Part 4: The Journey

What is Shinto

I suppose the best place to begin would be to define what Shinto really is, to narrow down a definition. Shinto is thought to be synonym for kami (Teeuwen/Scheid, 2002, pg.196), an exact translation being “the way of the gods” (Aston, 1905). It is believed that the original Japanese emigrated from northern Asia, most likely Korea (Aston, 1907, pg.2-3). There are some similarities between Shinto and other Asian ancient religions (such as those from Korea and China), such as their emphasis on the sun being a deity.

Shinto is often associated with shrines for the people, offering prayers and ‘spell’ or luck cards for sale to the public (Yamakage, 2007 pg.11). Another way Yamakage states how the constituents view it, “Shinto is the path through which we seek to realize ourselves fully as human beings by acquiring the noble characteristics of Kami” (2007, pg.12). This allows Shinto to be considered a religion, where there are morals to be taught, and the followers strive to act in a certain manner.
Shinto does not put full emphasis on doctrines or theology, but is focuses on practice (Evans, 2002, pg. ix). Emphasis is put on bettering oneself and creating a peaceful life for yourself and those around you. It is also highly believed that as humans we are actually descendents of kami, and that we have the kami ‘nature’ within ourselves, and that we have the ability to use this power for good (Evans, 2002, pg. ix).

Early Shinto

The first primitive religion of Shinto is thought to have been present during what is referred to as the Jōmon era, being around 7000-250 BC (Picken, 1994, pg.7). There have been artifacts, such as clay sketches that indicate there may have been some sort of deity worship beginning. Later, during the Yoyoi era, around 250 BC to 100 CE, the oral traditions were developed, which show an awe of nature as well early concepts and terms of Shinto which are still used to this day (Picken, 1994, pg.7-8). During the Kofun era, 2nd Century CE – 552, Shinto is thought to be in full bloom, having established divine beings and offerings (Picken, 1994, pg.9).

Written traditions of Japan were not established until the 10th century CE, a collection of Shinto litanies, written at about this time, is called the Norito (Evans, 2002, pg. xiv). This is the first collection of written Shinto prayers, and is believed to have been taught down through oral tradition for many centuries before being written down. So, this is our best source for the original doctrine.

Six Fundamental Roots

Stuart Picken, in his book ‘Essentials of Shinto’, lays down what he refers to as six fundamental roots. Using general descriptions of the early eras, as well as written texts, Picken states that these six roots can be identified and defined. It lays out the main factors of early Shinto, and also makes the ideas easily understandable and logical.

Animism. This is “a way of recognizing and responding to an encompassing sense of life in all of its forms (Picken, 1994, pg.9).” This is the kami, finding divinity in nature and natural events or locations.

Nature Worship. Directly related to Animism, this is the idea of having sacred places within nature. Shrines were placed in divine locations, typically near natural wonders or beauty.

Ancestral Reverence. This is a very important matter in Japanese culture, and is thought to be connected to Animism, in that in very primitive Shinto, it may have been thought that the kami were ancestors helping the people to survive (Picken, 1994, pg.9). Some people have even gone to say that Ancestral Reverence was the true religion of Japan, since any other religions coming in had to adapt to this idea (Picken, 1994, pg.9). This is also an important factor because the Emperor (and other leaders of Japan) throughout history has claimed their leadership due to divine ancestors, specifically being descendents of the sun goddess.

Shamanism. It is believed that the first Empresses were most likely shamanists, and the training of youths for divining the harvests is still present in modern Japan (Picken, 1994, pg.9). Also, blind women shamans are famous in Japan for supposedly being able to communicate with the dead; as well as fortune-telling still being very popular and common in modern Japan (Picken, 1994, pg.9).

Agricultural Rites. Festivals are abundant around seasons, including harvesting and sowing, showing that Shinto is related to the agricultural year. Seasonal awareness is very important in Japan, possibly because their seasons are more easily distinguished than in many other countries (Picken, 1994, pg.10).

Lustration. Cleanliness is a very important feature of Japanese culture, and Shinto. Purification, states Picken, “lies at the root of Shinto’s most central and common ritual.” This refers to the temple priests waving wands of paper streamers in order to purify or cleanse a place, person, or thing; this is symbolic for water (Picken, 1994, pg.10). Japanese are famous for their fondness of hot baths, especially natural hot springs, and there is much speculation that this was branched from the idea of cleanliness as a ritual.