In the period immediately after death, the spirit-soul remains close to this world, observing how the family… — Motohisa Yamakage
In the period immediately after death, the spirit-soul remains close to this world, observing how the family is doing, going out to visit friends at their home, or going to worship at a shrine or Buddhist temple. Many are not yet clearly aware of their own death status. Some still retain a part of nigimitama, so they have a semi-material body and can even make noises. Those who have psychic powers are able to see them. Usually they spend a certain period of time, the so-called “forty-nine days,” in such circumstances. In Buddhism they call this circumstance chuyu, meaning “existing in the middle.” A while afterwards they become aware of their death and fully move onto the other world, or yukai.
p. 144Source: Wikiquote · CC BY-SA 4.0
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Through worldly preoccupations, we become separated from that true self, and yet we can be aware that it exists and that it needs to get out. In a sense we can say that this phenomenon represents the separation between purity and impurity. To make this separation occur, a centrifugal separation movement of purity is needed. As a result of this movement, the true self, shrouded by the cloud of illusion and impurity, is able to emerge. The true self is a state of transcendence and so it is able to remain pure, even in the midst of impurity. However, the ego-self living in the relative and conflicted world cannot hear the voice of this true self. In order to hear this voice, we need to conduct silent listening in meditation. In Yamakage Shinto, that is known as chinkon.
When we carry out chinkon, the relationship between true self and ego-self does not have conflict, and they become one body like the front and back of one coin. This is known as the unification of Kami and the human being. This unification means that Kami and the human being spiritually become one.
p. 169
The spirit of Kami does not visit unclean places, and an unclean shrine becomes a mere building devoid of Kami energy, even though it may still have mitamashiro (御魂代) there. Mitamashiro is a material object temporarily representing spirit, such as a mirror, for the spirit of Kami to descend upon.
p. 81
Shinto, the very process of creating and giving birth to life and spirit is described as musubi and we place it in very high regard. In other words, the basic religious idea of Shinto is the continuous process of creation. When we apply this principle to an individual spirit-soul, we see that musubi is the process of work through which each person generates, grows, transforms, and develops naohinomitama (the innermost pure spirit), making his or her spirit grow and become strong. This means that the first task involves the creating of the body, which is attained through diligent care of bodily health. The second task is the creating of heart and mind, or psychological growth. Thirdly, there is the creating of the spirit, that is to say the purification of spirit-soul.
p. 126
