tenjin-no-shinja

[tenjin-no-shinja]

A Year in the Life of a Shinto Shrine: Conclusion

The greatest problem, as I see it, is for the leaders of shrines to guard against the simplistic interpretations of nihonjinnron theorists and to realize that whatever changes are occurring in Japanese society do not replace the old models of ethic or moral standards as much as they supplement them with new combinations of Japanese and Western perspectives... it is important to broaden and shift one's focus to see that, especially when considering religious observances, "loss" is often "reformulation," a necessary phase that precedes "rejuvenation."...Shinto must resist the easy rhetoric of the past and turn instead to what has always been its saving grace and source of longevity: a focus that addresses the realities of this world and the problems human beings have with daily life. One of the ways for local shrines to gain increased public respect would be to reaffirm their commitment to the sanctity of environmental concerns, education, and community preservation... They must also overcome centuries of male domination and broaden their appeal to encourage women's issues and rights as well as actively promote the entry of more women into the priesthood...they must continue to make changes in their "traditional" rituals so as to allow greater participation and understanding not only about what is going on but about what relevance a ritual might have for an individual's life. The challenges of hierarchy and habit are indeed great, but a number of priests, both young and old, have already realized there is a battle to be won against the old guard's outdated perspectives. if, through its rituals and celebrations, Shinto can help Japanese renew themselves in an age of technology and material wealth, it will play an important part in the realignment of modern men and women to their environment and their own spirituality.

—Pages 224-225

Beginning of Quotes from this Book

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Chapter 20: Three Rites for Ending and Beginning the Year

Susu Harae: December 29

When I ask what kind of impurities might possibly be lurking the shadowy corners of the upper rafters, I am told that since the priests are human and since many guests and worshipers have passed through in the course of a year, the harmful, selfish, or lustful thoughts towards others, the physical and mental illnesses, and the mistakes and sufferings and frailties might all have left a little "something" behind here in the shrine. And that is why, at the end of the year, it doesn't hurt to physically dislodge them. "But if you're going to knock them out of their corners," I ask, "what happens then? Aren't you worried that they will fall on you?" Senior Priest Ureshino just smiles. "That is why I have this hat on! And even if they do, we have the ritual of Great Purification two days later to take care of EVERYTHING." As the Japanese are fond of saying, Naru hodo! (Oh, so that's the way it is!)

—Page 200

Nanakusa (The Seven Herbs): January 7

"The drink of seven herbs will prevent a thousand illnesses." One by one the herbs are dropped into the cauldron: dropwort (seri), shepherd's purse (nazuna), cottonweed (gogyo), chickweed (hakobe), henbit (hotoke no za), turnip greens (suzuna), and radish greens (suzushiro). A Shinto-style rendering of a folk tradition (or is the folk tradition derived from religious practices?), the gruel serves as a sedative against the overindulgence of the New Year's feasting, drinking, and inactivity... "we have to serve it to the Kami first, and if it is deemed acceptable, then we'll pass it around."... And since the earth does not shake nor do the heavens send lightning or a flock of crows into the shrine grounds, the seven-herb drink is pronounced efficacious for all.

—Pages 210-211

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Chapter 19: Sanctifying the Earth

...all that happened was a nonverbal, symbolic communiqué given to the Kami of the place. The land owner acknowledged the original fauna and flora by the grass protruding from the summit of the cone and that some it might have to be altered for the structure to be built. The construction company representatives then showed the Kami that the very earth itself, the sanctuary holy to us all, will be gouged and broken in the grounding of the building to the spot.

A man approaches it with a vicious-looking curved scythe...shouts "Oi! Oi! Oi!" while administering three cuts to the grass severing it completely... The mallet wielding president yells "Ai! Ai! Ai!" with each blow he directs upon the stake as it plunges into the right side of the sand mountain.

This demonstration of intentions, and the propitiatory offerings and prayers presented, allow O-kuni-nushi to vanquish whatever feelings of ill will it might harbor against these puny humans as they impose their designs on this fraction of its sacred form. A potentially disastrous situation—that of a Kami angry with a human—has been averted and the ritual's principal function thus completed.

—Pages 194-195

One need only to follow the activities of the Central Association of Shinto Shrines for a short while to see that a substantial campaign is under way to promote veneration of the "national" shrines at Ise and thus, by extension, veneration of the emperor and Imperial family. A simple Jichinsai ritual may seem an innocent and useful tool for an individual to harness anxieties about a substantial investment of money and material, but given the right time, circumstance, and motives, its symbols and cosmic evocations can be easily used to feed a resurgent nationalism that again seems quite ready to reappropriate Shinto rites. One can only hope those priests, both young and old, who see beyond these opportunistic manipulations canmaneuver the future of Shinto practice into directions that promote understanding an dpersonal fulfillment instead of a state-based ideology.

—Page 198

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Chapter 18: On Spirit, Geomancy, and Sake

Naorai, which comes from the verb naore, means "to relax" the prohibitions, but it's not a period of wanton excess... The officials in charge of the ritual could now return to their normal roles, being priests only the duration of the festival. The same thing applies to the emperor when he serves in his role of chief priest for the Imperial household's shrines. After the ritual he goes back to only being the emperor and nothing more... you'll find that his most important job is.... matsurigoto, or the blending of ritual and politics. In ancient times, matsurigoto was politics, because the traditional meaning is for the Kami to be the foundation for all political affairs, which were to be conducted in harmony with the feelings of our ancestors... A leader should have the same feelings for politics as he does for a matsuri.

—Pages 186-187

In Shinto, life is full of the presence of the spirit of the Kami, but this closeness is not linked to omnipotent deities... When you look at Greek mythology, you see this idea in the power of the spirits of animals, or, in Europe, in the custom of the Christmas tree as a place where the Kami is invited to dwell awhile, or in beliefs about propitious directions and orientations to the earth based on the presence of Kami...My idea is that it all centers on the place where Christianity got started, out there in the desert. It was a place where only the sky could be seen. All else was just the surface of a rather uninteresting and dry land, so obviously God had to be in the heavens. But when you get into Europe, you have a place where there is more than just sky; you have forests, water, or places where the spiriti of life, the seimei, is... The idea of an omnipotent God, when you compare it with all the complexity of life, is a rather weak idea. The Indians, as well as Shinto, believe that there is something stronger which has its source in the mountains, rivers, and lakes from which our life is given. A tree has a spirit and you know there's something alive in there, that can come out. but really, it's the mountains that we think our life is drawn form and that, when we die, it's the mountains to which we return. it's that kind of belief.

—Pages 188-189

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Rough Translation of the original post:

"Ichinoshinmon Gate of Hirota Shrine

It is also called Shimenawabashira or Shimenawakake Torii, but at Hirota Shrine it is a Shinmon gate. It was destroyed in the Great Hanshin-Awaji Earthquake but was restored five years later.

Hirota Shrine was founded in 201, by Empress Jingū, to enshrine the Aramitama of Amaterasu Ōmikami in the land of Hirota. Since it was located west of the Imperial Court, as a guardian kami of the nation, it was given the name Nishinomiya, hence it's current name.

Nishinomiya Ebisu Shrine is also an Auxilliary Shrine of Hirota Shrine."

More Information from the other sections of the Post

Location: 7-7 Taisha-cho, Nishinomiya City, Hyogo Prefecture

Main deity: Amaterasu Ōmikami Aratama (Sukisakakiitsu no Mitama no Amasakaru Mikatsuhime no Mikoto)

Shrine status: Shikinai Myōjin Taisha, Kanpei Taisha, Beppyo Jinja

Pilgrimage: 22 shrines, Shinto and Buddhist sacred site pilgrimage route, Nichiren sect 30th shrine

廣田神社の一の神門

注連柱や注連掛鳥居とも呼ばれますが廣田神社では神門のようです 阪神淡路大震災で倒壊しましたが5年後に修復されました

廣田神社は201年に神功皇后が天照大御神の荒御魂を廣田の國に祀ったのが創祀と伝わり国家鎮護の神として朝廷から西の方角にあったことから当社の社領一帯を西宮と呼び現在の西宮の由来となっています

また西宮えびすの西宮神社も廣田神社の境外摂社でした

#廣田神社

⛩┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈⛩ 廣田神社(ひろたじんじゃ) 鎮座地：兵庫県西宮市大社町7番7号 主祭神：天照大神荒魂（撞賢木厳之御魂天疎向津媛命） 社格：式内名神大社 官幣大社 別表神社 巡拝:二十二社 神仏霊場巡拝の道 日蓮宗三十番神

⛩┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈┈⛩ #神社 #神社巡り #神社好きな人と繋がりたい #recotrip #御朱印 #御朱印巡り #鳥居#神社建築#神社仏閣 #パワースポット #西宮市

#神社巡拝家 (廣田神社) https://www.instagram.com/p/CgXVBSBPsHN/?igshid=NGJjMDIxMWI=

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Details at Meiji Shrine, Yoyogi, Shibuya, Tokyo, Japan, 2015.

Follow @enotokyo for more.

——————————- _cam; Canon Eos 40D _lens; EF50/F1.8 _edit; Lightroom & Photoshop ——————————-

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Shimogamo Shrine Maiden.  Shimogamo Jinja, located in Kyoto, is an ancient Shinto shrine that pre-dates Kyoto’s establishment as Japan’s capital in 794 AD. A place of beautiful and serene woodland landscape and architecture, the shrine had very close connections to the imperial court and it was quite common for imperial princesses to serve as shrine maidens here. This practice died out a long time ago and the shrine maiden featured in the photo is not related to the imperial family.  May 25, 2015. Text and photography by Rekishi no Tabi on Flickr.

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Nachi-no-Ogi Matsuri, a fire festival at Kumano Nachi Taisha Grand Shrine, was held today after being cancelled for 3 years. The Shinto ritual involves carrying large flaming torches down the path from the shrine to a sacred waterfall. Text by Spoon & Tamago

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Since the original poster is deactivated :((, and Shinto Shrines don't always have unique names, this is info based on my assumption of exactly which shrine it is.

The gosaijin is Amaterasu Ōmikami, but it does in fact have a history of syncretization with Buddhism, and thus at one point also enshrined the Ten Rākṣasīs. After the separation, the Buddhist deities were moved to Tōfukuji.

The subshrines on the grounds include an Inari Shrine, a Kumano Shrine, a Sugawara no Michizane Shrine, a Mitsumine Shrine among others.

[x]

They have an amazing Goshuincho collection with little trains!!!

Hidden in the comparatively quiet area of Minamiotsuka is the tranquil oasis of Tenso Shrine. Dating back to the Kamakura period (1185–1333), the grounds contain two large ginkgo trees, estimated to be around 600 years old.

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Tamagushi: What is it, and how to offer it

Tamagushi is an ancient offering to Kami-sama, it is usually a sakaki tree branch, or evergreen branch, and shide (zigzag strip of white rice paper) on top attached to  the leaves. There can be larger and more elaborate tamagushi, with red and white cloth, and asa (sacred hemp fibres) tied in a ribbon on the top as well alongisde two shide. 

Tamagushi What is the meaning and symbolism of tamagushi? Tamagushi represents our sincere hearts and spirits, which we offer to Kami-sama. The evergreen (traditionally sakaki) represents the eternal nature of our spirits and hearts, and our connection to nature/the natural world, the physical world. Sakaki, and other evergreen trees (commonly cedar, cypress - especially hinoki) is also seen as a purifying tree. The shide itself represents energy and spirit, the spiritual side of our world. Shide is commonly understood to look like lightning, which is like energy/connection to Kami-sama. Thus, it is also reflective of our own divine sparks, our spirits and connection to the spiritual world.  The white of the paper as well also represents purify.  If Asa (sacred hemp fibre) and red and white cloth are also tied onto the tamagushi, they represent dressing our hearts and spirits formally to be offered sincerely to Kami-sama. Asa is commonly used to tie offerings together, and offered as sacred fibre as well. Cloth is also seen as sacred, and a precious material from the blessings of both the heavens (sun, rain, moon) and Earth (soil, growth, seasons, etc.)

Tamagushi with asa fiber ribbon and dual shide So we have both physical and spiritual, together as a symbol of our hearts and spirits in tamagushi.  The action of offering as well is important,  When we offer tamagushi, we hold the sakaki branch with the leaves resting on our left palm, and pinching the stem in our right hand. We walk up to the offering area, and bow, raising the tamagushi to our foreheads forward. Going back upright, we turn the tamagushi stem to our hearts, and leaves to Kami-sama. Then we turn the branch once more to the left,  and then forward, so the stem will face Kami-sama, and the leaves face us. Then, we place the tamagushi on the hassouku/an/offering table, bow once more, do hairei (clap to Kami-sama) and then bow deeply again. We return to our seats after offering. What does this action mean? It’s the symbolic action of turning the tamagushi to our hearts and spirit energy, then directing it to Kami-sama to offer. The hairei clapping is to call Kami-sama’s attention towards our offering and heart.  If you ever have a chance to offer tamagushi during ceremony, now you know the meaning! 

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Maybe the cat is resting after delivering messages for the kami :D

猫ろんでスヤスヤ

cat napping on the steps of a shrine.

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[太宰府天満宮公式チャンネル] Introducing the world of shrine maidens - 巫女 MIKO

Beautiful, respectful and graceful. Enter the world of Miko.

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Printed ofuda talisman depicting Ebisu (恵比寿), the deity of bountiful catches of fish and safety at sea, at Mishima Taisha Grand Shrine (三島大社) in Mishima, Shizuoka Prefecture

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Japanese New Age Cult Red Flags

Just like any religious community, Shintō and Buddhism are not free from harmful cults -- ranging from spiritual pyramid scheme groups to groups that purchase shrines and take over their administration.

For community benefit, I will list some key red flags, as these groups often post online and expand their following on social media. Please note that context should be paid attention to; use your judgement. If there are multiple traits present in a group, I highly suggest keeping your distance.

Focus on past lives. It is not wrong to believe in reincarnation, but claiming to be a reincarnation of a specific, usually powerful historical figure or kamisama/buddha etc. is an instant red flag.

Talk of Japanese being a secret lost tribe of Israel

Other, usually antisemitic and xenophobic conspiracy theories, including, but not limited to: The Star of David is the same as the kagome-mon. This type of behavior can build off of the same kind of conspiracy theories in the West; there are plenty of Qanon believers in the Japanese religious sphere, unfortunately.

Pseudohistory such as: speaking of the Hitsuki Shinji oracles as legitimate historical texts, or favoring Jindai Moji scripts.

Claims to reconstructed prehistorical Jōmon era religion - this can include some Koshintō movements, so again, use your judgement well.

Reliance on one figure as a central authority, especially when disregarding others.

Reliance on oracles and prophecies heard by one central figure

Putting down other sects or traditions

Circumventing ordainment/training for clergy

Talk of auras, "the spiritual" in a vague sense, referring to shrines and temples as "power spots" (some more normal folks do this last one, but that's because the influence of New Agers is actually pretty significant -- but it decenters the importance of kamisama in a shrine or buddhas/bodhisattvas etc. in a temple).

Focus on prehistoric shamanic queen Himiko, female kamisama and Ryūjin-sama (use your judgement wisely here). TERFy New Age cults exist in Japan as they do elsewhere, and this often is accompanied by focus on Himiko etc.

Overemphasis of shamanic elements of Shintō (while a historic truth, often endangers people with mental illness and lacks healthy balance)

Using nonprofit or charity-type locations that seem secular at a glance to recruit members (the infamous Aum Shinrikyō has two descendant cults which recruit through yoga classes)

Talk of ancient mother goddess worship (influenced by Western pseudohistory, a la Wicca)

Excessive focus on messages and signs from kamisama, usually in the context of shrine visits (this is not to say you cannot have signs, but rather that balance is necessary)

Damaging shrine property; hugging goshinboku

Ignoring or speaking over experts and clergy, especially when asked to stop

Informing other worshippers at a shrine that they are bowing, clapping wrong

Incorporating Western New Age or pagan practices

Focus on healing (with the common sense exception of kamisama or Jizō known for healing)

Suggesting or demanding you buy a product or service, especially for health conditions, job issues etc. There is a common trope of shady people selling expensive ceramic pots to people who are vulnerable for a reason.

I will add to this list as I see fit. Please do not harass anyone, but rather use these guidelines to set safe boundaries around yourself when considering groups.

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“July 15 is #WorldYouthSkillsDay. Sado College of Traditional Culture and Environmental Welfare (Sado伝統文化と環境福祉の専門学校) boasts the only environment in Japan where students get ongoing practical training in restoring and rebuilding authentic shrine and temple architecture. Students deepen their understanding of traditional architecture and skills through restoration work using local lumber at shrines and temples on Sado Island. Upon graduating they will become the next generation of experts, playing an important role in passing on Japan's world-class traditional techniques.”

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