I. Group Profile

1. Name: Konkokyo

2. Founder: Kawate Bunjiro (honorary name is Konko Daijin)

3. Date of Birth: 1814-1883

4. Birth Place: Okayama Prefecture (close to a village called Otani, or present day Konko-cho)

5. Year Founded: 1859

6. History: H. Neill McFarland has described Konkokyo as "a gentle, noncompulsive religion." Characterized by "lively folk tradition," the group is centered in Okayama Prefecture in Southwestern Honshu (Japan's main island). While the prefecture is close to several major urban centers including Kobe, Osaka, and Kyoto, it is not dominated bythese metropolitan neighbors (McFarland 97). Within this prefecture was born the Konkokyo religion and its founder.

   Kawate Bunjiro, born a peasant farmer, lived a life that spanned many significant time periods in Japan's history. These periods included the deterioration of feudalism(when peasant life became less predictable), end of isolation (which lasted two and a half centuries), restoration of imperial rule, and rapid modernization.All these major developments provided instablity within Japanese society and "inclined" people to look toward kami (God or gods)(McFarland 102). Kawate Bunjiro's birth family possessed "typical peasant virtues of industry and frugality, but they had little else" (McFarland 102).

   He was adopted at age twelve by a more prosperous, childless family in Otani village (present day Konko-cho). Bunjiro was surrounded by people who based their most important decisions on numberless kami and astrology. Always aware of the importance of "propitating" such kami , he was nicknamed Shinjin-bun, "the Pious One" (McFarland 103). He made pilgrimages to the Grand Shrinesof Ise and 88 designated Buddhist temples (McFarland 103). His adult life was full of hardships, as he lost three children and his community was "ravaged" by small pox (McFarland 103).

   In April 1854, at 42 years old, an age that has potential for much bad luck in Japan folk tradition, Bunjiro became fatally ill with a throat ailment. He and his family suspected the wrath of Konjin, andthe subsequent possession of his brother-in-law confirmed the suspicion. Konjin was known as a "vengeful spirit" who lived mostly in the Northeast, but traveled around over the course of a year. This deity did not reside at any shrine, but was "calendrically-based" (Stoesz 5). Bunjiro had violated the zodical "days and directions" ( higara-hogaku ) rules. He responded to the accusations humbly, and apologizedfor any present or future misdeed. Konjin rewarded Bunjiro for his sincerity and he recovered fully (Stoesz 4). In the several years that followed, Bunjiro reflected on his experience and "received repeated assurances of divine favor" (McFarland 104). Konjin's new identity surfaced as a beneficient "respector of sincerity" (Stoesz 6).

   Willis Stoesz outlines the following six important steps that Bunjiro took to formulate the Konko faith (6).

   1. The focus shifted from a complicated list of impersonal rules to personal responsibility. Followers could appeal directly to Konjin (6).
   2. Konjin's image emerged in a more optimistic light. He was no longer a vengeful god (7).
   3. Konjin was everywhere rather than localized according to the calendar.He could offer "beneficient attention" at any time or place (7).
   4. The deity gained recognition for consistency in respect to sincerity. Therefore, when trouble arose, one could assume the problem existed in one's own sincerity. This constant process created a sense of closeness between Konjin and people and emphasized a need for mutual respect (7).
   5. Kawate's awareness of the deity emerged through a "context of immediate and specific need" (7). This avoidance of pure theory and mystique again made the deity and religion more approachable.
   6. Kawate truly believed Konjin played a vital role in his recovery. This sensitivity to Konjin's presence strengthened his conviction that led to Konkokyo's foundation (Stoesz 8).

   In 1858, Kawate "experienced fully the visitation," and in late 1859, Konjin instructed him to begin full time service of the deity (McFarland 104). Konjin came to be known as Tenchi ("universe") Kane ("gold") no Kami ("god of")(McFarland 104). Kawate abandoned his life as a farmer and for the next 24 years he served as a "mediator between man and God" everyday without fail (Thomsen 70). Kawate Bunjiro took on the title, Konko Daijin ("head of Konko"). The leaders that followedare of direct lineage of the founder, and the current Kyoshu is the great-great-grandson of Konko Daijin.

   Though Konkokyo sources designate 1859 as the year the religion was founded, official approval from the government came only after Konko Daijin became certified as a Shinto priest. Later, under the new Meiji government, all Shinto priests were required to re-register. Konko Daijin refused to do so and practiced discreetly until his death in 1883. In 1885, followers officially established Konkokyo as a Shinto sect. Finally in 1900, Konkokyo received recognitionas a separate religion.

7. Sacred or Revered Texts: According to Harry Thomsen, Konko Daijin (Kawate) left behind no official scriptures, howeverhis disciples compiled what he said and preached (Thomsen 70). This compilation is entitled, Konkokyo Kyoten , and focuses on the love of God, the fact that man must rely on God, and the brotherhood of all men (Thomsen 73). Konkokyo officials claim that Konko Daijin wrote Tenchi Kakitsuke , or the "Divine Reminder" in 1873 when the religion was suffering under government suppression. This short writing reminds followers that happiness and blessings are found within one's heart, and a framed copy of this verseserves as a centerpiece on the altar in all churches. During ceremonies the verse is recited.

8. Cult or Sect: Negative sentiments are typically implied when the concepts "cult" and "sect" are employed in popular discourse. Since the Religious Movements Homepage seeks to promote religious tolerance and appreciation of the positive benefits of pluralism and religious diversity in human cultures, we encourage the use of alternative concepts that do not carry implicit negative stereotypes. For a more detailed discussion of both scholarly and popular usage of the concepts "cult" and "sect," please visit our Conceptualizing "Cult" and "Sect" page, where you will find additional links to related issues.

9. Size of Group: According to Konkokyo sources, as of 1995 the group had 433,000 adherents, 2,127 male ministers, 2,211 female ministers,1,634 churches in Japan, and about twenty churches overseas.

II. Beliefs of the Group

Though listed as a Shinto sect until 1900, Konkokyo's monotheistic doctrine includes distinctions that set the group apart from Shintoism and Buddhism, the two dominant religions in Japan at the time. Followers of Konkokyo believe in one deity named Tenchi Kane No Kami (translation explained in History ), and though the pronoun "he" is often used in English explanations, the deity has no gender. According to doctrine, people are allotted a piece of the deity's heart and spirit at birth, and all are the children of the deity. One major goal of followers is to become ikigami , or a living deity. This "ideal human being" status is achieved through a devotion to saving others from suffering and making the world a happier place in which to live. Moreover, because every person is said to possess a piece of Tenchi Kane No Kami's heart and spirit, all people have the ability to achieve this status.

When people selfishly seek to alter nature by way of science and technology, the environment suffers pollution and destruction, and individuals suffer economically and/or emotionally in loneliness and uneasiness (Thomsen 74). Such despair is avoidable through a humble and accepting mentality. Tenchi Kane No Kami and people are mutually dependent on each other (Thomsen 74). The deity provides air, water, food, etc, and people are to "save" each other. In Konkokyo terms, a "saved" individual livesaccording to the "natural" laws of the Universe. The Universe is "where living things grow and love amid an environment which nutures and protects life."

Toritsugi , roughly translated as "meditation," serves as a "communication link" between the deity and man. Note there is some ambiguity about the English equivalent of toritsugi , and some scholars have rendered it "untranslatable" (McFarland 100). During this event, a visitor prays to the main altar and then meets with a Konkokyo minister to discussthoughts or concerns. The minister in turn offers advice from Tenchi Kane No Kami that leads to a happier life. Because the deity is everywhere, regular visits to church are notnecessary. One may go for toritsugi . "[Toritsugi] signifies the ineffable mystery underlying this faith. Whoever understands toritsugi also understands Konko-kyo, forKonko-kyo preeminently is the ' toritsugi way'" (McFarland 100).

One should note some scholarly speculation about the possible influence of kakure Kirishitan , or Christianity. Illegal during Konkokyo's early years, some secret Christian communities existedin the Okayama area. No "conclusive proof" exists to support this speculation, however two aspects unique in Japan at the time suggest such influence (Thomsen 73). Surrounded by Shinto and Buddhistpolytheism, Konko Daijin's monotheistic view varied from this model (Thomsen 73). Also, scholars speculate that the toritsugi practice closely resembles Catholic confession (Thomsen 75). Again,these are only speculative observations that suggest Christian influence in the development of Konkokyo.

Konkokyo followers do not believe in transmigration, reincarnation, heaven, or hell. At death , each person rejoins Tenchi Kane No Kamifor eternity. This fate is promised to all regardless of race, creed, sex, or occupation, because all things, living and deceased, are part of the deity's body and cannot be separated. Thesepoints form the basic structure of the Konkokyo belief system.

III. Links to Konkokyo Web Sites