Today, we continue our exploration of Mount Fuji’s spiritual history, focusing on how it transformed from an exclusive ascetic mountain to a pilgrimage destination for ordinary people.
The Birth of Popular Pilgrimage: Fuji-ko Movement
Today, more than 200,000 climbers from Japan and worldwide visit Mount Fuji annually. This accessibility stands in stark contrast to earlier times, when only dedicated ascetics could ascend the sacred peak.
The dramatic shift toward popular pilgrimage began during the Edo period (1603-1868), sparked by religious groups called Fuji-ko (富士講, also called Sengen-ko). These devotional associations dedicated to Mount Fuji worship transformed the mountain into Japan’s first mass tourism destination.
Organization and Practices of Fuji-ko
Fuji-ko groups ranged from small gatherings of a few individuals to organizations exceeding a hundred members. Often, members would pool money for “proxy pilgrimages” (daisan-ko), where representatives would climb on behalf of the entire group.
Key Figures in Fuji-ko Structure:
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Sendatsu (先達): Experienced climbers with strong moral character who served as group leaders, guiding followers up the mountain.
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Oshi (御師): Mountain priests who provided lodging and various services for pilgrims. They offered spiritual guidance, conducted prayers, and acted as intermediaries between pilgrims and the mountain deities. From the early Edo period until the Meiji era, approximately 80 oshi households existed, reaching nearly 100 during peak periods.
Fujizuka: Neighborhood Mountains
For those unable to make the journey to Mount Fuji—especially women (who were prohibited from climbing until 1872), children, the elderly, or the infirm—the Fuji-ko movement created Fujizuka (富士塚), miniature replicas of Mount Fuji in towns and villages.
These mounds, affectionately called “O-Fuji-san,” became immensely popular beyond religious adherents. By climbing these local replicas, devotees believed they could receive the same spiritual benefits as ascending the actual mountain.
Pilgrim Rituals
The central activity of Fuji-ko was the pilgrimage (Fuji-mairi). Before climbing, devotees would undergo purification practices, then ascend while:
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Wearing white robes (byakue)
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Donning special ceremonial hats
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Carrying kongō walking sticks
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Chanting “Rokkon Shōjō, Oyama wa Seiten!” (“Purify the six senses, the mountain is clear!”)
Interestingly, this chant is believed to be the origin of “dokkoi-sho,” a phrase still used by Japanese people when exerting physical effort.
The Founders: Two Visionaries
Kakugyō (角行): The Originator
Born in 1541 in Nagasaki, Bizen Province, Kakugyō began a spiritual journey at age 18, seeking blessings for the nation. After receiving a vision from En no Gyōja (the founder of Shugendo) directing him to Mount Fuji, he retreated to the Hitoana Cave at Fuji’s base.
There, he performed a remarkable 1,000-day ascetic practice, standing continuously on a small wooden platform measuring only 14 cm square. In 1560, during the special “Kōshin” year (which occurs once every 60 years), he received the name “Kakugyō” from the deity Sengen Daibosatsu and dedicated himself to saving all sentient beings.
Kakugyō spread Fuji worship while performing mountain ascents and water purification rituals, gaining many followers before reportedly entering a state of meditation until death at the Hitoana Cave in 1646 at the age of 106.
Jikigyō Miroku (食行身禄): The Popularizer
Born in 1671 in Ise Province, Jikigyō encountered Fuji-ko teachings at age 17 through the fifth-generation leader Tsukinari. After Tsukinari’s death, Jikigyō became the sixth leader after Kakugyō.
His name reflected his practices: “Jikigyō” refers to fasting, while “Miroku” alludes to Maitreya, the future Buddha. He based his teachings on four principles: honesty, compassion, kindness, and humility, aiming to create an ideal world (“Miroku’s World”) through inner peace.
In 1733, Jikigyō climbed Mount Fuji via the Yoshida Trail and performed ritual suicide through fasting (entering meditation until death) at Eboshi Rock near the 7.5th station, praying for the arrival of Miroku’s paradise. His body was enshrined in a stone sanctuary at Tenpai Shrine.
His teachings, especially a text called “The Thirty-One Days Scroll” shared with his disciple Tanabe Jūrōemon, resonated deeply with common people. This sparked a massive expansion of Fuji-ko, with reportedly “808 groups” throughout Edo (Tokyo). Most of his followers preferred the Yoshida Trail, transforming Yoshida into a prosperous pilgrim town.
Legacy and Decline
Fuji-ko groups flourished from the mid-Edo period through the early Meiji era. However, following the Meiji Restoration and especially after World War II, the movement declined dramatically. Today, only a small number of Fuji-ko groups and oshi families continue these traditions.
Though the formal movement has faded, its influence remains embedded in modern climbing culture and Mount Fuji’s UNESCO World Heritage designation as a “sacred place and source of artistic inspiration.”
Next time, we’ll explore how Mount Fuji’s religious significance influenced Japanese art and literature through the centuries.
