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Sukuyōdō

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Shukuyodo [ja] is an esoteric buddhist tradition based on astrology [simple] in Japan.[1] ja:宿曜道

Deities[edit]

This category contains the deities Category:Sukuyōdō deities [ja]

Onmyōdō as a religion and the deification of onmyōji in the Heian period[edit]

After the assassination of Fujiwara no Tanetsugu in 785, the Emperor Kanmu was frightened by a vengeful spirit of Prince Sawara, his younger brother, due to the frequent incidents of personal disasters and mourning. The relocation of the capital from Nagaoka-kyō to Heian-kyō (present-day Kyoto) by him triggered a sudden spread of belief in noble ghost to appease vengeful spirits, especially in the Imperial court, and the tendency to seek more powerful benefits from spellcasting to dispel evil spirits became stronger. Against this backdrop, in addition to the ancient Shintoism, religious beliefs in the stars and Taoist spells, such as those using sacred symbols, came to be the focus of attention. Doctor of Spellcasting [ja] and spellcasters were in charge of spellcasting [ja], which had elements of prophecy, Taoism, Buddhism, and especially esotericism, and belonged to the Bureau of Pharmacy of the Ministry of the Imperial Household, which had been established as an institution to offer prayers as medical treatment. However, Fujiwara no Kamatari, who was a researcher of onmyōdō, abolished them, and they were integrated into the Bureau of Onmyō. In this way, onmyōdō began to have elements of various colors, from Taoism or Buddhism (especially esoteric Buddhism introduced in the Nara and Heian periods (end of the 8th century)), astrology called sukuyōdō, which was introduced along with them, to ancient Shintoism. With the advent of the noble ghost faith, the onmyōdō became even more diverse. For example, spells such as changing the direction for good fortune and self-consecration, rituals such as the Festival of the Great Emperor of the Sacred Mountain of the East, and Uho steps (hempai[2]), which were often seen in onmyōdō practices, originated from Taoism, and rice scattering and liturgical incantations originated from ancient Shinto.[citation needed] Furthermore, in the process of the Hokke of the Fujiwara clan's expansion and establishment of power in the Imperial court, political conflicts among nobles intensified, and there were many occasions when onmyōdō was used for slander and defamation aimed at the downfall of rival forces.

This trend became more pronounced with the rise of Fujiwara no Yoshifusa during the reigns of Emperors Ninmyō and Montoku (in the middle of the 9th century). Emperor Uda himself was well versed in the art of I Ching, and Fujiwara no Morosuke even wrote his own books "Kujō Dono Ikai" and "Kujō Nenchū Gyōji," and presented a guide that incorporated many taboos and manners based on the yin-and-yang philosophy. This environment produced charismatic onmyōji such as Shigeoka no Kawahito and Yuge no Koreo, and also led to the introduction of a regnal year following disasters as predicted by the Chinese classics scholar Miyoshi Kiyotsura, which became a regular event after 901. As a result, onmyōdō became more and more important to the Imperial court. In addition, the fact that people outside the Bureau of Onmyō, such as Fujiwara no Morosuke and Miyoshi Kiyotsura, had mastered astrology, onmyōdō, I Ching, and calendars shows that the classified information policy under the ritsuryō system, which prohibited the leakage of onmyōdō outside the Bureau of Onmyō, had already practically failed by this time.

After the middle of the Heian period, the ritsuryō system was further loosened due to the monopolization of politics by Imperial Regents and Chief Imperial Advisors, and the spread of the manor system. As a result, informal onmyōji, who were not regular government officials and belonged to the Bureau of Onmyō, began to privately associate with the nobles, divining their good and bad fortune, and secretly performing rituals to ward off evil. In some cases, they would even undertake to kill their opponents with curses. Even among the official onmyōji who belonged to the Bureau of Onmyō, there were many who followed this trend. Their behavior was far removed from the duties of onmyōji as originally stipulated by the ritsuryō system. The onmyōji arbitrarily imposed good and bad fortune on the Emperor, Imperial family, senior government positions, and nobles in relation to the fortunate directions, and the movements of the stars, and even entered into the management of their private lives. As onmyōji began to control the spiritual world at the center of the Imperial court, they gradually went beyond their regular duties under the governmental system and began to work behind the scenes of the government. At the same time, there appeared Kamo no Tadayuki and his son, Kamo no Yasunori, as well as their disciple, Abe no Seimei, who were onmyōji well versed in all aspects of astrology, onmyōdō and calendars. They defied precedent and were promoted to even higher ranks, earning the trust of the Imperial court. Kamo no Yasunori taught calendar to his son Kamo no Mitsuyoshi and astrology to his disciple Abe no Seimei. They passed on these knowledge and skills only to the children of their own families and forbade teaching them to others. The astrology of the Abe family took on the nature of preaching disasters and good omens, while the calendars of the Kamo family took on a strong astrological flavor. For this reason, only the Kamo and Abe families produced onmyōji. When Abe no Seimei's grandson, Abe no Akichika, became the Head of Onmyō, he expressed his policy of always appointing people from the Kamo family as Doctor of Calendar and people from the Abe family as Doctor of Astrology. After that, the two families almost monopolized other positions in the Bureau of Onmyō that were not originally meant to be inherited by the two families. In addition, even though their actual status was that of onmyōji, they came to hold other higher official positions beyond the duties of the Bureau of Onmyō, and the bureau as a governmental system became a complete skeleton. The onmyōji became a charismatic spiritual ruler in the Imperial court with a strong tinge of religious spells and rituals, and came to wield a powerful influence. From the middle of the Heian period onward, onmyōji had a great influence on the central government of the Imperial court, from political management and personnel decisions to the abdication of the Emperor. Onmyōji were also deeply involved in the 901 incident in which Fujiwara no Tokihira, the Minister of the Left, relegated Sugawara no Michizane from the position of Minister of the Right to the position of deputy commissioner of Dazaifu, the regional government in Chikuzen Province.

It was also around this time that many onmyōji began to be seen in local areas outside of Heian-kyō, the capital at the time, although their activities as onmyōji outside of the Bureau of Onmyō were originally prohibited by the ritsuryō system. In the local areas, many private onmyōji appeared, including the Reverend Dōma (well known as Ashiya Dōman).

Throughout the middle and latter half of the Heian period (11th to 12th centuries), the Abe family produced many masters in astrology, which was the most difficult of all the duties of the Bureau of Onmyō, and the Abe family always succeeded as a Head of Onmyō, while the Kamo family succeeded as a Vice Head of Onmyō. At the time of the Genpei War at the end of the Heian period, Abe no Yasuchika, the grandson of Abe no Yoshihira, the son of Abe no Seimei, and Abe no Suehiro, the son of Abe no Yasuchika [ja], held particularly high official ranks. However, due to the loss of political power that accompanied the subsequent transfer of power to the Kamakura shogunate, the turmoil within the Abe family caused by the struggle for power between the Northern and Southern Courts at the end of the Kamakura period, and the subsequent disorder during the Nanboku-chō period, the power of the Abe family temporarily declined.

In media[edit]

Books[edit]

Manga and anime[edit]

Films[edit]

Video games[edit]

See also[edit]

Footnotes[edit]

Notes[edit]

References[edit]

  1. Kotyk, Jeffrey (2018-03-22). "Japanese Buddhist Astrology and Astral Magic: Mikkyo and Sukuyodo". Japanese Journal of Religious Studies. 45 (1): 37–87.
  2. Kosaka, Shinji (6 October 2001). "陰陽師が反閇をつとめるとはどういうことか" [What does it mean for an onmyōji to do hempai?]. da Vinci (in 日本語). Vol. October, 2001. Chiyoda City, Tokyo Metropolis, Japan: Kadokawa Future Publishing.
  3. "Naraka: Bladepoint - New Hero Out Now!".

Further reading[edit]


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