Editing Shintoism

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! align="left" | Shintoism
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* Destiny Cost: 3
* Study Difficult: Learning (10)
* Related Lore: Buddhism
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=Shinto Philosophy=
== Characteristics ==

From wikipedia... the most immediately striking theme in the Shinto religion is a great love and reverence for nature. Thus, a waterfall, the moon, or just an oddly shaped rock might come to be regarded as a kami; so might charismatic persons or more abstract entities like growth and fertility. As time went by, the original nature-worshipping roots of the religion, while never lost entirely, became attenuated and the kami took on more reified and anthropomorphic forms, with a formidable corpus of myth attached to them. (See also: Japanese mythology.) The kami, however, are not transcendent deities in the usual Western and Indian sense of the word. Although divine, they are close to humanity; they inhabit the same world as we do, make the same mistakes as we do, and feel and think the same way as we do. Those who died would automatically be added to the rank of kami regardless of their human doings (It is thought that one can become a ghost under certain circumstances involving unsettled disputes in life). Belief is not a central aspect in Shinto, and proper observation of ritual is more important than whether one "truly believes" in the ritual. Thus, even those believing other religions may be venerated as kami after death, if there are Shinto believers who wish them to be.

This transmogrification after death creates ambiguities that are being debated even today amid the controversy surrounding former Japanese Prime Minister Junichiro Koizumi's (小泉 純一郎 Koizumi Jun'ichirō) annual visits to Yasukuni Shrine, which honors Japanese war-dead. While the visits are widely viewed as an act of political swagger on the part of Japanese conservatives who eschew expressions of regret for past Japanese military aggression — and take place against the backdrop of historic reassertions of Japanese militarism by the current government — some Japanese, even liberals and moderates, wonder if opposition to the visits is based on a misunderstanding of Japanese spirituality. They explain that there is a kind of "apotheosis" when deceased become kami; since Japan's war-dead are already kami, then, paying respects to their spirits at the shrine is not the same as honoring specific acts during their lives. This view is not shared by Japan's neighbors, who have been on the receiving end of these acts.


== Practices and teachings ==

'''Afterlife'''

Unlike many religions, one does not need to publicly profess belief in Shinto to be a Shintoist. Whenever a child is born in Japan, a local Shinto shrine adds the child's name to a list kept at the shrine and declares him or her "Ujiko", literally named child. After death an "Ujiko" becomes an "Ujigami"; literally, named kami. One may choose to have one's name added to another list when moving and then be listed at both places. Names can be added to the list without consent and regardless of the beliefs of the person added to the list. However, this is not considered an imposition of belief, but a sign of the welcome of the area kami, with the promise of addition to the pantheon of kami after death. Those children who die before addition to the list are called "Mizuko", literally water children, and believed to cause troubles and plagues. "Mizuko" are often worshipped in a Shinto shrine dedicated to stilling their anger and sadness.

Because Shinto has co-existed with Buddhism for well over a millennium, it is very difficult to untangle Shinto and Buddhist beliefs about the world. One might say that where Buddhism emphasizes the afterlife and ending the cycle of rebirths; Shinto emphasizes this life and finding happiness within it. Though Buddhism and Shinto have very different perspectives on the world, most Japanese do not see any challenge in reconciling these two very different religions, and practice both. Thus it is common for people to practice Shinto in life yet have a Buddhist funeral. Their different perspectives on the afterlife are seen as complementing each other, and frequently the ritual practice of one will have an origin in the other.

'''Four affirmations'''

Though Shinto has no absolute commandments for its adherents outside of living "a simple and harmonious life with nature and people", there are said to be "Four Affirmations" of the Shinto spirit:

* Tradition and the family: The family is seen as the main mechanism by which traditions are preserved. Their main celebrations relate to birth and marriage.
* Love of nature: Nature is sacred; to be in contact with nature is to be close to the kami. Natural objects are worshipped as containing sacred spirits.
* Physical cleanliness: Followers of Shinto take baths, wash their hands, and rinse out their mouth often.
* "Matsuri": Any festival dedicated to the Kami, of which there are many each year.


'''Impurity'''

Shinto teaches that certain deeds create a kind of ritual impurity that one should want cleansed for one's own peace of mind and good fortune, not because impurity is wrong in and of itself. Wrong deeds are called kegare (literally, "dirtiness"), opposed to kiyome (purity). Normal days are called ke (day), and festive days are called hare (sunny, or simply good). Killing living beings should be done with reverence for taking a life to continue one's own, and should be kept to a minimum. Modern Japanese continue to place great emphasis on the importance of aisatsu, or ritual phrases and greetings. Before eating, most (though not all) Japanese say "itadakimasu" ("I will humbly receive [this food]") in order to show proper thankfulness to the preparer of the meal in particular and more generally to all those living things that lost their lives to make the meal. Failure to show proper respect can be seen as a lack of concern for others, looked down on because it is believed to create problems for all. Those who fail to take into account the feelings of other people and kami will only bring ruin on themselves. The worst expression of such an attitude is the taking of another's life for personal advancement or enjoyment. Those killed without being shown gratitude for their sacrifice will hold "urami" (a grudge) and become aragami, a powerful and evil kami that seeks revenge. This same emphasis on the need for cooperation and collaboration can be seen throughout Japanese culture today. Additionally, if anyone is injured on the grounds of a shrine, the area affected must be ritually purified.


'''Purification'''

Purification rites are a vital part of Shinto. These may serve to placate any restive kami, for instance when their shrine had to be relocated. Such ceremonies have also been adapted to modern life. For example, a ceremony was held in 1969 to hallow the Apollo 11 mission to the moon [1], new buildings made in Japan are frequently blessed by a Shinto priest during the groundbreaking ceremony, and many cars made in Japan have been blessed as part of the assembly process. A more personal purification rite is the purification by water. This may involve standing beneath a waterfall or performing ritual ablutions in a river-mouth or in the sea (misogi). These two forms of purification are often referred to as harae (祓). A third form of purification is avoidance, that is, the taboo placed on certain persons or acts. For example, women were not allowed to climb Mount Fuji until 1868, in the era of the Meiji Restoration. Although this aspect has decreased in recent years, religious Japanese will not use an inauspicious word like "cut" at a wedding, nor will they attend a wedding if they have recently been bereaved.


'''Shrines'''

The principal worship of kami is done at public shrines, although home worship at small private shrines (kamidana) (sometimes only a high shelf with a few ritual objects) is also common. It is also possible to worship objects or people while they are still living. While a few of the public shrines are elaborate structures, most are small buildings in the characteristic Japanese architectural style. Shrines are commonly fronted by a distinctive Japanese gate (torii) made of two uprights and two crossbars. These gates are there as a part of the barrier to separate our living world and the world the kami live in. There are often two guardian animals placed at each side of the gate and they serve to protect the entrance. There are well over 100,000 of these shrines in operation today, each with its retinue of Shinto priests. Shinto priests often wear a ceremonial robe called a jo-e. Kami are invoked at such important ceremonies as weddings and entry into university. The kami are commonly petitioned for earthly benefits: a child, a promotion, a happier life. While one may wish for ill fortune on others, this is believed to be possible only if the target has committed wrongs first, or if one is willing to offer one's life. Though Shinto is popular for these occasions, when it comes to funerals most Japanese turn to Buddhist ceremonies, since the emphasis in Shinto is on this life and not the next. Almost all festivals (matsuri) in Japan are hosted by local Shinto shrines and these festivals are open to all those that wish to attend. While these could be said to be religious events, Japanese do not regard these events as religious since everyone can attend, regardless of personal beliefs.


'''Gods'''

Shinto teaches that everything contains a kami ("spiritual essence" which is translated into "god"). Every rock, every squirrel, every living and nonliving thing contains a kami. There is also a main kami for groups of things: for example, there is a kami within a rhino, and there is also a main kami residing over all the rhinos of the world.

Shinto's kami are collectively called Yaoyorozu no Kami (八百万の神), a traditional expression literally meaning "eight million kami". The arcane name of eight million, Yaoyorozu, is not the exact number, but the concept of an infinite number did not exist at that time.

The most widely worshiped of all kami is the sun-goddess Amaterasu. However, Japanese do not specifically worship her or invoke her name to ask for help. Her main shrine is the Grand Shrine of Ise, but many lesser shrines are dedicated to her. Within the shrine, she is often symbolised by a mirror. Alternatively, the inner sanctum may be empty. This emptiness does not mean non-existence; rather, it symbolizes that everything that one sees through the mirror is the embodiment of Amaterasu and every other kami.

Until the end of World War II, the Tenno (Emperor) was believed to have been descended from Amaterasu and father of all Japanese, and was therefore a kami on earth (an ikigami or "living kami"); this divine status was popularized during the Meiji Restoration. This did not prevent military governors (Shogun) from usurping power, but the emperor was always seen as the true ruler of Japan, even when his rule was only nominal. Although Emperor Hirohito renounced his divine status in 1946 under American pressure (Ningen-sengen), the imperial family remains deeply involved in the Shinto ritual that unifies the Japanese nation symbolically. Because Shinto does not require a declaration or an enforcement to be worshiped (considered "unharmonious,") this declaration, while serving political reasons, is religiously meaningless and merely means that the state enforcement has ended.


'''Ema'''

In medieval times, wealthy people would donate horses to shrines, especially when making a request of the god of the shrine (for example, when praying for victory in battle). For smaller favors, giving a picture of a horse became a custom, and these are popular today. The visitor to a shrine purchases a wooden tablet with a likeness of a horse, or nowadays, something else (a snake, an arrow, even a portrait of Thomas Edison), writes a wish or prayer on the tablet, and hangs it at the shrine. In some cases, if the wish comes true, the person hangs another ema at the shrine in gratitude.


'''Kagura'''

Kagura is the ancient Shinto ritual dance of Shamanic origin. The word "Kagura" is thought to be a contracted form of kami no kura or seat of the kami or the site where the kami is received.(Kobayashi, Kazushige p.3) There is a mythological tale of how Kagura dance came into existence. The sun goddess Amaterasu became very upset at her brother so she hid in a cave. All of the other gods and goddesses were concerned and wanted her to come outside. One of the goddesses began to dance and create a noisy commotion in order to entice Amaterasu to come out. The kami (gods)tricked Amaterasu by telling her there was a better sun goddess in the heavens. Amaterasu came out and light returned to the universe.

Music plays a very important role in the kagura performance. Everything from the setup of the instruments to the most subtle sounds and the arrangement of the music is crucial to encouraging the kami to come down and dance. The songs are used as magical devices to summon the gods and as prayers for blessings. Rhythm patterns of five and seven are common, possibly relating to the Shinto belief of the twelve generations of heavenly and earthly deities. There is also vocal accompaniment called kami utain which the drummer sings sacred songs to the gods. Often the vocal accompaniment is overshadowed by the drumming and instruments, reinforcing that the vocal aspect of the music is more for incantation rather than aesthetics.(Averbuch, Irit pp.83-87)

In both ancient Japanese collections, the Nihongi and Kojiki, Ame-no-uzeme’s dance is described as asobi, which in old Japanese language means a ceremony that is designed to appease the spirits of the departed, and which was conducted at funeral ceremonies. Therefore, kagura is a rite of tama shizume, of pacifying the spirits of the departed. In the Heian period (8th-12th centuries) this was one of the important rites at the Imperial Court and had found its fixed place in the tama shizume festival on the eleventh month. At this festival people sing as accompaniment to the dance: “Depart! Depart! Be cleansed and go! Be purified and leave!” (Kobayashi, Kazushige pp.4-5)

This rite of purification is also known as chinkon. It was used for securing and strengthening the soul of a dying person. It was closely related to the ritual of tama furi (shaking the spirit), to call back the departed soul of the dead or to energize a weakened spirit. Spirit pacification and rejuvenation were usually achieved by songs and dances, also called asobi. The ritual of chinkon continued to be performed on the emperors of Japan, thought to be descendents of Amaterasu. It is possible that this ritual is connected with the ritual to revive the sun goddess during the low point of the winter solstice. (Averbuch, Irit p.12)

There is a division between the kagura that is performed at the Imperial palace and the shrines related to it, and the kagura that is performed in the countryside. Folk kagura, or kagura from the countryside is divided according to region. The following descriptions relate to sato kagura, kagura that is from the countryside. The main types are: miko kagura, Ise kagura, Izumo kagura, and shishi kagura.

Miko kagura is the oldest type of kagura and is danced by women in Shinto shrines and during folk festivals. The ancient miko were Shamanesses, but are now considered priestesses in the service of the Shinto Shrines. Miko kagura originally was a shamanic trance dance, but later, it became an art and interpreted as a prayer dance. It is performed in many of the larger Shinto shrines and is characterized by slow, elegant, circular movements, by emphasis on the four directions and by the central use of torimono (objects dancers carry in their hands), especially the fan and bells.(Averbuch, Irit p.15)

Ise kagura is a collective name for rituals that are based upon the yudate (boiling water rites of Shugendo origin) ritual. It includes miko dances as well as dancing of the torimono type. The kami are believed to be present in the pot of boiling water, so the dancers dip their torimono in the water and sprinkle it in the four directions and on the observers for purification and blessing. (Averbuch, Irit, p. 16)

Izumo kagura is centered in the Sada shrine of Izumo, Shimane prefecture.Izumo kagura is also centered in the Sada shrine of Izumo, Shimane prefecture. It has two types: torimono ma, unmasked dances that include held objects, and shinno (sacred No), dramatic masked dances based on myths. Izumo kagura appears to be the most popular type of kagura. (Averbuch, Irit, p.16)

Shishi kagura also known as the Shugen-No tradition, uses the dance of a shishi (lion or mountain animal) mask as the image and presence of the deity. It includes the Ise daikagura group and the yamabushi kagura and bangaku groups of the Tohoku area (Northeastern Japan). Ise daikagura employs a large red Chinese type of lion head which can move its ears. The lion head of the yamabushi kagura schools is black and can click its teeth. Unlike other other kagura types in which the kami appear only temporarily, during the shishi kagura the kami is constantly present in the shishi head mask. During the Edo period, the lion dances became showy and acrobatic losing its touch with spirituality. However, the yamabushi kagura tradtion has retained its ritualistic and religious nature. (Averbuch, p.16)

Originally, practice of kagura involved authentic possession by the kami invoked. In modern day Japan it appears to be difficult to find authentic ritual possession, called kamigakari, in kagura dance. However it is common to see choreographed possession in the dances. Actual possession is not taking place but elements of possession such as losing control and high jumps are applied in the dance.


=Secrets of Destiny: Shintoism=

'''''Shrine Priest'''''

Shrine priests, also called Kannushi, care for a jinja and keep themselves ritually clean.  They assist in maintaining the traditions of Shintoism.

'''DESTINY COST'''

2   Bonus:  You are a shrine priest.  You care for a shrine and it's surrounding area.  You can expect to be relied upon for performing ceremonies, keeping traditional observances, and selling ema.

1   Bonus:  You know the rites of purification, and how to use these to protect the world from malicious influences.  Through ritual purification, you can protect a person, object, or location against curses and demons.  This takes a full round, as you intone blessings or engage cleansing rituals.  Washing an object will provide a -5 modifier to all curses and demonic attacks against the character for a single day, while creating a talisman will protect the subject as long he or she wears it.  The washing must take place in a shrine, but making a talisman can only be done by a shinto priest.

*   Bonus: If you are a shinto priest, you gain a +1 bonus to your learning, and you can increase your learning to six in game play, to reflect your knowledge of customs and rituals.

5   Onerous Obligation: If you are a shrine priest, you must spend a great deal of time maintaining the grounds, preparing for festivals, and performing necessary rituals.
    (-5) This is your first or second Disadvantage.
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-! align="left" | <small>Destiny Cost:</small>
+! align="left" | Shintoism
-| align="left" | <small>3</small>
+<small>
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+* Destiny Cost: 3
-! align="left" | <small>Study Difficulty:</small>
+* Study Difficult: Learning (10)
-| align="left" | <small>Learning (10)</small>
+* Related Lore: Buddhism
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    Onerous Obligation: If you are a shrine priest, you must spend a great deal of time maintaining the grounds, preparing for festivals, and performing necessary rituals.
      (-5) This is your first or second Disadvantage.
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-[[Ryouri Shonen]]