By John Breen
This available consultant to the advance of Japan’s indigenous faith from precedent days to the current day deals an illuminating creation to the myths, websites and rituals of kami worship, and their position in Shinto’s enduring non secular identity.Offers a different new method of Shinto heritage that mixes serious research with unique researchExamines key evolutionary moments within the lengthy background of Shinto, together with the Meiji Revolution of 1868, and offers the 1st serious historical past in English or eastern of the Hie shrine, probably the most vital in all JapanTraces the improvement of assorted shrines, myths, and rituals via background as uniquely assorted phenomena, exploring how and after they merged into the fashionable suggestion of Shinto that exists in Japan todayChallenges the old stereotype of Shinto because the unchanging, all-defining center of eastern tradition
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Extra info for A New History of Shinto (Blackwell Brief Histories of Religion)
Shrines near the capital with a proven record in controlling rainfall continued to receive court offerings; also favored were recently founded Buddhist shrines in Kyoto, where monks placated disease-spreading spirits. After the final addition of Hie Shrine in the eleventh century, the new network comprised only 22 shrines, all located in the vicinity of the capital – this in contrast to the jingi network, whose 2,861 shrines were spread across the country. The 22 shrines were presented with kinensai offerings twice a year, and performed interim rituals to deal with crises.
Both the jingi cult and the Buddhist jingu¯ji cult contributed to this transformation. The shrines of Ise were not of the yashiro type: they were not temporary constructions to which deities were invited from some other location for the duration of a ritual. Rather, they were residences of human-like beings. These shrines were called miya, “venerable dwellings,” and the gods who resided in them were served with food and given clothing and other goods throughout the year. As the residence of the emperor’s heavenly ancestor, Amaterasu’s miya at Ise was a hybrid between the Chinese concept of an ancestral mausoleum (Ch.
Buddhism had much the same effect, but its rhetoric was different. Buddhism came with a long tradition of dealing with local spirits that can be traced back all the way to the religion’s early dissemination in India (DeCaroli 2004). Throughout east and south Asia, Buddhist deity typologies were applied to local deities, and through this act of classification the individuality and localness of these deities was weakened. Deities were fitted into Buddhist cosmology as nonenlightened sentient beings, superior to man but still caught in the karmic realm of birth and death, and therefore greatly inferior to the enlightened buddhas.
A New History of Shinto (Blackwell Brief Histories of Religion) by John Breen