important human desire is our desire to help people. Our Founder said, There are people who come to this worship hall, request to be cured, and come to give thanks after complete recovery. Thats all. Rather, if you have been completely
discouraging than those times when we run across people who truly need help, and we kindly hold out our hand to them only to get it slapped. This may cause us to hesitate or even think about not helping the next person, for we have developed the attitude, Why should I help? They dont want it anyway. This is the time when we need to realize that those who reject help are the ones who need it and want it the most. By praying and asking Kami to allow us to help, we can focus on how they are feeling, instead of only reacting to the pain they caused us. In this way, we can better understand how to approach them. Although we cannot change people who are not willing, we should never give up on
FAITH STORY: A BLANKET

Mrs. Hills husband worked at an automobile factory. One day, Mr. Hill was fixing a car and was seriously injured when a tire suddenly burst. The nerves in his face were damaged and he was rushed to a hospital. Mrs. Hill was greatly shocked by the emergency call from her husbands company. However, she pulled herself together and went to the Konko Church where she worshiped. Concerned about her husbands injury, Mrs. Hill sought the Mediation of her minister. The minister told her, Needless to say, we are allowed to live day to day by helping and sustaining one another. When you attend to your husband, always cherish and remember this truth in your heart. After six months, Mr. Hill was allowed to come home, but his facial paralysis and palsy in one hand remained. Although he was able to go through rehabilitation at home, his condition did not get better very quickly. As Mr. Hill was a very faithful employee at his company, his long absence from the factory made him despondent. As time went on, Mr. Hill gradually became more and more irritable. One day at the dinner table, Mr. Hill shouted, Shut up! to his child, who was cheerfully talking to him in order to comfort him. Mr. Hill then flipped the table over. The child, shocked by his fathers sudden violence, tearfully yelled back, I hate you! and fled from the room. As tears streamed from her eyes, Mrs. Hill silently cleaned up the table and the floor. When Mrs. Hill looked up from the floor, Mr. Hill was also crying. At that moment, Mrs. Hill recalled a teaching her minister had given her, Something warm is necessary for a person in bitterness and sorrow. During a cold night, no one can go to sleep without a blanket to put on. You are the blanket for your husband. As Kami is always gently and warmly embracing every one of us, I would like for you first to become warm and cheerful to your husband. And then embrace his heart as broadly and generously as you can. Mrs. Hill said to herself, My darling has been doing his best throughout rehabilitation. I think maybe during rehabilitation, I might have shown him a perplexed look while unconsciously thinking, `Why hasnt his condition gotten better sooner? I may have been too hasty by urging him to get well faster. From that time on, Mrs. Hill attended to her husband more sincerely than ever, by looking within and trying to improve herself. Mr. Hill was finally able to return to work, in great part due to his wifes kind and loving care. Although he had some after-effects, his company was considerate enough to switch his position from the factory to the office, where he could work at a desk. And while Mr. Hill needed some time to get used to his new position, he felt the strong support of all those around him. Moreover, Mr. Hill began to pray to Kami for everyones health and safety. Mrs. Hill is happy to have such a husband. She now sees him and her children off every morning. And as she looks out the door, the morning sunshine showers her brightly and warmly with its rays of light, reflecting her own cheerful and happy feelings inside.
them. This is when we must leave it up to time and continue our prayers for them. Always leave the door open, for Something warm is necessary for a person in
bitterness and sorrow (from the Faith Story: A Blanket). Helping others does not have to be some
great deed. A simple smile can warm the coldest of hearts.
Kind words can be short and easy to speak, but their echoes are truly endless. Mother Theresa
23
AFTERLIFE: RETURNING TO KAMI

24
is made from particles in the universe, so everything is a part of Kami. A drop of water taken from the ocean may have its own shape, yet it is still part of the ocean.
S EVERYTHING
will crumble and return to be part of the beach. If the sand is taken away, the remaining water will return to the ocean or evaporate into air. Only in the moments both sand and water are combined does the sandcastle exist. Within these physical bodies we live our lives on earth, and when time corrodes our castle walls, our physical form returns to the
Because humans are born through the blessings of Kami, they must also die with the blessings of Kami. Therefore, if a childs birth is a happy event, then death is a much happier event, since one becomes a kami. The reason why death is so abhorred is because people have not yet developed enough peace of mind to accept death. Practice faith, so that you will be blessed with peace of mind.
(GIII: Jinkyu Kyogoroku, 23:1-3)
might call reincarnation, but more a continuation of life. As our Founder once explained, When people die, they are reunited with Kami. The body dies, but the soul keeps on living. The body, which was taken from Earth, will return to Earth. And the soul, which was bestowed by Heaven [Kami], returns to Heaven [Kami]. Dying is when your body and soul separate (GII: Nanba Ko,
13:2-3).
When we are born, a drop of Kami is given a physical body made from the earth, much like a sandcastle. Just as a sandcastle is made by gathering grains of sand from the beach and given solidarity by water, so human bodies are made by the combination of nutrients and water from the earth and made whole by spirit. If water is taken out of the sandcastle, the individual grains
beach, and the water returns to the ocean. Looking at the laws of nature and the universe, great trees also fall, and become nursing logs for the next generation of trees. Everything growing and living on earth begins in the earth, is given a distinct form, and then returns to the earth by various means to become nutrients for the next generation. This is not what people
We do not believe that there is a heavenly realma distant place spirits go to after they leave the body. Nor do we believe there is a hella dungeon-like place where spirits suffer eternally. When we die, we only return to the universe. In the words of our Founder, Whether you are living or dead, Heaven and Earth [the universe] will always be your home (GI: Sato Norio, 21:20). The universe works to sustain life. Whether we create a heaven or hell out of this beautiful earth where we live, all depends on where our hearts are. The Altar dedicated to spirits in our churches
serve the same function as the Altar for Kami: they give us a focus point for our prayers. After completing a life of working for the benefit of our family, our children and grandchildren, wouldnt we be happy if they recognized the sacrifices and efforts we made for them? In praying for our ancestors, we are acknowledging that we could not be where we are without them, and we are expressing our appreciation to them. We also nurture and support them in their spiritual lives through our prayers. Many people are skeptical of what happens to a person after death. Yet most people cannot deny that after a loved one passes away, sometimes they can still feel his or her presence. They do not leave us. They reside within the universe, and like thoughts, they do not take up space but are there whenever we think of them. As our ancestral spirits continue to protect and guide us in our lives, they become our foundation. Our Founder said, Place fertilizer at the roots of a tree, then its branches will
grow lush. Respect your ancestors and parents, then you will prosper (GII: Takahashi Tomie, 33). A tree is dependent upon its roots to grow, and its roots are dependent upon the leaves and branches for nutrients from the sun. Here again, Interdependence is evident. Though spirits cannot be seen, we must acknowledge that they are there, like roots hidden by soil. We must strengthen them so that all of us may prosper as one. Passing on Divine Virtue Divine Virtue is the trust Kami has placed in us. Like wealth or reputation, if our family has worked for generations to gain it, and we work to add to it, it will always be there for our use and benefit. However, if we do not work and are lazy and selfish, using it only for our pleasure, then what our predecessors worked so hard for will quickly disappear; we may even go into debt, ending in hard times for ourselves and our future generations. Working daily to gain Kamis trust, we can pass our virtue on to our children and grandchildren, so that they can live in comfort and
Immortality is important for humans. Immortality is when others keep praying for you after you die.
(GII: Kondo Tsuru, 1)
with peace of mind. Our grandchildren can then continue to pass it on to their children. Just as with peoples trust, we must work hard to gain it, and once we have, it is easier to maintain; but once we lose it, it is very hard to regain their trust. What we pass on to our children will greatly affect their quality of life.
The descendants of those who listen to Konko Daijins words and practice faith will live without worry. Teaching your children how to live without worry is practicing true faith. (GI: Yamamoto Sadajiro, 68:1)
ATTITUDES
TOWARD OTHER RELIGIONS

we view other religions? Religion comes from the Latin word re-ligaremeaning to rebond or to tieso to rebond ourselves to God. Since this is the purpose of every religious body, should it matter how one goes about it? Since every person is different, would it not be better to pave a path to Kami that suits each person? Too many times, we get caught up in what we believe so thoroughly, that we become blind and cannot see that what is right for us may be wrong for another. Medication curing cancer in one patient may actually harm another. It would be easy if one way worked for all, but just as one medication cannot suit all patients of an illness, one path to Kami will not suffice either. Not realizing the role of religion, people degrade each other, countless wars are fought, and countless lives suffer and are lost, because each of us insists that our religion is the only true one. It is hard to believe that this is what
OW DO

26
Kami wanted from religion. How can people re-bond to Kami with so much fear, hate, anger, and blind arrogance pushing them away from Kami? Our Founder said, Though people say that they do not kill others, they do so with their hearts. This is a grave offense. They think killing someone means to shoot with a gun or to stab with a sword, but this is only physical, and the obvious. People often kill with their hearts, an offense invisible to the eye.
emotions that we direct toward others. It is unfortunate that we usually care only about our physical actions, while we
neglect the condition of our hearts and minds. We must develop a broad and compassionate heart that loves and cares for all others.
Speak ill of no religion. Everyone is a child of Kami. Having different religions is the same as having different occupations. A parent may have a carpenter, a plasterer, a gambler, and a merchant as his children. People may belong to different religions, but they are all children of Kami. We all have our personal preferences. Everyone around the world is a child of Kami.
(GII: Sato Mitsujiro, 14:1-3)
Daily the world grows smaller, leaving understanding the only place where peace can find a home.
Kamis heart cannot bear such offenses. When one kills physically, the government punishes. When one kills with his heart, Kami punishes (GII: Sato Mitsujiro, 27:1-2). This teaching tells us to not only suppress the physical impulse to kill, but to also rid ourselves of the negative, hateful
In working for greater understanding among people, Konkokyo respects all religions. We realize that religions must work together as the leaders of the worldtake down our walls, accept our differences, and learn from each otherin order to fulfill peoples needs.
TOWARD LIFE IN GENERAL
UR ATTITUDE
toward life is to enjoy it and make it enjoyable for others. This positive, radiant attitude comes not only from knowing that Kami is supporting and guiding us, but also from truly being able to let go of our worries and trust Kami fully. Have you ever really concentrated while watching the flow of a river? Doing things on our own is like being on a raft (wooden platform) on a river, and trying to control its movement with a paddle. Unfortunately, however, our raft often does not move or go in the direction we wish; it may end up hitting rocks or almost capsizing in rapids. Even the slightest waterfall makes it seem as if our raft will surely go
forth between the river and our raft, we desperately continue paddling with our
Happiness comes not from an absence of problems, but through the ability to deal with them.
under. Thinking, Its going to sink! Its going to break! we are seized with worry. Not being able to see what lies ahead brings us to a full panic, and while darting our eyes back and
Those who believe in Kami are allowed to enjoy themselves in everything they do.
(GII: Kondo Fujimori, 22)
oars. Instead of living our lives with so much anxiety and anguish, we should have an attitude similar to pretending we are sitting on a leaf that is floating down a river. By flowing with the river and completely letting go of our needs for control, we may still worry about where we end up, but since we realize that we have little control over our final destination, the only thing we can do is enjoy the ride and pray. Bobbing merrily along with the flow of the rivereven if our leaf runs into a rockthe river will slowly but surely guide us around it, and then we will be on our way again. In letting go, relying on, and trusting in Kami, we can broaden our hearts to see and hear what we failed to notice beforethe beautiful trees and the soothing sounds of the river and the animals in the forest. As we begin to stop worrying over what lies beyond the river bend and instead become able to look forward to it, our lives will become so
much more enjoyable. By spreading this peace of mind, joy, and comfort to others as we try to live life to the fullest, we are able to take each day as a new beginning. We cannot change the past, but we can work to fix it here in the present. If we look only to the future and keep saying, Ill do it tomorrow, what if tomorrow never comes? It is the present, the here and now, that creates the past and shapes the future. Although we become one with Kami once more when we die, every moment of life is a precious gift we must not waste. If we keep this in mind, every day when we open our eyes to awaken, every person we come in contact with, every little flower budding on the side of the road that we see will begin to take on a new light. Like the people who come back from the brink of death are reborn to truly understand the gift of life and appreciate it, this is how changing our attitudes will take away our sorrows and open our eyes to the limitless
27
PRACTICE & RITUALS
WORSHIPPING AT A
do at church is pray and offer appreciation to Kami, then why cant we simply do it at home instead? In the Konko Faith the Founder said: Although Kami cannot be seen, you are constantly walking within and through the midst of Kami. Working in the fields or walking along a path, the whole world is Tenchi Kane no Kamis Hiromae [Worship Hall]
F ALL WE

28
Yet because the gym has the equipment, and the trainer has the knowledge that could much improve the athletes performance, the more often the athlete visits the gym to train and asks the
help avoid problems down the road. Then, like exercise, attending church will give us more endurance, flexibility, tolerance, inner strength, and confidence. And each time we take the time to do
Here is the place where you show me how you have practiced faith. It is like bringing your best calligraphy to your calligraphy teacher. Practice at home, and come hereto have your faith guided. (GI: Kondo Fujimori, 68)
(GII: Konko Kyoso Gorikai, 6).
So why limit Kamis Worship Hall to a building? Why do we even need a church? Even though Kamis Worship Hall is anywhere we decide to pray, we often need a structure, a symbol to help us stay on track. Many
people, caught up by rituals, structures, and etiquette, have forgotten the true role of a church. A church is not simply a place one must go every Sunday for a long service, including an even longer sermon. In certain respects, a church is much like a fitness gym with a personal trainer for an athlete. An athlete can train and exercise at home just as well as in the gym.
trainer for guidance, the better prepared the athlete will be for tournaments that lie ahead. In this day and age, it is hard to concentrate all of our energy into one thing. Our daily lives are filled with countless events that need to be addressed. This makes it difficult to have the heart of Kami at all times. Therefore, a church is a place for us to focus our faith and find support and comfort from our peer believers. Going to church gives us energy and strength for our daily activities. Like regular check-ups with a doctor, regular worship becomes preventive maintenance to
When in pain, you come to worship for a cure. When theres no pain, you come to worship for faith.
(GI: Ichimura Mitsugoro, 2:28)
it, it pays off tenfold. So why do so many of us feel reluctant to go to church? Is it plain laziness? We can argue that we dont have
enough time, yet we make time for our favorite TV programs. Do we think we do not need to improve ourselves? Are we afraid of what we will see and hear about ourselves? Or have we gotten so used to receiving the blessings which allow us to live, that we have begun to take them for granted and do not feel as if we need to go to church to say thank you? Each person has a different reason for not attending church. Instead, maybe we should start thinking about why we should.
If the church is the gym, then the minister is the personal trainer. They take into account our individual needs and encourage or challenge us depending on our personality and
able to trust our trainer, and the better the trainer is, the faster we will learn and the further we will progress. The difference between trainers and ministers, however, is that ministers
Advice is what we ask for when we already know the answer but wish we didnt.
You should practice faith. It is like going up the rungs of a ladder. Work at it rung by rung, then your gratitude will increase day by day. (GII: Ichimura Mitsugoro, 6) Just as we gain a higher perspective and wider view of the things around us when we climb a ladder, so as we develop our faith, we gain a wider and more grateful feeling for the world in which we live. Let us all receive these benefits by practicing faith.
situation. Trainers can see the strengths and weaknesses we cannot see on our own, point them out to us and give us guidance while we train. They also warn us when we are using equipment improperly, or when we need to take a break and rest. It is important to be
Dont neglect your faith even during good health. In other words, a troubled heart, even in a healthy body, will surely accumulate anxiety and worry. Before this happens, pray to Kami and practice faith to clear away your troubled heart. (GI: Yamamoto
Sadajiro, 19:2)
share our laughter and pain. As Mediators, they take our joys and sorrows as if they were their own, and then pray to Kami with us. Instead of clinging to our ladder of faith, they teach us to trust Kami and look around at the view we have broadened by climbing it. Ultimately, what we get out of church and the Mediators depend upon us. Mediators can pray with us and guide us, but they cannot improve our life for us. Whether we choose to listen to their guidance, simply ignore them, or put into practice what we learn is all up to us. Throughout our lives, no matter who we are or
what our backgrounds are, no matter what we may have done, it is reassuring to know that the quiet calm of the Konko Church and the patient ministers always welcome us with open arms. They are constantly praying for our happiness and well-being. If we ever need help or guidance, or just someone to listen to us during those times we need to escape the pandemonium outside, or if we need to let out stress, or find comfort, all we have to do is walk into the church.
Mediation can be received at any time; simply ask the minister. Even in the middle of the night, like a doctor on call, ministers will make themselves available should you need immediate assistance.
29
PRAYERS
one of the most important aspects of any religion. Whether prayer is made vocal or silent, it is how we communicate to Kami. So what do we say to Kami? Of course, there are our requests. Most people stop here; they only call on Kami when they are in need, whether for fixing troubles or requesting something, and very seldom at any other time.
RAYER IS

30
Like an ideal parent, Kami will take care of the childs problems as much as possible and try to grant the childs requests. However, if our children never thank us, never express their appreciation each time we help them, or even act as if it is only obvious that they should get what they ask for, would we, as parents, not be a little disappointed or sad? On the other hand, would we also not be sad if
Excerpt from Prayer Book, KAMI PRAYER

By this wondrous revelation [the Divine Reminder] we are given knowledge of the Way. Through all the hardships of this world, through pain of body and soul, the Way of Toritsugi [Mediation] teaches us to turn our hearts to Kami. Without regard for day or night, whether we are near or far, the Way of Toritsugi teaches us to pray with total trust. For arrogance in living unaware of Divine Favor, we beg forgiveness and pledge to mend our ways. Let us live every day as an act of faith, rejoicing in the vastness of Divine Favor. Let us care for those in pain and invite them to the Way. Let us guide those who are lost and awaken them to a life of purpose. Kami is fulfilled in ujiko [Kamis children]; ujiko are fulfilled in Kami. May this Way of mutual fulfillment be manifested in this world. May Kamis wish for true peace, and the well-being of all ujiko be fulfilled. So we humbly pray, so we earnestly pray.
they never ask us for help, no matter how truly they are in need and suffering because of it? Our Founder said, It would be nice if people could appreciate Kamis blessings with the same intensity they have when making requests in desperate situations. People can readily make requests, but why cant they express their appreciation? The people who express their deep appreciation by giving thanks ten times for each request, for example, are the people who sincerely practice faith. The more sincerely they practice, the more divine blessings they will receive.(GIII: Jinkyu
Kyogoroku, 92:1-2)
Reminding us to be thankful for what we receive, the ministers also teach us that the important part of praying is the invisible state of our hearts, not the appearance that people see. There is no particular way to worship Kami. Just be sincere, conscientious, honest, and sincerely single-hearted. Give thanks for being able to live from day to day and apologize for the irreverence,
FAITH STORY: BLIND FAITH

carelessness, and arrogance that you commit unknowingly. Then with sincerity, tell any personal requests that you may have to Kami. (GII: Fukushima
Gihee, 4:1-2)
Our Founder also taught us that faith and prayers should not be something to burden us or take up concentrated amounts of our time. This way, we can develop our faith so that we are continuously praying to Kami throughout the day. In doing so, we will begin to realize the blessings we have received throughout that day, reflect upon our thoughts and actions, and be able to make our requests unselfishly for others, as well as for ourselves. There is one significant misunderstanding about prayer. People are often discouraged from praying, because those times when they did pray, they felt as if their prayers were not answered. They trusted Kami to take care of everything so long as they prayed. This is when it comes back to the Interdependent relationship between Kami and us. No matter how hard we pray to Kami, if we do not do our part, Kami cannot help us. It would be
There once was an elderly woman who lived in a small house and was very devoted to Kami. One day, with heavy rains, the river close by began to flood. Her neighbors rushed by and told her to evacuate with them, but she answered, I am all right. Kami will save me, so I will stay. As the rains continued, the water flooded into the womans first floor, and she fled to the second floor. When firemen came with a rowboat to her house, and ordered her to evacuate, she answered, I am all right. Kami will save me, so I will stay, and she made the
firemen leave without her. Unrelenting rain raised the water level farther, and the elderly woman climbed up onto her roof. When a helicopter came by and tried to rescue her, she answered the same as before. The elderly woman ended up drowning in the flood. Turning to Kami, she asked, Kami, I prayed with a single-heart to you and believed completely that you would save me. Why did you not? To this, Kami answered, I came to save you three times in the form of your neighbors, the firemen, and the rescue crew on the helicopter, but each time you refused my help. You did not want to be saved.
as if you prayed for a safe trip for you and your family but did not put on your seatbelts, drove like a maniac on the freeway at the speed of a fighter plane, and then were surprised when you and your loved ones ended up in a hospital, with your car completely wrecked. At that
point, you blamed Kami. However, by not doing your part to keep yourself safe, it made your prayer a lie. If you had sincerely in your heart wished for a safe trip, your actions would have been different. This is what most of us fail to realize and end up blaming Kami for our ignorance.
When you dont receive any divine blessings, even while practicing faith, dont wonder why and be regretful. For example, if you fertilize your barley, come January you may not notice any difference with [from] the crops that werent fertilized. But in spring, the crops you had fertilized will turn out well. It is the same for when you practice faith. Do it with an upright heart, without neglect. (GII: Komoto Torataro, 3)
31
DAILY FAITH PRACTICE

People go to the church to worship and receive teachings, but no one follows what they are told. They return home and alter the teachings for themselves. And so there are no divine blessings. For their resultant failures, they blame Kami. Reforming your heart is most important. (GI: Ichimura
Mitsugoro, vol.3, 19:1-3)

32
EFORMING A HEART
can only be done by practicing faith constantly, and reflecting upon ones own actions and not the actions of others. Here is where the focus of the Konko Faith lies. Athletes can train at a gym, but due to the necessity of working and other activities, they may not be able to go every day. It is most important to practice when they can, as close to what the trainer instructed, so that in their daily activities, their body and muscle memory take
over, and they learn to react unconsciously. For athletes, this would mean eating a good diet, not smoking or consuming drugs, and practicing their movements countless times each day. These practices could be free throws, dribbling drills, throwing pitches, catching passes, or other drills. For someone practicing faith, this is similar to having a positive attitude, being patient, tolerant, kind, and having a heart wanting to give, especially in the most trying times.
FAITH STORY: A BROKEN TEACUP

The other day, I carelessly dropped a teacup from my hand and broke it. Since I loved the teacup very much, I regretted the loss at first but soon said to my teacup, I am sorry for my carelessness. Thank you for the work you have done every day for me until today. I did this because of what a Konko minister told me when I broke a dish at church when I was young, Porcelain is made from the blessings of the universe, such as earth, water, heat, air, and so forth. Not only porcelain, but also everything which has shape requires many blessings from the universe to fulfill its own role and work. Where there is work, there is life. We must use everything carefully so that we do not waste its life. If we have broken it by mistake, we must apologize to its life and thank it for the work it performed for us. This experience made me reflect on my consideration and treatment of various things around me. At the same time, I was taught that we have to value and cherish the life of everything. We find around us plenty of goods, and it is not unusual that even usable goods are thrown into a trashcan. Many people today say that if they lose or break things, they will just buy new ones again. Unfortunately, this is an accepted trend in our affluent society. However, I know I must not forget that each item I use is unique and possesses an indispensable life. I want to always keep this in mind when I use those items, which help and enrich my daily life.
No matter how welleducated or how smart you are, merely having knowledge about the faith of Kami is not enough. You cannot receive Kamis virtue unless the teachings of the faith are deeply absorbed into your heart and your faith is expressed in your life.
(GIII: Jinkyu Kyogoroku, 151)
We must remind ourselves every day to appreciate and take care of what we do have, and to have a positive attitude. Anyone can be kind or be positive, but every day? This daily practice is most
Practicing faith is not especially difficult. When you get up in the morning, give thanks and pray for a good day, as if you are talking to your parents. When you go out, inform Kami that you are leaving. And when you return home, give thanks for returning home safely. Also, before going to sleep, give thanks for that day. This is practicing faith.
(GII: Hirano, Goroshiro, 2:2)
difficult because it is the easiest to forget, neglect, put off, or skip just for today. Try doing just 10 sit-ups before bed each night for a year. Once in a while is something anyone can do. However, consistency is what creates a solid faith. At times, when every day becomes monotonous, or when we feel trapped or frustrated, and we just wish to drop everything and begin anew, our Founder taught us this, For faith, daily renewal is most important. Live each day with the same happy heart that you have on New Years Day. When the sun sets, think that it is the last day of the year. When the sun rises, think that it is New Years Day. If you are happy every day, there will be no discord in the family. (GIII: Konko
Kyoso Gorikai, 35)
Learning is like pushing a cart up a hill, whereby if you get careless, the cart will roll back down. Those practicing faith must always bear this in mind. Faith is also similar to pushing a cart up a hill. Get careless, and it will roll backwards. (GI:
Yamamoto Sadajiro, 53:1)
If we can start over and correct our mistakes to become better people at the beginning of each year, why can we not do this at the beginning of each day? We cannot become strong in faith overnight. Just like any other learning process, it takes time, commitment, patience, effort, and diligence.
Studying hard for one week will not produce a good doctor. The skills needed result only from years of study and hands-on experience. Through training, and by praying daily and at every moment, we begin to communicate constantly with Kami. This keeps us from slipping into our laziness and selfishness, and it gradually incorporates the doctrine into our lives. We begin to live our lives with the broader view of Kami, thus creating an inner peace and happiness. This inner peace allows us to open up and shine upon other people, thereby spreading the happiness. This is how faith is expressed in ones life.
Peace begins with people at peace with themselves.
33
MONTHLY SERVICES
a vital role for religions that focus on an individuals relationship with the Divine. In Konkokyo, services are held to rejoice and worship Kami within ones heart. It is an occasion where Kami and people meet. Services are also held to dedicate ones heart to Kami. Becoming the faith and doctrine in physical form, these services are created for believers to see, so that they can confirm or reshape their faith accordingly. Services provide a place and time for believers to gather and pray together. This facilitates vital discussions, time for sharing, and aids in the
ERVICES PLAY

34
development of faith within the believers. By voicing their experiences and listening to others, believers can see how others are benefiting by faith. Through this, they can reflect upon themselves, their own faith, their actions, and recent experiences. The highlight of the Monthly Service is the sermon. Most ministers tell personal, spiritual-growth experiences or various revelations as their sermons. Being able to hear, step by step, how ministers were able to overcome adversity and grow spiritually, these sermons give believers guidance in their own faith. It gives them strength and
hope in their lives. Ministers also take the teachings of the Founder and translate them from words on a page into a tool that can be used in the believers lives. Very much like Mediation, sermons are not delivered, but are born as the words form within the ministers heart. As a support system and stepping stone, services pull together the hearts of the believers. With prayers and actions in unison, believers will be able to realize Kamis wish of relieving all living things from suffering. This section is titled Monthly Services. However, the meaning of the service applies to all of Konkokyos services.
MEMORIAL SERVICES
Memorial Services to pray for the happiness of all those who have passed away. The names of believers ancestors are read by the officiating minister, in order to be recognized. Those people who died in wars, those who suffered through their deaths, and those who no longer have
ONKOKYO HOLDS
people praying for them are also embraced in the prayers. We believe Memorial Service days are much like birthdays for spirits. This is because it celebrates their return to Kami. The Memorial Services are held to remind us of the people who worked hard to sustain and nurture our lives, the people we could
not have existed without. It is a time to show our appreciation for their efforts and support by praying for their spiritual well-being. We hold Spring and Autumn Memorial Services, as well as Monthly Memorial Services. We believe that it is important to take good care of the roots that support us.
GRAND CEREMONIES
two annual Grand Ceremonies. One is in spring, and the other is in autumn. Like the Monthly Services, the Tenchi Kane No Kami Grand Ceremony is celebrated to show our appreciation to Kami for the blessings we receive. In the spring, when we can see life bursting forth from the dormant winter, it is an ideal time to express our gratitude for the blessings that sustain our lives, and to acknowledge the beauty of nature. The Ikigami Konko Daijin Grand Ceremony, which is held on the passing date of our Founder,
HERE ARE
celebrates and acknowledges the following: 1 Our Founders return to Kami, which enables him to guide us. Our Founder said, Having a physical body makes it difficult for me to see peoples suffering in the world. When my body is gone, I can go to where I am requested and save people (GII: Karahi Tsunezo, 4:2). His dedication to helping others extends beyond his physical life, and for this, we wish to express our deepest gratitude. 2 The continuous work of the Mediation of the Living Kami.
3 The living kami that each of us has inside of ourselves. Both of the Grand Ceremonies are very festive and colorful. The rituals in the ceremony are mainly derived from Shinto rituals and ceremonial dress. Many churches still have the sacred music and the dance performed as an expression of our gratitude to Kami. Each movement of the officiating ministers and each item placed on the altar are symbolic in meaning. These symbolic rituals become guides for our hearts to follow in our daily lives.
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.
35
MEMBERSHIP AND BRIEF CHURCH ETIQUETTE

36
ONKOKYO DOES not
have a standard ritual for a person to become a member. Should one decide he or she likes the Konko Faith and would like to be a believer, then they are. Although churches do have a registry for believers, little attention is given to the actual status of each person. There are many people who drop in to visit a church only once a year, and some only for the activities a church hosts. Some of these people consider themselves believers, while others consider themselves just visitors. These people are always welcomed and never pressured to attend more often than they desire. If you decide to visit a church, here are a few things you may see and have questions about: A gesture of respect, appreciation, and humbleness. Many believers bow toward the altars before and after praying as an outward show of respect to Kami. Solemn Acknowledgement:. Coming before and after prayers, the clapping of hands four times signifies the beginning and ending of the prayers, thus focusing our minds solely upon praying. Altars. Kami Altar (Plate 3, right side) & Spirit
Altar, dedicated to all spirits (Plate 3, left side): These altars provide believers with a place to focus their prayers and pay their respects to Kami and our Founder, and to all spirits. Mediation Seat. With a small desk and chair for the minister on one side, and the person on the other side, the Mediation Seat is located on the right side of the altars (Plate 4). This is where anyone can receive Mediation (for more detail, please refer to Mediation or the second part of Worshiping At A Church on pages 16 and 29 respectively). Whether just to introduce yourself, say hello, ask questions, or receive guidance, you can go up and talk to the minister at anytime; there are no restrictions or requirements. Should you find the Mediation Seat intimidating or uncomfortable, yet you still wish to talk to the minister, another arrangement can be made. Offerings. A: Upon the Altars (Plate 5). The offerings placed upon the Altars are chosen so that there is something represented from the fields, the mountains, the rivers, and the seas. These offerings represent the variety of food with which we are blessed. They represent our gratitude
to Kami. They also serve as a reminder to us of how our lives are sustained each day by these blessings. B: Personal Offerings. Offerings are not required at any time, nor are they expected from anyone. However, if you wish to give an offering, you may offer whatever you wish, whether it be monetary, material, or homemade. Since offerings are our personal show of gratitude to Kami, we believe that offerings must be made with sincerity, or they are not offerings at all. Offering made from peoples sincerity are accepted by Kami with pleasure, but Kami is not pleased by burdening people with compulsory donations and contributions (GIII:
Konko Kyoso Gorikai, 15).
Whether daily, monthly, or Grand Ceremony, all of our services are open to everyone. There is no dress code, and the opinions of members of each church vary greatly on what they consider casual. Dropping in on a service, even if it has already begun, is not considered rude. Please feel free to walk in whenever you arrive. We invite you to come and visit us at any time.
(For location of churches, service dates, or any other questions, please refer to Appendix C.)

Plate 3. Kami Altar and Spirit Altar. Worship can be done anywhere, facing anything in Kamis 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. 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. 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.
37
FAITH STORY: AN OFFERING

A believer offered a watermelon from his first harvest to the altar in his house, and then he departed for a Pilgrimage to Konko Daijins Worship Hall, carrying the watermelon with him. Stopping to rest on the way, he met a young couple with a little boy who were also on a pilgrimage. When asked, Where are you going? the believer answered, I am on my way to Konko Daijin to give thanks and offer this watermelon to Kami. The little boy who was hungry cried out, I wish I could be Kami, too! and began to sob. Feeling sorry for the boy, but not sure what to do, the believer ended up giving the watermelon to him, then continued on his way. Arriving at the door of the Worship Hall, the believer roamed around the entrance for a while, hesitating since he no longer had anything to offer to Kami. Konko Daijin then came out, and to the surprise and comfort of the believer, Konko Daijin said, Please come in. You have no need to worry. Kami already received your offering last night.

38
Your lifetime is a training period of faith.

(GIII: Konko Kyoso Gorikai, 37)
The Founder of Konkokyo
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
of a religion shapes the religion, just as a foundation and a framework shape a house. Religions are created by the structures people build from a founders beliefs, attitude, actions, and words. Therefore, in order to understand a religion or a faith more completely, it is necessary to know and understand the life of its founder. In the Konko Faith, the approach to understanding faith is not so focused on divine commandments or rigid doctrines, but rather through the life of the individual believer. Therefore, our knowledge and understanding of the Founders life becomes essential. This may also be true in other religions, however, we feel that there is a fundamental difference with our Founder. Life is like an exam that everyone must take. The founders of religions are those who have found the answers to life and aced the exam. Wanting to help those struggling with the exam, most founders have passed on their answers. However, with the desire to preserve their founders invaluable answers, many followers have cemented every word of their founder into the doctrine of their religion to keep it from changing. Using this as a reference when taking lifes exam, all of the followers of a religion make their answers in exactly the same way. Unfortunately, the exam of life gives each person different questions, and
HE FOUNDER
even changes with time. Thus the founders answers do not fit everyones situation, and some of them are no longer applicable for the followers taking the exam of life today. In the Konko Faith, our Founder, Konko Daijin, left us a few of his answersbut only as examples. He did not tell his answers to us, his followers, but taught us how he went about finding them. Using our Founders life as a guide, we can see how he approached each question and his methods of searching for an answer. In this way, anyone, even as the exam of life changes, can continue to use his examples of how to study, find multiple answers for each question, and take the exam with confidence and peace of mind. Should we choose to follow the ways of our Founder, we must remember that, as with any learning process, we must study carefully and thoroughly. The wisdom and awareness we gain by doing so will allow us to live a fulfilling life. Even if we just decide to pick up a few pointers and go our own way, we can always be assured that we may return to the Founders guide at anytime. In order to understand a religion, one must first understand its founder. Likewise, in order to understand the life of Konko Daijin, we must first have an idea of the era in which he lived, because time and society shaped our Founder just as surely as he shaped the Konko Faith.
2 THE FOUNDER OF KONKOKYO

41
HISTORICAL BACKGROUND
JAPAN IN THE FOUNDERS ERA

of Konko Daijin (18141883) began as the doors of the Edo Period started to close and the Meiji Era began. In this new era, Japan saw her doors opened by foreigners entering from the West. Since each era had its particular characteristics that affected the people of that time, it would be helpful to know some of the major characteristics of the two eras in which the Founder lived. When Tokugawa Ieyasu succeeded in uniting his supporters and defeating his rivals in the Battle of Sekigahara (1600), he became the Shogun (chief military commander), thus beginning the era known as the Tokugawa Period (16001868). Under the rule of the Tokugawa government, strict measures were taken to ensure permanent order in the nation. These measures isolated Japan from the rest of the world. After centuries of constant fighting, this new peace and lack of foreign influence enabled Japan to develop its culture in a unique way. One of the measures taken to ensure sociopolitical stability was the establishment of a rigid caste system, in which the society was divided into five major classes: the samurai, the peasants/farmers, the artisans, the merchants, and lastly, the untouchables. These classes (with the exception of the artisan and merchant classes) had existed before in a soft structure. However, the Tokugawa government clearly defined the class boundaries and made restrictions to ensure that people would not cross these lines. Of all the classes, none but the samurai held any power or political position. The farmers ranked second in this caste system. This was only because farmers produced rice, the official standard of wealth, and were the only regular taxpayers of the society. In addition to establishing a caste system, the Tokugawa government further attempted to solidify its rule by suppressing
HE LIFE
new ideas and innovations. These were seen as dangerous threats that could undermine the stability of the social order. New religions were included in this suppression, as were foreign ideologies. Thus, all religious orders were required to be either Shinto or Buddhist. Shinto was a name attached to the mainstream folkloric beliefs of Japan, only to distinguish it from Buddhism. Without battles or daily struggle for physical survival, the larger part of the population had time to ponder over their fate in the growing economic society. Where Buddhism concentrated more toward the spiritual life, Shintoism was manifested in many aspects of daily living, such as birth, sickness, harvest, construction, marriage, and death. Shrines, housing the deities, were erected by every village in order to give people a place to honor them. Because there was a shrine for each deity, and there was a guardian deity for each village, and because there were deities for each sickness, cure, direction, element, and object, there were thousands of shrines across Japan. It was common practice to pray at every shrine and temple possible. This was because the people believed that the more kamis and buddhas they had working for them, the better their chances were of having their prayers answered. It was thought foolish to stick to only one deity, and even the people who converted to Christianity (before the government expelled the religion) continued to visit shrines and temples. They even had altars in their homes next to their crosses. To them it was only practical. Polytheism in this era crossed the lines of many religions. Farmers were generally more religious than the other classes due to their reliance on the sun and rain for their livelihood. On their small plots of land, which were passed from father to son, traditional methods of

42
intensive manual labor were used to produce a high yield. However, much of their crop was taken away in the form of taxes, which often accounted for sixty percent to eighty percent of their harvest. In many cases, this forced most farmers to live on a mere subsistence level. In addition, arable land was cultivated to its limit, creating a situation whereby farmers had little recourse but to practice the system of primogeniture. Primogeniture dictated that the eldest son become the sole heir. All other sons of a farmer were then forced to become tenant farmers or seek other means of livelihood. Occasionally, families without male heirs adopted these other sons in order to preserve the family name and property. By the mid-eighteenth century, agricultural production had reached its potential limit. Confronted with harsh taxation, fluctuating prices of rice, and occasional natural calamities, farmers found themselves in a very difficult situation. Under these circumstances, some farmers resorted to abandoning their farms and moving to nearby towns. Other farmers who remained on their land resorted to such practices as infanticide and abortion for economic survival. During these hard times, superstitions that were already abundant multiplied and spread with a religious fervor. Dissention among the peasants arose from many factors, and climaxed with a famine and the arrival of Commodore Perrys Black Ships in 1858. As the nearly two hundred and fifty years of peace faltered, the government tightened its grip on regulations, squeezing the people for the finances they required to deal with foreign threats. This only compounded their problems. Then, in 1868, a rebellion was staged against the Tokugawa government.
With the help of foreigners, the rebelling group succeeded in overthrowing the government, and thus began the Meiji Era. The primary goals of the new Meiji government were to make the nation militarily strong and economically prosperous in order to deal with foreign nations on equal terms. Major changes in the social and economic systems were instigated to transform Japan from an agrarian society to an industrialized society. One of the more concrete measures adopted by the Meiji leaders was to abolish the feudal system, which meant an end to the caste system. This push toward westernization and industrialization created new challenges for the society, such as having to deal with occupational choices, generational conflicts, and properly educating the general public. With respect to religion, the new government disenfranchised Buddhism, and strongly supported Shintoism as the national religion. In 1872, all religions came under the direct jurisdiction of the government. At this time the government revoked all certification of ministers and priests and subsequently re-certified only those who complied with the requirements set by the Meiji government. For Konkokyo, because Tenchi Kane No Kami was not among the deities recognized by the new government, the Founder, Konko Daijin, could not be recertified as a minister. The loss of official certification seriously interfered with the Founders religious activities. However, despite a variety of hardships, Konko Daijin did not compromise his Faith to accommodate government policy. It would not be until June 16, 1900, seventeen years after his death, that Konkokyo would receive official recognition.

43
* Note: Names in this section are written with the surname first followed by the given name without a comma.
FROM FARMER TO MEDIATOR
THE FOUNDERS CHILDHOOD

FOUNDER of the Konko Faith was born on September 29, 1814, in a small village called Urami (present-day Konko Town, Okayama Prefecture, Japan). Given the name Genshichi, he was the second son of Kandori Juhei and Shimo. Genshichi was not a weak child, but he suffered many illnesses during his childhood. However, he managed to regain his health each time due to the care and devotion of his parents. Genshichis parents were farmers by trade and had an average family size of five sons and three daughters. Genshichis father, Juhei, was hard-working, honest, and most of all, very religious. He would visit various shrines and temples, often carrying Genshichi on his back, to pray for his sons health. This early religious influence made a lasting impression upon Genshichi. For example, he often made model shrines and temples and playfully imitated his father by praying to them. His mother, Shimo, was an affectionate and wise mother who insisted on raising all eight of her children by adamantly refusing to commit infanticide, despite the hard economic conditions she encountered. As Genshichi was the second son and thus not expected to take over the family lineage or farm, relatives arranged for him to be adopted in the fall of 1825, when he was eleven. Kawate Kumejiro and Iwa were a childless couple who farmed in the neighboring village of Otani. Kumejiro was already fifty-four years old, and Iwa was thirty-four. Deciding to adopt at the same time Genshichis relatives began searching for a family, they met,
HE
and finalized arrangements in November 1825. Genshichi was welcomed into the overjoyed Kawate family, and he was renamed Kawate Bunjiro (Bunji for short). Although he was now officially adopted, Bunji continued to have a warm relationship with his natural parents. The Kawates were good parents and paid close attention to Bunjis upbringing. When Bunji asked to be allowed to visit shrines and temples on holidays, the Kawates agreed. They were even able to provide him with two years of education. This was very unusual for a farmers child, especially in a time when Japan did not have a system of compulsory education. His education was made possible because Bunjis father, although a farmer, had won the trust and confidence of the village headman, Ono Mitsuemon. Mitsuemon was an intellectual who had studied at the prestigious Academic Institute of the Tokugawa Government. He was an authority in mathematics, astronomy, survey, and yin-yang studies, among many other subjects as well. Although his term was only for two years, Bunji not only learned enough to read and write, but gained considerable knowledge in the areas of historical facts and proverbs. This valuable education enabled him to write his memoirs and the teachings of his faith later on in his life. Mitsuemon also instructed Bunji in other fields, such as science and history. After Mitsuemons death, Bunji visited his former teachers grave whenever he went to visit shrines and temples. This act
Genshichi praying to his stick shrine

44
Bunji carrying branches
demonstrates the appreciation, influence, and deep relationship that had developed between Bunji and Mitsuemon. Although Bunji was not in good health during his early years, he was an assiduous worker. While other village boys would carry six bundles of pine branches for a tilemaker as a way to earn income, Bunji would haul eight bundles. He would use this extra money to pay for his expenses to visit shrines and temples. However, Bunji was not faultless as a youth. Once, when he was twelve-years-old, a group of village boys asked him to join them in a gambling game. When he declined, saying that he did not
have any money, the others insisted that he join them and lent him money. He ended up losing all of the money he borrowed, and had to ask his parents to repay the loss. Bunji was severely scolded by his parents and deeply regretted his actions. He never had anything to do with gambling again. In 1831, Bunjis mother, thought to be unable to have children, gave birth to a son they named Tsurutaro. However, Tsurutaro died of an illness at the age of five. To compound this tragedy, Bunjis father Kumejiro, who was now the age of sixty-six, contracted a disease and a few weeks later followed his son in death.
Original Oboe-cho (Memoirs) written by the Founder (18741883)
45
FARM LIFE AND FAMILY

of his father, Bunji became the head of the household. His mother, concerned about the future of the family and Bunji, encouraged him to take a bride. As was the customary practice of this time, Bunjis marriage was arranged for him, and at the age of twenty-three, Bunji married Tose, the eldest daughter of the Furukawa family. With Toses assistance, Bunji was able to farm and also devote some of his time to public construction within the village. Although he had contributed much to the village, these contributions did not compare with those of the older established families. Whenever they gathered together, he always behaved modestly toward them. Bunji was willing to serve the village in almost any capacity. As he gradually won the acceptance and respect of the other villagers, Bunji acquired more land and built new additions to his house, and later
ITH THE DEATH
Bunji & Toses Children:

Sons
1 2nd 3rd
st
4th
5th
Kametaro (1839-1842) Makiemon (1842-1850) Nobujiro (1845-1907) renamed Asakichi, then Kaneyoshi divine title: Konko Shojin Mohei (1849-1919) renamed Ishinojo, then Hagio divine title: Konko Sanjin Unojo (1854-1893)
renamed Torayoshi, then Ieyoshi divine title: Konko Shijin Unnameddied at birth (1863)
6th
Daughters
1 2nd 3rd
st
Chise (1847-1848) Kura (1851-1928) divine title: Isshi Shosaijin Kono (1858-1946) divine title: Isshi Suenotamejin
he was able to construct a new house. This was a considerable achievement, ranking him in the top ten landholders in a village of 130 households. However, as humble and sincere as Bunji was, he did not escape sufferings. The celebration and joy of the birth of Bunji and Toses first son, Kametaro, was short lived, for Kametaro died of an illness three years later. In addition, Bunji and Tose treasured their first daughter, Chise, only to lose her a year later, despite medical attention and prayers. Bunji and Tose were overwhelmed by their loss of Chise. They had so little time with her and were reminded of the loss of their first son, seemingly only a short while ago. Then, Makiemon, Bunjis second son, died at the age of seven, presumably in the early stages of smallpox, and many years later, one last child died right after birth. In total, Bunji and Tose had nine children of whom five survived to live a full life. Although such a high infant mortality rate was not uncommon in Japan during this period, it pained Bunji to lose his precious children. Unfortunately, his misfortunes did not stop there. Bunji mourned for his younger brother who was mistreated by his in-laws and passed away after much suffering. He also bore the loss of his two oxen, which were considered by farmers to be almost equal in value to family members. During Bunjis time, folkloric superstitions, divinations, and folk religions ran rampant among the masses. Most of these beliefs came to Japan from China between the seventh and eleventh centuries, and they eventually became common beliefs. An ominous deity called Konjin was part of this folklore. Konjin was thought to be the most powerful deity, and thus became the most feared deity. People believed Konjin resided in various directional locations (determined astrolog-

46
ically). These directions were to be avoided by all who wished to avert Konjins wrath. Should someone violate the direction in which Konjin happened to be residing at a particular time, he would incur the wrath named the Seven Killings of Konjin. The seven deaths were often those of family members or oxen. As an ardent follower of these folk beliefs, each time Bunji constructed a new building, such as a bathroom or storehouse, he would have the Days and Directions checked to select an auspicious day and direction. However, as Bunji made additions to his house, he encountered the succession of deaths in his family. By the year Bunji completed and moved into his newly constructed house, he had experienced seven deaths: his younger brother Tsurutaro, his adopted father Kawate Kumejiro, three children, and two oxen (both of which died on the exact same date, one year apart). Bunjis misfortunes
seemed to be proportional to the increase in his property. Bunjis fellow villagers took notice of these misfortunes and suspected that Bunji violated construction taboos and consequently incurred the wrath of Konjin. Although he had followed the Days and Directions precisely, Bunji began to believe that he must have done something to offend Konjin in the process of his construction. He agonized over what he should do to appease Konjin and became determined to follow the Days and Directions and other taboos ever more strictly.
Diagram 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.
47
THE AWAKENING
of forty-two was considered to be the most critical for a man in traditional Japan, because the number forty-two can be pronounced shi-ni, which is phonetically identical to the term death in Japanese. During the busy rice planting season in June of his forty-second year, Bunji collapsed and became bedridden with a serious illness. His illness affected his throat so severely that he was no longer able to speak or drink, causing his doctors to give up hope for his recovery. In spite of this, Bunji maintained his faith. When it was harvest time on his farm, he encouraged his wife, Tose, (through hand gestures) to continue the duties of the farm with the help of his relatives. Although, since the first day of the new year, Bunji had abided by the traditional beliefs associated with his age in order to avert any misfortunes, his relatives and neighbors worried that he would die because he had angered Konjin. After completing the harvest, they gathered at his house and had Toses brother, Jiro, give prayers. Jiro then became possessed by a deity, who declared that Bunji had been irreverent to Konjin while building his house. Toses father refuted this by insisting, No! That is not so!
HE AGE
Bunji consulted the Days and Directions to build the house! He did not insult Konjin! The deity rejected this outburst and threatened to wipe out Bunjis family. During this confrontation, Bunji was praying and became deeply moved by the words regarding the construction of his house. Just as soon as he realized that the construction must have offended the deity, his throat cleared up enabling him to speak, and he apologized from his bed, My father-in-law has just spoken while being totally ignorant. Since I was born in the Year of the Dog, it was my unlucky year to do construction. I had the Days and Directions checked, but since the results did not agree with my construction plans, I had the Days and Directions rechecked to maneuver around the difficulties. I then proceeded with the construction while following the Days as instructed. I thereby built a house bigger than the old one. Due to my primal ignorance, I did not know which direction I was irreverent to. I do not think that just checking the Days and Directions is sufficient. I apologize for my irreverence since starting the construction. (Memoirs: 3:5.2-4) With his acknowledgment and acceptance of his faults, the deity revealed that Bunji was to have perished with this illness, but due to his faith and sincerity, it was changed to a lighter throat ailment. The deity also forgave Bunji and promised to have him recover from his illness. In this way, Bunji was saved from an early death and gradually recovered. Through this encounter, Bunji doing rounds to the famous Eighty-eight Temples in Shikoku Bunji realized for the first

48
time the benevolent nature of the deity thought to be Konjin. After his recovery, Bunji devoted an entire day, three times a month, for the visitation of shrines. In late 1857, Bunjis brother, Kandori Shigeemon, began worshipping Konjin. Bunji then began to worship Konjin at the shrine in Shigeemons house. Through Shigeemon, Bunji received various instructions from Konjin for his daily life. Bunjis conceptual growth and broadening of his concept of Konjin led him to call Konjin, Kane No Kami (a derivation of the Chinese characters for Konjin). Kami revealed, Bunji shall become my First Disciple. I wont take him away from here. I will teach him right here. There is no need for concern (Memoirs: 6:1.8). Receiving countless blessings by following Kamis advice, Bunji deepened his faith in Kami further. To show his appreciation, Bunji constructed a new altar for Kami in his own house in 1858. Shortly thereafter, Bunji was able to receive Kamis words directly, without going through Shigeemon. In this way, Kami instructed and guided Bunji in detail concerning farming practices, his childrens smallpox, the birth of his third daughter, practices concerning pregnancy, and for many other aspects of daily living. Some of Kamis instructions did not always conform to the established practices of the time and often seemed strange or illogical to others. Still, Bunji followed them dutifully, which brought him great blessings. Bunji did not completely disregard the concerns of those people around him and tried to accommodate their interests as well. For example, once when Bunji was
instructed to wear formal clothing during prayers but farm in bare feet to discipline himself, he observed these practices. But as winter arrived, Tose became concerned about Bunjis health, as well as the misunderstanding others would have of him. She was afraid people would either think he was not quite right in the head, or that he was too lazy to make sandals for himself. Although the impressions of others were of little consequence to him, Bunji understood Toses concern and tied his straw sandals onto the hoe which he carried to the field. When someone would ask why he did this,

49
Bunji on his way to the fields with sandals
he replied that he could not wear his new sandals because they hurt his feet. Bunji was able to follow Kamis instructions while also valuing the feelings of those around him. In regard to farming, Bunji received blessings time and time again, like this next example: During the summer of 1858, when insects threatened to destroy the entire crop for that year, Bunji, with the advice of Kami, did not surface his rice paddies with rapeseed oil (a form of insecticide). All the other farmers used two to three times the normal amount of oil that year, due to the unusually large number of insects. In
the fall, Bunjis paddies yielded a full crop, while the other farmers crops had been destroyed earlier by insects, or yielded very little from their heavy use of oil. Bunji was also advised on whether it would rain each day, so that he would know whether to stay outside to plow, or take the grain indoors to thresh. In this way, Bunji was able to improve his farming, which prompted other people in the village to greatly admire him. As for his childrens illnesses, Kami let Bunji know ahead of time what would happen. When Bunjis children contracted smallpox, Kami advised him to keep working in the fields without calling on doctors or practicing traditional taboos. While waiting for his second daughter Kuras recovery, Bunji recalled some of his past experiences. Earlier in the past, each time when one of my children died, there was no kami who revealed and taught things to me. But this time, I received so much guidance from Kami-Sama, and I am thankful. Even if she were to die, I still will have received blessings. (Memoirs:
7:7.3)
where animals had been buried. It was due to this impurity that the people who had lived there, including Bunji, suffered misfortunes. Bunji thereby learned that the misfortunes which had befallen him were due to the impurity of the house. About those deaths he encountered, he wrote, In every case, I had a doctor give treatment, and I gave fervent requests and prayers to various kamis and did all I could. Even after I prayed to the kamis and buddhas, the victims were not saved. I stood by helpless. I lived with this constant frustration and futility.
(Memoirs: 6:9.5)
Without resorting to superstitious practices or overnight vigils, Bunjis three children overcame their illnesses. The birth of Bunjis third daughter was also an easy one for Tose. Many times before, she had labor pains and came down with fever, or had difficult deliveries. However, this time she worked in the fields all day until sundown and gave birth that same evening. She did not become bedridden or physically weak. Kami also revealed to Bunji that the Kawate family had built the house on a site
Bunji also came to realize that his observance of the Days and Directions in hopes of avoiding misfortunes was, in fact, an act of disrespect toward Kami. With Kamis guidance, everything went smoothly for Bunji. Through these blessings, Bunji strengthened his faith and trust in Kami and was able to free himself from traditional superstitious beliefs. His constant frustration and futility were replaced by faith and reassurance. In this way, Bunji came to realize that Konjin was not an evil deity, but was in fact, Kane No Kami, a benevolent deity who protected all people.

50
Bunjis children praying in bed
THE DIVINE CALL
continuous blessings Bunji was receiving, people with various problems, who were wanting to receive blessings in the same way, began coming to him for advice and guidance. At the Worship Hall (the little space he made in front of the Altar in his house) Bunji would simply convey the words of Kami as he received them, and he taught people the benevolence of Kami. This mediation between Kami and the people came to be called Toritsugi (Mediation). By word of mouth, more and more people heard about Bunjis Kami who helped people. Troubled people came to visit Bunji even while he was working in the fields; they wanted to hear Kamis teachings through him. As the number of visitors grew, it became increasingly difficult for Bunji to concentrate on farming. Gradually, Bunji came to leave most of the farm work to his family. Finally on November 15, 1859, Bunji received a request (now referred to as the Divine Call) from Kami: Bunji constructed a staff following the specifications given to him by Kami: ...with the completion of this sacred staff, I will end your farming career. Please understand. When you are out farming, the person at home has to go out and call you whenever someone comes to give a request. And after you relay the request, you have to go back out again. You have to keep going in and out of the field. This gives you little time for farming, and the worshipper must also wait for you. Both you and the worshipper are being inconvenienced. Wont you stop farming? When you were gravely ill at forty-two, the
EEING THE
doctor gave up hope. Everyone worried about you. You prayed to the kamis and buddhas and were blessed with complete recovery. Regard this event as your death. Dispel all desires and assist Tenchi Kane No Kami. Also, your wife should consider herself a widow. This is better than being a real widow, as she can still talk to you and discuss matters. She should take the children with her [to the fields] to do the farm work. There are many people like yourself who have sincere faith in kamis but still have many problems. Help these people by performing Toritsugi. This will help Kami and save people. Man exists because of Kami, and Kami exists because of man. Thus, Kami supports man as Kamis children, and man supports Kami as his parent. There will be eternal prosperity through aiyo kakeyo [Interdependence]. (Memoirs: 9:3.1-7) This divine request was difficult for Bunji to comply with for several reasons. First, as an adopted successor of a family, it would be regarded as neglect of his obligation. Second, it would be an infraction of the established norm that people belong to a fixed social class. And finally, Bunji had to consider the economic welfare of his family. However, because this request by Kami far outweighed such problems, Bunji replied, I shall end my present occupation as requested and serve at the Worship Hall. From that day on, Bunji had his wife and children gradually take over the farm work. Bunji stayed in the Worship Hall of his house to receive visitors who sought relief from their troubles.

51

52
Built in 1933, this is a replica of the Founders house. It served as Konkokyos first Worship/Mediation Hall. The well next to the house is the actual well the Founder used.
The Founders House eventually became a place of worship after he began to perform Mediation in 1859.
SOCIAL ACCEPTANCE
Kamis purpose. Although Bunjis family saving people did not end Bunjis and relatives gradually came to accept him as responsibilities as an adopted son a Mediator, his change in role and class was and father, nor did it raise him above the not so easily accepted by others in his society. government in societys eyes. Bunjis own The rapidly growing number of Bunjis family did not trust Kami enough to lay their followers attracted the attention of lives in Kamis hands as he had done. One Yamabushi (local Mountain Priests), who example of this was a field of vegetables his began to harass him for two reasons. The wife and mother secretly kept, because of the first reason was that Bunji, being a farmer insecurity they felt after his decision to without a license for preaching, was dedicate his life to Mediation and remain in stepping out of his social class. The second the Worship Hall. If his wife and mother did and predominant reason was that Bunji was not voice their worries, others around Bunji teaching people to live in gratitude instead did. His father-in-law, Furukawa Yaozo, of fear of offending the deities. He taught scolded him, I am worried about your that consulting the Days and Directions was family because you have so many children. unnecessary, as were the various traditional Stop this nonsense about faith and go back rituals, which required the presence of a to farming. Bunji understood Yaozos priest. These things only hindered peoples feelings, but he could not refuse Kamis lives. As Mountain Priests made their living request. Yet the difficulty Bunji encountered by consulting the Days and Directions and as he first began his Mediation was not performing rituals for the people, Bunjis confined to his family and relatives. Even the Faith threatened their livelihood. The village headman twice summoned Bunji to Priests came to the Worship Hall to admonish him for his rash actions. demand the removal of all offerings from Meanwhile, Kami the Altar. They also came time and revealed to Bunji that he time again to tear apart and should sell his fields vandalize the Altar. without worrying about The Priests his children, because Kami harassment angered would not let them starve. Bunjis followers, yet Bunji, After selling most of his land, regarding the situation, what remained consisted of the remarked that such troubles small parcel on which stood his Mountain Priests were trivial. He explained that the fact house and a small field. From everyone elses the Mountain Priests came to take offerings point of view, Bunjis actions were that of a time and time again meant that Kami was madmanselling all of the land he worked bestowing the offerings to them, and such his entire life to gain, and leaving none for being the case, he did not allow it to anger his own food or income when he had a large him. Continuing on, he said that though family to feed. Yet Bunji heeded Kamis they had taken everything on the Altar today, instructions without question or doubt. He there was always a tomorrow when offerings did not challenge any of Kamis instructions, would be made through the faith and no matter how futile or threatening they sincerity of the people. Bunji endured the seemed to him. Instead, Bunji always repeated incidents of harassment in this way, searched for the ignorance and faults within and with time, the Mountain Priests visits himself, which could be blinding him from gradually began to decline.
CCEPTING KAMIS request to aid in

53
BROADENING OF FAITH
began shifting toward modernization, the number of marginalized people soared. Those considered impure or dangerous were not allowed to approach sacred grounds of any kind, as they would either soil or destroy the purity. They consisted of people grouped into the categories including, but not limited to: pregnant women, samurai out of work due to the abolishment of the caste system, and anyone who had deformities, most commonly leprosy. Staying out of sight during the day, they could only wander safely at night. During this time, Kami revealed to Bunji, Remove the sliding shutter at the Hiromaes [Worship Hall] entrance. Make it so that the believers can enter the Hiromae at anytime (Memoirs: 12:4). Bunji complied without hesitation. Sliding shutters were thick wooden panels that closed over the inner paper walls, and were meant to keep rain and wind out during storms, as well as thieves and unwanted guests. Since these were usually closed and locked at night, the removal of these panels enabled anyone to visit him at any time. Beginning in October 1867, in compliance with another revelation from Kami, Bunji nailed the front door of his house open permanently. The act of opening his doors to these marginalized people, for these people, symbolized the broadening of Bunjis faith, as well as his desire to save those people who were in need. In the revelation, Like the way water gathers into a depression, all the worlds problems gather in this Hiromae [Worship Hall] (Revelations: 19:7.1), Kami let Bunji know that he was to embrace everyone who was washed out by society. Seeing the suffering that modernization caused people, Bunji told a follower, Though they say the world is becoming civilized, it is not. It is collapsing (GI: Ichimura Mitsugoro, vol.1, 17:1). Kami had sent him to save this world.
S THE SOCIETY
As Bunjis awareness expanded, Kami revealed more to him. He received a revelation, which said, Although Kami cannot be seen, you are constantly walking within and through the midst of Kami. Even while fertilizing a field or walking along a path, the whole world is Tenchi Kane No Kamis Hiromae (GIII: Konko Kyoso Gorikai, 6). So when villagers persistently requested to build a shrine for Konjin, Bunji gave his reasons for not giving in to their requests. The purpose of a shrine such as the one they wanted, was to hold Konjin inside so that Konjin would guard the village. However, if the entire universe is Kamis Worship Hall, one can pray at any time, wherever one is. Therefore, making a tiny shrine in a tiny village would only mislead peoples beliefs, and hinder Kamis wish to save all people by being revealed to the entire world. Bunji received another revelation that said, It has been eleven years since you were first asked to assist Kami. Through your Mediation, Kami is fulfilled and people prosper. From this time, you will be recognized as a Kami. Through your efforts, the Sun, Moon and Earth Deities are now recognized as part of a unified whole, Tenchi No Kami, and the divine virtue has begun to be revealed to the people. Kami is grateful (Memoirs: 15:8,6-8). In this way, Bunjis awareness of the ways of the universe continued to grow and gain strength. On September 24, 1868, Kami allowed Bunji to have the divine title, Ikigami Konko Daijin. Although Bunji had received several divine titles beforehand, this last one was the most significant. It designated Konko Daijin as the Mediator between Kami and the people. Ikigami Konko Daijin means Living Kami, Konko Daijin. This signified a new concept that distinctly separated his faith from traditional beliefs.

54
THE DIVINE REMINDER

of these years, Konko Daijins Mediation continued to be hindered by numerous things: the Mountain Priests, rumors of being possessed by evil deities, and by the persecution resulting from the suspicions of a wavering government. However, his followers devotedly fought to legitimize his Faith, gaining and losing certification according to the rise and fall of the governments mood. He finally received official recognition as a Shinto Priest in April 1867. However, the fall of the Tokugawa government and the rise of the Meiji government in 1868 revoked all such licenses. In efforts to gain stability and power, the new Meiji governments restrictions became more strict with each passing year. For Konko Daijins followers, the struggle to gain official recognition by the government was to start all over again. Although the government, at first, offered certification for any leaders in society who would comply with their terms, Konko Daijin refused, because complying meant that he would have to preach national patriotism. Konko Daijin would not compromise Kamis Faith in this way. In 1872 during the middle of these difficulties, Kami revealed to Konko Daijin, How and what things will change are unknown. However, they can be for the better depending on ones heart (Memoirs: 20:14.2). In 1873, the Meiji government, pressing to become civilized in the Western tradition, created the Ministry of Education, which discouraged practices based on superstitious beliefs, and passed a law which said, All exorcists, fortune tellers, necromancists and spiritualists lead others astray. Henceforth, such people are strictly forbidden to practice. Although Konko Daijin did not adhere to superstitious beliefs, as a spiritualist, Konko Daijin was soon ordered to take down the Altar in his
HROUGHOUT ALL
Worship Hall, and was no longer allowed to teach his followers. Thus his followers could no longer seek his guidance. Regarding this matter, Kami revealed, Your family is not to forget about Kami. Whatever happens, do not depend on others. For the good times as well as the bad, rely on Kami. Do not worry. The world keeps changing, so wait patiently for five years (Memoirs: 21:1.3-4). Retreating from the Worship Hall and the public into the back rooms of his house, Konko Daijin meditated alone. This was to be the most significant trial in his spiritual development. With the role of a Mediator taken away, banned from offering prayers to the Altar, and having even the Altar itself taken away, Konko Daijin reflected within himself and on Kami ever more deeply. Then on April 11, 1873, Kami revealed, Through Ikigami Konko Daijin, to Tenchi Kane No Kami, pray with a single heart. The divine favor depends upon ones own heart. On this day pray. (Revelations: 17:11) Kami instructed these words to be written down. Konko Daijin called this the Reminder of Heaven and Earth. This Divine Reminder conceptualized the essence of the Konko Faith, reminding us that whether we receive blessings or not, whether we live happy fulfilling lives or not, depends on how we direct our hearts and attitudes. Shortly after this, the government eased its restrictions, and Konko Daijin resumed his Mediation at the Worship Hall.

55
Founder writing revelations from Kami
HIS INFLUENCE
deepened and broadened, so did his influence. Because he opened himself up and allowed the unconditional love of Kami to flow through him, his warm, kind smile and compassion drew people toward him. Small ripples of his influence spread out from the tiny village, gaining strength and crossing the lines of class that people had created. In a time when the caste system was strict, where women were the lowest class and seen good only for bearing the family heir, in a time where the handicapped were looked upon as condemned and impure and thus shunned, Konko Daijins teaching influenced individual people in the following ways: Takahashi Tomie married when she was nineteen. She soon had a son, but he died after only ten days. Verbally abused and treated badly by her in-laws who said she was worthless, Tomies situation worsened until she finally had to return to her original family. (Divorce was rare in those days, and it highly damaged a familys reputation as well as the person involved.) A relative who lived nearby introduced Tomie to Konko Daijins teachings. Encouraged by Konko Daijins words, she took them to heart, and no matter what was said of her or what events occurred, she held fast to her faith. Even when the government prohibited her from propagating, she did not stop and was imprisoned more than once. Even after Tomie began practicing faith and performing Mediation, she did not escape the discrimination of the times. However, the support Konko Daijin gave her warmed her and gave her strength to continue during incidents such as this one: His son being seriously ill, a man named Takemoto Kajuro went to Konko-Samas Hiromae [Worship Hall] to get some sacred sake [rice wine]. Konko-Sama spoke in a
S KONKO DAIJINS inner faith
revelation, Kajuro, you can find sake at the sake brewery. With your kind of heart, my sake is not effective. What do you think your local hiromae is? Just because shes [a] young [Mediator], you lack respect for her and think that she is some nursemaid. She happens to serve one of my branch hiromaes, and she is a member of Kamis family. Respect her as a kami. Whether or not you receive divine blessings depends upon your heart. Kajuro returned home feeling ashamed. He came to my Hiromae and asked, Please give me some sacred sake. His sick son soon recovered completely. (GII: Takahashi Tomie, 16) Dedicated to helping people, Takahashi Tomies name is now always mentioned as among the top five of Konko Daijins disciples. Saito Juemons introduction to Konko Daijins teachings resulted from his wifes illness, which did not subside despite medical care. Progressing to the point where she could not tolerate the slightest noise, his wife could not even bear the voices of the people who came to wish her well. After the doctors gave up on her recovery, Tsuji told Juemon, I have received adequate care and have no regrets if I should die. However, I have one request to make of you. I shall be content forever if you would worship at Otani village just once. Tsujis request put Juemon in a dilemma. As a strongly opinionated and stubborn man, he was against worshiping rumored deities. However, the last request of his wife carried his feet to the village neighboring Otani. Thinking his wife would never know if he didnt actually go to Otani, he reconsidered when he thought about how he would answer her questions of what Otani and Konko Daijin looked liked. Arriving at the door to the Worship Hall, he thought he would just peek in and try to

56
Juemon continuing to pray in jail
get a look at Konko Daijin without actually going inside. While at the door, he overheard Konko Daijin teaching his followers, and he was deeply impressed. He wondered if he had come sooner, if his wife would have recovered much quicker. Seeking Mediation, Juemon was told that if his wife received a divine sign within three days, she would recover. If she did not receive a sign, it would mean that her strength to live had been exhausted, and that such a person may not be saved even by Kami. Returning home the next morning, Tsuji told him, I did not perspire last night. Since this was unusual, Juemon felt it must be a divine sign, and hurried to Otani village in joy. As Juemon began to go to worship every day, Tsuji gradually recovered fully. Going to worship with this wife, Juemon was truly grateful and came to perform Mediation himself. Juemon vowed to Kami that he would work to have a faith so strong that people would receive divine blessings through his Mediation in five days instead of ten. He was willing to endure any amount of hardship to achieve this, and he would not settle for anything less. Juemons powerful dedication collided with the governments restrictions, which sent him to jail a few times. However, it also allowed him to play a vital role in spreading Konko Daijins Faith throughout the western regions of Japan. He is now considered one of Konko Daijins strongest disciples. Fujii Kiyono was a woman who, at the age of twenty-five, lost her eyesight from an eye disease after having given birth. By the time she was thirty-one years old, countless shamans and priests had told her that there was no recovery. Rejected by a society that considered her nothing but a burden, she lost hope. Her parents had visited Konko
Daijins Worship Hall, so when she finally decided to pay a visit, Konko Daijin told her that although she had lost her eyesight, it would not be an inconvenience in her life. Practicing faith and following Konko Daijins teachings, Kiyono had no difficulty with household chores, did not need a cane to walk, was able to weave, thread a needle, and even was able to align designs at the seams in her kimono. She was such an exceptionally skillful seamstress that many girls came to her for lessons. Kiyono became an outgoing and highly enthusiastic woman who went out into neighboring provinces to spread her newly adopted Faith. The first son of a highly esteemed rice merchant, Shirakami Shinichiro lost his eyesight due to an illness at forty-one years old. He spent the next several years of his life visiting shrines and temples, hoping to find a cure, but to no avail. He even became a Mountain Priest, but quit because he did not receive any results, and then he began his rounds to the Eighty-eight Temples of Shikoku Island. Sometime after ten or more rounds of the Island, Shinichiro received word that his third son had died at the age of eighteen. He returned home in despair, still blind. At this time, he was introduced by a samurai to Fujii Kiyono. This first exposure to Konko Daijins teachings left a profound impression on him, for he realized that faith was not merely donating offerings and reciting sutras (Buddhist chants/prayers) at shrines and temples, or climbing mountains to visit sacred places. Devoting himself to practicing faith fervently at Konko Daijins Worship Hall, he was able to see the flame of a candle after a year. He regained his complete eyesight quickly thereafter. So filled with gratitude, Shinichiro could not sit still. He wrote and published An Introduction

57
to Faith to express his gratitude and to share his experiences with others. He was determined to spread Konko Daijins Faith as quickly as possible. He would not wait even one day, for he said that if he did, one days worth of people would not know Kamis blessings. He went on to propagate Konko Daijins teachings in Osaka. Shinichiros worship hall became so crowded that he had to move to a larger building, and even then, believers had to take numbers and wait for their turn to receive Mediation. Unfortunately, being too concerned about other peoples salvation, he disregarded his own health by pushing himself harder during the day and rarely getting any sleep at night. His body eventually succumbed to an illness, and he died at the age of sixty-five. Konko Daijin said of him, Since Shirakami-san exhausted his body to broaden the Way of Faith, he is a kami, alive or dead (GII: Kondo Fujimori, 55:2). Shinichiro had established Konko Daijins Faith in Osaka and spread it throughout western Japan. Kondo Fujimori was a young man in his twenties who had been foretold that he would die because of an illness at the age of twenty-five. Introduced to Shirakami Shinichiro when he fell ill, he only prayed for his wifes illness, which before long was cured. He began to think that even if Konko Daijin was a fake, the meaning of his words seemed reasonable, and so he decided to give Konko Daijins Faith more consideration. When Fujimori was cured of his illness in one night as if it never had existed, he began practicing faith fervently with his wife. After becoming a Mediator, Fujimori recalls one of his lessons from Konko Daijin, While serving as a Mediator on the west side of Kono Bridge in Nanba, Osaka, I felt much responsibility in serving the hiromae [worship hall]. I thought, A person like me with no virtue cannot
continue serving the Faith. I must acquire more of Kamis virtue. I decided that I had to do ascetic training, so I asked Konko-Sama [Konko Daijin] for advice. I would very much like to go to a mountain and undergo ascetic training for some time. What do you think of this? Konko-Sama asked, If you go to a mountain, how will you do ascetic training? In the mountain, I will first live on dumplings made from barely. Then I will live on the nuts and leaves of trees. And toward the end, I will survive only on water. Then Konko-Sama asked, What kind of mountain will you go to? I will go as deep into the mountains as I can, to separate myself from the world. In a blessed teaching, Konko-Sama imparted, That is fine. However, Kondo-san, you need not trouble yourself by going to a mountain. Create a mountain in your heart, and do religious training there. Enter the mountain which you have created in your heart, then no matter if there are difficulties or unsavory meals from your wife, you will not complain. (GII: Kondo Fujimori, 20) Deeply touched, Kondo Fujimori began to practice faith in this new way. By creating a mountain in his heart, he learned to practice faith at anytime and anywhere. In these ways, using Konko Daijins body and voice, Kami was able to touch peoples lives and help them realize how to live a fulfilling life. Being awakened to the kami inside of them made these people so grateful that they could not selfishly bask in it alone. They were eager to tell others so that others could be saved from suffering as they had been. These people became Konko Daijins disciples and continued to spread the Faith of Konko Daijin in their

58
BEGINNINGS OF AN ORGANIZATION
KONKO DAIJINS Faith spread, where there were no disciples to provide Mediation, followers organized self-study religious groups and appointed leaders. These groups gathered together regularly to worship, and occasionally they went to Konko Daijins Worship Hall. As mentioned earlier, the Meiji government had prohibited Konko Daijin from propagating his Faith, but later when they lessened their restrictions, he could resume performing Mediation. The lack of official approval proved to be a continuing hindrance for the disciples and followers of Konko Daijin, who wanted to propagate his Faith. Nonetheless, during the last years of Konko Daijins life, several of his disciples tried to circumvent this difficulty by compromising with the conditions imposed by the government. In time, the need for official recognition of Konko Daijins Faith was felt strongly by a group of followers led by Sato Norio, Shirakami Shinichiro, and Kondo Fujimori. Sato Norio was a young man who aspired to become a master carpenter. Drawn to Konko Daijins teachings, Norio eventually became a Mediator and proved to be a genius in the ways of organizing. Taking the lead, he consulted with Shirakami Shinichiro and Kondo Fujimori along the way. These three men spearheaded the organizing of Konko Daijins teachings, as they desired to spread his Faith in a more active and organized manner. In 1882, Sato Norio sought advice from a Shinto Priest on how to gain official
S
recognition for Konko Daijins Faith. Told that the basic principles needed to be in writing, he went to Konko Daijin, before he passed away, to find out what they were. Sato Norio was told, It does not matter whether this Faith becomes independent or not, as long as people can be saved. (GIII: Naiden, 9.3) But Norio pressed on, Things will be fine as long as you are living. But after you die, people will think that this Faith is temporal, unless we have some written teachings. (GIII: Naiden, 9.4) Konko Daijin sought Kamis advice upon this matter, and then had his son, Hagio, and Norio begin documenting the teachings he received from Kami. Even with the principles documented, however, gaining official recognition outside of the Shinto religion in a government without religious freedom proved to be difficult. This was especially true of Konko Daijins Faith, which was much too universal in its teachings for both the government and most people during this time. Within a society that could not see beyond its countrys interests, Konko Daijin once said, While you concern yourself with only trivial things, I am aspiring for a blessing which will completely embrace the world with this Faith (GII: Kunieda Sangoro, 11:1). Konko Daijins disciples continued their efforts to gain official recognition of Konko Daijins Faith, but it was not until June 16, 1900, that the Japanese government officially recognized his Faith. Unfortunately, Konko Daijin did not live to see it happen.

59
THE FOUNDERS DEATH

of Konko Daijins life, he occasionally made references to his own death. He once said, The moon may disappear behind clouds, but it is still there. My physical form will also disappear someday (GII: Fukushima Gihee, 22). Then, Theres the lunar calendar and the solar calendar. There will be a time when the 9th and 10th day of both calendars will fall on the same day. On that day, I will leave this world (GII: Goka Keishun, 21). Konko Daijin served at his Worship Hall for the last time on September 27, 1883. That evening during the service, Konko Daijin received a divine message to leave the Worship Hall and have one of his sons continue the Mediation. With this permission from Kami, Konko Daijin, whose physical condition was so weak that he had to struggle on his hands and knees, retired to his room.
N THE LAST YEARS
During the last days of his life, Konko Daijin became bedridden in his room and was able to consume only soups. Attended by his wife and his second daughter, Kura, when the need arose for him to leave his bed, Konko Daijin made special efforts to sit up and face the Worship Hall to pray. Konko Daijin requested that knowledge of his condition be withheld from the general public so as not to cause people to make special trips to see him. As Konko Daijin neared death, he summoned only his immediate family members and gave them his final instructions. Grateful for being allowed to serve both Kami and people, Konko Daijin said, Although there were days when I couldnt eat anything, there was not a single day in twenty-seven years when I was unable to perform Toritsugi mediation at the Hiromae (Revelations: 27:12). Then, on October 10, 1883, at the age of sixty-nine, Konko Daijin passed away peacefully in the

60
Konko Daijins Articles
The Eternal Workings of
IKIGAMI KONKO DAIJIN

devotion to saving suffering people will not die. Konko Daijin said, Having a physical body makes it difficult for me to see peoples suffering in the world. When my body is gone, I can go to where I am requested and save people (GII: Karahi Tsunezo, 4). Also, As long as the Universe exists, there will be no end to its teachings. I am to preach the Way of the Universe (GII: Sato Norio, 14:3). In this way, Kami was able to use Konko Daijin to save others. However, just as Konko Daijin said, there is no end to the teachings of the universe. And as long as there are teachings to be taught, there is a need for Mediators. Kami revealed, There is no one who has known the blessings of Heaven and Earth which enable people to live. Kami shall have people become aware of the blessings of Heaven and Earth by having Konko Daijin be born throughout the world where the sun shines, in every country, without exception. (Revelations: 26:22.3) To have Konko Daijin born throughout the world means that there will be many living kamis who will help Kami save people. Konko Daijin once said, Though people call Konko Daijin an Ikigami, Konko Daijin is not the only one. All people who come to the Hiromae [Worship Hall] are Kamis children. To be an Ikigami is to have Kami born within you. Konko Daijin was the first to receive divine blessings. Everyone can receive divine blessings in the same way. (GI: Tokunaga Kenji, 2) Kami, through Konko Daijin, is pleading for each of us to become a living kami, so that we may find peace and happiness within our hearts and save others and ourselves from suffering. This is how an ordinary farmer from a tiny village gained universal awareness,
of Konko Daijin created a void for his followers, which was so great that it brought momentary uncertainty among them. However, Ieyoshi, Konko Daijins fifth son, immediately filled this void by devoting himself completely to Mediation. The believers were impressed with Ieyoshis conduct and felt optimistic about the future, despite their sorrow over Konko Daijins death. Sato Norio described Ieyoshis Mediation as follows, Shijin-Sama [Mediator Ieyoshi] prayed for peoples wishes and requests from two oclock in the morning until late at night. One night in the fall of 1887, I commented to Shijin-Sama, I am afraid you may exhaust yourself for you are working too hard. To this Shijin-Sama replied, I could not possibly become exhausted. Konko Daijin is always with me. This is why I can fulfill my duties. (Biography, 111) What Mediator Ieyoshi was referring to were the physical and the spiritual workings of Konko Daijin that continue to live on. The physical aspect with which he supports us is his teachings. These writings not only preserved Konko Daijins Faith, but also the path he took to gain it. They are the doctrines that are passed on to us and guide us today. The spiritual force that gives us energy, as Mediator Ieyoshi mentioned, refers to the workings of Konko Daijin even after his death. The last entry in his Memoirs, nineteen days before his death, is the following revelation, For the sake of all people and to save those who give Me requests, I shall sacrifice [substitute] you. This is for the eternal dignity of Konko Daijins virtue (Revelations: 27:15.2). This last revelation has been translated and interpreted in various ways. However, from it we can know that Konko Daijins
HE DEATH

61
became a Mediator between Kami and people, and then a Living Kami himself. Konko Daijin left for us what he hopes will guide us toward becoming living kamis. Even today, our succeeding Spiritual Leader, Konko-Sama, prays for
the prosperity of mankind and all living things, from the early hours of each morning. He sits next to the Altar for the rest of the day, waiting to provide Mediation for people who come with their problems or requests.

62
Konko-Sama awaiting believers at the Mediation Seat in the Main Worship Hall
Konkokyo Today
JAPAN
HEADQUARTERS
nestled in the valley of Okayama Prefecture came to be called Konko Town after our Founder, Konko Daijin. Here his disciples worked tirelessly within the multitude of governmental restrictions to organize and legitimize the religion. The aim of those disciples was to ensure that the work of the Founder would continue and spread. Today, this is the location of the Konkokyo Headquarters.
QUIET VILLAGE
Konkokyo Spiritual Leader (Konko-Sama)

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.
Main Worship Hall

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.
3 KONKOKYO TODAY
64
Administrative Office
The Administration Office runs Konkokyos 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 Konkokyos propagation, and both religious and social activities.
Konkokyo Seminary
The one-year seminary term combines physical, spiritual, and mental exercises to ready the students for running a church, strengthening their understanding of Kami and their relationship with Kami, and ultimately saving other people.
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-Samas 4:00 morning service and prayer services at the Main 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 each other.
3 KONKOKYO TODAY
Konkokyo Research Institute
The Research Institute is divided into three departments: Founder, History, and Doctrine. The Institute continues research in these three areas, by 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.
65
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.
Konko Library
The Konko Library is located within the Administration Building. Working to fulfill the Spiritual Leaders 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 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.
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.
3 KONKOKYO TODAY
66
Konkokyo International Center (KIC)

Located in Tokyo, KIC gathers overseas information for the organization and 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.
Kansai University Of Social Welfare (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.
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.
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.
3 KONKOKYO TODAY
67
AMERICA
KONKO CHURCHES OF NORTH AMERICA

Churches of North America (KCNA) is an association of Konko Churches in the continental United States and Canada. First established in 1938 as the Konko-Kyo Federation in America, it developed into the Konko Churches of America (KCA) in 1954, and became the Konko Churches of North America (KCNA) in 1961. The KCNA is a supportive organization for its believers and churches, and currently consists of twelve churches and one propagation hall. The churches are located in: Toronto, Ontario, and Vancouver, British Columbia, in Canada;
HE KONKO
Fresno, Gardena, Los Angeles, Sacramento, San Diego, San Francisco, San Jose, and Whittier in California; Portland, Oregon, and Seattle, Washington. The propagation hall is located in Chicago, Illinois. The KCNA Administrative Office, together with the Ministry Board of Review and the House of Delegates, share the responsibility of directing the efforts of the Konkokyo Organization in North America. KCNA works to strengthen relationships between the Konko Churches and the believers through printed matter and
various functions and gatherings. These include The Konko Review newsletter, regional seminars and an annual conference. It also promotes the propagation of its Faith by providing information, materials, and consultation for people wishing to know more about the Konko Faith.
KONKO MISSIONS IN HAWAII (KMH)

KONKO Missions in Hawaii (KMH) originated from the Konko Churches of America, and was recognized by the state of Hawaii in 1971. The KMH presently consist of six churches: Honolulu, Hilo, Waipahu, Wahiawa, Hanapepe and Wailuku. Supporting the Konkokyo believers and churches in Hawaii, the KMH Administrative Office plans and
HE
hold conferences, gatherings, study groups, youth camps, workshops, and the Malamalama Newsletter. Gaining strength in its diverse and exciting youth programs, the KMH works to develop and educate their youth in order to secure their future. Members of KMH have organized to create a group called Bloomers that
68
also actively plans programs and creates English materials for the people of Hawaii. Once every five years, the KMH joins and works with the KCNA at a KCNA/KMH Joint Conference, alternating with a KCNA church as the host for the event.
3 KONKOKYO TODAY
KCNA/KMH ACTIVITIES
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 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 participants 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.
Winter Camp participants enjoying the view of Lake Tahoe in California, from a slope on Heavenly Valley Ski Resort.
KCNA Winter Camp (WC)

With the growing desire to meet their friends more than just once a year, the youths themselves organized the start of the Winter Camp. Now sponsored by the KCNA, youth in the thirteen to twenty-five age ranges enjoy skiing and other winter activities as they continue to study the doctrines of their faith and share their experiences.
KCNA Missionary Womens Society Seminar (MWSS) & KMH Missionary Womens Meeting (MWM)
As annual events, these two gatherings bring together the women who are the strength and backbone of our churches. 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 Womens meetings are held periodically. The MWSS displaying their sushi-making efforts.
3 KONKOKYO TODAY
69
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 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.
ches me YO tea KONKOK ergy that e en to see th ghout the rou d flows th is directe erse and univ With it i-Sama. by Kam nd all ins life a he susta is a onkokyo things. K which we in practice pect and res learn to things in ciate all appre ciate to appre life, and all from and learn , good or bad. enings happ ave a s us to h life, It teache k on outloo positive ediation rough M along and th ive help can rece an learn we . We c our path lves, and like t ourse see abou can also irror, we there. am selves our true
Bloomers
The Bloomers is a group formed by the baby boom Konkokyo believers in Hawaii. These members seek to deepen the friendship among believers their age, enrich their own faith, and 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 Hawaii, and deepen their own faith and experiences in Konkokyo.
KCNA Regional Seminars

These seminars are held annually in each region 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.
NW Regional Seminar held on the beautiful campus of Lewis & Clark College, Oregon.
3 KONKOKYO TODAY
70
Conferences
Each year a member church of the KCNA, selected on a rotating basis, hosts the KCNA Conference. In three days and two nights of discussions, sports competitions, group games, 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.
A KCNA/KMH Joint Conference held in Santa Barbara, hosted by the Los Angeles Church.
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.
3 KONKOKYO TODAY
71
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.
SOUTH AMERICA
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. Designed to fit the atmosphere of Paraguay, the Kami Altar is arranged in front of a beautifully painted wall.
3 KONKOKYO TODAY
72
KOREA GATHERINGS
KOREA
A few Koreans became believers 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 administrative 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 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.
3 KONKOKYO TODAY
73
PEACE ACTIVITIES
PEACE ACTIVITIES
be able to enjoy freedom, live comfortably, and be treated kindly. However, Kami warned us, Although they say the world is becoming civilized, it is not. It is collapsing (GI: Ichimura Mitsugoro, vol.1:17). Kami is concerned for the welfare of the earth. We humans have made many mistakes that must be corrected. Konkokyo is joining in the growing effort across the world to support global issues, promote peace, and save our precious earth.
VERYONE SHOULD
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 children with one meal. KPAC hopes to expand this project beyond the Konkokyo organization and even overseas.
Philippines: Children making 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 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. Cambodia: A story-telling session to Cambodian children. Cambodia: Elementary school children eating their nutrient enriched meals in a rural farming area. The Give A Meal project offers meals to children once a week in order to provide their much needed nutrition.
3 KONKOKYO TODAY
74
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.
3 KONKOKYO TODAY
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 others 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. Participants at a Western theme KIC Club learning to line-dance.
75
APPENDIX A
FURTHER INFORMATION & READING

DOCTRINE
Konkokyo Kyoten
(Konkokyo Book of Teachings) Simply put, kyo-ten means teachingbook. It is a compilation of teachings and writings by our Founder, Konko Daijin, and his disciples. It has been translated into English as five separate volumes: Record of Revelations, Memoirs of Konko Daijin, and Teachings of Konko Daijin in 3 volumes.
APPENDIX A
76
Kyoten Gorikai III:

Teachings of Konko Daijin III This book consists of eight sections that include compilations of Konko Daijins teachings, and records of lectures on Konko Daijin given by his leading disciples. Noted as GIII.
SUPPLEMENTARY DOCTRINE MATERIAL

Prayer Book
This book of prayers is provided for believers. Acting as a guide for personal prayers, and as a tool to unify the congregation, these prayers are recited together by the believers during services.
Kyoten Oshirase-goto Oboe-cho:

Record of Revelations This is a record of family matters, religious activities, and revelations from Kami that were written in diary form by Konko Daijin. It dates from October 1857 until nineteen days before his death on October 10, 1883. This book includes the latter part of his life, which he did not record in his Memoirs. Noted as Revelations.
Selected Teachings of Konko Daijin:

With contemporary explanations* The most important teachings were selected from the first two volumes of Teachings of Konko Daijin in order to publish a more comprehensive collection of Konko Daijins teachings. Each teaching is followed with a brief explanation to help us understand and incorporate the teachings into our lives today. It is organized by theme.
Kyoten Konko Daijin Oboegaki:

Memoirs of Konko Daijin This is Konko Daijins autobiography centering on the development of his religious beliefs. Upon the instruction of Kami, he started writing his Memoirs on November 23, 1874, at the age of 61. It is a detailed account of the events written in his Record of Revelations describing Konko Daijins reasoning for his faith, and giving specific examples of how people can deepen their faith. Noted as Memoirs.
Voice of the Universe:

Selected teachings of Konkokyo* A hand-sized book of about 140 pages, these teachings were selected from the Konkokyo Book of Teachings and are organized by the subject of the teachings.
Kyoten Gorikai I:
Teachings of Konko Daijin I The first of the three sets of teachings, this is a collection of Konko Daijins teachings recorded by 25 of his disciples. Noted as GI. * The original Teachings of Konko Daijin I, II and III, are organized alphabetically by the names of those people who received the teachings from our Founder, not by the subject of the teachings. Also, many of the teachings are clips out of long conversations, excluding any explanation. Thus, the marked books are recommended for their easy use and understandable explanations.
Kyoten Gorikai II:

Teachings of Konko Daijin II This is a collection of Konko Daijins teachings that were transmitted orally by 152 of his disciples. Noted as GII.
APPENDIX A
KONKOKYO HISTORY
Konko Daijin: A Biography
This biography was translated and modified from its Japanese version into English. Covering the beginning of the Founders life to his passing away and the beginnings of the establishment of Konkokyo, this book gives great insight into the Founders era and a detailed description of the development of his faith. Section 2: The Founder of Konkokyo in this guidebook is largely based on this biography.
PAMPHLETS
A Bright Light for Humanity
(introduction to Konkokyo) KCNA pamphlets about Konkokyo (including teachings from 1990 to 1992 and 1996 to 1999)
Voice of the Ministry (collection of sermons from 1996 to1997) Selected Teachings of the Konko Faith, (series 1 and 2) Shine in Happiness (introductory
pamphlet with photos)
Divine Favor Depends Upon Your Own Heart (video in Japanese with
English subtitles105 minutes) Set in traditional Japan, this video recreates the Founders life. Beginning just before Konko Daijin received the Divine Call, it introduces many of his key disciples. Characters in traditional Japanese clothing and hair-styles help create the feeling of the Founders era. It is a very informative video that goes well before or after reading Konko Daijins biography.
Humanitys Golden Light of Salvation (brief introduction to

Konkokyo)
To me, Konko-kyo is A collection

from the 1995 Young Adult Seminar
NEWSLETTERS
Face to Faith (published
quarterlyKonkokyo International Center)
Konko Kyos 50 Years in America

Published as a commemorative book, this is a chronological history of Konkokyo propagation in North America, Hawaii, and Canada. Beginning in 1919, this book uses photos and captions to illustrate Konkokyos missionary work and the people who played key roles as missionaries through 1975.
Konko Review (published every other

monthKonko Churches of North America)
Malamalama (published
quarterlyKonko Missions in Hawaii) * Many Konko Churches publish their own monthly newsletters. To inquire what is available, please refer to Appendix C.
The Founder of the Konko Religion: A Picture Storybook

Written in the form of a comic book, this storybook gives a brief background of the Founders childhood days. It then creates a dialogue between characters to uncover the trials Konko Daijin experienced and how he learned to accept them. It goes on to include a few stories of the lives of his disciples, as well as a few faith stories of the believers.
The material listed here is all in English. For material in German, Spanish, Portugese, French, Chinese, Korean or Japanese, please contact one of the Konkokyo offcies listed in Appendix C.
77
APPENDIX B
KONKOKYO CHRONOLOGY
1814 1855 1859 1868 1873 September 29Konko Daijin (Founder) born June 10Bunji (Founders boyhood name) became critically ill November 15Bunji received the Divine Call (founding date of Konkokyo) November 11Bunji received the Divine Title, Ikigami Konko Daijin, from Kami FebruaryMediation suspended by the government April 11Konko Daijin received the Divine Reminder 1883 October 10Konko Daijin passed away NovemberKonko Ieyoshi (5th son) succeeded Konko Daijin 1887 1891 1893 1900 1913 1919 1929 1941 1954 1959 Konko Faith spread to Kyushu (southern island of Japan) Konko Faith spread to Hokkaido (northern island of Japan) Konko Setsutane succeeded at age thirteen Konko Faith officially recognized as the independent organization Konkokyo Konkokyoso Gorikai (Teachings of Konko Daijin) published in Japanese Propagation in North America begun Propagation in Hawaii begun Konkokyo Ministers in the U.S. detained as prisoners of war Konko Missions in Hawaii (KMH) incorporated Konkokyo celebrated the 100th anniversary since its founding Konkokyo Service Hall in Headquarters constructed 1961 1963 1964 1973 1983 Konko Churches of North America (KCNA) incorporated Konko Kagamitaro succeeded as the Spiritual Leader of Konkokyo Propagation in Brasil begun Konkokyo Central Worship Hall in Headquarters constructed The 100th anniversary of Konko Daijins passing away The Konkokyo Kyoten (Sacred Scriptures of Konkokyo) published in Japanese 1991 1993 1994 Konko Heiki elected as the Spiritual Leader Konkokyo International Center established First Konkokyo gatherings in Europe held in: England, Germany, Spain, and France First Konkokyo gathering held in Malaysia Konkokyo Asuncion Activitiy Center established in Paraguay 1996 1997 2000 Konkokyos internet website in English set up Konkokyo of Korea established Konkokyo celebrated the 100th anniversary of its independence
APPENDIX B
78
APPENDIX C
CONTACT INFORMATION
Japan
Konkokyo Headquarters 320 Otani, Konko Town, Okayama Prefecture, Japan 719-0111 Tel: +81-(0)86542- 3111 Fax: +81-(0)86542-4419 www.konkokyo.or.jp E-mail: konkokyo@konkokyo.or.jp Konkokyo International Center (KIC) 2-17-11 Hongo, Bunkyo-ku, Tokyo, Japan 113-0033 Tel: +81-(0)3-3818-3701 Fax: +81-(0)3-3818-3793 www.konkokyo.or.jp/eng/kic E-mail: kic@konkokyo.or.jp
APPENDIX C
America
Konko Churches of North America KCNA Office 1909 Bush Street, San Francisco, CA 94115 Tel: +1-415-931-1208 Fax: +1-415-563-1830 Toll Free: +1-888-400-KCNA (5262) www.Konkokyo.com E-mail: KCNAOFFICE@aol.com Konko Missions in Hawaii KMH Office 1744 Liliha Street, Suite 304 Honolulu, HI 96817 Tel: +1-808-536-9078 Fax: +1-808-550-8008 E-mail: kmh@pixi.com
Brasil
Konko Churches of Brasil Igreja Konko Do Brasil Rua Maestro Antonio Passarell No. 772 Birigui S.P 16200 Brasil Tel: +55-186-42-1695 Fax: +55-186-42-1636
Paraguay
Konkokyo en Asuncion Activity Center Centro de Actividades de Konkokyo en Asuncion Barrios Los Laureles AV. Eusebio Ayala, Eso, C/R. I. 13 Correlas No. 4195 2-Piso No. 1 Asuncion, Paraguay Tel: +595-21-606-618 Fax: +595-21-606-618
Korea
Konkokyo of Korea 327-1 3rd floor, Hangangro 2ga Yongsan Area Seoul, South Korea Tel: +82-(0)2-790-0579 Fax: +82-(0)2-790-0579
79
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

Shine From Within - Konko Guidebook

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Shine From Within - Konko Guidebook

Uploaded by

Copyright:

Available Formats

SHINE

76 A: For Further Information and Reading 78 B: Konkokyo Chronology 79 C: Contact Information

1 BELIEFS & PRACTICES

E BELIEVE that Kami is the universethe

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

Excerpt from Prayer Book: Kami Prayer

THE DIVINE REMINDER

1 BELIEFS & PRACTICES

THE CONCEPT OF A LIVING KAMI

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

SINGLE HEART has

Takahashi Tomie, 15:1).

It sounds quite frightening, yet this type of

(GIII: Shinkun, 2:12).

THE WAYS OF THE UNIVERSE

1 BELIEFS & PRACTICES

PROBLEMS AND SUFFERING

1 BELIEFS & PRACTICES

AVE YOU ever

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

FAITH STORY: BLESSINGS FOR MY BABY

1 BELIEFS & PRACTICES

FAITH STORY: SPLASHIN IN PUDDLES

1 BELIEFS & PRACTICES

N A WORLD where one is

FAITH STORY: A BLANKET

1 BELIEFS & PRACTICES

great deed. A simple smile can warm the coldest of hearts.

AFTERLIFE: RETURNING TO KAMI

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

TOWARD OTHER RELIGIONS

1 BELIEFS & PRACTICES

TOWARD LIFE IN GENERAL

1 BELIEFS & PRACTICES

PRACTICE & RITUALS

1 BELIEFS & PRACTICES

(GII: Konko Kyoso Gorikai, 6).

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

Excerpt from Prayer Book, KAMI PRAYER

FAITH STORY: BLIND FAITH

1 BELIEFS & PRACTICES

DAILY FAITH PRACTICE

1 BELIEFS & PRACTICES

FAITH STORY: A BROKEN TEACUP

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

1 BELIEFS & PRACTICES

MEMBERSHIP AND BRIEF CHURCH ETIQUETTE

1 BELIEFS & PRACTICES

ONKOKYO DOES not

1 BELIEFS & PRACTICES

FAITH STORY: AN OFFERING

1 BELIEFS & PRACTICES

Your lifetime is a training period of faith.

The Founder of Konkokyo

2 THE FOUNDER OF KONKOKYO

JAPAN IN THE FOUNDERS ERA

2 THE FOUNDER OF KONKOKYO