The Shikoku Pilgrimage: A Journey Into Awareness - Growing Global Attention
Temple 31 Fudasho: Godaisan Konjikiin Chikurinji Photo: Mark Groenewold
Mark Groenewold, who lives in Takamatsu, Kagawa prefecture and provides information on the attractions of Shikoku from a foreigner's perspective on the “Come to Shikoku” website, also published the book about the Shikoku Pilgrimage “Your Pilgrimage in Japan.” He introduces the charms of the Shikoku pilgrimage.
Mark Groenewold, who lives in Takamatsu, Kagawa prefecture and provides information on the attractions of Shikoku from a foreigner's perspective on the “Come to Shikoku” website, also published the book about the Shikoku Pilgrimage “Your Pilgrimage in Japan.” He introduces the charms of the Shikoku pilgrimage.
A New Era for Pilgrimage
from left Temple 75 Fudasho: Gogakuzan Tanjyoin Zentsuji Photo: Mark Groenewold, Temple 66 Fudasho: Kyogozan Senjyuin Unpenji Photo: Mark Groenewold
Taking one’s initial steps beyond the threshold of hearth and home, with hope to find something illuminating and enlightening to the human spirit is an ancient practice, manifested in pilgrimages all over our world, and through centuries of human civilization.
From France and Italy, to Turkey and Sri Lanka, to Portugal and Spain, Tibet, India and beyond, the act of embarking on pilgrimage may be rooted in religious piety, in custom and culture, but also seemingly also further embedded in our natural human tendency to seek out knowledge on the open road, with expectation and hope that as our way intersects with others we may find truth, meaning, and a deeper awareness of ourselves.
In recent years, the Shikoku Pilgrimage, with its 1200 year history and zen-like circular path, has garnered growing attention and interest from travelers and visitors worldwide. Such attention has culminated in the Lonely Planet, with its annual publication, “Best in Travel”, to award Shikoku with the number six position for 2022. With Lonely Planet’s 2 billion plus readership of these awards, there are many new eyes pointing their way towards this long-forgotten and overlooked region.
Lonely Planet recognized that the Shikoku Pilgrimage has within it, an authentic expression of human curiosity, and human need for answers in a confusing world.
Pilgrims who walk the Shikoku Pilgrimage may do so for a variety of reasons. They may walk for personal healing. They may walk in remembrance of a lost loved one. Or, they may walk with the purpose of clearing their minds, or taking time to re-set and re-start a life that was disrupted by difficulties or tragedy at home. In a post-corona context, the Shikoku Pilgrimage may be the healing salve that many are seeking.
Taking one’s initial steps beyond the threshold of hearth and home, with hope to find something illuminating and enlightening to the human spirit is an ancient practice, manifested in pilgrimages all over our world, and through centuries of human civilization.
From France and Italy, to Turkey and Sri Lanka, to Portugal and Spain, Tibet, India and beyond, the act of embarking on pilgrimage may be rooted in religious piety, in custom and culture, but also seemingly also further embedded in our natural human tendency to seek out knowledge on the open road, with expectation and hope that as our way intersects with others we may find truth, meaning, and a deeper awareness of ourselves.
In recent years, the Shikoku Pilgrimage, with its 1200 year history and zen-like circular path, has garnered growing attention and interest from travelers and visitors worldwide. Such attention has culminated in the Lonely Planet, with its annual publication, “Best in Travel”, to award Shikoku with the number six position for 2022. With Lonely Planet’s 2 billion plus readership of these awards, there are many new eyes pointing their way towards this long-forgotten and overlooked region.
Lonely Planet recognized that the Shikoku Pilgrimage has within it, an authentic expression of human curiosity, and human need for answers in a confusing world.
Pilgrims who walk the Shikoku Pilgrimage may do so for a variety of reasons. They may walk for personal healing. They may walk in remembrance of a lost loved one. Or, they may walk with the purpose of clearing their minds, or taking time to re-set and re-start a life that was disrupted by difficulties or tragedy at home. In a post-corona context, the Shikoku Pilgrimage may be the healing salve that many are seeking.
Pilgrimage as mindfulness
from left Temple 44 Fudasho: Sugozan Daikakuin Daihoji Photo: Mark Groenewold, Temple 31 Fudasho: Godaisan Konjikiin Chikurinji
Pilgrims, or as they are called in Shikoku, “Ohenro”, typically travel with purpose. The purpose may be unclear, or academic, or to simply take a walk in nature, but the result of such undertakings often results in additional benefits as well, such as positive results in health, a clearer mind, or enriching social interactions.
A journey on a pilgrim’s path of healing brings with it expectation, and with that also may be personal intention to learn, grow, and heal. Yet, the Shikoku Pilgrimage does not offer therapists or trained counselors. We may find “sendatsu”, experienced guides who are well-versed in history, architecture, anthropology, literature, and Japanese philosophy, but they are not clinical psychologists.
The mode of healing, or detoxification of an overly stimulated and weary mind, must come from within. It may very well be that before the age of psychology that clinically identifies and remedies human mental issues and frailties, the traditions of mental and spiritual recovery have already long existed inside the Shikoku Pilgrimage itself. In short, rather than seeking the help of a professional psychologist, the Ohenro while walking and exploring their own growing self-awareness must adhere to the adage of, “Pilgrim — Heal thyself.”
But healing and growth also need a framework. When we visit a temple there are a series of ritualized actions that are strongly recommended. We wash our hands. We ring bells. We drop off name slips. We light candles and incense. Finally, we read sutras. We end everything with a bow. The ritualization of visiting a temple may set the mind in a state of preparedness. It is a removal of randomness and chaos, and a codification of behavior that readies the mind for the chanting yet to come.
At the very center of every visit to every temple on the route is the chanting of the “Hannya Shingyo”, the “Heart Sutra”. The Heart Sutra is deep with meaning, philosophy, and the belief that “all is nothing”, that the senses of humans are in doubt, and that we ought to meditate on the “emptiness” of existence — a detoxification of ego.
Miyazaki Tateki, in his excellent book, “Visiting the Sacred Sites of Kukai”, is very helpful to English readers and identifies some “commandments” or “codes” by which a pilgrim ought to travel in Shikoku. The commandments are ten in total. They are to not kill, not steal, not commit adultery, not be boastful, not be disrespectful, not lie, not be a hypocrite, not be greedy, not be angry, and to not dwell in resentment towards others (Kukai was a monk of the early Heian period, posthumously known as Kobo-Daishi. Founder of the Shingon sect of Buddhism).
Miyazaki also encourages readers to properly prepare both body and mind, and then when on the path to remember four important guidelines. They are to remember that all pilgrims on Kukai’s path travel “Dogyou-ninin”- together with Kobou Daishi (kukai), that as we suffer in travel we ought remain positive and uncomplaining, that travelers need to actively destroy the things in the mind that bring damage to the world such as envy, hatred, and greed, and that all people need to develop awareness to contribute to society.
Without using the modern language of “detoxification”, the Shikoku Pilgrimage has been in the practice of extracting poison from human hearts and minds for centuries. It is a remarkable, and much needed remedy to the hearts and minds of many pilgrims worldwide looking to change their lives.
Pilgrims, or as they are called in Shikoku, “Ohenro”, typically travel with purpose. The purpose may be unclear, or academic, or to simply take a walk in nature, but the result of such undertakings often results in additional benefits as well, such as positive results in health, a clearer mind, or enriching social interactions.
A journey on a pilgrim’s path of healing brings with it expectation, and with that also may be personal intention to learn, grow, and heal. Yet, the Shikoku Pilgrimage does not offer therapists or trained counselors. We may find “sendatsu”, experienced guides who are well-versed in history, architecture, anthropology, literature, and Japanese philosophy, but they are not clinical psychologists.
The mode of healing, or detoxification of an overly stimulated and weary mind, must come from within. It may very well be that before the age of psychology that clinically identifies and remedies human mental issues and frailties, the traditions of mental and spiritual recovery have already long existed inside the Shikoku Pilgrimage itself. In short, rather than seeking the help of a professional psychologist, the Ohenro while walking and exploring their own growing self-awareness must adhere to the adage of, “Pilgrim — Heal thyself.”
But healing and growth also need a framework. When we visit a temple there are a series of ritualized actions that are strongly recommended. We wash our hands. We ring bells. We drop off name slips. We light candles and incense. Finally, we read sutras. We end everything with a bow. The ritualization of visiting a temple may set the mind in a state of preparedness. It is a removal of randomness and chaos, and a codification of behavior that readies the mind for the chanting yet to come.
At the very center of every visit to every temple on the route is the chanting of the “Hannya Shingyo”, the “Heart Sutra”. The Heart Sutra is deep with meaning, philosophy, and the belief that “all is nothing”, that the senses of humans are in doubt, and that we ought to meditate on the “emptiness” of existence — a detoxification of ego.
Miyazaki Tateki, in his excellent book, “Visiting the Sacred Sites of Kukai”, is very helpful to English readers and identifies some “commandments” or “codes” by which a pilgrim ought to travel in Shikoku. The commandments are ten in total. They are to not kill, not steal, not commit adultery, not be boastful, not be disrespectful, not lie, not be a hypocrite, not be greedy, not be angry, and to not dwell in resentment towards others (Kukai was a monk of the early Heian period, posthumously known as Kobo-Daishi. Founder of the Shingon sect of Buddhism).
Miyazaki also encourages readers to properly prepare both body and mind, and then when on the path to remember four important guidelines. They are to remember that all pilgrims on Kukai’s path travel “Dogyou-ninin”- together with Kobou Daishi (kukai), that as we suffer in travel we ought remain positive and uncomplaining, that travelers need to actively destroy the things in the mind that bring damage to the world such as envy, hatred, and greed, and that all people need to develop awareness to contribute to society.
Without using the modern language of “detoxification”, the Shikoku Pilgrimage has been in the practice of extracting poison from human hearts and minds for centuries. It is a remarkable, and much needed remedy to the hearts and minds of many pilgrims worldwide looking to change their lives.
Where To Go
from left Temple 4 Fudasho Jikuwasan Ichijyouin Ryozenji Photo: Mark Groenewold, Temple 51 Fudasho: Kumanozan Kokuzoin Ishiteji Photo: Mark Groenewold, Temple 44 Fudasho: Sugozan Daikakuin Daihoji Photo: Mark Groenewold, Temple 6 Fudasho Onsenzan Rurikouin Anrakuji Photo: Mark Groenewold
The pilgrimage itself is remarkably long. Those hoping to walk the entire length of it need between six to eight weeks. For visitors to Japan who do not have a month or two to see everything in a single journey, it would be prudent to consider visiting a limited number of places in Shikoku to get a general sense of the pilgrimage and its spirituality. Please keep in mind that the following recommendations are from a complete amateur “Ohenro”, but are temples and places that I found beautiful, meaningful, and impactful.
For Tokushima, Temple 1: Ryozenji as the starting point of the path is a good beginning. Further down the path, Temple 10: Kirihataji, with its touching legend and extremely beautiful environs are highly recommended. The forest here is marvelous. For accommodations, Temple 6: Anrakuji, can provide temple housing for travelers and staying overnight in a temple is a wonderful experience.
In Kochi, Temple 31: Chikurinji is extremely beautiful and is very close to the Makino Botanical Gardens. Temple 36, Shouryuji is a deeply lush and striking temple, and is one of the few places where Fudoumyo, the deity of Buddhist wrath can be seen. I recommend that travelers stay at local inns and even business hotels to get a sense of Japanese life and hospitality.
As we travel northward again, Temple 44: Daihouji is extremely beautiful as you walk among the cypress trees and you feel transported to another world. Further down the path at Temple 51: Ishiteji near Dogo, Matsuyama City, Ehime Prefecture, we can come face-to-face with the legend of Saburo Emon. The theme of repentance, second-chances, and self-realization all come to light. For your stay in Dogo we highly recommend Yamatoya Honten as the place to experience a healing place for body and mind.
Moving into the final stages of the pilgrimage, a visit to Temple 75: Zentsuji, which is the birthplace of Kukai is a must visit. Temple accommodations are available there and you are allowed to witness morning prayers in the main temple. Temple 66: Unpenji is an incredible location to visit as well. It is the highest peak of the entire route and gives us a chance to see how widespread this Pure Land of Shikoku truly is.
When we come to the end of the Shikoku Pilgrimage we find ourselves at its beginning once again. Such is the way of circular paths, but as we consider our next time around we do so not with a sense of repeating, but rather of deepening. And as we go once more around, we deepen our appreciation, understanding, self-awareness, and most importantly, gratitude.
The pilgrimage itself is remarkably long. Those hoping to walk the entire length of it need between six to eight weeks. For visitors to Japan who do not have a month or two to see everything in a single journey, it would be prudent to consider visiting a limited number of places in Shikoku to get a general sense of the pilgrimage and its spirituality. Please keep in mind that the following recommendations are from a complete amateur “Ohenro”, but are temples and places that I found beautiful, meaningful, and impactful.
For Tokushima, Temple 1: Ryozenji as the starting point of the path is a good beginning. Further down the path, Temple 10: Kirihataji, with its touching legend and extremely beautiful environs are highly recommended. The forest here is marvelous. For accommodations, Temple 6: Anrakuji, can provide temple housing for travelers and staying overnight in a temple is a wonderful experience.
In Kochi, Temple 31: Chikurinji is extremely beautiful and is very close to the Makino Botanical Gardens. Temple 36, Shouryuji is a deeply lush and striking temple, and is one of the few places where Fudoumyo, the deity of Buddhist wrath can be seen. I recommend that travelers stay at local inns and even business hotels to get a sense of Japanese life and hospitality.
As we travel northward again, Temple 44: Daihouji is extremely beautiful as you walk among the cypress trees and you feel transported to another world. Further down the path at Temple 51: Ishiteji near Dogo, Matsuyama City, Ehime Prefecture, we can come face-to-face with the legend of Saburo Emon. The theme of repentance, second-chances, and self-realization all come to light. For your stay in Dogo we highly recommend Yamatoya Honten as the place to experience a healing place for body and mind.
Moving into the final stages of the pilgrimage, a visit to Temple 75: Zentsuji, which is the birthplace of Kukai is a must visit. Temple accommodations are available there and you are allowed to witness morning prayers in the main temple. Temple 66: Unpenji is an incredible location to visit as well. It is the highest peak of the entire route and gives us a chance to see how widespread this Pure Land of Shikoku truly is.
When we come to the end of the Shikoku Pilgrimage we find ourselves at its beginning once again. Such is the way of circular paths, but as we consider our next time around we do so not with a sense of repeating, but rather of deepening. And as we go once more around, we deepen our appreciation, understanding, self-awareness, and most importantly, gratitude.