By John Breen
This available consultant to the improvement of Japan’s indigenous faith from precedent days to the current day bargains 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 background that mixes serious research with unique researchExamines key evolutionary moments within the lengthy historical past of Shinto, together with the Meiji Revolution of 1868, and offers the 1st serious historical past in English or jap of the Hie shrine, essentially the most very important in all JapanTraces the advance of assorted shrines, myths, and rituals via background as uniquely assorted phenomena, exploring how and after they merged into the trendy suggestion of Shinto that exists in Japan todayChallenges the old stereotype of Shinto because the unchanging, all-defining middle of eastern tradition
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Extra resources for A New History of Shinto (Blackwell Brief Histories of Religion)
In practice, this meant that the most important kami were integrated in a new court narrative, a “mytho-history” that established the origins of the Japanese state, and it implied that the court assumed the authority to make “heavenly” offerings to deities across the land. Together, this narrative and ritual practice constituted a new cultic system that we shall call the jingi cult. Almost all information that we have about shrines in ancient Japan derives from records composed by the court in the context of this jingi cult.
In this sense the jingi cult exerted great influence on the later development of Shinto. Shinto theologians of different ages have had an interest in demonstrating Shrines, Myths, and Rituals in Premodern Times 35 that this ritual system continued to function throughout history without any significant change, and even today jingi ritual is regarded as an authoritative blueprint for kami worship. However, a closer look at jingi ceremonial reveals that it was in a state of constant flux. Moreover, from a detached perspective it is difficult to agree with the Shintoist vision that construes the jingi cult as Japan’s indigenous, ethnic creed.
No doubt this was first and foremost a military process, but in the court’s account of the subjugation of the Yahazu lands, it is presented in terms of a confrontation between the primitive deities of the land and a much more powerful type of kami: Later, during the reign of Emperor Ko¯toku [r. 2 Then, the yato-no-kami climbed into a pasania tree by the pond and gathered there. Time passed, but they would not leave. Maro raised his voice and demanded: “The purpose of this pond is to give life to the people.