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A torii gateway to the Yobito Shrine (Yobito-jinja) in Abashiri City, HokkaidoThere is no universally agreed definition of Shinto. [2] According to Joseph Cali and John Dougill, if there was "one single, broad definition of Shinto" that could be put forward, it would be that "Shinto is a belief in kami", the supernatural entities at the centre of the religion. [3]
Yoshida Shinto held that Shintō was the primal religion of the world, which in turn gave rise to Buddhism and Confucianism. However, Shintō was seen not only as the source of creation, but also as the source of all principle in the world. In this sense, Shinto was seen as a divine essence or energy rather than a teaching. [1]
It is said that the origin of the divine mirror dates back to China. [3] In China, more ancient divine mirrors have been unearthed than in Japan, and compared to the oldest mirror in Japan, the "Four divine mirrors with a rectangular shape inscribed in the third year of Seiryu," which is dated to 235 A.D., the oldest divine mirror in China is the "Leaf Vein Mirror (葉脈文鏡, Yōmyaku bun ...
Foxes sacred to Shinto kami Inari, a torii, a Buddhist stone pagoda, and Buddhist figures together at Jōgyō-ji, Kamakura.. Shinbutsu-shūgō (神仏習合, "syncretism of kami and buddhas"), also called Shinbutsu-konkō (神仏混淆, "jumbling up" or "contamination of kami and buddhas"), is the syncretism of Shinto and Buddhism that was Japan's main organized religion up until the Meiji period.
Such ofuda, also called shinsatsu (神札), go-shinsatsu (御神札) or shinpu (神符), are often placed on household Shinto altars and revered both as a symbol of the shrine and its deity (or deities) – containing the kami 's essence or power by virtue of its consecration – and a medium through which the kami in question can be accessed ...
The "State Shinto" ideology presented Shinto as something beyond religion, "a unity of government and teaching ... not a religion." [6]: 66 Rather than a religious practice, Shinto was understood as a form of education, which "consists of the traditions of the imperial house, beginning in the age of gods and continuing through history."
Sessha (摂社, 'auxiliary shrine') and massha (末社, 'branch shrine'), also called eda-miya (枝宮) [14] are small or miniature shrines having a deep historical relationship with a more important shrine or with the kami it enshrines, and fall under that shrine's jurisdiction. [22]
The style of torii is not strictly based on the style of shrine, and there could be more than one style of torii in one shrine. [4] Similar to shimenawa, torii also have meaning in Shinto, representing a gate to the world, people, or any relationship. [7] The purpose of torii and shimenawa is the same, in bringing lost people to the kami-filled ...