An explanation and facts regarding the Kouso Koutai Jingu Shrine

Gods enshrined

The Kouso Koutai Jingu Shrine enshrines the following Gods
Ametsuchi Mahitotsu Great God
The Creator God known as Motofumi Kuraimi Nushi Great God) who is the Great Origin of the Creation of the Universe, Heaven and Earth
Tengoku Kamado Great God
Heavenly God with Divine Body only
Sumeoya Sumera Great God
Great Ancestor of all five-skin colored races and for main yellow race
Toko Oya Great God
Great Ancestor for the five-colored races
Shinkoku Mitamaya Mikoto Great God
Ancestor souls-enshrine
Kamiakari Misohi Akari Great God
30 days-enshrined)
Hitsuki Hauhi Great God
Day-Month-Human-Wind-Light

A number of important ceremonies are held at the Kouso Koutai Jingu Shrine
Regular monthly ceremonies
First day of each month: Monthly ceremony for that month
Meido ceremony, purification by the divine sword

Annual ceremonies
Second Sunday of March:
Ceremony of prayers, Meido ceremony, purification by the divine sword
23 October: Autumn Grand Ceremony
Ceremony of prayers, Kamanari ceremony, Kugatachi ceremony

Every three or five years
Chinka ceremony, purification by the divine sword

The origin of the Kouso Koutai Jingu Shrine

The Kouso Koutai Jingu Shrine jointly enshrines Seven Heavenly Gods from the first generation, Ametsuchi Mahitotsu Great God (Motofumikuraimimushi Great God) up till the seventh generation (Amemihikari Ohhinakakiouhiohteruhi Great God or Messiah), from Amihinomoto Ashikabikjiminoshimihikari Great God up till the 1618 generation of the 216 Fukiaezu Dynasty, and from JinmTen-no (emperors) up till the present Ten-no in the Jinmu Dynasty as well as Kogo (Empress). The shrine is also known as Sumioyasumiraohtamaishi Tamaya.

The original shrine was called “Amatsukami Kunitsukami Hajimetamashiitamaya. At one time it was moved to be enshrined in Mount Omijin in Amakoshinenakatsukuni. This inner shrine was originally constructed at near the present Mount Kureha, 5643 Banchi, Kanaya Aza Hiraoku, Toyoma City, Toyama Prefecture (The grand ceremony is held there in August every year).
Later, a divine edict was issued during the 10th generation of Joko era, in the era of Takamusubi Mihikaru Amatsuhitsugi Sumera-Mikoto, that the name of the shrine be changed Kouso Koutai Jingu Shrine.
Today, the first Ten-no (Sumera Mikoto) up till the present Ten-no and throughout the 1293 generations are jointly and separately enshrined there.
There is also Tokotoya Ohtamaishitamaya, where all ancestors of five-colored races of all nations are enshrined, the kings, queens and the Mittoson (leaders of a nation).
This is the origin of the Inner Shrine and the Outer Shrine. The Ten-no of each generation acted as a ceremonial leader by himself and conducted the annual grand ceremony in the front of the Kouso Koutai Jingu shrine. During the enthronement ceremony, the Sumera-Mikoto was seated at the Amatsutakamikura, directly facing towards the south, and he held in his hand the divine sword of Kamiyamatotamaishi, which must be held by the Ten-no, head of all nations. On the ceremonial costume the Nichirin symbol, the 16 petal Chrysanthemum shaped emblem, shone brilliantly in the 16 the directions of the world representing the Mitsusan (authority) of Amaterasuhi God (Sun God). The Sumera-Mikoto received the celebrative visit by the venerable and the Mittoson from all over the world.

The Ten-no has become the Ten-no of Japan since Emperor Jinmu Ten-no. Up till then, all previous generations of the Ten-no was required to take a pilgrimage to all nations around the world once in one generation without fail. He travelled on Amesora Ukifune, the floating ship of Heaven. Across the world the Ten-no was respectfully welcomed by every national leader, by the venerable and by the Mittoson. At that time during the visit, the Ten-mo appointed national leaders, the Mittosan. Respected internationally and with the highest dignity, the Ten-no was truly the head of all nations.

The Kouso Koutai Jingu shrine also enshrines four Kenzoku deities (Shikigami) (Gohomori Daitenku God, Inari Fukushu Oh God, Akaike Hakuryu God, Goshiki Shoshu Un God) including the soul of 97 fox king during the 24th generation of the Joko era, Amenoninigimihikari Ten-no (This continued up to five generations).

Many great spiritual leaders have visited the Kouso Koutai Jingu Shrine to study there.
Moses came during the 69th generation of the Fukiaezu Dynasty, Kantaruwaketoyosuki Ten-no.
Gautama Buddha came to Japan and Kouso Koutai Jingu Shrine during the 70th generation, Kankokorotsutoumonobetate Ten-no.
Lao Tze visited Japan during the first generation of Ten-no of Jinmu Dynasty.
Confucius visited Japan during the third generation of Annei Ten-no.
Mencius visited Japan during the 6th generation of Koan Ten-no.
Jesus Christ visited Japan during the 11th generation of Suinin Ten-no.
Mohammed visited Japan during the 30th generation of Kinmei Ten-no.
All of them visited the Ten-no and received spiritual training before returning home.

The Kouso Koutai Jingu Shrine does not enshrine particular gods, but enshrine and worships all gods. It is the shrine to unify all religions into one origin, religions and faiths which include Judea, Daoism, Confucianism, Christianity, Buddhism and Muslim religions.

Our mission is to firmly maintain the pride of Japanese people who reside in the nation of Japan which has a divine role. The mission of Kouso Koutai Jingu Shrine is follow the teachings of the Takenouchi Documents which state that all five-colored races are the descendent of the Creator God and to enshrine ancestor gods. It is to endeavor for world peace and prosperity.


The Kouso Koutai Jingu Shrine, the Main shrine
835 ban, Isohara-machi, Ibaraki-shi, Ibaraki Prefecture, Japan, 319-15
Direction:
Mountain side of Isobara train station of the Jyoban line
Telephone (Kita Ibaralki): 0293-42-0087
Money transfer for offering (Tokyo): 6-27744

The Kouso Koutai Jingu Shrine

Gods enshrined

The Kouso Koutai Jingu Shrine enshrines the following Gods
Ametsuchi Mahitotsu Great God
The Creator God known as Motofumi Kuraimi Nushi Great God) who is the Great Origin of the Creation of the Universe, Heaven and Earth
Tengoku Kamado Great God
Heavenly God with Divine Body only
Sumeoya Sumera Great God
Great Ancestor of all five-skin colored races and for main yellow race
Toko Oya Great God
Great Ancestor for the five-colored races
Shinkoku Mitamaya Mikoto Great God
Ancestor souls-enshrine
Kamiakari Misohi Akari Great God
30 days-enshrined)
Hitsuki Hauhi Great God
Day-Month-Human-Wind-Light

A number of important ceremonies are held at the Kouso Koutai Jingu Shrine
Regular monthly ceremonies
First day of each month: Monthly ceremony for that month
Meido ceremony, purification by the divine sword

Annual ceremonies
Second Sunday of March:
Ceremony of prayers, Meido ceremony, purification by the divine sword
23 October: Autumn Grand Ceremony
Ceremony of prayers, Kamanari ceremony, Kugatachi ceremony

Every three or five years
Chinka ceremony , purification by the divine sword

The origin of the Kouso Koutai Jingu Shrine

The Kouso Koutai Jingu Shrine enshrines the Seven Heavenly Gods from the first generation, Ametsuchi Mahitotsu Great God, the Creation of the Universe, Heaven and Earth (Motofumikuraiminoshi Great God), up till the seventh generation, and from Amehinomoto Ashikabikiminoshi Mihikari Great God up till the present Ten-no. All ancestral gods and Ten-no throughout 1293 generations of 27 dynasties are enshrined at the Kouso Koutai Jingu Shrine. The shrine is different from other Shinto shrines in ceremonies, events and prayers.
First time visitors often ask “Why do we make four bows and eight claps in front of the Divine Alter?” and “Why do we point both index fingers out when both hands are put together?” Here are answers to some of your questions.
The practice of clapping hands in front of the Divine Alter is not seen in other countries. This ancient tradition has been preserved only in the Japanese Shinto. The practice of clapping before the Divine Altar joins the Divine energy of Yang and Yin that the human body possess in a great force and allows us to be invited by God or to be in contact with Divine spirits with the spiritual sound which is instantly produced by the sound of the clapping. There is a record that Hitokoto Master God clapped hands when received the divine costume from Ryuryaku Ten-no in Mountain Katsushiro. God too claps hands when delighted, even towards the Ten-no. There is great significance in the clapping which is not immediately obvious.
At the Kouso Koutai Jingu Shrine, visitors make four bows and eight claps with the flat hand to the Heavenly God (the Ise shrine style, called eight opening hands). This means that four directions are combined and then opened up to eight directions. Visitor also make two bows and four claps with the flat hand to Kunitsu God (Earthly God) (the Izumo shrine style). The implication is that heaven and earth are combined and opened up to four directions (A very old record states that the flat hand clapping can be repeated up to 160 times).

The posture of the hands putting together with two index fingers pointing out in the shape of sword signifies the mace. The sword originated in the ancient practice by the Ten-no during the enthronement ceremony (Goshin Ceremony). The Ten-no held the Divine sword, which is about the length of the elbow to the hand, on the left while conducting the Oname ceremony. The sword is now made of the Ichii tree on the flat surface instead of the metal sword and has unfortunately lost its significance.


There is a record that the mace was held while offering divine prayers (it was also written as “Shoto” meaning a kind of sword). The divine sword is used during the ceremony to follow the ancient tradition at the Kouso Koutai Jingu Shrine. When the sword is not available, people put the hand together while pointing out the index fingers to represent the sword.


Direction to find the Kouso Koutai Jingu Shrine:
North side of Isohara train station of the Jyoban line (five minutes of walk)

The Kouso Koutai Jingu Shrine

Gods enshrined

The Kouso Koutai Jingu Shrine enshrines the following Gods
Ametsuchi Mahitotsu Great God
The Creator God known as Motofumi Kuraimi Nushi Great God) who is the Great Origin of the Creation of the Universe, Heaven and Earth
Tengoku Kamado Great God
Heavenly God with Divine Body only
Sumeoya Sumera Great God
Great Ancestor of all five-skin colored races and for main yellow race
Toko Oya Great God
Great Ancestor for the five-colored races
Shinkoku Mitamaya Mikoto Great God
Ancestor souls-enshrine
Kamiakari Misohi Akari Great God
30 days-enshrined)
Hitsuki Hauhi Great God
Day-Month-Human-Wind-Light

A number of important ceremonies are held at the Kouso Koutai Jingu Shrine
Regular monthly ceremonies
First day of each month: Monthly ceremony for that month
Meido ceremony, purification by the divine sword

Annual ceremonies
Second Sunday of March:
Ceremony of prayers, Meido ceremony, purification by the divine sword
23 October: Autumn Grand Ceremony
Ceremony of prayers, Kamanari ceremony, Kugatachi ceremony

Every three or five years
Chinka ceremony , purification by the divine sword

The origin of the Kouso Koutai Jingu Shrine

The Kouso Koutai Jingu Shrine is the oldest Shinto shrine in Japan and preserves ancient divine ceremonies that have been lost in other shrines. In particular, the shrine has the Three Great divine ceremonies: Hiwatari ceremony is held once in three to five years, Kugatachi ceremony is held at the Grand Ceremony every year and Kamanari ceremony is held at the monthly ceremony or at various divine ceremonies. These divine ceremonies have been handed down to them are held differently here to ceremonies in other Shinto ceremonies. The origin of different ceremonies is described below.

Chinka ceremony is to prevent fire accident (Hoshizume ceremony). Based on the teaching given at a time when Izanamino Mikoto gave birth to Kagutsuchino God and then returned to the Divine world, the ceremony is held twice a year in the four directions of the shrines. This ceremony does not involve walking on the fire. Walking on the fire is practiced by other Shinto sects and Aso shrine (Spiritual training place) which uses pine firewood. On the other hand, the Kouso Koutai Jingu Shrine uses only genuine wood charcoal. The origin is also different.
In other documents, it is said that a fire was placed in the child delivery shrine to prove that Princess Konohanasakuya is a child of Amatau God (Heavenly God) when Ninigino Mikoto was doubting the phenomenon of her overnight pregnancy. The Takenouchi Documents contain an explanation. It is as follows.

In the era of Ameninigi Sumer Mikoto Great God, The Ten-no issued a divine edict to Princess Konohanasakuya that she build child delivery shrine with the size of eight-shaku with four corners. It was to be made of thatch, with the floor height of three-shaku and two-sun. The delivery place was to be with used charcoal, Keshitosumiotsume and she was to give birth in the middle of the seat. Princess Konohanasakuya did deliver the two princes safely. The princess came out of the shrine, where the charcoal fire was burning, holding a prince in each hand. She presented the two princes to the Ten-no. The Ten-no was delighted with the princes. He named one Hoakarino Mikoto, a name which was later changed to Hohodemino Mikoto. The other was to be called Hosuserino Mikoto. There is no further mention of Hosuserino Mikoto.


Now the origin of Kudatachi ceremony is as follows:
During Ojin Ten-no, there were two brothers: Sukune Takenouchi and his brother Umashimaji. Both of them succeed to the bloodline of the Ten-no. The one brother entrapped Sukune out of jealousy and made a false report to the Teno-no that Sukune has a plot to take over the position of the Ten-no by falsifying the family name. As a result, Sukune was accused. To find out the truth, more importantly, to clear his name, Sukune appealed to the Ten-no that the Kugatachi ceremony be conducted to find out the truth. His brother agreed and both of them conducted Kugatachi in front of the Ten-no on the beach of the Isoshiro River. Both of them placed a hand into the boiling hot water to see which hand is not burned. The test was that if his hand was not burned, the person is telling the truth. Whereas the hand of one who deceived the Ten-no and God would be burned. In fact, Sukune’s hand was not burned while brother’s hand was badly burned. Sukune had won this battle. However, as people continued to claim a false family name into the ear of Ingyo Ten-no, this Kugatachi method was again used to find out the truth. The Kugatachi is believed to have become the method of divine judgment true or false. Nowadays, at the Koso Kotai Jongu Shrine, the ceremony known as Kugatachi is still conducted. A bunch of leaves is used to pick up boiling water and sprinkle over one’s body to ward off evil spirits. This is different from other Shinto shrines.

Meido ceremony is also different from other Shito shrines. Kibitsu shrine performs fortune-telling to determine if something is good or bad and make public and private wishes. The sound of a big boiling kettle generated by the heat is used. The Kouso Koutai Jingu Shrine not only performs Meido ceremony with the male kettle (yang) and the female (yin) boiling kettle, but humbly welcomes God descending to the earth.

The Takeuchi Documents say as follows:
There have been a succession of ceremony leaders.
Tsunoguisu Sumera-Mikoto Great God himself acted as a ceremonial leader in front of the Great God shrine, where Miketsukuri Meido was the ceremonial leader.
Prince Tsunoguikusakinenoshino Mikoto, Azometoyokokuhimeno Mikoto, Toyokokushigehimeno Mikoto, Prince Ohwamikawahimeno Mikoto all became ceremonial leaders of the Kugatachi ceremony.

Prince Noyamakurakashiraono Mikoto became a ceremonial leader of Chinka ceremony. (omitted) in order to remove great calamity of billions of five-colored races, to perish all enemies, cure various diseases, and keep healthy body, long life and easy child delivery and promote child development.
The Kugatachi ceremony is one of what is called purification. The ceremony purifies and dispatches many such spirits, living or astral, that are causing calamities. It purifies in the eight directions of the divine shrine. The Antaiheian (peace and harmony) ceremony and when the Meido ceremony with prayer is carried out, the five grains are produced. With endless divine power, luck can continue endlessly with great good luck, endless wins and eternal family prosperity through endless divine power. This ceremony to make a family line eternal is also conducted with the divine power and protection (omitted).

The Kouso Koutai Jingu Shrine, the Main shrine
835 ban, Isohara-machi, Ibaraki-shi, Ibaraki Prefecture, Japan, 319-15
It is on the north side, the Mountain side of the Isobara train station on the Jyoban line with five minutes of walk to the shrine.
Telephone (Kita Ibaralki): 0293-42-0087
Money transfer for offering (Tokyo): 6-27744