Almost Nirvana (Sokushinbutsu: Japanese practice of self-mummification)

Nirvana (Bliss) is the endpoint of all effort and suffering in life

For over several hundred years until this day, mostly because of the widespread acculturation of the early Japanese from Chinese beliefs and practices, Buddhism has grown its roots deeper into the hearts of its followers which led to a radical form of self-renunciation. Monks of the Shingon sect, one of the two prominent groups of Buddhism teachings in Japan (the other being Tendai), used to conduct a sacred ritual known as self-mummification, which dates back at the dawn of 11^th century until the Meiji era of the late 19^th century, when it was consequently banned.

 

This tradition is known for elevating the current state of the monk into the level of Buddhahood. It portrays ultimate self-abandonment and achieves the greatest form of enlightenment, together with the banishment of all material desires and possessions, and imbibing wholeheartedly all of the esoteric teachings of the sect. Ironic as it may seem, this holy act has been morbid and even detesting in the eyes of the modernizing views of the developing Japanese society that is now influenced by Western perspectives. Its practice reduced dramatically in the later years. It was primarily accused as a special kind of assisted suicide.

 

Sokushinbutsu is the official term used for the monks who undergo this self-mummification process. They prepare themselves for three thousand days and then patiently wait for their bodies to attain their desired form.

 

Mummification is not new to the world as they have been used around the globe firstly by ancient civilizations to help their highly-valued departed ones, mostly royalty, in maintaining a desirable build to walk with in the afterlife.

 

Egyptians, Incas and other practitioners however performed their mummification to the dead. The bodies are removed of their organs that would cause decay, and are then coated with chemicals, wrapped, or frozen for prolonged preservation. The Sokushinbutsu do this however while they are still alive, meaning as they die, they have already been mummified, intact of every body part.

 

According to historical data, the Yamagata Prefecture employed the most number of Sokushinbutsu in Japan, and it started with the initiative of Kūkai who was given later the title Kōbō-Daishi as he brought the ritual from the Tang dynasty in China. Believers suspect that their leader is still alive up to this day, hidden in his cave at Mt. Koya where he was last seen more than a thousand years ago meditating.

 

Three crucial stages govern the self-mummification process. For the first one thousand days, extreme fasting is done, wherein only nuts and seeds composed their meals, together with strenuous physical work. The general objective of this step is to gradually shed body fat and eliminate body fluids. Water makes the body habitable to microorganisms and other small living forms after death, and therefore would aid decomposition so it has to be drained out.

 

Even more extreme measures are practiced at the second one thousand days. Food is now only limited to barks and roots of trees like pines, while the vigorous physical training continues. In additional, the monks have to drink a special tea brewed from the urushi tree, also known as the Chinese lacquer tree, which contains toxic ergastic substances, chemicals stored by the plant, that prevent the growth of maggots or any organism in the body after death, just like how they protect the tree from rotting due to fungal infestations.

 

The sap gathered from this tree is commercially used to coat ceramics and other furniture. Another account incorporates the water intake from a particular river known for its high arsenic content which is likewise deadly poisonous. Vomiting and other symptoms now help the rapid dehydration of the body. This second step is mainly directed to the consumption of materials that would preserve them hopefully.  

 

Following the last stage, the monks are already very weak and bony in appearance. The third one thousand days is spent inside a closed vessel where they meditate in their lotus position and then buried under the ground. From here, only a breathing tube and a bell connect them to the outside world. Each day, they would ring the bell to signify that they are still alive. However, as the days advance, their bodies can no longer put up much fight. Once the bell fails to ring, usually after a few weeks, the breathing tube is pulled out and the tomb is resealed until the thousand days have passed.

 

Many monks tried to perform the ritual but only a handful was successful and now revered as Buddha. Throughout Japan, only sixteen to twenty-four accomplished the self-mummification process, and are currently displayed or shrined in their respective temples guarded by their followers.

 

The reason for this small number is the condition of their bodies when they are rediscovered from their graves. If not decomposed, then they have succeeded and are raised to Buddhahood. On the other hand, if decayed the bodies are placed back in their tombs and are honored for their sacred undertaking and unquestionable efforts for enlightenment.

 

Today, the ritual has completely disappeared and the Sokushinbutsu are just important relics portraying the rich practice of Buddhism in Japan. They continue to remind their people that Nirvana where all living creatures are laden with eternal happiness is achievable even here on Earth.

 

Now, even without becoming mummies through the three-thousand-day preparation, facing alone life’s ups and downs while practicing the teachings of the mind can provide the gift of enlightenment and rewards of self-sacrifice without the pain and agony to death.

 

Above all, the morale revolves around the fact that what the world can initially give us is an almost-Nirvana experience --- it is up to us to make it wholesome and everlasting.