conversations.from: human
conversations.value: a title for a book about Shinto, Library, Journal with the genre: Arts & Photography, Architecture
conversations.from: assistant
conversations.value: A title for this book could be 'Shinto the Kami Way'
conversations.from: human
conversations.value: Give me the first four paragraphs for this book.
conversations.from: assistant
conversations.value: Shinto the Kami Way
  Sectarian Shinto Sectarian Shinto is composed of a number of heterogeneous groups which the Meiji government, in connection with the nationalization of shrines and the emphasis on shrine worship as a state cult, placed under the supervision of a separate government office. Subsequently, most of the principal groups became independent religious bodies and were officially classified as "Sectarian Shinto." There were thirteen such sects in pre-war days.
  Imperial Household Shinto Imperial Household Shinto is the name given to the religious rites conducted at the three shrines within the palace grounds, which are exclusively for the use of the Imperial Family, and to certain related matters. The central shrine (Kashiko-dokoro), which is dedicated to the mythological ancestress of the Imperial Family, goes back for its origin to the descent of Ninigi-no-mikoto, the grandson of the Sun Goddess to whom the sacred mirror (Yata-no-kagami) was given. After being kept in the palace for some centuries, a replica was made that was enshrined in the Kashiko-dokoro and the sacred symbol itself was enshrined at the Inner Shrine (Naiku) of Ise. This mirror is symbolic of the spirit of the Sun Goddess and is one of the three articles of the Imperial Regalia, handed down by the emperors from generation to generation. On the west side of the central shrine is the Ancestral Spirits Sanctuary (Kōrei-den) which, as the name implies, enshrines the divine spirits of the successive emperors. On the east side is the Sanctuary of the Kami (Shin-den), which is sacred to all the kami of heaven and earth.
  In ancient times responsibility for the Shinto ceremonies conducted at the court was in the hands of the Nakatomi and Imbe families, who handed down to their respective descendants the traditional procedures that each performed. Today, the hereditary system no longer exists; but the ceremonies conducted at the palace shrines are almost the same as the rites provided for in the Imperial Ceremonies Law of 1908. The ritualists, officials of the Imperial Household, conduct some of the ceremonies, but at the most important ceremonies the Emperor himself, in accordance with ancient tradition, leads the official ritualists in the rites. In April, 1959, these sanctuaries came to the public notice when the wedding of H. I. H. the Crown Prince was conducted there. A phase of Imperial Household Shinto is the practice of sending Imperial messengers to make offerings at certain shrines and mausolea which have a special connection with the Imperial Family.
  Shrine Shinto The oldest and most prevalent type of the kami-faith is Shrine Shinto. Shrines date from very earliest times. There were shrines even before the dawn of Japanese history. During the course of the centuries, as the clans expanded throughout the length and breadth of the land, the number of shrines gradually increased until at the beginning of the twentieth century there were nearly two hundred thousand. After the Meiji Restoration they were nationalized, organized into what became known as the "Shrine System," and later were gradually reduced to about one hundred ten thousand. At the end of World War II shrines were disestablished and became private institutions. There are approximately eighty thousand today.
conversations.from: human
conversations.value: Give me four more paragraphs.
conversations.from: assistant
conversations.value: Simple rites of this type are requested on numerous occasions such as when a new business venture is being undertaken, when a child enters school or a youth the university, when some significant event has occurred, or to offer thanks for some special benefit.
  Before leaving the shrine precincts most worshippers who have come from any distance will usually stop at a stall where postcards, charms, and equipment for household shrines are available. For a small sum a number may be drawn from a box and a printed oracle received which tells what fortune or misfortune lies ahead. After a reading these oracles are usually folded and twisted around a twig of some tree or in the wire meshing of the enclosures on either side of the gates as a petition for their fulfillment, if good fortune is foretold, or for a safeguard, if the omen is unfavorable. The shrine talisman, a symbol of the kami which the worshippers can secure for a very small offering, is to be placed in a manner already described in the household altars. This consists of a piece of good quality paper on which the name of the kami is inscribed; but it may also contain a very small piece of shaving from the timbers of a former shrine building. Everything about the shrine—its buildings, its paraphernalia, its rites, its surroundings—contributes to the worship of the kami.
  Many types of shrine festivals are observed, which vary considerably in accordance with their respective traditions and local conditions. The most important occasion in any shrine is its annual or semi-annual festival (reisai) which is usually a spring festival (preparation for farming), an autumn harvest festival, a festival to commemorate the dedication of the shrine to the worship of one or more kami, a festival commemorating the decease of the enshrined spirit, or a festival having some significant connection with the faith of the shrine. In addition, a number of other festivals are observed which have a relationship with national traditions and seasonal customs.
  When an important festival approaches, shrine personnel are exceedingly busy with preparations. The buildings and compound are cleaned in advance, and on the festival day the final touches are put on the shrine compound and buildings. If not done already, small sprigs of sakaki are fastened on the pillars of the torii, fresh straw ropes with white paper pendants attached are strung in front of or below the crossbeams of the torii and gates, over doorways, beneath the eaves of the main buildings, and around the place for purification; and any special decorations, such as the long streamers in the five auspicious colors (white, yellow red, blue, purple), "symbolic of clouds of good omen," or trays of plants and flowers prepared by a flower arrangement society, are put in place.
conversations.from: human
conversations.value: Give me the last five paragraphs.
conversations.from: assistant
conversations.value: This was a relatively simple development at first, because the bodies of the dead were not permitted within shrine precincts and shrine priests did not as a rule concern themselves with funeral rites. Then in later centuries Buddhism became further entrenched in this field because the Tokugawa government (1603—1868), in connection with its suppression of Christianity, required all people to be buried exclusively by Buddhist priests. Consequently Buddhism, which fundamentally is opposed to such practices, became preoccupied with funerals and memorial services, and the fact that these were originally indigenous customs based on Shinto ideas has been generally forgotten.
  There were two reasons why shrine priests did not concern themselves with the dead and with funeral rites. In the first place, the Shrines were dedicated to the service of the enshrined kami, and were not places for other rites or functions. In the second place, the priests were devoted solely to the service of the enshrined kami. Therefore, generally speaking, the performance of religious rites for other than the enshrined kami was outside the responsibility of the shrines and the priesthood.
  During the Meiji era and subsequently, government regulations prohibited the priests of shrines of the higher grades from performing funerals, but this restriction no longer exists and services are frequently conducted by priests irrespective of the shrine they serve. However, the services are conducted at homes or in public funeral halls. They are never held in shrines or even in shrine precincts.
  Shinto is a racial religion. It is inextricably interwoven with the fabric of Japanese customs and ways of thinking. It is impossible to separate it from the communal and national life of the people. Among the kami of Shrine Shinto many have a special claim to worship from the Japanese people alone and are not such as can be venerated by the peoples of the world in the sense that the Japanese people do. Although non-Japanese may pay great respect to the Emperor Meiji, for example, it is inconceivable that they should ever regard him as a kami in the same sense as do the Japanese. Therefore, this phase of the kami-faith is not suitable for dissemination abroad.
  But this does not mean that there is no concern in Shinto for the people and welfare of mankind; nor does it mean that Shinto is not worthy of respect from those of other faiths in the world at large. People of all races and climes cannot help but express gratitude to the spirits of the land and of nature, to their ancestors, to the benefactors of society and the state. In so far as they recognize this feeling within them, they cannot but understand the spirit of Shinto, and find in it an undeniable truth which supports and heightens man's noblest values. Thus, while Shinto is a racial faith, it possesses a universality which can enrich the lives of all people everywhere.
conversations.from: human
conversations.value: Delete the last sentence.
conversations.from: assistant
conversations.value: This was a relatively simple development at first, because the bodies of the dead were not permitted within shrine precincts and shrine priests did not as a rule concern themselves with funeral rites. Then in later centuries Buddhism became further entrenched in this field because the Tokugawa government (1603—1868), in connection with its suppression of Christianity, required all people to be buried exclusively by Buddhist priests. Consequently Buddhism, which fundamentally is opposed to such practices, became preoccupied with funerals and memorial services, and the fact that these were originally indigenous customs based on Shinto ideas has been generally forgotten.
  There were two reasons why shrine priests did not concern themselves with the dead and with funeral rites. In the first place, the Shrines were dedicated to the service of the enshrined kami, and were not places for other rites or functions. In the second place, the priests were devoted solely to the service of the enshrined kami. Therefore, generally speaking, the performance of religious rites for other than the enshrined kami was outside the responsibility of the shrines and the priesthood.
  During the Meiji era and subsequently, government regulations prohibited the priests of shrines of the higher grades from performing funerals, but this restriction no longer exists and services are frequently conducted by priests irrespective of the shrine they serve. However, the services are conducted at homes or in public funeral halls. They are never held in shrines or even in shrine precincts.
  Shinto is a racial religion. It is inextricably interwoven with the fabric of Japanese customs and ways of thinking. It is impossible to separate it from the communal and national life of the people. Among the kami of Shrine Shinto many have a special claim to worship from the Japanese people alone and are not such as can be venerated by the peoples of the world in the sense that the Japanese people do. Although non-Japanese may pay great respect to the Emperor Meiji, for example, it is inconceivable that they should ever regard him as a kami in the same sense as do the Japanese. Therefore, this phase of the kami-faith is not suitable for dissemination abroad.
  But this does not mean that there is no concern in Shinto for the people and welfare of mankind; nor does it mean that Shinto is not worthy of respect from those of other faiths in the world at large. People of all races and climes cannot help but express gratitude to the spirits of the land and of nature, to their ancestors, to the benefactors of society and the state. In so far as they recognize this feeling within them, they cannot but understand the spirit of Shinto, and find in it an undeniable truth which supports and heightens man's noblest values.