By John Breen
This available consultant to the improvement 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 function in Shinto’s enduring non secular identity.Offers a special new method of Shinto historical past 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 severe historical past in English or eastern of the Hie shrine, the most vital in all JapanTraces the improvement of varied shrines, myths, and rituals via historical past as uniquely different phenomena, exploring how and after they merged into the trendy concept of Shinto that exists in Japan todayChallenges the old stereotype of Shinto because the unchanging, all-defining center of jap tradition
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Additional resources for A New History of Shinto (Blackwell Brief Histories of Religion)
Stripped of their uniqueness, the deities were no longer all-powerful even in their own ancient domains. 38 Shrines, Myths, and Rituals in Premodern Times Both the court and local elites cherished Buddhism for its ability to control the violence of deities, spirits, and demons of all kinds, including the kami. Usually, this entailed building temples next to shrines, where monks dedicated themselves to the conversion of the kami by exposing them to the Buddha’s benign teachings. ”10 Such temples, called jingu¯ji or “shrine temples,” were first built in the periphery of the Yamato region in the eighth century, and soon spread throughout the land.
772). After her death, the court took drastic measures to strengthen the ritual foundations of lineage rule. During his years in power, Do¯kyo¯ had built a shrine temple at Ise, symbolizing Buddhist supremacy even over the imperial sun cult. After his dismissal this temple was dismantled and steps were taken to isolate Ise from Buddhism. Monks were barred from entering the shrine grounds, and even the use of Buddhist terms was banned on Ise Shrine lands. It was this practice of isolating imperial jingi rites from Buddhism that was extended to the court itself in 871.
Guild members exerted both political and ritual power over the village as a whole. It is tempting to see at least some structural continuity between the village rites of ancient times and the shrine festivals that developed under this new arrangement. In the meantime, the larger complexes that were losing their grip on their lands explored new ways to attract income. As their economic and military power dwindled, they used their regional or even national reputation as sites of divine potency to attract pilgrims.
A New History of Shinto (Blackwell Brief Histories of Religion) by John Breen