General Shintoism
. . .

Core Values of Shintoism
1.) Harmony - desire to strive for natural and harmonious living
2.) Respect / honor - relating to the natural order, spirits, and ancestors
3.) Purity - separation from malevolent forces through cleansing and ritual
4.) Human nature - fundamental capability for goodness

Categoration of Spiritual Beings/Spiritual Plains
Kami and Takamano-hara - nature manifesting kami, human kami, guardian kami, elemental kami, etc. (Izanagi and Izanami, Amatersasu and Tsukuyomi, Takemikazuchi).
Yokai and Yomi - ghouls, demons, monsters, fae, etc. (tengu, oni, kitsune, kappa).

History of Shintoism
-Disagreement regarding Shintoism being its own unique religion or a product of Buddhism.
-Integration of buddhism and shintoism, through Ryobu shinto
-Popularity within Japan emerged during the 18th century when foreign customs were rejected (including buddhism).
-Current national religion of japan

Rituals
-Offerings may include yen, traditional foods, tamagushi, and other sacred items
-Cleansing ritual - through water, salt, fire, or harai
-Dances - Kagura (entertainment of the gods)
-Festivals - Oshogatsu (New Years Festival), Sago-cho & Seijin-no-hi (Come of Age Festival), Setsubun Festival, Yakuyoke Festival, Shubun-sai Festival, Shichi-go-san Festival, etc.

SRP Shintoism
. . .

Ceremonies
-Jichinsai (pacification of grounds) - a ritual done during construction/alteration of land as a means to appease the spirits that dwell there.
-Weddings - a ceremony done typically at the shrine as a means for the kami to bear witness to a union. It involves offering, San Ken no gi (the passing of sake bowls), and can include western elements.
-Funerals - typically a private/solemn event with close family, in which specific steps are taken by both priests and the deceased's family to adhere to strict rules regarding purity.
-Chanoyu, Seijin-No-Hi, Misogi - rituals I know of but have yet to perform in roleplay (I look forward to learning them).


Ranks (differs from IRL shintoism)
-Kannushi / Mitsushiro - lead position within the shrine, facilitate contact with other factions, organize events, etc.
-Guji - primarily tasked with carrying out the wishes of the shrine lead, as well as training priests. They are the acting authority when the shrine lead is not present.
-Naoshoten - primarily tasked with carrying out the wishes of the shrine lead, as well as training maidens. They are the acting authority when the shrine lead is not present.
-Priest (Shinkan) - lowest rank within the shrine. Priests are primarily responsible for rituals and ceremonies, as well as education of the general public.
-Maiden (Miko) - lowest rank within the shrine. Maidens are primarily responsible for shrine maintenance and guest interaction (priests may also do this).

Tasks/Quota (5-10 quota entries a month)
-Ceremonies/rituals listed above
-tea and food service for guests
-maintence of the monastery (cleaning the onsen, dojo, tea house, etc).
-empting the offering box
-performing tarot card readings
-education of the general public on shintoism
-revitalizing tradition within Karakura
-washing of shrine uniforms
-selling items from the shrine store
-Ema wall/omikuji related activities

Shrine Etiquette/rules
-Proper cleaning of the Temizuya (bow to the toriigate, cleaning right than left hand, rinse mouth, wash ladle).
-Bowing at the toriigate and entering through either side (never the middle).
-Respect of shrine grounds through shrine worker authority
-Safety (no masks, no weapons, no climbing the shrine structures).

Shrine Lore
There's a lot of indepth lore, therefore I'll list the major changes to the monastery over the periods.

-744 - Saisho-Setchi Temple constructed by several monks from the mainland, who believed a manifestation of Buddha resided in the Kohaku mountains.
-1176 - Akatera Monastery was burnt down by Kiyamori Allies (buddhist)
-1228 - Monastery was rebuilt and renamed to Kisune Monastery (shintoist)
-1590s - Kisune Monastery was burnt down by Hideyoshi after rebellion from the clans and citizens.
-1617 - Monastery was rebuilt completely and renamed the Shinsei Seinaru Monastery by Kazuya Saiky and Nashima branches, Saiky houses, and Moritachi clans.
-1996 - enraged shintoist priest attempts to light the tarot card hut on fire (believing it to be sacrilegious and having western ideals). He fails, however it further drives visits away.

Infantile cries filled the silence between the breaths of dormant monks and the rousing breeze. A woman tireless in her advance arrived at the doorstep of an honorable man she had come to admire, Eitarou Igarashi. Her steps stressed the hardwood beneath the weight of herself and the child she clung to. The faintness of the knock she impressed upon Obōsan Igarashi’s door could have been mistaken for the scurry of a mouse, but nonetheless stirred him from his deep slumber. Surprise was fashioned to his face as he inquired about the late night visit of the woman, who he could barely recognize with her once cheerier face, now tear stained.

“My husband– he claims that the gods have forsaken us with the birth of a blind child. He says our son is a stain on our bloodline. He isn’t safe, I don’t know what to do.”

The patience of the monk was forthcoming in the woman’s anguish and he invited her inside, where they sat in front of a fireplace. In the light he could clearly recognize her as Ekubo Tatsumiya, who was beside herself with worry. The two had become close in the last several years, when Ekubo had sought a means of enlightenment following the great suffering which had been her life. She had shared of the many losses she had endured including two previous miscarriages, which deeply hurt her marriage. When the time had come that she had conceived again, she believed the child’s fate would be no different, and yet as the months had come and gone, hope found its root in a miracle. Though it seemed, despite the miraculous event of her carrying the child to term, her husband instead only paid mind to the blindness, which he believed was a sign of disfavor with the gods.

Obōsan Igarashi listened intently to her plight for aid, and found himself taken aback when she said “please take him.” Yet, in spite of this rather abrupt plea, he extended his hands outward. Eitarou knew that this offering would not come without sacrifice, but the teacher had few reservations in saving a child from the cycle of suffering that would surely follow. As he cradled the child in his arms, he looked into his eyes, something arose in Obōsan Igarashi’s mind as he stared at the infant, a passage from a historical text regarding biwa hōshi. He glanced at Ekubo and inquired “his name?” To which, the tiresome woman merely shook her head, he had not been given one. Therefore the monk closed his eyes, deep in thought, and finally uttered, directly to the child, “Utahito Tatsumiya, may your walk arrive at satori.” A namesake forged from poetry and history, as a lesson for letting go of the suffering that those of the past could not.

Utahito Tatsumiya was born August 8th, 1987, as the offspring of Isamu and Ekubo Tatsumiya. Shortly after the discovery of his blindness, he was given to a monk of the Daitoku-ji Temple, within Kyoto, Japan. The senior monk, Eitarou Igarashi would become the primary caretaker of Utahito, however the temple as a whole contributed to the child’s development. From a young age, history and narrative intrigued the boy. He found great enjoyment in the wisdom of those around him, and devoted himself to the zen buddhist teachings of the temple. Igarashi helped Utahito hone his awareness and insight in the ritual practices they indulged in daily.

Often, the monk would rake the zen garden at the center of the temple in loose wave patterns, and say with certainty “hear with your eyes and see with your ears.” As Utahito quieted his heart and mind, the words reinforced the advantage of experiencing the world through sound. The eyes were prone to trickery and deceit, and perspective was the key to understanding. Not once throughout his childhood was his blindness painted as unbecoming, instead many came to appreciate the insights of the child.

Several children who were raised within the confines of Daitoku-ji became close with Utahito as they grew alongside one another. Utahito’s ability to recall stories of the past and retell them as though they were his own creation captured many in awe and wonder. Igarashi often read out loud to fulfill his disciples interest, although he also reminded Utahito to not become dependent on the past, and move fluidly without attachment. Although he understood this, and readily practiced meditation within the Zendo hall, a part of him wanted to know more about the world.

At the age of eight, Igarashi introduced Utahito to the art of sacred sound. His disciple’s attunement to pitch and the auditory sense left his potential unmatched. However it would take many years of practice for him to emulate a sound that was meant to cease suffering and awaken those who listened. He became well versed in playing bells and gongs, which echoed throughout the sacred spaces of Daitoku-ji. In this role he found genuine purpose, bringing what no one else could to the sacred space. Although Zen Buddhism's primary focus was on the self instead of doctrines, there were portions of the temple that housed texts and scripture. These infatuated Utahito and fed his thirst for knowledge and interest in story telling. Eventually, Igarashi, seeing the ambitions of the child, imparted the history of the biwa hoshi to him. During the Edo period, Blind priests traveled throughout Japan, imparting tales of war and history with a biwa in hand. This pivotal moment would spark a life devotion and passion that would eventually lead him to an unexpected future. In honor of the biwa hoshi of the past, he donned similar robes and shaved his head, an appearance of which would remain for many years.

Although Utahito deeply loved Daitoku-ji, he knew that the world had much to offer, even as instilled as the values of the temple had become within his life. Therefore, when he turned of age, he left behind his home, with the knowledge that if he did not find what he was looking for, the temple would gladly welcome him home with open arms. His friendly and forthcoming nature brought him far on his journey, relying on the compassion of those he came into contact with. He settled for short periods of time in small towns, and although he did not always find warm reception, music and storytelling allowed him to connect with those who carried an open mind. He was praised for his ability to listen without judgement, and he was no stranger to the concept of hard work. There were several occasions in which those he met took advantage of his blindness, mugging him of belongings and spewing hatred towards his differences. Yet he learned from these experiences, his wits were sharpened further. Traversing alone allowed him to become adaptive to a world centered around sight. Despite these early struggles, he found steady reliance with those he encountered.

This search reinforced the belief that people could be inherently good, if given the opportunity. Utahito’s biwa playing brought many together, in education of the past, and a mutual love for music. With each person he encountered, he left with a little bit of them in thoughts and memories they passed down. A part of him wondered if this was the sort of attachment he was meant to be weary of, and yet it brought him so much joy he could not bear to let it go. There were many recurring themes within his conversations, yet spirituality seemed the most frequent. Many times he would find himself invited to both buddhist and shintoist grounds, indulging in practices that felt familiar to home. They broadened his understanding and challenged what he believed.
He found a great love for nature during his journey. In the quiet moments crossing towns and forest trails, he would pause to meditate in seclusion. He swore in these deep states he heard the faint whispers of the world speaking to him. He found a deep connection he could not explain, a sort of beauty of which had to be experienced instead of seen. Although his practices of the past remained ingrained into his daily life, he found himself, with the guidance of those he spoke with, drawn to another perspective, Shintoism.

This however was no spur of the moment choice, but a deep and lengthy consideration, built on by gifts of insight given to him by the many people he had come to know. The next decade would provide stability to the man’s life, as he devoted himself to uncovering the mysteries of the natural world. At the age of 28, Utahito enrolled in a training program for shinto studies at Kokugakuin University in Tokyo. Though he obtained this degree later in life, his previous dedication and interest in knowledge fueled his ambition. During the third year of his degree, he received an internship at Nezu-jinja shrine, taking on the primary roles associated with a shinkan, under the teachings of shrine workers. It was here he found true purpose and devotion, and after his graduation from the program he was offered several positions at other shrines due to recommendations of those at Nezu-jinja. He settled in the Nara prefecture, at Suwa Taisha shrine, where he had forged a strong connection in the first year of his travels away from Daitoku-ji.

As seasons flew by, Utahito assumed he’d devote his life to the shrine, finding great acclaim with the community. He continued to play the biwa and recite narratives, his ropes traded for a kimono, and his shaved head for lengthy hair which reflected change and growth. Utahito felt utterly fulfilled in sharing his gifts and the knowledge he had come to acquire about the world. Even more than that, he loved to listen sincerely to the tales of his community. Although he was no longer Buddhist, the concept of detachment remained firmly implanted. Often he stressed the importance of letting go of worry and being genuine to oneself, in order to truly experience what the world could offer. Once again, Utahito found recurring themes within his deep conversations and even the practices he committed to. The idea of family and ancestors became apparent in most of his talks. It raised many questions that could not be answered by the shinkan. It plagued him in every inquiry of his own personal story, and the bothersome nature left him in an undesirable state.

Thus, at the age of 38, he returned to the Daitoku-ji Temple in search of his teacher, Eitarou Igarashi. To the attestament of his mentor's devotion, even after so many years, he still resided within the temple grounds. When asked by Utahito about his lineage, Igarshi shared he knew very little outside of the dire situation his mother had found herself in after the marriage of his father. Though, he did state that his mother had once shared about relatives visiting from Karakura, Japan, where her husband’s family had originated. Though this held no promise of bringing him closer to his parents, he knew he could not rest until this aspect of his life was addressed.

The Tatsumiya remained as a shinkan for the next few years following this visit, feeling it was not quite time to disrupt the life he had built and the community that depended on him. During this time he took several trips to Karakura, Japan, seeking out crumbs of his lineage. He found very little in these short visits, but made several promising connections, including one with the local staff at the Shinsei Seinaru Monastery. The shinkan had traveled so frequently within his life, and after experiencing the world, he knew it was time to settle for a final time. Therefore when at last he felt his absence would not affect the order of both the Suwa Taisha shrine and the guest that relied on it, he chose his final destination, the home of his ancestors.

Though he never found living relatives, pieces of the history still remained in texts of old and the knowledge of historians. Utahito had learned much about the world, and yet knew very little about those who were connected to him through many generations. As had always been his technique for curing his curiosity, he knew the best way to pursue this endeavor was through the metaphorical eyes of those who resided on the island. So then, what was the most direct path to human connection? Utahito had discovered this long ago, and after so many years he could say for certain it was to delight in the wonder of one's experience. Each person had a gift, and he intended to admire them all. For people were good, and could find sincere belonging if they only chose to see with their ears and hear with their eyes.