Mine-iri: Inside Japan’s Sacred Mountain Asceticism
Imagine standing at the foot of a misty, cedar-covered mountain in rural Japan. The silence is broken only by the haunting, deep resonance of a horagai (conch shell trumpet). From the fog emerges a line of figures dressed in white robes, navigating rugged terrain with disciplined precision. This is not a mere hiking expedition; it is Mine-iri, the ritual “entering of the peak.”
For centuries, Japan’s mountains have been viewed not just as geological formations, but as the dwelling places of gods and the training grounds for spiritual awakening. Mine-iri is the core practice of Shugendo, a unique Japanese religion that blends nature worship with esoteric Buddhism. For the adventurous traveler and the cultural enthusiast, understanding this practice unlocks a deeper appreciation of Japan’s spiritual landscape.
The Origins of Shugendo
The practice of Mine-iri dates back over a thousand years, emerging during the Heian period (794–1185). It is the central ritual of Shugendo, a syncretic tradition that combines elements of ancient Shinto (animism and nature worship), Taoism, and Vajrayana (Esoteric) Buddhism.
The practitioners, known as Yamabushi (literally “those who lie down in the mountains”), believe that the mountains are distinct from the profane world of human settlement. In the early days, these ascetics were often healers, mystics, or political exiles who sought power found only in the wild.
The philosophy behind Mine-iri is experiential. Unlike pure Buddhism, which often emphasizes scripture and meditation in temples, Shugendo emphasizes sokushin jobutsu—attaining Buddhahood in this very body. By subjecting the physical self to the rigors of nature—climbing steep cliffs, standing under freezing waterfalls, and fasting—the Yamabushi aims to absorb the spiritual power of the mountain, known as genriki.
Legend: The Path of Rebirth
Central to the concept of Mine-iri is the symbolic journey of death and rebirth. According to Shugendo cosmology and legends surrounding the religion’s founder, the semi-mythical sorcerer En no Gyoja, the mountain is viewed as a giant mandala.
In many traditions, entering the mountains (Mine-iri) is symbolic of returning to the womb. The deep valleys and caves represent the Womb Realm (Taizokai), the source of all compassion and life. As the ascetic climbs higher toward the jagged peaks, they ascend into the Diamond Realm (Kongokai), representing wisdom and unyielding intellect.
Legend tells us that En no Gyoja gained the power to command demons and spirits only after enduring severe penance on Mount Katsuragi and Mount Omine. The ritual path taken during Mine-iri mimics this journey. The practitioner “dies” to their past self upon entering the sacred perimeter, gestates within the mountain’s womb through acts of endurance, and is “reborn” as an enlightened being upon descending. This is why Yamabushi wear white robes (suzukake), which historically symbolized burial shrouds.
Modern Culture and the Yamabushi
While Shugendo was banned during the Meiji Restoration in the late 19th century due to the government’s desire to forcibly separate Shinto and Buddhism, it survived in pockets of resistance and has seen a significant revival in modern Japan.
Today, Mine-iri is not reserved solely for lifelong monks. In a high-tech, high-stress society, many Japanese laypeople participate in shortened versions of these pilgrimages to reset their minds and reconnect with nature. It has become a form of spiritual wellness, attracting business executives, artists, and foreigners alike.
The rituals remain visually striking. Participants don the distinctive checkered vest, carry the shakujo (ringed staff), and wear the tokin (a small black box worn on the forehead). The practice serves as a reminder of the symbiotic relationship between humans and nature, a concept that resonates deeply in the era of climate change.
Traveler’s Tips: Experiencing the Ascetic Path
If you are interested in witnessing or participating in Mine-iri, respect and preparation are key. This is a religious act, not a sport.
- Where to Go: The Three Mountains of Dewa (Dewa Sanzan) in Yamagata Prefecture and the Omine mountain range in Nara are the two most prominent hubs for Shugendo. Dewa Sanzan is generally more welcoming to beginners and tourists.
- Participation: Temples like Shozen-in in the Dewa Sanzan area offer Yamabushido training programs specifically designed for visitors, including non-Japanese speakers. These programs usually run in the summer and range from half-day experiences to multi-day ordeals.
- Etiquette: Photography is often restricted during the most sacred rituals. Always ask for permission. If you join a pilgrimage, strict silence is usually enforced during the walk.
- Gear: While traditional garb is provided for participants, ensure you have a baseline level of physical fitness. The trails are unpaved, steep, and slippery.
Sources & Further Reading
To deepen your understanding of the historical context of mountain worship in Japan, the following texts and concepts are essential:
- The Nihon Shoki (Chronicles of Japan): While primarily a history of the Imperial court, this ancient text (circa 720 AD) lays the foundation for the Shinto nature worship that underpins Shugendo.
- Nihon Ryoiki (Record of Miraculous Events in Japan): This collection of Buddhist setsuwa (tales) from the 9th century contains some of the earliest written legends regarding En no Gyoja and the mystical powers gained through asceticism.
- Shugendo: The Way of the Mountain Monks by Miyake Hitoshi – A comprehensive academic look at the structure and history of the religion.