Shinto

Shinto, also called kami-no-michi, is a religion that originated in Japan, and it is often regarded by its practitioners as Japan’s indigenous religion. This ancient faith, deeply interwoven with the cultural and historical fabric of the Japanese archipelago, represents a unique spiritual worldview that has evolved over millennia. While its roots stretch back to prehistoric times, Shinto as a named and organized entity began to coalesce in response to the introduction of Buddhism to Japan in the 6th century. Unlike other major world religions, Shinto does not have a single founder, or a primary sacred text that codifies a set of moral laws. Instead, it is characterized by a deep reverence for kami, a vast and complex pantheon of deities or spirits, and a focus on maintaining harmony between the human world, the natural world, and the divine. The practices associated with Shinto are diverse, ranging from grand state ceremonies to simple personal prayers offered at local shrines. Scholars sometimes call its practitioners Shintoists, although adherents rarely use that term themselves. With no central authority in control of Shinto, there is much diversity of belief and practice evident among practitioners.

The term “Shinto”, which translates to “the way of the kami”, was itself coined to distinguish this native belief from “Butsudo”, or “the way of the Buddha”. The core of Shinto belief revolves around the concept of kami. These are not omnipotent gods but rather spirits, essences, or deities that inhabit and personify the forces of nature. Kami can be found in remarkable natural objects such as mountains, rivers, waterfalls, trees, and uniquely shaped rocks. They can also be ancestral spirits, particularly those of the Imperial family, as well as the guardian spirits of specific clans or communities. Amaterasu Omikami, the sun goddess, is considered the most important kami and the ancestress of the Japanese Imperial line, her principal shrine is located at Ise. The kami are not inherently good or evil; they possess both a gentle, benevolent side (nigi-mitama) and a rough, assertive side (ara-mitama). The goal of Shinto rituals is often to pacify the ara-mitama and encourage the benevolence of the nigi-mitama, thereby ensuring blessings such as a good harvest, health, and prosperity. This profound connection to the natural world means that Shinto is fundamentally a religion of immanence, where the divine is present within the world rather than separated from it. This perspective fosters a deep appreciation for nature and an aesthetic sensibility that values purity, simplicity, and sincerity (makoto).

Shinto’s worldview emphasizes the concept of purity (kiyome) and impurity (kegare). Kegare is not a moral sin but a state of spiritual pollution that can arise from contact with death, disease, bloodshed, and other disruptive events. This state can obscure one’s inner purity and create a barrier between oneself and the kami. Therefore, a significant portion of Shinto practice is dedicated to purification rituals, known as harae. These rituals can be as simple as washing one’s hands and mouth with water at a font (temizuya) before entering a shrine, or as elaborate as ceremonies performed by priests involving waving a ritual wand called an ōnusa. By undergoing purification, individuals restore their innate purity and can approach the kami with a sincere heart. This focus on purity extends to a general life-affirming outlook. Shinto is largely concerned with life in this world and the well-being of the community. It does not have a detailed eschatology or a strong focus on the afterlife, though it is generally believed that the spirits of the deceased (sorei) can become ancestral kami that watch over their descendants. The primary ethical imperative in Shinto is to live a life that is in harmony with the will of the kami and the natural order of the world. This involves living with gratitude, cooperating with others, and fulfilling one’s obligations to family, community, and the nation.

The practice of Shinto is centered around its shrines, known as jinja. There are estimated to be over 80,000 shrines across Japan, ranging from small, unattended roadside structures (hokora) to massive complexes like Fushimi Inari-taisha in Kyoto or Meiji Jingu in Tokyo. Shrines are considered the dwelling places of the kami and are typically set within natural surroundings that reflect the religion’s reverence for nature. A shrine is marked by a distinctive torii gate, which separates the sacred space of the shrine from the profane, ordinary world. The architectural style of the shrines varies, but they are often characterized by their use of natural wood and designs that blend with the landscape. Within the shrine grounds, the most sacred area is the honden, or main sanctuary, which houses a shintai, a physical object in which the spirit of the kami is believed to reside. The shintai is not worshipped as an idol but is revered as a vessel for the kami’s presence; it is never seen by the public. Worshippers typically approach the haiden, or hall of worship, where they can make offerings, ring a bell to get the kami’s attention, bow twice, clap twice to welcome the kami, and then offer a silent prayer before bowing once more. This simple act of worship can be performed by anyone at any time.

In addition to individual worship, Shinto life is punctuated by a calendar of festivals, or matsuri. These festivals are communal events that serve to honor the kami, celebrate the seasons, and strengthen community bonds. Matsuri often involve vibrant processions where the shrine’s kami is carried through the town in a portable shrine called a mikoshi. These events are filled with music, traditional costumes, food stalls, and a generally festive atmosphere, serving as important social and cultural gatherings. Major life events are also marked by Shinto rituals. A newborn baby is typically taken to a local shrine for its first visit (hatsumiyamairi) about a month after birth to be placed under the protection of the guardian kami. The Shichi-Go-San festival celebrates the well-being of children aged three, five, and seven. Young adults celebrate their coming of age (Seijin no Hi) with shrine visits. Many Japanese couples also choose to have a traditional Shinto wedding ceremony. While funerals are almost exclusively handled by Buddhist temples due to Shinto’s aversion to the impurity of death, the spiritual life of many Japanese people involves a seamless blend of both traditions, a phenomenon known as Shinbutsu-shūgō. People might celebrate births and marriages with Shinto rites while observing funerary and ancestral rites according to Buddhist traditions, reflecting a pragmatic and complementary approach to religion.

Throughout its history, Shinto’s relationship with the state has been a defining feature. During the Meiji Restoration in the late 19th century, the government established State Shinto (Kokka Shintō), separating it from Buddhism and elevating it to the status of a national ideology. Shrines were placed under government control, and a new vein of myth was introduced that centered on the divinity of the Emperor who was accordingly declared a direct descendant of Amaterasu. This framework was used to foster nationalism, loyalty to the Emperor, and a sense of unique Japanese identity, which became a powerful ideological tool during Japan’s period of modernization and military expansion. This state-sponsored form of Shinto was officially disestablished by the Allied Occupation forces after World War II. The post-war constitution mandated a strict separation of religion and state, and the Emperor publicly renounced his claim to divinity. Today, Shinto is practiced as a private, voluntary religion, managed by the Association of Shinto Shrines (Jinja Honchō) and other independent organizations. While it no longer holds a state-enforced status, its cultural influence remains immense. The Imperial Household continues to perform ancient Shinto rituals, and the deep-seated values, aesthetics, and practices of Shinto continue to permeate Japanese society, from its art and architecture to its social etiquette and profound respect for nature.