Occult Japan. Percival Lowell

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СКАЧАТЬ The gods have never so much as laid down a moral code. "Obey the Mikado," and otherwise "follow your own heart" is the sum of their commands; as parental injunctions as could well be framed. So is the attitude of the Japanese toward their gods filially familiar, an attitude which shocks more teleologic faiths, but in which they themselves see nothing irreverent. In the same way their conception of a future life is that of a definite immaterial extension of the present one.

      To foreign students in consequence, Shintō has seemed little better than the ghost of a belief, far too insubstantial a body of faith to hold a heart. To ticket its gods and pigeon-hole its folk-lore has appeared to be the end of a study of its cult.

      Nor is its outward appearance less uninvitingly skeleton-like. With a barn of a building for temple, a scant set of paraphernalia, and priests who are laymen most of the time, its appearance certainly leaves something to be desired. For in all save good Puritan souls, the religious idea craves sensuous setting. Feeling lies at the root of faith, and a fine mass at the root of feeling. Sense may not be vital to religion, but incense is.

      II.

      In but one thing is Shintō patently rich—in gods. It has as much to worship as it has little to worship with. It has more gods than its devotees know what to do with. From the Goddess of the Sun to the gods of rice and agriculture, few things in heaven or earth stand unrepresented in its catholic pantheon. Biblical biography puts the number roundly at eighty myriads, but in Japanese speech "eighty" and "myriad" are neither of them mathematical terms, the one being a mystic number and the other a conventional confession of arithmetical incompetency; both expressions being rigorously rendered in English by the phrase "no end." Nobody ever pretended to count the gods. Indeed, to do so would be pious labor lost; for the roll is being constantly increased by promotions from the ranks. Any one at death may become a god, and it is of the entailed responsibilities of greatness that the very exalted must do so.

      Of course no merely finite man can possibly worship so infinite a number of deities, though time be to him of oriental limitlessness. So each makes his choice of intimates, and clubs the rest in a general petition, from time to time, to prevent accidents.

      His first choice is made for him by his parents. A week after birth the babe is presented at the temple (miya mairi) and put under the protection of some special deity. The god's preference is not consulted in the affair; he becomes tutelary god on notification, as a matter of course.

      Next in importance to the tutelary god is the patron god. For every branch of human industry is specially superintended by some god. Men may deem it beneath them to be in business, but the gods do not. Each has his trade, and spends much time looking after his apprentices. But it is work without worry, befitting the easy-going East; the god of honest labor being portrayed as a jolly, fat fisherman, very comfortably seated, chuckling at having just caught a carp.

      Pleasures, too, have their special gods with whom perforce their votaries are on peculiarly intimate terms, inasmuch as such gods are very boon-companion patrons of the sport. Furthermore, every one chooses his gods for a general compatibility of temper with himself. He thus lives under congenial guardianship all his life.

      Simple as such conceptions are, there is something fine in their sweet simplicity. The very barrenness of the faith's buildings has a beauty of its own, touched as it is by Japanese taste. Through those gracefully plain portals a simple life here passes to a yet simpler one beyond; and the solemn cryptomerea lend it all the natural grandeur that so fittingly canopies the old.

      So are the few Shintō rites perfect in effect. Finished fashionings from a far past, they are so beautifully complete, that one forgets the frailty of the conception in the rounded perfection of the form.

      One sees at once how aboriginal all this is. Childish conceptions embalmed in an exquisite etiquette; so Shintō might have been ticketed.

      III.

      But the mythologic mummy showed no evidence of soul. By the soul of a faith, as opposed to its mere body of belief, I mean that informing spirit vouchsafed by direct communion between god and man which all faiths proclaim of themselves, and pooh-pooh of all the others. It was this soul that so unexpectedly revealed itself to me upon Ontaké.

      We must now see what the Japanese conceive this soul to be. Now Shintō philosophy is not the faith's strong point. The Japanese are artists, not scientists. And in their revelations their gods show the same simple and attractive character. If, therefore, the Shintō scheme of things seem at times incompatible with itself, the gods themselves are responsible, not I, errors and omissions on my part excepted. For I have it all from one whose authority is nothing short of the god's own words, vouchsafed to him in trance, my friend the high priest of the Shinshiu sect. So that my knowledge of the subject is but second-hand divine, much nearer the source of inspiration than I can ever hope in reason to come again.

      To begin with, then, all things in heaven and earth are composed of three elements, (gotai or karada) body, (shinki) mind or spirit, and (tamashii) soul. Stocks and stones, plants, animals, and some men have no soul, being made up entirely of body and mind. The behavior of some men seems to lend support to this theory. Gods, on the other hand, are bodiless and consist of spirit and soul, except the supreme god, Ame-no-minaka-nashi-no-mikoto, who is all soul.

      Shinki, lit. god-spirit, is related to tamashii, soul, much as a substance with its attributes is related to the same substance without them. If you can manage the conception of the first of these philosophic vacuities, you will find no difficulty with the second. Furthermore, spirit and soul may coexist separately in one body. As the spirit clarifies, that is, becomes more and more blank, it approaches soul and finally becomes it.

      The one thing common, therefore, to all things, both of this world and the next, is spirit. Everything, from gods to granite, has its god-spirit. Each spirit is as separate and particular as the body it inhabits; yet it is capable of indefinite expansion or contraction, of permeating matter and of going and coming according to laws of its own. It may, perhaps, be looked upon provisionally as a gas.

      Spirit never dies, it only circulates. When a man or animal or plant dies its body duly decays, but its spirit either lives on alone or returns to those two great reservoirs of spirit, the gods Takami-musubi-no-kami and Kami-musubi-no-kami. From them a continual circulation of spirit is kept up through the universe. Whether a spirit's personality persist or not is a matter decided by the supreme god, and depends upon the greatness or the goodness of the defunct. For example, Kan Shojo, the god of calligraphy, has persisted thus posthumously for almost a thousand years. It is to be hoped for the sake of Japan's beautiful brushmanship, that he will continue to survive and be worshiped for some time yet.

      Spirit is by no means necessarily good. It is manifest that, viewed from the human standpoint, some things are harmful, some harmless, both among plants, animals, and men. The harmful ones are therefore bad; the harmless ones may or may not be good. Why certain inoffensive animals, for example, have got a bad name, or even a good one, is as inscrutable as the cause of the gender of Latin nouns. They are given a bad name, and that is cause enough. It will be observed that in this system of ethics man has no monopoly of original sin.

      Similarly the gods themselves are divided into the sheep and the goats, but by a merciful dispensation of something or other the good gods are mightier than the bad. Indeed, a certain evolutionary process is going on throughout the universe, by which the bad spirits grow good and the good better. It is described as a continued clarification, terminating in total blankness.

      Spirit not only circulates after death; it may do so during life. Usually it does not wander in this way, simply because it is at home where it is and inertia СКАЧАТЬ