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The training process to become an Itako (female shaman)
We've looked at examples of the shamanistic practices performed by Itako, but what kind of training is required to become an Itako?
Currently, new apprentices to the Itako tradition are extremely rare, and the transmission of the culture is one of the challenges. However, it is important to remember that in the past, it also served as an independent profession for women who were visually impaired at a young age
The following is an example of a training process as a collected folklore case
Introductory to early training
Around the age of 12 or 13, aspiring shamans bring rice and charcoal to an Itako (female shaman) to become their apprentices. There, they spend several years (typically 2 to 4 years) taking care of their master while learning the arts
They memorize various prayers, scriptures, incantations, mantras, and spells, butthe transmission of these traditionsis primarily done orally, which is one reason why there are so few written records related to Itako.
While there are regional differences in the chants that are to be memorized, the Heart Sutra and the Great Purification Prayer form the basis, revealing aspects of the syncretism of Shinto and Buddhism
A ritual for independence: "Spirit possession"
Once the master determines that the trainee has mastered all the necessary chants and rituals and has completed their apprenticeship, a final ritual called divine possession is performed to allow them to become an independent Itako
As the name suggests, this is an initiation ceremony in which the person is possessed by their guardian deity or guardian Buddha, and unless this is successful, they will not be recognized as a formal Itako (spirit medium)
The following is an example of the general process of being possessed by a spirit
The general flow of divine possession
One to two weeks before the ceremony, a period of purification and asceticism is observed, including abstaining from grains, salt, fire, and performing ritual ablutions with water
On the day of the ceremony, parents, siblings, relatives, and fellow disciples gather at the master's house, and the master and disciple sit facing each other and chant sutras and prayers until the disciple faints
Fainting is considered proof of divine possession, and the person's guardian deity and guardian Buddha are revealed
Once the ritual is successful and the person regains consciousness, they are celebrated with great fanfare for becoming a full-fledged Itako (spirit medium)
When one officially becomes an Itako, they may perform a ritual to summon a spirit on the spot as proof, or be given special tools such as a bow and prayer beads used in ceremonies by their master
Detailed examples of spirit possession rituals
Let's look at some more detailed examples of rituals that involve spirit possession
As I have repeatedly stated, there are regional and individual differences among Itako, and it is not necessarily a unified set of rules. However, I would like to introduce the contents of a report included in "The Book of Sorcery" (published by Gakken in 2003)
Detailed examples of spirit possession rituals
I begin a period of purification and abstinence nine days before the spirit possession ceremony
A room called a "gyōya" (ritual room) is prepared, surrounded by a sacred rope for purification. In this room, one stays through the night, chanting spells and reviewing shamanistic practices while performing morning and evening ritual ablutions with water
During the pilgrimage, meals consisting of rice, miso soup, meat, and spices are forbidden, and fire, music, and dance are also prohibited. Even the toilets are separated from those of the household
On the fourth or fifth day of the pilgrimage, kagami mochi (rice cakes) are made to be offered at the altar
During the training, I learned from my master the secret technique of "cutting the nine characters" to calm my agitated mind and body
On the morning of the ninth day, they leave the hermitage and enter a building called a "fudō" (witch's hall) where the spirit possession ritual is performed
The shrine is surrounded by five-colored curtains, and a six-foot-tall screen is set up inside. A bale of rice adorned with white offerings is placed on the altar
Three sacks of rice are placed in front of the altar, and a disciple, dressed in new white robes, sits there, holding a staff in both hands, with his master standing beside him. Family members and relatives are also present
As the disciple chanted scriptures and incantations with single-minded devotion, he eventually fell unconscious due to the exhaustion from the continuous practice
This fainting spell is considered proof of divine possession, and the master confirms the success of the ritual, after which the guardian deity or guardian Buddha is revealed
A celebratory meal is prepared, she performs her shamanistic arts as a full-fledged Itako, and afterwards, everyone present becomes informal and relaxed
Thus, the spirit possession ritual, which is essentially a graduation test for an Itako, is an extremely arduous ceremony. It is reminiscent of the pseudo-death and rebirth initiations seen in various folk customs, and it was likely believed that supernatural abilities were acquired at the end of such a rigorous practice
The book describes how a person who underwent the ritual heard a sound like thunder when they fainted, and at the same time, a hole appeared in the kagami mochi (rice cake offering). This is said to be a sign that a god has descended, and regardless of whether it is a real phenomenon or not, it can be said to be a story that proves the independence of the shaman
Examples of tools used by Itako (female shamans)
Shamans and religious figures typically use distinctive tools for their respective rituals. For example, you might imagine a Shinto priest using a gohei (paper streamer), a Buddhist monk using prayer beads, or a Shugendo mountain ascetic blowing a conch shell
Thisa unique rosary made by stringing together more than 300 soapberry seeds, and attaching them with bones of wolves and foxes, wild boar tusks, deer antlers, and claws of hawks and bears.
The soapberry tree's hard fruit was once used to make prayer beads, and it is also used to make the shuttlecock for the traditional Japanese New Year's game, hanetsuki
It's fair to say that the irataka rosary is a kind of trademark for Itako, as they always use it not only when channeling spirits but also for warding off evil, exorcising, and performing various spells
Attaching parts of various wild animals to a rosary suggests an expectation of primitive spiritual power, and the sound produced when turning the beads is thought to serve a function of warding off evil or inducing a trance
Incidentally, "Irataka" is also the name given to the prayer beads used by mountain ascetics in Shugendo, and these beads are characterized by their ridged shape, similar to abacus beads, rather than being perfectly spherical
These prayer beads make a loud sound when rubbed together, and it is said that this sound has the power to ward off evil spirits
The origins of the Itako are often linked to the existence of Shugendo practitioners, and their syncretic style of worshipping both gods and Buddhas is reminiscent of the influence of Shugendo, so it is not surprising to think that the Irataka rosary is a remnant of that tradition
Odaiji
The tube that every Itako (female shaman) carries on their back is called an "Odaiji," and it contains a hanging scroll depicting the image of the Itako's guardian deity or protective spirit
As mentioned earlier, the "spirit possession" initiation ritual to become a full-fledged Itako involves invoking a guardian Buddha or deity, and the deity revealed at this time is then carried on as a sacred object
For example, in the Hachinohe region of Aomori Prefecture, the guardian deity of an Itako (female shaman) is determined by her birth year, and Buddhist and Shinto figures are assigned to the twelve zodiac signs. This is reminiscent"Honji Suijaku"theory, a uniquely Japanese syncretism of Shinto and Buddhism in which Buddhas and Shinto gods are said to be in a corresponding relationship through transformation, but in Hachinohe, some of the combinations seem to be unique.
The relationship between the Chinese zodiac and deities, as passed down by the local Itako (female mediums), is as follows:
The relationship between the Chinese zodiac and Shinto/Buddhist deities as passed down among Itako (female shamans) around Hachinohe
Year of the Rat... Thousand-Armed Kannon ⇔ Ōkuninushi-no-Kami and Ukanomitama-no-Mikoto
Year of the Ox…Kokuzo Bodhisattva⇔Kurainatama no Mikoto
Year of the Tiger... Kokuzo Bodhisattva ⇔ Susanoo-no-Mikoto
Year of the Rabbit...Manjushri Bodhisattva ⇔ Oyama Gishin
Year of the Dragon... Fugen Bodhisattva ⇔ Kamo Daimyojin
Year of the Snake... Fugen Bodhisattva ⇔ Susanoo-no-Mikoto
Year of the Horse… Seishi Bodhisattva ⇔ Toyouke-no-Okami/Ukanomitama-no-Mikoto
Year of the Sheep... Dainichi Nyorai ⇔ Susanoo-no-Mikoto
Year of the Monkey... Dainichi Nyorai ⇔ Oyamatsumi no Kami
Year of the Rooster... Fudo Myoo ⇔ Kasuga Daimyojin
Year of the Dog... Amida Buddha ⇔ Taga Daimyojin
Year of the Boar... Amida Buddha ⇔ Hachiman Daimyojin
The statues of Odaiji depict Buddhist deities, hence the name "guardian deity," but it's also important to note that they actually encompass Japanese gods as well
catalpa bow
Another distinctive tool used by Itako is the "Azusa-yumi" (a type of bow)
This isnot used to shoot arrows, but rather a ritual implement used to produce sound by striking the string with a bamboo stick or similar object.
The catalpa tree is suitable as a material for bows, and there is a mention of this in the ancient Kojiki (Records of Ancient Matters)
It is said that in the past , the "Azusa Miko," who were itinerant shrine maidens mainly from the eastern provinces, specialized in using this for sorcery, performing rituals such as summoning gods and channeling spirits.
The fact that Itako used Azusa bows is interesting as it suggests a lineage of these practitioners, and in the Tsugaru region, it is said that during a spirit mediumship session, they would sometimes strike the string of the Azusa bow to temporarily summon the spirit into the bow, and then allow the spirit to possess them
However, it is said that modern Itako (female shamans) rarely use this tool, so if that's the case, it could be considered an ancient tool
Furthermore, it has long been believed that the sound of a bowstring has the power to ward off evil spirits, and in the Heian period , the "Ringing Bowstring Ceremony" was created , in which the bowstring was drawn without an arrow . Originally a ritual related to birth, it eventually came to be performed during night watch, when the emperor was bathing, or when the master fell ill.
These facts suggest that the shamanistic practices of the Itako included elements with very ancient origins
Aomori Prefectural Museum of Local History <Information>
Note
Currently, the Aomori Prefectural Museum is closed for an extended period due to insufficient seismic resistance in part of the building, and is not open to the public. However, various exhibitions and events are being held outside the museum, so please check the website and official social media for details
Name: Aomori Prefectural Museum
Address: 2-8-14 Honcho, Aomori City, Aomori Prefecture 030-0802
- Author of the original text for Seibido Publishing's "Illustrated Dictionary of the Heian Period: A Visual Guide to Enjoying Life. " - Honorable Mention for "The Land of Star Readings" at the 3rd Misato Western Treasury Literary Awards. - Honorable Mention for "Io-san's Bride's Meals" at Everystar's "Delicious Time" competition. - "Swordsman's Communications" at the 9th Historical and Period Novel Grand Prizes, "Exhilarating! Entertainment Swordsman Award" (book publication project in progress). - 5th Dan in Iaido, 4th Dan in Jodo.
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