Japanese Ko: Faith, Community & Mountain Pilgrimages

When travelers visit Japan, they are often struck by the sheer number of shrines and temples, ranging from the grand Ise Jingu to tiny roadside statues. However, the social engine that historically powered these sites—and allowed ordinary people to visit them—is a concept known as Ko (講). Often translated as “religious confraternity” or “lay association,” the Ko system is a fascinating blend of faith, finance, and community that revolutionized travel in Japan.

Introduction

To the untrained eye, a group of hikers on Mount Fuji or a neighborhood committee organizing a summer festival might seem unrelated. In Japanese culture, however, they share a common ancestor: the Ko.

Originating from Buddhist study groups, the term evolved to describe voluntary associations of people united by a specific devotion. These groups were not merely spiritual; they were the first travel agencies and credit unions of Japan. By pooling resources, villagers could send representatives on long, expensive pilgrimages to distant holy sites. Understanding Ko offers a window into how Japanese community spirit was forged and how travel became an integral part of spiritual life.

Origins of the Ko

The etymology of Ko traces back to lectures on Buddhist sutras (Koshiki). By the Heian period, these gatherings shifted from purely academic study to devotional meetings. However, the Ko truly flourished during the Edo period (1603–1867).

During this era, freedom of movement was heavily restricted by the Shogunate. Pilgrimage was one of the few valid excuses for travel. Yet, the cost of traveling from Edo (Tokyo) to the Ise Grand Shrine or Shikoku was prohibitive for a single farmer or merchant.

To solve this, communities formed a Ko. Members would pay a small, regular fee into a communal pot. Once a year, a lottery was held, and the winners used the accumulated funds to travel on behalf of the entire group. They would bring back amulets (ofuda) and stories for everyone. This system democratized travel and allowed the “Ise-Ko” and “Fuji-Ko” to become cultural phenomena.

Legend and Spiritual Significance

The spiritual backing of the Ko is steeped in legends of mountain ascetics and ancient deities. One of the most famous examples is the Fuji-Ko, dedicated to the worship of Mount Fuji.

Legend tells of Hasegawa Kakugyo (1541–1646), an ascetic who reportedly meditated in a cave on Mount Fuji standing on a block of wood for countless days. His teachings emphasized that the mountain itself was a deity and that climbing it was an act of rebirth. His charismatic successor, Jikigyo Miroku, later starved himself to death on the mountain to save the world from famine, cementing the fervor of the Fuji-Ko.

Similarly, the Koshin-Ko is based on Taoist legends regarding the Sanshi (Three Worms) living inside the human body. It was believed that on Koshin days (occurring every 60 days), these worms would ascend to heaven while the host slept to report their sins to the gods. To prevent this, Ko members would gather and stay awake all night, drinking and socializing to keep the worms trapped inside—a perfect example of how religious duty blended with community bonding.

Modern Culture

While the Edo period has passed, the DNA of the Ko remains visible in modern Japanese society.

1. Tanomoshi-Ko: The financial aspect of the Ko evolved into rotating savings and credit associations, still used in some local business communities.
2. Neighborhood Associations: Many modern Chonaikai (neighborhood associations) that manage waste disposal and disaster drills have roots in local shrine Ko groups.
3. Festivals (Matsuri): If you see a mikoshi (portable shrine) being carried through the streets, the bearers are often members of a specific Ko dedicated to maintaining that tradition.

Furthermore, the “power spot” boom in modern Japanese tourism is a direct descendant of the pilgrimage culture started by these confraternities. The stamp books (Goshuin-cho) that tourists collect today are the modern equivalent of the proofs of worship brought back by Ko representatives centuries ago.

Traveler’s Tips

Travelers interested in this layer of Japanese history can find traces of Ko if they know where to look:

• Look for Stone Monuments: In rural Japan and old Tokyo neighborhoods, look for Koshin-to (stones with three monkeys covering eyes, ears, and mouth). These were erected by Koshin-Ko groups.
• Visit an Oshi House: At the base of Mount Fuji in Fujiyoshida, you can visit former Oshi lodging houses. These served as inns and prayer halls specifically for Fuji-Ko pilgrims.
• Observe the Climbers: If you climb Mount Fuji or Mount Ontake, look for groups wearing white robes (hakui) and carrying stamped walking sticks. These are often modern Ko groups keeping the tradition alive.

Sources & Further Reading

To deepen your understanding of the deities often worshipped by these groups, classical texts provide the foundational mythology:

• The Kojiki (Records of Ancient Matters): Essential for understanding the origins of deities like Sarutahiko (often associated with Koshin-Ko) and Amaterasu (worshipped by Ise-Ko).
• The Nihon Shoki (The Chronicles of Japan): Provides historical context on the establishment of shrines and the imperial lineage connected to these pilgrimages.
• Folklore Studies: The works of Yanagita Kunio offer extensive insights into how Ko groups functioned in village life.