As I was writing some of my thoughts down on my previous post here, I was struck with some more thoughts when I started writing this section;
“Yet, the gods as a kind of ancestral guardian invested in humans. The gods as a “guardian of humanity that has protected its own kind, in a way safeguarding the survival of a certain species by returning dead or slaughtered humans back to life on earth” and “the eldest of the species or the first representative of humanity.”
There is something there that resonates with me.” – Me
Something has been playing on my mind since I wrote that down, and that was the curious parallels between what I was writing, and my love of Hayao Miyazaki movies.
As I said, this has resonated with me, and in this post I am hoping to explore a little more of the reasons why. As I wrote the above quote, I kept thinking about characters from Princess Mononoke. As I wrote about haltias as “guardians” and “eldest of the species”, I kept thinking about Moro, the wolf god, and Nago the boar god, and others as well. In the movie, Moro is referred to both as a wolf god, and a member of the Wolf Clan/Tribe. There are also references to the Boar Clan, and the Ape Tribe/Clan.
And my mind kept turning and turning. In many of Miyazaki’s movies, you see forest gods, forests, spirits, and little stone altars, structures and statues. All of this kept running through my mind as I wrote about hiisi woods and stone altars and cups, and ancestral woods. Bridge lead to another bridge, as the connections fired across my mind.
I cannot help feeling there is something a lot more to this. I also realized that I don’t really know much about Shinto, which inspired Miyazaki to put many of those ideas in his movies. But at least superficially, I am starting to see a lot of parallels between Finnish folk belief, and some of the ideas of Shinto, which is often described as an animistic/polytheistic system.
Which makes the timing of this article even more convenient. The article is titled Pagan Temples and Shinto Shrines, by Megan Manson. Here I am going to quote from the beginning of the article;
“… But there are differing opinions within the Pagan community when it comes to the idea of building temples. On the one hand, some love the idea of having a building where Pagans can all go to honour the deities safely and comfortably. On the other hand, there are Pagans who see their “temple” as being all around them – in the form of the forests, rivers, mountains and oceans – and so a man-made temple is not necessary.”
I have struggled with this question for some time, and I don’t think it is really an either/or question. For those that want to build temples, build temples. For those that want to be outside, go outside. There is not any superior position between these two things, but there are questions of upkeep to be sure. Can the community support a temple, or a smaller shrine? Obviously “natural temples” pretty much take care of upkeep on their own, but then it is on the human to make sure the place is properly respected.
But I digress a little bit, as it is a later statement in the article that really struck home for me;
“When I read these debates, I think that Shinto has a good solution. Shinto does have shrines and other man-made constructions that serve as places of worship. But compared with churches, mosques, gurdwaras and the places of worship of many other religions, Shinto shrines are for the most part quite small and low-key. Some are tiny hokora, “spirit houses” that range from the size of a bird house to the size of a small shed and are often found tucked away at the wayside or deep in forests. Then there are larger ones, jinja”.
As I mentioned Miyazaki movies earlier, when I think of the hokora, I think of My Neighbor Totoro. There are several hokora pictured throughout the movie. More importantly to the overall story, there is a giant tree that is pictured as surrounded by hokora, as well as what may be part of a larger structure. Notably, this tree is also the home of Totoro, who is a spirit of the forest and of nature.
Finnish folklore and folk beliefs are embedded with very similar objects, which I have talked about in other posts. The Finnish Folklore Atlas is full of maps that show the sites of hundreds if not thousands of stone altars, stone cups, and hiisi trees.
At the end of the Manson article; there is something that kind of stuck with me;
“… But even within the forest, there are continual small reminders that you are in a sacred place – stone altars, shimenawa ropes tied around trees or by waterfalls, the tunnels of red torii gates, and of course, thousands of fox statues, the guardians of Inari. But these objects never overwhelm their natural surroundings – instead, they are designed to be harmonious with the environment.
This is what I think Pagan places of worship could be like. Rather than being enormous, grand monuments of human architecture in which dozens, if not hundreds, of Pagans can gather under a roof and away from nature, I believe they could be small and understated, serving merely as an indicator and reminder of the sacred significance of a particular place without seeking to dominate it.”
This is not to say, as Manson points out, that things like the Valheim Hof are not truly amazing and wonderful. Nor it is to say that they are wrong, or that we should avoid doing things like that. What I am saying is things like Shinto and Finnish folk belief gives us models that we can use as inspiration, without excluding things like the Hof of course.
There is more I would like to say here, because recently John Halstead brought up an idea that has been incorporated into my own practice, and serves as a great compliment and supplement to the idea of haltia shrines.
Recently, Halstead published the article here, and I wanted to spend a little bit of time with it because the idea of eco/spirit shrines is an important one. I am not going to go into all the details here, so you should give the article itself a read.
As I already said I have already incorporated this idea into my own practice. I cannot remember where I was first exposed to the idea, only that I thought it was a good one. I now regularly leave eco-shrines behind when I hike and explore new grounds and get to know my natural neighbors there. In addition, I have also taught this idea to my small working group, and it is something we have done together as a group activity.
Halstead adds this to the conversation;
“At first, at least, we would have to expect that these shrines would be removed by landscaping or maintenance staff or desecrated by ne’er-do-wells or iconoclasts. But one of the advantages of the eco-shrine is that it is relatively easy to rebuild. Some people are bound to be creeped out by public shrines. But I imagine that, if we kept returning to the same spot, rebuilding our natural shrines, that one day we would find that someone else had followed suit and built an eco-shrine before us. And after years, the place might indeed become a holy place in the mind of the non-Pagan public as well.” – Halstead
There is something very important here too. While most eco-shrines are natural and biodegradable (as they should be), there is something to the idea of semi-permanent or otherwise “marked” locations. I have my own habit of mapping where I leave my shrines, because they are often places that “call” to me, and place I might return to. Arrangements of stones, a particular tree, a body of water, that kind of thing. The point being that the trees, stones, and lakes are not going anywhere (generally). They are much more permanent sites. And maybe after years as Halstead points out, these might be regular pagan shrine locations, something like we see in Shinto or the FFA.
I think there is plenty more here to consider, and I might come back to this in future pieces.
But as always; thanks for reading!