Philippi also quotes Motoori Norinaga, who rejects a spiritualizing interpretation, insisting that pollution of the body, not of the soul, was meant:
What do you suppose was the view of O Sensei here? I should probably just start reading the columns rather than asking questions somewhat haphazardly...
For a while I've been trying for a dialectical approach on Aikiweb, but more and more I'm not feeling up to the task.
..and the spirits of the shrines where they are worshipped.
Is this to say Motoori Norinaga accepted the notion of spirit(s) existing, but didn't view misogi as pertaining to it/them? If he refers to spirits of the shrines and yet rejects misogi as pertaining to the soul (which I take to include "spirit"), it sounds like he looks at misogi as merely a bath or shower. Is this the case or am I missing something?
As it pertains to O Sensei, regardless of whether or not spirit can be said to be affected, I suppose misogi can at the least be described as a transformative process for making the body stronger. Norinaga apparently viewed misogi as not cleansing the soul (or is it "not necessarily" doing so?), but could it be said that what we do shapes the spirit (my presumption being that O Sensei viewed this to be true) and that in doing misogi in some manner, we likewise affect the "shaping" of spirit/soul?
Reviewing this I see that's just a reiteration of the first question in this post. Time for bed then.
Thank you again for your time, and happy holidays to you and yours!
P.S. Your account of chinkon kishin is exactly in keeping with my limited understanding of it, based on Tsubaki Jinja teachings