Right after the upgrade, Minesweeper started freezing on me, then abruptly closing down while playing in Adventure. Every time Windows checks my location, Minesweeper will crash.Other than turning off the location service, any suggestions on resolving this annoying issue?Thanks. Microsoft minesweeper. I thought the behavior was random, but it seems to happen every time the Windowslocation icon flashes in the notification area of the taskbar.

Izanami-no-Mikoto and Izanagi-no-Mikoto, by Kobayashi Eitaku, late 19th century.The generation of the is expressed mythologically as the action of two gods: ('He-who-invites') and ('She-who-is-invited'). The interaction of these two principles begets the islands of Japan and a further group of.The events are described in the as follows:.

Izanagi-no-Mikoto (male) and Izanami-no-Mikoto (female) werecalled by all the myriad gods and asked to help each other to create anew land which was to become Japan. They were given a spear with which they stirred the water, and whenremoved water dripped from the end, an island was created in the greatnothingness. They lived on this island, and created a palace. Within the palace was a large pole. When they wished to bear offspring, they performed a ritual eachrounding a pole, male to the left and female to the right, the femalegreeting the male first. They had two children (islands) which turned out badly and they castthem out.

Anthology of Kokugaku Scholars: 1690 to 1868. Hardcover ed. East Asia Program, Cornell University, 2017. Ideas the truth has been handed down from the divine age in its purity This represents truth without vain deceptions People say the ideas of China are deeply logical, believed by many to be true, while they say that. Kokugaku does not identify itself through the use of symbols. Adherents: It does not make sense to talk of adherents since Kokugaku is a school of thought rather than a sect, though many conservative Japanese would identify with the Kokugaku claim that Japan is a special divine land.

They decided that the ritual had been done incorrectly thefirst time. They repeated the ritual but according to the correct laws of nature, the male spoke first.

They then gave birth to the eight perfect islands of the Japanese archipelago. After the islands, they gave birth to the other Kami.Izanami-no-Mikoto died in childbirth, however, and Izanagi-no-Mikototried to revive her.

His attempts to deny the laws of life and death have bad consequences.In the myth, the birth of the god of fire ( ) causes the death of Izanami, who descends into, the netherworld. Izanagi chases her there, but runs away when he finds the dead figure of his spouse. As he returns to the land of the living, (the sun goddess) is born from his left eye, (the moon deity) from his right eye, and (the storm deity) is born from Izanagi's nose. Shinto purification rite after a ceremonial children's tournament at the in. ImpurityShinto teaches that certain deeds create a kind ofthat one should want cleansed for one's own peace of mind and goodfortune rather than because impurity is wrong.

Wrong deeds are called'impurity' ( 穢れ ), which is opposed to 'purity' ( 清め kiyome). Normal days are called 'day' ( ke), and festive days are called 'sunny' or, simply, 'good' ( hare).Those who are killed without being shown gratitude for their sacrifice will hold a grudge ( 怨み urami) (grudge) and become powerful and evil kami who seek revenge ( aragami). Additionally, if anyone is injured on the grounds of a shrine, the area must be ritually purified. Jichinsai groundbreaking ceremonyrites calledare a vital part of Shinto.

They are done on a daily, weekly, seasonal,lunar, and annual basis. These rituals are the lifeblood of thepractice of Shinto. Such ceremonies have also been adapted to modern life. New buildings made in Japan are frequently by a Shinto priest called ( 神主)during the groundbreaking ceremony (Jichinsai 地鎮祭), and many cars madein Japan have been blessed as part of the assembly process. Moreover,many Japanese businesses built outside Japan have a Shinto priestperform ceremonies.

On occasion priests visit annually to re-purify.AfterlifeIt is common for families to participate in ceremonies for children at a shrine, yet have a at the time of death. In old Japanese legends, it is often claimed that the dead go to a place called(黄泉), a gloomy underground realm with a river separating the livingfrom the dead mentioned in the legend of Izanami and Izanagi.

This yomi very closely resembles the Greek; however, later myths include notions of resurrection and even -like descriptions such as in the legend of. Shinto tends to hold negative views on death and corpses as a source of pollution called kegare.

However, death is also viewed as a path towardsin Shintoism as can be evidenced by how legendary individuals becomeenshrined after death. Perhaps the most famous would be Emperor who was enshrined as the God of War after his death.Unlike many religions, one does not need to publicly professbelief in Shinto to be a believer. Whenever a child is born in Japan, alocal adds the child's name to a list kept at the shrine and declares him or her a 'family child' ( 氏子 ujiko). After death an ujiko becomes a 'family spirit', or 'family kami' ( 氏神 ujigami).One may choose to have one's name added to another list when moving andthen be listed at both places.

Names can be added to the list withoutconsent and regardless of the beliefs of the person added to the list.This is not considered an imposition of belief, but a sign of beingwelcomed by the local kami, with the promise of addition to the of kami after death.Shinto FuneralShintoFuneral were established during the Tokugawa period and focused on twothemes: concern for the fate of the corpse, and maintenance of therelationship between the living and the dead.There are at least twenty steps involved in burying the dead. Mournerswear solid black in a day of mourning called Kichu-fuda and a Shintopriest will perform various rituals. People will give monetary gifts tothe deceased's family called Koden, and Kotsuge is the gathering of thedeceased's ashes. Some of the ashes are taken by family members to putin their home shrines at the step known as Bunkotsu.Shrines. Temizu Basin—Itsukushima JinjaAny person may visit a shrine and one need not be Shinto to do this. Doing so is called Omairi.Typically there are a few basic steps to visiting a shrine.

At any entrance gate, bow respectfully before passing through. If there is a hand washing basin provided, perform Temizu: take thedipper in your right hand and scoop up water. Pour some onto your lefthand, then transfer the dipper to your left hand and pour some onto yourright hand. Transfer the dipper to your right hand again, cup your leftpalm, and pour water into it, from which you will take the water intoyour mouth (never drink directly from the dipper), silently swish itaround in your mouth (do not drink), then quietly spit it out into yourcupped left hand (not into the reservoir). Then, holding the handle ofthe dipper in both hands, turn it vertically so that the remaining waterwashes over the handle. A woman tying her fortune written on a white piece of paper ( omikuji) to a frame atare small wooden plaques that wishes or desires are written upon andleft at a place in the shrine grounds so that one may get a wish ordesire fulfilled. They have a picture on them and are frequentlyassociated with the larger Shrines.are talismans—made of paper, wood, or metal—that are issued at shrines.

They are inscribed with the names of and are used for protection in the home. They are typically placed in the home at a.Ofuda may be kept anywhere, as long as they are in their protectivepouches, but there are several rules about the proper placement ofkamidana. They are also renewed annually.are personal-protection amulets that are sold by shrines.

They arefrequently used to ward off bad luck and to gain better health. Morerecently, there are also amulets to promote good driving, good business,and success at school. Their history lies with Buddhist practice ofselling amulets.They are generally replaced once a year, and old omamori are brought toa shrine so they can be properly disposed of through burning by apriest.are paper lots upon which personal fortunes are written. The fortunes can range from daikichi (大吉), meaning 'great good luck,' to daikyou (大凶), meaning 'great bad luck.' A daruma is a round, paper doll of the Indian monk,.The recipient makes a wish and paints one eye; when the goal isaccomplished, the recipient paints the other eye. While this is aBuddhist practice, darumas can be found at shrines, as well.

These dollsare very common.Other protective items include dorei, which areearthenware bells that are used to pray for good fortune. These bellsare usually in the shapes of the zodiacal animals: hamaya, which are symbolic arrows for the fight against evil and bad luck; and Inuhariko, which are paper dogs that are used to induce and to bless good births. Kagura traditional dance, Katori Jingu, Katori Cityis the ancient Shinto ritual dance of origin. The word 'kagura' is thought to be a contracted form of kami no kura or 'seat of the kami' or the 'site where the kami is received.'

There is a tale of how kagura dance came into existence. The sun goddessbecame very upset at her brother so she hid in a cave. All of the othergods and goddesses were concerned and wanted her to come outside.Ame-no-uzeme began to dance and create a noisy commotion in order toentice Amaterasu to come out. The kami (gods) tricked Amaterasu bytelling her there was a better sun goddess in the heavens.

Amaterasucame out and light returned to the universe.Music plays a very important role in the kaguraperformance. Everything from the setup of the instruments to the mostsubtle sounds and the arrangement of the music is crucial to encouragingthe kami to come down and dance. The songs are used as magical devicesto summon the gods and as prayers for blessings. Rhythm patterns of fiveand seven are common, possibly relating to the Shinto belief of thetwelve generations of heavenly and earthly deities.

There is also vocalaccompaniment called kami uta in which the drummer sings sacredsongs to the gods. Often the vocal accompaniment is overshadowed by thedrumming and instruments, reinforcing that the vocal aspect of the musicis more for rather than.In both ancient Japanese collections, the and, Ame-no-uzeme’s dance is described as asobi,which in old Japanese language means a ceremony that is designed toappease the spirits of the departed, and which was conducted at funeralceremonies. Therefore, kagura is a rite of tama shizume,of pacifying the spirits of the departed. In the Heian period (8th–12thcenturies) this was one of the important rites at the Imperial Court andhad found its fixed place in the tama shizume festival in theeleventh month. At this festival people sing as accompaniment to thedance: 'Depart!

Be cleansed and go! Be purified and leave!' This rite of purification is also known as chinkon. It was used for securing and strengthening the soul of a dying person.

It was closely related to the ritual of tama furi(shaking the spirit), to call back the departed soul of the dead or toenergize a weakened spirit. Spirit pacification and rejuvenation wereusually achieved by songs and dances, also called asobi. The ritual of chinkoncontinued to be performed on the emperors of Japan, thought to bedescendents of Amaterasu. It is possible that this ritual is connectedwith the ritual to revive the sun goddess during the low point of thewinter solstice.There is a division between the kagura that is performed at the Imperial palace and the shrines related to it, and the kagura that is performed in the countryside. Folk kagura, or kagura from the countryside is divided according to region.

The following descriptions relate to sato kagura, kagura that is from the countryside. The main types are: miko kagura, Ise kagura, Izumo kagura, and shishi kagura.

In lieu of an abstract, here is a brief excerpt of the content:453 SANDAIKŌ Hattori Nakatsune 1791 Nakatsune borrowed a draft of Norinaga’s Tenchizu “Diagram of Heaven and Earth” in 1788. Based on this simple diagram and explanation Nakatsune sketched out a draft of his own interpretation of this realm and other worldly realms, titled Tenchi shohatsu-­kō “A Treatise on the Beginning of Heaven and Earth” (1789). The title is based on the opening line of Kojiki, “When heaven and earth first appeared and there was movement. ” Nakatsune later reworked this into the current text of Sandaikō.

This work attempts to fashion a coherent theology of life and death based on the creation and evolution of three realms: heaven, earth, and the afterlife. In relation to the state of heaven, earth, the imperial land, and the beginning of the formation of these, foreign theories, whether they be Buddhist or Confucian, are all ideas of the disputant’s mind, views of the limits of one’s understanding, thoughts on how life should be, mere guesses and imaginative fables. Among these, the theories of India are simply like women’s fairy tales, and as these are blind speculation, we need not discuss them any further. Also, the theories from China deal with the deep logic of things, but since they represent man-­ made ideas, we might believe them when we hear them, but upon pondering deeply, you realize that the so-­ called logic of the universe, yin and yang, the eight boundaries, and the five principles are titles given by the debaters to objects that never originally existed. This is true of almost everything, and as this logic has come about in the same fashion, the Chinese discussions about heaven, earth, and the myriad creations also follow this development of reason, and as such are all blind traditions. The reason of things has no limit, and since it is not within the sphere of human understanding and discussion, we cannot believe what people say about heaven and earth when they base it on their reasoning. The only things that men can think and know are those things before their very eyes, or what their hearts can feel, or what can be calculated.

When we deal with subjects that fall outside this sphere, no matter how much we may contemplate, there is no way to know. Thus, will we be able to comprehend the beginning and end of the creation of heaven and earth, the various myriad creations, and man who was created after myriad millennia of years? Hereupon, the two kami, Izanagi and Izanami, created our imperial country, that country in which Amaterasu resides, the country over which 454 Views on Japan/Religion the imperial grandson has governed together with heaven and earth from ancient times, a country greater in superiority and excellence than all other nations. Because this country is the father of the four seas, it heals and corrects the hearts of man and, unlike the foreign countries, does not put on airs and expound falsehoods.

We know the truth about the beginning of the creation of heaven and earth, and without adding one whit of our own ideas the truth has been handed down from the divine age in its purity. This represents truth without vain deceptions. People say the ideas of China are deeply logical, believed by many to be true, while they say that Japanese ideas are shallow, based on nothing logical.

While this may be how one thinks, in reality Chinese ideas are blind tales, and ours are those of the truth. As time has passed, we have shown in detail that these various ways of thinking by foreigners are erroneous. These true traditions of Japan do not differ in the least. The reason for all this is because lately people have come from countries far in the West who let their hearts float upon the seas, coming continually, and study this great country of ours. The country is round, and the sun and the moon float around in the sky, and this differs greatly from ancient Chinese theories, and so all their logic equals mere guessing—tales no one can believe.

Now the ancient traditions of the imperial country state there was one globe in the sky, and all objects follow after this. Taking all this information together, we can show that even now, there is not one fact amiss.

Thus, we see that the ancient traditions are correct. And these people from far-­ off countries of the West come to our country, study us.