出版社:文芸社 著者:大野靖志 定価:1,680円
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“Religious Services” were the “Politics” of Ancient Japan
The main practices of Hakke Shinto were initially a way to connect God with people, but also became connected to the political administration of the country due to the exclusive imperial relationship that was described earlier. During these times, a member of the Hakuo family performed the role of the Saniwa intermediary while the Emperor was the kamishiro priest. This ceremony was performed so that the Emperor could receive guidance by the will of God.
These type of services were practiced among many ancient civilizations. Historically the leaders of some cultures have sought the advice of a shaman for direction in governance, or in some cases the leaders would be shaman themselves. In this way the politics of several ancient civilizations were actually derivatives of the “religious services” of the society. As monarchical power began to establish and consolidate throughout the middle ages, the separation between political leadership and “religious service” began. This trend has continued through present times where now it is considered normal in many nations to maintain a formal separation of church and state.
In this way the history of politics has been fundamentally changed. The fact that the practices of Hakke Shinto remained intact for the 1000 years prior to the 1860s (the opening of Japan to the outside world) has undoubtedly held influence in the particular and peculiar social structure and political guidance of how Japan was shaped as a country. It is reported that Nakatomi no Kamitari, who held a central role during the political reforms beginning in the Asuka period (645 c.e), also played the role of Saniwa. He is also greatly credited as a leader for the revival of Shinto practice in Japan after the introduction of Buddhism had caused an almost complete collapse of the observance of Shinto beliefs. The first written reference to the Hakke Shinto ritual and the Emperor come from the Kojiki (古事記 "An Account of Ancient Matters") which is the oldest existing chronicle of the history of Japan (completed in the year 712 c.e.) In an account of the legendary Takenouchi no Sukune who is said to have served as the first official Saniwa:
In this passage, the Emperor Chukai is playing the Koto harp , the Empress Jingu (Okinagatarashi Hime no Mikoto) is taking the role of kamishiro priest while Takenouchi no Sukune is the Saniwa intermediary that is asking the advice through God. The method that is being described in this passage of the Kojiki is what became recognized as the, “religious service” of Hakke Shinto. By 1868 with the end of the feudal period and the fall of the Tokugawa government, the practice of these ceremonies by the Imperial Family was considered to be a state secret.
Modern people think politics and religion are two different things and for that reason generally would disapprove of the notion that politics could be the same as religious practice. However, this may not be as practical as it seems. Modern studies of how the brain functions have shown that different regions within the brain are being activated when the test subjects are in a state of prayer or meditation than what is observed from the brain during normal consciousness. Nanasawa comments that:
Often times the problems of society occur because of egotism between individuals or communities within the society. Having the people involved in social decision making in contact with higher functions of their brains should lead them to better solutions for society. In order to find creative solutions, some practice that connects leadership to a higher state of consciousness should be considered. The problem in implementing this kind of an idea stems from the apparent dichotomy between the rational person tested “public” sphere, and the formally separated religious or spiritual beliefs that are considered to be within everyone’s “private” sphere. In regards to the concept of “public” and “private” Nanasawa comments that;
How we perceive the separation of issues considered “public” from “private” is essential to consider in order for a new paradigm to arise in the coming age. In order to achieve a supreme state of consciousness, how we find harmony within this deeply constructed paradigm is essential for people to find enlightenment.