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\"\"<\/a>
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\n\"\"<\/a>
\n\"\"<\/a>
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English version\u2b07<\/p>\n

Kumano Hongu Shrine, Osaibara and “Su – Revival”: A Journey to Kumano and the Myth of the Imperial Family – 13
\nThe “Sai-no-gawara” stretches along the outer edge of Osaibara. It is the boundary of life, but in Kumano, there is a rebirth from there. This is the wisdom of a society in a disaster-stricken archipelago. Wisdom for a society in an archipelago of disasters.<\/p>\n

The Kumano area has a basic tone of nature with the air created by the rustling of the 3600 peaks of the mountain range. The Kii Peninsula is in the south, the sacred direction from Nara and Kyoto. Kumano occupies the southern tip of the peninsula. The Kumano River runs through this natural environment.
\nDriving along the Kumano River from Hongu to Shingu, the mouth of the river to the Pacific Ocean, one can intuitively understand how the ancient people came to regard this land as kamunabi, the mountains and forests where the divine spirits reside. The sight of the red walls of columnar joints gradually unfolding on either side of the river basin toward the mouth of the river is particularly moving.
\nWe can also empathize with the deep catharsis that must have been felt by successive imperial lineages when they arrived at this spacious “Osaibara” after having traversed the steep mountain path all the way from the capital of Kyoto.
\nThe old shrine pavilions of Kumano Hongu were developed in this Osaibara. The site is appropriate as a sacred place for a native religion that considers nature itself, which is of Japanese Jomon origin, to be the deity.
\nA vast gravel space extends on the plane from the present levee-like area site boundary to the Kumano River.<\/p>\n

The mountains facing the Kumano River basin must have been constantly supplying stone gravel from the mountain massifs. Perhaps the people of the past were deeply comforted by the sight of this riverbank. In Buddhist thought, there is the spatial concept of the Sanzu River and the Sai no Kawara. Such a riverbank leads all the way to Shingu. It is easy to imagine it as a boundary between this world and the next.
\nIn 1889, a great flood hit this temple, and the temple buildings were severely damaged.
\nHowever, Kumano, whose fundamental philosophy is “revival,” relocated the shrine buildings to a neighboring small mountain within a year and a half to revive the Kumano faith.
\nHowever, as I was reading down the commentary on the tale of the origin of the Kumano shrine, I was filled with the story of Totsukawa, Nara Prefecture and Shin Totsukawa, Hokkaido, as I wrote yesterday, and the sight of the Osaibara filled my heart with a deep feeling of compassion. The town of Shintotsukawa still calls Totsukawa, Nara Prefecture “Mother Village,” as if it were a close relative. This kind of exchange between municipalities has been passed down from generation to generation.
\nThe mother village continues to send chairs made of locally produced wood as birthday gifts to the children born in the child villages. Parents in the child villages continue to assemble the chairs for their children to sit on.
\nThe Japanese society of the disaster-stricken archipelago must have continued to “revive” in this way countless times. And I think it is deeply wise that some of them made the choice to “move to another place” with all their hearts.
\nThis Sai no Kawara is like the repose of the souls of many of our ancestors who were killed in the flood. However, the descendants who departed from there to Hokkaido, 200 km away, are making a remarkable comeback. It is a different story from the original Kumano faith, but as Hokkaido people, we have come to realize that we may be continuing to create a new Kumano faith today.<\/p>\n","protected":false},"excerpt":{"rendered":"

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