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Although Yorishiro Hallowed Trees and Iwasaka Stones were regularly inhabited by Nature Spirit Kami, Yorishiro such as mirrors, ritual staffs and swords only became Kami themselves through association. On the grounds of many Shinto shrines today, surviving old growth Yorishiro trees were considered imbued with divinity and encircled with a sacred shimenawa rope. The shrines were Kami homes and places of veneration. Matsuri Kami Festivals were regularly celebrated nearby to remind the Kami of external worldly concerns. With the exception of the medieval period when the Japanese enshrined an image of Kami that resembled Buddha, the Kami have been worshipped without an image. The Jinja shrine was usually situated in a natural environment. Principal Center Shinto Shrines were built in tree groves. A shrine grove and tree lined path led to the main shrine building. To give the impression of purity, the architectural style was simple. Many different styles evolved under the influence of Yin-Yang thought and Buddhism. Plain wood and thatched roofs developed into painted materials and sculptures affixed to the buildings. Generally paper or cloth strips attached to a stand or a Heihaku mirror were objects of reverence. All Shinto shrines had Torri (sacred gates) and often contained water for symbolic purification of the hands and the mouth. Larger shrines had main halls and buildings for offerings and oratories. The Goshintai Kami Body resided in the main hall and was sometimes represented by a mirror. The Sacred Bridge crossing the Daiya River depicted in the picture below belonged to the Futarasan Shrine in Nikko, Tochigi Prefecture, Japan. A UNESCO World Heritage Site, Futarasan Jinja was a Shinto Shrine dedicated to three anthropomorphic Kami. They were Ajisukitakahikone the god of thunder and father of the rain god Takitsuhiko. Okuninushi, Tagorihime. Jinja like this one also enshrine cultural artifacts such as swords.
The Way of the Kami, harmoniously coexisted with both Confucianism and Buddhism. These three traditions have been woven together into the tapestry of Japanese attitudes, culture, customs, ethics and overall outlook on life. Some Shinto virtues to be emulated are: observation of Shinto Rites with attentiveness, purity of heart, and authenticity; gratitude for the blessings of the Kami and the beneficence of ancestors; and helpful service to others and the world without regard for reward. Originally one with Shrine Shinto, the traditional forms of Shinto became Folk Shinto when Buddhism was the state religion in from 673-686 ACE when the government established specific Japanese festivals and rituals. There were many other kinds of Shinto Festivals such as those to wish someone prosperity and happiness; as well as, festivals to ward off misfortune or trouble. Folk Shinto life passages rites and year round observances rites were all closely related to rites and festivals performed at the Shinto Shrine. For example, it was the custom in agricultural communities to perform rituals without a Shinto priest. A member of the community, usually a young boy was nominated as Toya. Under a one year rotation system, he then performed the rites to honor the local Kami. Shintoism Passage Rites included Hatsumiya-Mode when the whole family dressed up and with with a new born baby for its first visit to a local tutelary shrine where the infant was recognized by the Kami as a member of the community.
The Shichi-Go-San Passage Rites took place when five year old boys and three and seven year
old girls visited a shrine to receive divine blessings from the Kami and to report on their
health. Other Folk Shinto Passage Rites were
Coming of Age Festivals and Marriage Ceremonies. Coming of Age Festivals take
place when youths reach the age of twenty. Often the official celebration many of the youths visited
a shrine to receive the grace and divine blessings of the Kami.
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