You will note the absence of deific invocations. This is partly because this is a base ritual, and one could use it as is, or you could include deity forms, bodhisattva, kami on an as needed basis, based upon the intent of the working.
Hana kai is a term meaning change. The symbolic ritual cutting of a rope or string ritually is the goal of this ritual performance as well as the actualization of certain gestures ceremonially.
The Ritual -
Wash hands and face
Prepare altar
Sprinkle salt
Light incense
Ring bell - the temple is open.
Kimono or robe is put on.
Hands are clapped twice.
First Oration: The Four States of Being - 3X
Soku - to breathe
Son - to inhabit
Kan - to feel
Nin - to observe
Second Oration: Kuji-in or entire Dai Kongou mantra
Recite Kuji-in with associated mudras - 3X
The central Dai Kongou mantra may be recited 3X
Summoning the Elementals -
Scatter salt, offer salt or wave incense and shide wand vigorously around working area as cleansing and opening. If this is the first time the dagger or vajra is being used it needs to be ritually cleansed and consecrated to its purpose.
Bell is sounded.
Use dagger, vajra or wand to point in each cardinal direction and speak or vibrate name. Either name designation may be used. I have an LBRP but may use a simpler form.
Fu - air - east
Ka - fire - south
Sui - water - west
Chi - earth - north
Invoking pentagrams used for each element in its appropriate direction.
I would likely opt for single circles around the room before calling each element in turn to establish the working area.
Candles or even incense may be lit at each directional correspondance, but are optional.
Bell may be sounded after each name as well if desired. 3 knells on the altar will suffice. The traditional five offerings are rice, sake, water, salt and evergreen branches.
If sake cannot be procured beer will suffice.
The Third Oration - optional.
Temple bell and both Shinto oration recordings.
If deity, kami or bodhisattva are being invoked this would be the appropriate moment.
Hana-kai
Shide are waved and offered. Salt is sprinkled.
The kimono is removed to the waist in the form of the Chohan dealer.
Two dice are removed from the salt and set out in the bowl on the tatami with full ceremony.
The dagger is removed from the sheath treated ceremonially and incensed.
8-9-3 is sounded with the dagger hilt and then it is laid at the front point towards altar.
Three claps and three rings of the bell and a deep bow.
The sakazuki cup is laid out along with the sake or beer.
The first symbol - Fu - is the esoteric representation of cutting away the ropes and chains of illusion, old connections and psychic debts. It is a rope, turned once on itself, with its ends cut loose.
The piece of paper with the attachment symbol should be present. I suggest drawing the kanji on the paper during the ritual.
It is to be destroyed as a symbolic act. It is the esoteric and symbolic representation of the destruction and dismissal of any and all bindings, old psychic and astral debts and any objects or connections to persons that represent these things. I suggest burning the paper.
The esoteric mantra is recited while the dagger is projected:
The Sword and Zen are One -
SZO is the sigillic form.
The mantra is: ken zen ichi nyo.
Fu-gen recited 3X counted on the malas.
The Sword or Vajra mudra is appropriate.
Optional - Gayatri Indra Mantra
Ideally, one would have a wakizashi or katana and would slice through a rope or tatami mat here. Something will have to substitute however given the circumstances., but again this is a dynamic working based on certain intuitions and impressions.
Cutting through a piece of rope or string would suffice.
Yubitsume
Rin
On bai shira man taya sowaka
Om vajraman taya swaha
Toh
On je te ra shi itara ji ba ra ta no-o sowaka
Om jit rashi yatra jiva ratna swaha
An ad-lib ritual recitation is made.
Privations have been borne. Many hardships have been endured.
Penitance has been made.
All psychic and astral debts or obligations are to be considered paid in full - now.
Energy is raised - a candle in front of the mirror as meditative tratakam focus along
with the Shinto mantra as audio. This is not a full blown invocation or evocation with the mirror.
This is a running in of the tool, and its use with the altar.
The dagger is held in the left hand - hidari - and the right hand - migi - is shown with the fifth finger bent down as a symbol both on either side of the candle, while entering a light tratakam state to complete the visualization as a psychodramatic sequence.
This is the ritual of symbolic yubitsume.
Onigiri or a bowl of rice and the shide are offered. Blood would be appropriate to offer at this point, but it is optional. If the sakazuke cup is being used, this is where it would be filled, offered and then drank.
From here it is an intuitive thing and is up to what is felt is necessary during the ritual proper.
Dai Kongou is chanted 3X while wearing the charged mala.
The mantra is: Dai Kongou Butsu Shiyou
The Dai Kongou sigil device should be present if being used. After this it should be stored away until the next ritual.
The esoteric Mikkyo formula is pronounced.
Kai - Gou - Hon - Kon
Everything, forever, is favorable, taking place now.
In Sanskrit - Sarvata Kalyanam Mangala Bhavantu
Fu - Gen chanted 9X
Non - attachment: The kanji symbols represent a sword cutting away the ropes and chains of illusion.
There is a rope, turned once on itself, with its ends cut loose.
This is one meaning in the formula - The Sword and Zen are One.
3 claps and 3 soundings of the bell.
Banishing pentagrams made at each quarter.
A deep bow, inhalation and exhalation are made.
8-9-3 is sounded with the dagger hilt and it is incensed again and sheathed.
By my will - so mote it be. 2 claps of the hands.The work is sealed. The temple is closed.
Aum.
Shakuhachi selection for concluding music.
Ground in the usual way.
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