Japanese Shrine Quotes

After purifying himself he walked through a small red gate to the shrine, dropped a goen, or five yen coin, the Japanese word for which also means good luck, into the wooden collection box in front of the shrine.

Nothing is more hallowing than the union of kindred spirits in art. At the moment of meeting, the art lover transcends himself. At once he is and is not. He catches a glimpse of Infinity, but words cannot voice his delight, for the eye has no tongue. Freed from the fetters of matter, his spirit moves in the rhythm of things. It is thus that art becomes akin to religion and ennobles mankind. It is this which makes a masterpiece something sacred. In the old days the veneration in which the Japanese held the work of the great artist was intense. The tea-masters guarded their treasures with religious secrecy, and it was often necessary to open a whole series of boxes, one within another, before reaching the shrine itself--the silken wrapping within whose soft folds lay the holy of holies. Rarely was the object exposed to view, and then only to the initiated.

Dinner that night is a feast of flavor. To celebrate the successful exorcism, Kagura has cooked several more dishes than the shrine's usual, simple fare- fragrant onigiri, balls of rice soaked in green tea, with umeboshi- salty and pickled plums- as filling. There is eggplant simmered in clear soup, green beans in sesame sause, and burdock in sweet-and-sour dressing. The mood is festive.

In cases like this, I recommend that my clients make a personal altar in a corner of their house. Although I use the word “altar,” there is no need to worry about the direction it faces or the design. Just make a corner that is shrine-like. I recommend the top shelf in a bookcase because locating it above eye level makes it more shrine-like. One theme underlying my method of tidying is transforming the home into a sacred space, a power spot filled with pure energy. A comfortable environment, a space that feels good to be in, a place where you can relax—these are the traits that make a home a power spot. Would you rather live in a home like this or in one that resembles a storage shed? The answer, I hope, is obvious.

A Japanese woman friend whose infant son died seven days into his life - no detectable reason - just the small breathing becoming nothing until it disappeared, told me that in Japan, there is a two-term word - “mizugo” - which translates loosely to “water children.” Children who did not live long enough to enter the world as we live in it. In Japan, there are rituals for mothers and families, practices and prayers for the water children. There are shrines where a person can visit and deliver words and love and offerings to the water children.

For Isaac’s protection he had a blue Turkish evil eye and a painted tin hand of Fatima hanging from the bedpost; a candle was always lit on his chest of drawers, next to Hebrew and Christian Bibles and a jar of holy water that one of the domestic staff had brought from the Shrine of Saint Jude.

Destroyed, that is, were not only men, women and thousands of children but also restaurants and inns, laundries, theater groups, sports clubs, sewing clubs, boys’ clubs, girls’ clubs, love affairs, trees and gardens, grass, gates, gravestones, temples and shrines, family heirlooms, radios, classmates, books, courts of law, clothes, pets, groceries and markets, telephones, personal letters, automobiles, bicycles, horses—120 war-horses—musical instruments, medicines and medical equipment, life savings, eyeglasses, city records, sidewalks, family scrapbooks, monuments, engagements, marriages, employees, clocks and watches, public transportation, street signs, parents, works of art. “The whole of society,” concludes the Japanese study, “was laid waste to its very foundations.”2698 Lifton’s history professor saw not even foundations left. “Such a weapon,” he told the American psychiatrist, “has the power to make everything into nothing.

The great tea masters were concerned to make of the divine wonder an experienced moment; then out of the teahouse the influence was carried into the home; and out of the home distilled into the nation. During the long and peaceful Tokugawa period (1603-1868), before the arrival of Commodore Perry in 1854, the texture of Japanese life became so imbued with significant formalization that existence to the slightest detail was a conscious expression of eternity, the landscape itself a shrine. p144

The idea that everyone should have a house of his own is based on an ancient custom of the Japanese race, Shinto superstition ordaining that every dwelling should be evacuated on the death of its chief occupant. Perhaps there may have been some unrealized sanitary reason for this practice. Another early custom was that a newly built house should be provided for each couple that married. It is on account of such customs that we find the Imperial capitals so frequently removed from one site to another in ancient days. The rebuilding, every twenty years, of Ise Temple, the supreme shrine of the Sun-Goddess, is an example of one of these ancient rites which still obtain at the present day. The observance of these customs was only possible with some form of construction as that furnished by our system of wooden architecture, easily pulled down, easily built up. A more lasting style, employing brick and stone, would have rendered migrations impracticable, as indeed they became when the more stable and massive wooden construction of China was adopted by us after the Nara period.

The constitution has thus ended up not as Japan’s ultimate governing legal document, but in the grand political Japanese tradition as a somewhat blurred and compromised token of legitimacy, hoisted about erratically like a portable shrine by competing contenders for power.

Shinto theology has no place for the dogma of “original sin.” On the contrary, it believes in the innate goodness and God-like purity of the human soul, adoring it as the adytum5 from which divine oracles are proclaimed. Everybody has observed that the Shinto shrines are conspicuously devoid of objects and instruments of worship, and that a plain mirror hung in the sanctuary forms the essential part of its furnishing. The presence of this article is easy to explain: it typifies the human heart, which, when perfectly placid and clear, reflects the very image of the Deity. When you stand, therefore, in front of the shrine to worship, you see your own image reflected on its shining surface, and the act of worship is tantamount to the old Delphic injunction, “Know Thyself.” But self-knowledge does not imply, either in the Greek or Japanese teaching, knowledge of the physical part of man, not his anatomy or his psycho-physics; knowledge was to be of a moral kind, the introspection of our moral nature. Mommsen, comparing the Greek and the Roman, says that when the former worshiped he raised his eyes to heaven, for his prayer was contemplation, while the latter veiled his head, for his was reflection.

My two weeks here are filled with activities. Private lessons in Japanese history, language, and arts. Tours of shrines, temples, and tombs. A visit to the imperial stock farm and wild duck preserves. Assorted banquets. Outings with my father---a baseball game, public art exhibit opening.

Shinto shrines were simple, and they still exist all over Japan.

A Shinto shrine is a structure with small ascending steps and a peaked roof.

the inner shrine or Naikū was first built to properly enshrine the sun goddess

modern Japan, one can easily see a Shinto shrine placed side by side with Buddhist temples.

Shirako” is literally “white children” in Japanese. This means exactly what you think it means: It’s the sperm sac of a fish.

placed at the entrance of a shrine.

Both of these give the mountain’s name as Okiyama, and say that on the top of it from time immemorial there has been a shrine dedicated to Fudo-myo-o (Achala, in Sanskrit, which means ‘immovable’, and is the god always represented as surrounded by fire and sitting uncomplainingly on as an example to others; he carries a sword in one hand, and a rope in the other, as a warning that punishment awaits those who are unable to overcome with honour the painful struggles of life).