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Terms for subject Religion (3849 entries)

Occult Materials	OM
Ocean Chinese Mission	OCM
Ocean View Baptist Church	OVBC
Ocho yoshiki	'Dynasty style'. Costume, ritual etc. in the style of the Nara or court
Office for Divine Worship	ODW
Office for Youth Ministry	OYM
Ogamiya-san	Spiritual healers of various kinds whose methods rely on belief in kami and buddhas
Oh My Allah	OMA
Oh My Atheist God	OMAG
Oh, My Fine God	OMFG
Oharae	'Ceremony of great purification'. A form of rite based on the oharae in the Engi-shiki, also known as the Nakatomi no harae after the Nakatomi clan who were authorised to recite it. An o-harae is now performed in the imperial household and at shrines throughout Japan twice a year on the last days of the sixth and twelfth months (June and December) The term is used for special end-of-year purification rites e.g. in companies. Individuals may also recite the oharae norito as a form of purificatory practice
Ohio Bible Fellowship	OBF
Ohio Yearly Meeting	OYM
Oide-sai	The main procession of kami at festival times, usually headed by a which may be accompanied by of various kinds, with a retinue of bearers and attendants often in costume. A spectacular example is the procession at the matsuri The journey, which is usually to an or temporary resting-place follows a route which may take the kami among the houses of parishioners and in some cases involves crossing water. In practice the shinko may be the major element in a festival, together with solemn rites and celebrations
Okage-mairi	"Thanks" or "Blessings" visits. It refers to mass pilgrimages to jingu during the Tokugawa period which took place at irregular intervals, the largest—involving 2-5 million people each time—at approximately sixty-year intervals (1705, 1771 and 1830) There were many other nation-wide or smaller okage-mairi during this period. The early pilgrimages were relatively restrained, with pious travellers dressed in white, while later okage-mairi such as the largest in 1830 began spontaneously with rumours that Ise talismans were falling from the sky (o-fuda furi) and led to mass excitement as workers, men women and children left their homes with or without permission and converged on Ise, supported on their way by members of the communities through which they passed who were keen to gain merit and prevent too much disorder by helping the pilgrims along. The pilgrimages mingled religious devotion and adventure with manifold secular pleasures and a spirit of ritual rebellion which sought "world-renewal" (yo-naoshi) readjustment of the inequalities between different classes of society. These outbreaks of popular devotion were deeply deplored by most thinkers
Okame	Literally 'Great luck'. A mask of a woman's round smiling face with flat nose used to bring luck. She is identified with the kami Ame-no-ozume. See Muneage. An otafuku is often paired with or with a hyottoko (written hi=fire and otoko=man) mask, a comic mask of a man's face with one small and one normal sized eye, sometimes a beard or moustache and lips pursed, perhaps to breathe fire
Oku-mai	"Abundant rice'. A name for raw rice, used universally in Shinto rites. Rice was traditionally a food only for the wealthy so rice offered to the kami represented the best the community could provide. Oku-mai also refers to the description of Japan in the myths as mizuho no kuni 'land of abundant rice"
Okumiya	The "interior" or less accessible shrine in shrines where there are two buildings, for example one at the foot and the other at the summit of a mountain. It contrasts with /honsha. Another name is yamamiya 'mountain shrine"
Okuni, Takamasa	A scholar who took a leading role in the administration of shrine affairs in the aftermath of the restoration. He was a well-educated samurai from the domain of Tsuwano (Shimane) who studied kokugaku with Hirata, Atsutane. He subsequently developed his own ethical-religious teaching called honkyo (fundamental teaching) which revered Amaterasu and promoted the idea of diligent pursuit of one's allotted calling. He was concerned to develop a strong nationally organised religion which could accommodate and thereby counter the influence of Western Christianity, a tradition which fascinated and alarmed him and on which he wrote in 1868 a work entitled "My views on the religion of the lord of heaven'. Although Okuni exerted considerable influence as a central shrine administrator in the early years of he was unable to succeed in his goal of spreading Shinto through the 'great teaching' campaign (taikyo senpu undo) and after the pantheon dispute (saijin ronso) his interpretation of Shinto as a tradition which would provide a doctrinal and pastoral framework for the life of ordinary people lost ground to the "Hirata" faction's emphasis on the priests" conduct of imperial state rites focusing on the jingu
Old Monk	OM