Shinto .


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Description
. An inexactly composed religionNo founderNo official sacrosanct scriptureNo altered arrangement of morals or doctrinesNo faith in unique sin or unique ignoranceNo saviorNo eschatologyNo genuine feeling of historyShinto is place of worship focused and custom focused; not book-centeredShinto may be viewed as a group of exceptionally Japanese sorts of religious convictions, slants, and methodologies, which have honey bee
Transcripts
Slide 1

Shinto The Traditional Religion of Japan " the method for the divine beings " The indigenous confidence of Japan, since old circumstances The term " shinto " was instituted in the 6th century (Chinese character) Shen: unimaginable otherworldly power; superhuman or exceptional nature or being Tao: way, way Confucian impact in the fifth century Buddhist impact in the 6th seventh century Shinto, the method for the divine beings , was authored to recognize the Japanese route from others Shinto is a " image " of Japanese personality, and communicates a religious confidence about Japan and its past The focal image of shinto is the " torii door " (2 uprights and a cross pillar) Many assortments (extensive, little, burrow like, and so on.)

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An approximately composed religion No originator No authority holy sacred writing No settled arrangement of morals or precepts No faith in unique sin or unique numbness No rescuer No eschatology No genuine feeling of history Shinto is hallowed place focused and custom focused; not book-focused Shinto might be viewed as a gathering of particularly Japanese sorts of religious convictions, suppositions, and methodologies, which have been formed and molded by the verifiable experience of the Japanese individuals from the ancient time frame to the present Shinto is " gotten, not educated " (transmitted from heart to heart through every day life) Ono, pp. ix, x, xi, An amalgam of demeanors, thoughts, and methods for doing things that, after some time, have turned into an indispensable mostly of the Japanese individuals A religion of euphoria, magnificence of nature, ponder of life, peace and concordance with nature, and among individuals

Slide 3

The oral myths and customs of Shinto were protected in essential archives Kojiki (incorporates the shinto creation myth) Nihon Shoki The Shinto creation myth (from the Kojiki) An infinite egg offered ascend to paradise and earth There were 3 self-made gods Then there were 7 eras of gods Seventh era included Izanagi (male who welcomes) & Izanami (female who welcomes) Like Adam and Eve, or sibling and sister* Heavenly drifting scaffold and a jeweled lance The residue which trickled down turned into the Japanese islands They slid from the High Plane of Heaven to the island Onogoro) WS 118 They wedded and brought forth numerous gods Izanami passed on, blazed to death by the kami of flame Izanagi was unclean and washed himself (WS 520-21) Mouth=; ear=; eye=Amaterasu (progenitor of sovereign) Amaterasu " s divine grandson = Ninigi 3 presents: a mirror, a sword, and a series of gems Ninigi " s grandson -  Jimmu Tenno (660 BC) – the primary human head of Japan An unbroken line of drop from 660 BC until today (ruler revere) WS 259 Hirohito repudiated Japan is the focal point of the world, and is of awesome source (WS195)

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This creation myth just says the procedure of formation of the world (Japan) There is no idea of good or shrewdness in this myth The Japanese love Japan and think that its difficult to imagine whatever else Shinto accentuates a reverential disposition toward nature, and toward the excellence of nature The common magnificence of Japan is scaled down and conveyed down to human scale in the formal garden (Japanese garden)

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The Shinto View of God Polytheism/animism Japanese myths specify the presence of " eight hundred heaps of kami creatures " This is an analogy to express confidence in the hallowedness of the whole universe Basic idea is that of the " kami " Not generally a " god " in the Western, Christian sense Fundamentally, a honorific for respectable, sacrosanct spirits " Above, unrivaled, numinous or consecrated nature " More comprehensively, the holy nature of human presence and the universe There is a " kami control " which is an ethical Dangerous, instead of noxious Associated with basically everything (WS 204) Mt. Fuji is a hallowed mountain; home of a goddess; has kami control Important gods: Amaterasu-o-mi-kami (sun goddess) and Susa-no-wo There are additionally regular gods, human gods, applied divinities, and so forth

Slide 6

View of Reality/Cosmos In old shinto mythology there is a 3 (layered) universe Plane of the high paradise (universe of the divine beings) The center land (the showed world where men and creatures live) The black market (the place where there is the dead; unclean and malicious spirits dwell here) Modern sanctum shinto does not present such customary clarifications WS 146 To look upon the spirits of the other world resembles a forbidden Instead of creating hypothetical clarifications of the undetectable world, holy places were built up as sacrosanct spots to which the kami could be welcomed, and where people could encounter their nearness The kami are welcome to descend to our plane, to partake in our life without further ado The world we live in is advancing from mayhem to arrange, from the disarray of inconsistencies to a condition of concordance and solidarity. The world gives guarantee of a boundless improvement of life-power

Slide 7

The universe of shinto is not a segregated, but rather a comprehensive world, including all things natural and inorganic. All things appear by uprightness of the kami The world is not against individuals The world is loaded with the endowments of the kami and is creating through the force of congruity and participation Shinto is not skeptical, but rather hopeful The world is intrinsically great That which meddles with human bliss ought to be removed. It has a place with a different universe

Slide 8

View of the Human Being Body & " kami nature " We ought to feed and keep our kami nature unadulterated (WS 139) Kami nature incorporates: Personality Family convention Contributions from others All living creatures are had of kami nature No reasonable line of refinement between an individual and kami (WS 142) Man is thought about as awesome or soul had (man more than lady) Man is of a more elevated amount than creatures in light of more noteworthy kami compel There are distinctive degrees of " kami ownership " Human creatures are the offspring of kami and precursors; we are inalienably great We have gotten our life from kami and predecessors We are adored and ensured by them Our day by day all consuming purpose is made conceivable through the favors of kami & progenitors We are social creatures; there is no place for conceit

Slide 9

We are conceived with a reason in life hopes love Ancestors -  Myself -  Descendants ideals care We are lineally one Reverence for precursors is essential Man owes appreciation to the kami and his progenitors for his life, and for their comprehensive love. He additionally owes much to his present family, his group, and the country. His life is loaded with favors thus he should acknowledge his commitments to society and add to the improvement for goodness\' sake depended to him Rites of entry: one month after birth, the kid is exhibited to the kami Weddings; funerals

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The human issue There is no feeling of unique sin in shinto (as something acquired) There is a feeling of good shrewd (rather than regular wickedness) Evil is a gatecrasher from outside; it doesn\'t have a place here The human issue is contamination or " contamination " (debasements) The consecration which we have gotten from the kami has turned out to be obfuscated over Some reasons for inconvenience: Thoughts/inspirations/activities which may discharge hazardous kami intensity Pride (WS 291a) Careless discourse (WS 353a) The disappointment of the divine beings/predecessors/kami (wear " t disregard, be steadfast, keep them educated and make offerings) (WS 550a) An inability to measure up to our most noteworthy limit in connection to our precursors, family, country, and relatives (Confucian dutiful devotion) (WS 504b) Defilement or contamination calls for custom sanitization (in view of the creation myth) Ceremonial cleansing is of most extreme significance Water, holy sakaki tree, haraigushi (wooden shaft with portions of white paper)

Slide 11

Purification is with the end goal of evacuating all contamination, corruption, and abhorrence which may obstruct life as per the kami way and the adequacy of love Ordinarily purging is proficient by the individual admirer, layman, or cleric, typically washing the mouth and pouring clear water over the fingertips

Slide 12

Salvation or freedom in Shinto Observe all taboos and maintain a strategic distance from contamination The most critical law of salvation calls for dutifulness to the ruler as a kami being The universe of kami does not rise above the universe of people WS 682 We don\'t have to look to enter an awesome, supernatural world to accomplish salvation We bring kami into this world, into the day by day life of home, society, and participation of individuals We encounter kami without a moment\'s hesitation, and salvation is achieved in the symphonious and dynamic advancement of this world In love, the spirits and kami are welcome to the sanctum and malice spirits are ousted Purification before love is imperative Salvation is a common salvation

Slide 13

In Shinto life is great and demise is underhanded Shinto sees passing as insidious or a revile Death is not contamination, but rather it is a variation from the norm or mishap

Slide 14

Conduct in shinto All of life is lived in fellowship and as per the brain of the kami, which bears the faithful adherent consistent insurance. Every day life is viewed as " administration to the kami " Conduct is critical Right lead has three intentions: Prudence (self) Altruism (others) Love of God (kami) Shinto is against abundances in nourishment or drink, burglary, kill, infidelity, lewdness, lying, lack of regard to guardians, and so forth. Great lead includes: Proper love Moral and moral direct in the public arena Maintenance of stylized immaculateness

Slide 15

For legitimate love, it is expected: Profession of confidence in the kami Offerings great and excellent have been displayed Mind and body have been sanitized Sincerity has been satisfied Conduct has been considerate and appropriate The malevolent heart, childish craving, strife, debate, contempt, and so on have been broken up Conciliation has been rehearsed A sentiment positive attitude, participation, and

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