Hello! I am back from Japan. Readings are open again for $30 flat-rate- number of cards pulled determined by complexity of the question, please dm me to get started! 💗

tannertan36
Jules of Nature
Keni

Discoholic 🪩

Kiana Khansmith
No title available
$LAYYYTER
Game of Thrones Daily
NASA
he wasn't even looking at me and he found me
ojovivo
Sweet Seals For You, Always
Peter Solarz
Not today Justin
Misplaced Lens Cap
YOU ARE THE REASON

★

blake kathryn

Product Placement

Origami Around
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@thetwotorches
Hello! I am back from Japan. Readings are open again for $30 flat-rate- number of cards pulled determined by complexity of the question, please dm me to get started! 💗
😑 people are so...
The sacred Fudō Waterfall (不動滝) with small sanctums to the deity Fudō Myōō (不動明王) and the rugged mountain ascetic En no Gyōja (役行者) in the foothills of Mount Tengura (天狗倉山) near Magose Pass (馬越峠) along the Iseji Route (伊勢路) of the old Kumano Road in Owase, Mie Prefecture
Image from the city’s official Twitter account, January 28, 2022 (see source)
Chūgoku & Kinki
Kumano Sanzan
“…The Kumano Sanzan are three separate shrines, but translates literally as “three mountains of Kumano.” The term zan, meaning “mountain,” was historically applied to important Buddhist temples, such as the famous Gozan “Five Mountains” of the Zen sect. Throughout most of their history the three shrines—Hongu, Hayatama, and Nachi—have been linked together in the minds of worshippers and in the practice of pilgrimage. They have also been centers of combinatory Shinto, Buddhist, and shugendo worship for most of their long history and were previously referred to as the Sansho Gongen. They enshrine many of the same kami (though the nomenclature varies).”
—Page 246
“…The practice of shugendo flourished from the Heian to the Edo period and became closely affiliated with the Buddhist sects of Tendai (Hozan-ha faction) and Shingon (Tozan-ha faction). The yamabushi, who sought to attain Buddha-hood “in this body” and in this lifetime, consider the seventh-century ascetic En no Gyoja as spiritual leader and founder. Their practice centered on entering the mountains and traversing them for a hundred to a thousand days, either from Kumano to Yoshino (junbu) or the reverse (gyakubu); during this period they performed ascetic rituals at caves, cliffs, waterfalls, shrines, and temples in an attempt to cross through the Buddhist “ten realms of rebirth” and thus be reborn as a living Buddha.”
—Page 246
Kumano Hongū Taisha
ENSHRINED KAMI: Ketsumiko no okami (Susano-o no mikoto), Kumano musubi no okami (Izanami no mikoto), Miko hayatama no okami (Izanagi no mikoto), and Amaterasu Omikami.
PRAYERS OFFERED: The shrine believes that all who visit here have been called by the kami and therefore all prayers will be answered.
“…The Kojiki and Nihon shoki agree on Izumo as the place where Izanagi closed the entrance to yomi, but they differ on where Izanami was buried (the Kojiki has Izumo, but an alternate version in the Nihon shoki has Kumano). Many of the places in Izumo associated with Susano-o bear the name Kumano. Another important association of this region with the Kojiki is the story of Emperor Jinmu’s quest to found the Yamato state. When he lost his way in Kumano, Amaterasu sent a three-legged crow known as yatagarasu (“eight-span crow”) to guide him… The yatagarasu went on to Yamato and is venerated as an ancestral deity by the Kamo shrines. Although this kami is not actually enshrined in the honden of Kumano, it is still worshipped in a ceremony called the Hoin Shinji, when holy pictures of crows (karasu go-o shinpu, or go-o hoin) arrayed to spell out the Chinese characters for “Kumano Daigongen” are distributed. All three Kumano shrines link their histories to the yatagarasu, and all use variations of the karasu go-o.”
—Page 248
“…the most important feature of the region’s kami is their role within the tradition of combinatory Shinto and Buddhist belief…Combinatory practice was strong in the area of Yoshino, Kumano, and Mount Koya, home of the Shingon sect of Kobo Daishi. It was at the latter that the use of mandalas to envisage the sutras began with Kobo Daishi and the Shingon sect… The Yoshino area became “mapped” to the Diamond World (kongokai) Mandala, and the Kumano area to the Womb World (taizokai) Mandala.
The kami of Kumano Hongu was identified with Amida Nyorai…The monk Ippen… had a revelation from the kami of Kumano that simply distributing amulets with the nenbutsu written on them would guarantee the receiver entry to the Pure Land when he or she died… Kumano is historically therefore an ancient home of deep spirituality and mystical transformation, regardless of scripture, sect, or political patronage. Much of this lies in the awesome power and beauty of nature that was a wellspring of revelation.”
—Pages 248-249
Kumano Hayatama Taisha
ENSHRINED KAMI: Hayatama no Omikami (Izanagi no mikoto), Musubi omikami (Izanami no mikoto), Ketsumimiko omikami, and others. The kami of Kumano were traditionally known as the Junisha (twelve) Gongen but currently a total of sixteen kami are enshrined at Hayatama Taisha.
PRAYERS OFFERED: A good marriage, recovery from illness, and safety at sea.
“There are sixteen kami at this shrine, fifteen of which are enshrined in four separate honden arrayed left to right, with the second from the left housing Hayatama no omikami. The honden to the far left enshrines Musubi omikami, who is said to be of equal importance to Hayatama…”
—Page 250
“The original worship of the Hayatama deity took place at the above-named Kamikura Jinja on the side of Mount Gongen... The rock is thought to have been an object of worship since the third century, as confirmed by dotaku ritual copper bells found in the surrounding area. This is why Kumano Hayatama Taisha is also called Shingu (“new shrine”), as it was moved from the original location where Kamikura Jinja now stands... Although the Hayatama deity is usually thought of as Izanagi, in an alternate reading of the Nihon shoki, Hayatama no omikami is the first god that appears when Izanagi leaves yomi after fleeing from his deceased wife, Izanami. The name “Hayatama” literally means “fast jewel,” and is said to relate to the speedy wish-fulfilling efficacy of the kami.
Another kami enshrined at Hayatama is Musubi omikami (also called Fusumi no okami), considered another name for Izanami no mikoto. In other words, the relation to these first parents and the underworld is very strong at this shrine...”
—Page 251
Kumano Nachi Taisha
ENSHRINED KAMI: Fusumi no kami (Izanami no mikoto) and others. From earliest times people have worshipped the deity of Nachi Falls, enshrined as Onamuchi no mikoto.
PRAYERS OFFERED: Good connections, a good marriage, protection against danger, and anything related to agriculture, forestry, or fishing.
“Nachi Taisha is located on a plateau of Mount Nachi, opposite one of the longest and most revered waterfalls in Japan, the 440-foot nachi no otaki. Above the falls a shimenawa rope marks this as a place where a kami has descended... “
—Page 253
“Unlike the Hongu and Hayatama shrines, Nachi still sits next to a Buddhist temple and a three-story pagoda. The temple, Seigantoji (formerly called Nyoirin Kannon-do)... it is said that a monk from India named Ragyo Shonin, credited with finding the falls, had a vision of Kannon during austerities near the waterfall. The temple was declared the first stop of the Saigoku Kannon thirty-three-temple pilgrimage by Emperor Kazan in 988. This pilgrimage is one of the oldest and best known in Japan...”
—Pages 253-254
“Fusumi is a kami that “holds things together.” Under its alternate name, Musubi no kami, this is a female kami of weaving, with the implication of creating bonds. Perhaps because this deity is considered the consort of Hayatama and is also identified with the female kami Izanami, Nachi Taisha has a tradition of acceptance of female worshippers, unlike other mountain-worship shrines (although all the Kumano shrines are relatively open in this respect)...
Like the other Kumano shrines, Nachi was a center of combinatory practices (shinbutsu shugo). Here Fusumi no kami was identified with the thousand-armed Senju Kannon, which has both a masculine and feminine manifestation. While teachers and guides (oshi and sendatsu) were instrumental in spreading faith in the Kumano Gongen, at Nachi, “painting-recitation nuns” (etoki bikuni) made an important contribution, using mandala picture scrolls as teaching tools...
Another interesting aspect of Kumano was the devotion to Kannon and the desire to be with the bodhisattva in her immortal dwelling place on Mount Fudaraku. It was said that Mount Fudaraku was out in the southern ocean off Nachi Beach., which led some devotees to be sealed in rudderless boats and launched from the area—a practice known as fudarak tokai—never to be heard from again... Though only twenty-five cases at Nachi are documented between the ninth and eighteenth centuries, they demonstrate one of the most fervent manifestations of devotion.”
—Pages 254-255
A yamabushi mountain ascetic performing the firewalking rite (火渡り) during the Closing of the Doors Ceremony (戸閉め式 ) in late October at Ibutaji Temple (飯福田寺) in Matsusaka, Mie Prefecture
Photo from a current Matsusaka Tourism Association article with details on this year’s upcoming event on October 23rd
A sculpted image of the 7th-century mountain ascetic En no Gyōja (役行者) at Keishōji Temple (継松寺) in Matsusaka, Mie Prefecture
Photo by 下方智仁 [Shimokata Tomohito (?)], January 2022
The Heart Sutra - Hannya Haramita Shingyō - 般若波羅蜜多心経
般若波羅蜜多心経
觀自在菩薩。行深般若波羅蜜多時。照見五蘊皆空。度一切苦厄。舍利子。色不異空。空不異色。色即是空。空即是色。受想行識亦復如是。舍利子。是諸法空相。不生不滅。不垢不淨不增不減。是故空中。無色。無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界。乃至無意識界。無無明。亦無無明盡。乃至無老死。亦無老死盡。無苦集滅道。無智亦無得。以無所得故。菩提薩埵。依般若波羅蜜多故。心無罣礙。無罣礙故。無有恐怖。遠離顚倒夢想。究竟涅槃。三世諸佛。依般若波羅蜜多故。得阿耨多羅三藐三菩提。故知般若波羅蜜多。是大神咒。是大明咒是無上咒。是無等等咒。能除一切苦。真實不虛。
故說般若波羅蜜多咒即說咒曰
掲帝掲帝 般羅掲帝 般羅僧掲帝 菩提僧莎訶
般若波羅蜜多心經
Hannya Haramita Shingyō
Kan ji zai bo satsu.
Gyo jin han-nya ha ra mi ta ji.
Sho ken go on kai ku.
Do is-sai ku yaku.
Sha ri shi.
Shiki fu i ku.
Ku fu i shiki.
Shiki soku ze ku.
Ku soku ze shiki.
Ju so gyo shiki.
Yaku bu nyo ze.
Shari shi.
Ze sho ho ku so.
Fu sho fu metsu.
Fu ku fu jo.
Fu zo fu gen.
Ze ko ku chu.
Mu shiki mu ju so gyo shiki.
Mu gen ni bi ze-shin ni.
Mu shiki sho ko mi soku ho.
Mu gen kai nai shi mu i shiki kai.
Mu mu myo yaku mu mu myo jin.
Nai shi mu ro shi.
Yaku mu ro shi jin.
Mu ku shu metsu do.
Mu chi yaku mu toku.
I mu sho toku ko.
Bodai sat-ta.
E han nya ha ra mi ta ko.
Shin mu kei ge mu ke ge ko.
Mu u ku fu.
On ri is-sai ten do mu so.
Ku gyo ne han.
San ze sho butsu.
E han-nya ha ra mi ta ko.
Toku a noku ta ra san myaku san bo dai.
Ko chi han-nya ha ra mi ta.
Ze dai jin shu.
Ze dai myo shu.
Ze mu jo shu.
Ze mu to do shu.
No jo is-sai ku.
Shin jitsu fu ko.
Ko setsu han-nya hara mi ta shu.
Soku setsu shu watsu.
Gya tei gya tei hara gya tei.
Hara so gya tei bo ji so wa ka.
Han-nya shin gyo.
A copy of the Yoshino Mandara (吉野曼荼羅), a mandala depicting key deities of the sacred mountainous terrain of Yoshino (in present-day Nara Prefecture), with the wrathful Zaō Gongen (蔵王権現) prominent in the center revealing himself to the pioneering mountain ascetic En no Gyōja (役行者) at his feet to the right, the crimson healing deity Gozu Tennō (牛頭天王) and the local deity of the land Konshō Myōjin (金精明神) above, the armed guardian deity Hachiōji (八王子神) across from En no Gyōja, the armored Katsute Myōjin (勝手明神) and his wife the child protector Komori Myōjin (子守明神) at the lower middle, and the local Sanagi Myōjin (左抛明神) and the scholarly deity Tenman Daiseiitoku Tenjin (天満大政威徳天神) a.k.a. Tenjin (天神) below, while in the upper landscape register can be seen the Eight Great Boy deities (八大童子) standing watch over the greater Ōmine mountain range
Color on silk dating to the Kamakura period (1185-1333) from the collection of Saidaiji Temple (西大寺) in Nara
for the witch of poor memory
An Ace brings beginnings,
And Two gives exchange,
Three shows things growing,
But Four does not change.
Five is the body,
Its health and its stead,
Six shows a path
That the Seeker shall tread.
Seven brings troubles
That Fate has assigned,
While Eight shows ideas
And thoughts in the mind.
Nine heralds changes,
And Ten is the end,
While Kings are the symbols
Of power and men.
Queens are the emblems
Of women and truth,
A Knave is a message,
A girl, or a youth.
(Extract from Wise and Subtle Art of Cartomancy, poem for the witch of poor memory. )
+ Bicycle Black Ghost Deck Card.
Blessings
Chichibu, Japan 2026
Kagamibiraki today- may everyone break through their obsticals and have a fruitful new year! 🎍🎑
When I give my ancestors/deities offerings like flowers, herbs, or food, after I feel like they've used them I still use them myself. I eat the food, I use the herbs and flowers in magic. I like to think they become blessed items. Ik some people are very against eating/using offerings but can we normalize practice being different for everyone? My spirits are okay with me doing this, it's our way of connecting to another. I think of it like they're trees. I give trees CO2 and they give me oxygen. Our relationship is mutually beneficial, we are a system of caring for each other.
It is actually common practice in many cultures to then eat most if not all of the food offerings made to ancestors- those days often becoming like feast days in turn, because it would be a waste to do otherwise. So do not worry, you are in good stead. 🥂
🎍今年も宜しくお願いします🎍
京都 ぶらり散歩 絵馬
happy new year
kyoto shrine stroll 【horse】
Since Thursday our politicians have been trying to rush the 'Kids Online Safety Act' (KOSA) and SCREEN acts alongside 15 other bills through committee in order to censor the internet while lying about it being for child safety. It was such laws that allowed the UK, Australia, and Europe to become the hellholes they are where youre arrested for mean posts.
Sadly, our same leaders are also trying to repeal Section 230 alongside these bills. What Section 230 does, in simple terms, is categorize stuff you make online as part of your freedom of speech.
If they aren't stopped they will strip that from you. Be wary.
Sorry for the non lancer post but if KOSA or the Screen ACT passes, if section 230 is repealed, it will be apocalyptic for tumblr and any site like it.
All of the bad internet bills. One website.
this site provides good resources to help you fight this if you're an american
Hello! I am back from Japan. Readings are open again for $30 flat-rate- number of cards pulled determined by complexity of the question, please dm me to get started! 💗
Guys this is also still open. I do tarot and oracle cards, although the oracle cards are my stronger suit at the moment.
Now especially as we near the winter solstice and the new year approaches, it's a good time to check in and also get some 3rd opinions! DM me to get in touch and I look forward to hearing from you :)
I'm going to put my witch of color hat on again, but when did this whole "deities reaching out" thing even start?
Having been born into a living tradition, it's just never been a thing for me. Before, it never even occurred to me that deities would reach out to humans and ask to be worshipped. Because why would they feel the need to? They would have no reason to recruit followers. They would never lack followers. They're divine. Humans have always worshipped them, and always will.
Like, we simply worship the gods that have always been worshipped, and honor the divine beings that have always been honored in our native religions. We pick our favorites and keep up with the traditions. We choose the divine to follow, the divine exist and get followed, like they always have been.
Deleted two snarky posts about this earlier and I'm glad you found a way to say it nice.
I have very strong feelings about "chosen culture", all of them boiling down to, "it's bad, and we should stop thinking like this"
1) What’s “chosen culture”?
2) They absolutely do reach out.
Like, I do understand the sentiment behind this post, but wording it like this defeats its whole purpose imo.
Being “chosen” doesn’t mean someone’s better or worse just because of it, generally. They just might have a better hand of cards in that particular deity-spirit-whatever relationship. They start of with a sort of investment, attention, and interest, basically.
So. Think of it like this: someone who’s interested in being your friend first and makes an effort to get your attention VS. you wanting to befriend another first and trying to get their attention. How the personal (:key word 😱) relationship grows in itself depends on whatever happens after, but that doesn’t mean that “choseness” doesn’t exist, or that it never ever happens. Or that is somehow elitist and evil. Come on, now.
Going off of what Meute said, OP also discounts MANY indigenous religions by saying it's "not a thing" or "there's no reason". Multiple forms of shamanism around the world, for starters, would disagree with you. Being "chosen" by spirits or deities is literally the first step in initiation whether the chosen person likes, or wants, it or not. And as Meute mentioned, too, discussing the "reasons why" would be a whole 'nother box of cats to get into, much larger than this post could withstand. Essentially, just because it's not in your tradition doesn't negate its existence. And I'm not even talking about new age-y pick-me types, but established native spiritualities around the world where being grabbed by the collar by a spirit and shaken, often violently, until you comply is a completely normal part of what they've been doing for thousands of years. You have to think more widely about these things than just what's around you personally.
I often see the idea being spread that according to nature-focused religious traditions everything everything exists for an essential role, be it ecological, spiritual or otherwise. And that this causes nature to be harmonic and good because everything lives according to that role. This idea assumes a top-down teleological plan imposed by a creator on the world to create a greater system for some purpose. This idea may be present in some such worldviews, but it's often generalized to all indigenous cosmologies.
These ideas are often ascribed to an indigenous tradition in ethnographies written by predominantly Cristian scholars or scholars from a Christian cultural background during the last few centuries. This is ascribed to those worldviews based on assumptions; an inability to imagine a worldview that is too different from what they know; or from an (imperialistic) idea in which they believe that the people whose culture they describe are actually mistaken about their own worldview, and that the scholars know better. So, they 'correct' or punctuate their ethnographies with their own ideas .
The ideas of essential roles is often given more prominence in modern reinterpretations under influence of said ethnographies and people returning or coming to an indigenous tradition from a Christian background, taking teleological ideas with them.
In Tengerism, and other North and Inner Asian traditions, many people will say that they belong to the place they live and play a role in nature. They cut wood, hunt, herd reindeer, etc. in turn in the clearings new plants will grow, their reindeer graze. Their actions ripple across the ecosystem.
When the local humans leave the local nature will change, different plants grow, other animals increase in numbers, and this too ripples across the ecosystem. This change is often catastrophic and causes strife for many beings.
The balance is called tegsh. All actions even out, so that they don't take more than they return; sometimes directly, often through cycles and a web of connections. Trees grow with nutrients from the soil; fungi break down trees and return the nutrients to the soil. Grouse is hunted by humans; humans herd reindeer; reindeer clear brush and grass; young plants can grow; plants feed Grouse.
So that there is a cycle and the system can exist in perpetuity.
Tegsh is not because every being lives according to a essential role or purpose, but because that's the equilibrium the world has settled in. A disruption of tegsh leads to strife and turbulence, but in that turbulence eventually a new equilibrium will be settled. But there is no guarantee that this equilibrium is found while preserving all beings that were there before. A slower change will allow the location's tegsh to adjust gradually.
If humans decide to abandon a region and move to another region, they'll disrupt both the regions they leave and enter. So such a move should be done carefully, but it's not impossible, humans are not essential to a region, only essential to an equilibrium at that moment. If humans decide to pump up a lot of oil and burn it without thinking of a way to leave things as they found them, the climate and ecosystems will change leading to strife.