Introduction to World Religion and Belief Systems

Governor Pack Road, Baguio City, Philippines 2600

Tel. Nos.: (+6374) 442-3316, 442-8220; 444-2786;
442-2564; 442-8219; 442-8256; Fax No.: 442-6268 Grade Level/Section: GRADE 12 HUMSS/GAS
Email: email@uc-bcf.edu.ph; Website: www.uc-bcf.edu.ph

MODULE 9 – World
Subject Teacher: Humanities & Philosophy Faculty
Religion

THIRD TRIMESTER SCHOOL YEAR 2020-2021

SHINTOISM
By the end of this module, the learner should demonstrate understanding of the following elements of Shintoism:
a. Founders: Prehistoric Animists of Japan
b. Sacred texts: Kojiki and Nihongi
c. Doctrines: Belief in kami, divinity of emperors
d. Gods: kami (animist and nature spirits)

Shintoism
Prince Shotoku, the first Japanese envoy to China during the Sui Dynasty and the man credited with introducing
Buddhism to Japan, coined the following famous analogy to describe Japanese religious practices:
 Shinto: the roots of a tree; embedded in the very heart of the Japanese people
 Confucianism: the trunk and branches; politics, morality and education
 Buddhism: the flowers; religious feelings bloom as flowers

Shinto thus forms the bedrock layer of the multi-layered, syncretic religious and philosophical belief of Japan.
The term Shinto was used to designate the religion of the Japanese people only during the eighth century CE,
although it was already used before this time. The name is derived from two words, shin (meaning kami or gods)
and to (or do, meaning path). The name Shinto means “the kami way” or “the way of the gods”. It is believed
that it had no name at all before that period. But because of the rise of Buddhism and Confucianism from China, it
was necessary to distinguish Shinto from these religions. At present, Shinto is known in Japan as the “religion of
shrines”, distinguishable from Buddhism.
CREED
Shinto is arguably unique because it is nature-centric. Shinto does not recognize and holy book as its scriptures,
focusing instead on temple worship and maintenance of the beauty of nature. This closeness to nature is one of Shinto’s
foremost characteristics.
Shinto is not only attuned to the rhythms of nature, but also to the cultural expressions of the Japanese people. It is
in this sense that Shinto is the national religion of Japan. “In its general aspects, Shinto is more than a religious faith. It is
an amalgam of attitudes, ideas, and ways of doing things that through two millenniums and more have become an integral
part of the way of the Japanese people”.

The knowledge of the earliest forms of Shinto was dependent upon the following written sources:
1. The Kojiki (Records of Ancient Matters)
It is written in mingled archaic Japanese and Chinese. It has sometimes been called ‘The Bible of the Japanese’,
but it is difficult to find a religious motive behind its compilation, save in so far as it sets forth the old stories of
the origin of deities and the establishment of men. The predominant aim of the compilation was to demonstrate
the divine origin of the ruling family and the remote antiquity of the foundation of the State. The suggestion that it
is the Japanese Bible overlooks the fact that there is in Shinto no collection of sacred writings regarding as
canonical or as authoritative for doctrine and ethics.
2. The Nihongi (Chronicles of Japan)
It was written wholly in Chinese and covers in part the same ground as the Kojiki and contains alternative
versions of the same myth or event.
3. The Yengi-shiki (Institutes of the Yengi Period)
It describes the ritual as practiced in the Yengi Era (901-923) and includes some prayers (norito) which have
come down from very ancient times. It is a valuable source of information for the ceremonies of Shinto.
4. The Manyo-shiu (Collection of Myriad Leaves)
A collection of 400 poems compiled towards the end of the eighth century or at the beginning of the ninth. The
collection represents the poetic genius of a people just emerging from a primitive outlook and aspiring towards
deeper sentiments and higher ideals. It also contains a number of lyrical poems which celebrate splendours of the
Japanese landscape from the smallest herb of the plain up to the lofty summit of Mount Fujiyama.

The religion reflected in the earliest strata of the above sources belongs to the childhood of
the race, when ‘the trees and herbs had speech’ as the Nihongi says. All is rudimentary and unorganized. We find an
amazing number of deities but look in vain for a system of doctrine or of morals. Of metaphysical background there is not
a vestige. Nor is there any discussion of those great themes of which all great religious literature treats, such as the
problem of evil, man’s consciousness of sin and his need of redemption.
 Introduction to World Religion and Belief Systems
Governor Pack Road, Baguio City, Philippines 2600
Tel. Nos.: (+6374) 442-3316, 442-8220; 444-2786;
442-2564; 442-8219; 442-8256; Fax No.: 442-6268 Grade Level/Section: GRADE 12 HUMSS/GAS
Email: email@uc-bcf.edu.ph; Website: www.uc-bcf.edu.ph

MODULE 9 – World
Subject Teacher: Humanities & Philosophy Faculty
Religion

Characteristic of all forms of Animism is their attribution of conscious life to nature or natural objects, and a
belief in the existence of innumerable spirits which are thought to inhabit sacred places and which are intimately involved
in human affairs. These nature spirits are thought to sanction human beings for neglect of ritual or breaking taboos, but
not usually with regard to moral codes. Ceremonies are important, not in the sense of communicating with a divine
creator, nor in terms of metaphysics or even how to lead a moral or ethical life, but are mostly concerned with the
practicalities of daily life: securing food, curing illness, averting danger, obtaining profit, etc. The intervention of the spirit
world is typically achieved through ceremonial offerings and ritual prayers.
The name which is given in Shinto to all deities and spirits is Kami. Kami is used of anything possessing
supernatural power or force. It is applied to all supernatural beings whether good or evil, to the spirits of the departed and
to natural objects which possess extraordinary features. The term Kami is applied in the first place to the various deities of
Heaven and Earth, who are mentioned in the ancient records as well as to their spirits, which reside where they are
worshipped. Moreover, not only human beings, but birds, beasts, plants, and trees, seas and mountains, and all other
things whatsoever which deserve to be dreaded and revered for the extraordinary and pre-eminent powers which they
possess are called Kami.
The Shinto pantheon contains no fewer than eight or eighty myriads of gods, which is their way of saying that the
gods are so many that it is impossible to enumerate them individually. Not only was nature portioned out among the
deities but all human affairs were placed under care of special tutelary deities. Hence the number of effective deities
fluctuates greatly. Oblivion disposes of many. The identification of distinct deities is another cause of depletion in their
ranks; On the other hand, their numbers are recruited from time to time by new gods produced by various processes.

Classification of gods(kami):
I. NATURE-GODS
a. Gods representing an individual object, ex. The sun-goddess
b. Gods representing a class, ex. Kukuchi, the god of trees
c. Gods representing an abstract quality in nature, ex. Musubi, the god of growth
II. MAN-GODS
a. Gods representing a deified individual, ex. Temmangu, a deified statesman
b. Gods representing a clan or family, ex. Koyane, the god of the Nakatomi clan or family
c. Gods representing a personified human quality, ex. Taji-kara-no-wo, the stronghand

Other examples of gods (kami):

Ameno-minaka-nushi-no-kami Kami of the Center of Heaven
Takamimusubi-no-mikoto Kami of Birth
Kami-misubi-no-mikoto Kami of Growth
Izanagi-ni-mikoto Parents of the eight islands
Amaterasu-o-mikami Sun Goddess
Susano-o-no-mikoto Heaven Kami of the High Plain of Heaven
Tsukiyomi-no-mikoto Moon Goddess
Okuninushi-no-kami Kami of Izumo (temple in Japan)
Ninigi-no-mikoto Ruler of Japan

It is important to bear in mind those they have not all been regarded as of equal importance, nor have they all been
worshipped by the mass of the people. Since Shinto is essentially a form of nature-worship, the nature-gods are the most
important members of the pantheon.

CODE

Shinto is remarkable for the fact that it possesses neither a definite code of morality nor a system of theological
dogmas. The complete absence of direct moral teaching in the Kojiki and Nihongi has been noticed. This want of an
ethical code is hailed by the Shintoist writers as a proof of the superiority of the Japanese people. In ancient times,
although there was no prosy system of doctrine in Japan, there were no popular disturbances, and the empire was
peacefully ruled. It is because the Japanese were truly moral in their practice that they required no theory of morals.
Nevertheless, in justice to Ancient Shinto, it should be said that the rudiments of moral ideas are present in it.
Certain offences are enumerated as being hateful to the gods, though they are condemned not so much on moral as on
ritual grounds as incurring impurity. The two most famous list of offenses are those found in the Kojiki and in the Ritual
of the Great Purification. They are in substantial agreement with each other which covers three distinct classes of
offenses.
a. Ill-deeds: It corresponds in any way to the Christian idea of sin.
 Introduction to World Religion and Belief Systems
Governor Pack Road, Baguio City, Philippines 2600
Tel. Nos.: (+6374) 442-3316, 442-8220; 444-2786;
442-2564; 442-8219; 442-8256; Fax No.: 442-6268 Grade Level/Section: GRADE 12 HUMSS/GAS
Email: email@uc-bcf.edu.ph; Website: www.uc-bcf.edu.ph

MODULE 9 – World
Subject Teacher: Humanities & Philosophy Faculty
Religion

b. Uncleanness: It was dominated by a great fear of uncleanness in the external and ceremonial sense of the term.
It could be contracted in many ways like contact with blood, diseases, incest and bestiality.
c. Calamities: It draws no distinction between moral faults and ritual impurity which is quite inadvertently
incurred.

Defilement, sin and guilt were all believed to be transmissible and removable by physical and magical means. Its
notion of purity was ceremonial and pre-ethical. Purity was a negative state rather than a positive ideal. It was the state
which resulted from the avoidance of those intentional and inadvertent acts which cause defilement.
Mention should be made of the contribution made by the cult of Midako to the development of ethical ideas in
Japan. The cult of necessity stressed the virtue of submission but it was a submission that demanded action and valour.
The militant aspect of Japanese morality is which introduces us to the peculiar creation of Japan, the Bushido ethical code.
Bushido (The Way of the Warrior) was the result of the impact of Confucian ethics upon Japan, where conditions
were very different from those in China. In China, the primary relation is that between father and son; in Japan it is
between ruler and subject. In China the first virtue was filial piety; in Japan it was loyalty to the emperor. It represents the
ideals of chivalry which came to prevail among the nobles. The key-note of Bushido is loyalty to one’s emperor and
feudal lord. Life itself is to be held of little value compared with the steadfastness in maintaining one’s allegiance.
Coupled with loyalty were hardness and stoic indifference to death. The exaltation of hara-kiri in saying that the sword is
the soul of the Samurai and must commit suicide when death alone can save his honour.

To save Shinto, from the reproach of being entirely lacking in ethical teaching, modern apologists for Shinto
often point the passages in which the virtue of sincerity in inculcated. The gems of morality can be found in some of the
traditions of the Kojiki and the Nihongi.
“What pleases the Deity is virtue and sincerity, and not any number of material offerings.”
“Gods or Spirits are impartial and just in mind, pleased only with a man’s religious piety. Approach and pray to
them with a sincere heart, and be sure that you will thus gain their favour.”
“The surest passport for entrance into communion with the divine is sincerity. If you pray to the Deity with a
sincerity, you will assuredly realize the divine presence.”

CEREMONIES
Rituals are important to Shinto because these are an outward manifestation of belief in the
power of the Kami. Many rituals are done at home. But in temples, the priest takes the primary role as ritual expert
officiating the act of worship. The Shinto priest is called a naka-torimochi.

Public ritual prayers are called norito. Most of the rituals are done in public, although a few others involve having
a Shinto priest pray for devotee’s personal needs. These prayers are called kito, kigan or gangake. Examples of these
personal prayers are the following:
a. Kanai Anzen Kigan – for family well-being
b. Kenkou Choju Kigan – for health and long life
c. Shobai Hanjyo Kigan – for success in work
d. Ryoen Kigan – for happy relationships
e. Ryoko Anzen Kigan – for safe journeys

The four important elements of Shinto worship are the following:

a. Norito (public ritual prayers)
b. Harai (purification) – involves using water to purify defilements and evil elements
c. Shinsen (offering) – done everyday which can be material, monetary or symbolic
d. Naorai (symbolic feast) – to dine with the Kami and is done with reverence and respect and involves drinking
sake offered by the priest

Each Shinto shrine has its own local festivals in honour of its own Kam, thus festivals vary from place to place.
There are common festivals that are celebrated in all shrines:
a. Oshagatsu (New Year) – The most attended Shinto worship service. The practice of going to the temple during
the first day of the year is called hatsu mode.
b. Setsubun-sai – Worshippers throw beans, an act which symbolizes the casting away of evil and bad luck.
c. Haru Matsuri (Spring Festival) – It assures safety of rice planting.
d. Natsu Matsuri (Summer Festival) – It protects crops from the heat of summer sun and of pestilence.
e. Aki Matsuri (Autumn Festival) – It thanks the kami for the good harvest.
 Introduction to World Religion and Belief Systems
Governor Pack Road, Baguio City, Philippines 2600
Tel. Nos.: (+6374) 442-3316, 442-8220; 444-2786;
442-2564; 442-8219; 442-8256; Fax No.: 442-6268 Grade Level/Section: GRADE 12 HUMSS/GAS
Email: email@uc-bcf.edu.ph; Website: www.uc-bcf.edu.ph

MODULE 9 – World
Subject Teacher: Humanities & Philosophy Faculty
Religion

In terms of the actual practice of Shinto, in earliest times natural phenomena such as trees, rocks, and streams
were worshipped. Later, ceremonies were conducted in enclosures marked off by the branches of evergreen trees planted
in the ground. Shinto shrines dedicated to various kami can still be found everywhere in Japan. The Grand Shrine of Ise in
Mie Prefecture is currently designated as the holiest among the Shinto sites. All other Shinto shrines throughout Japan
conformed to the ritual usage of the Grand Ise Shrine, and all citizens are expected to house an amulet from that shrine as
well.

CLASSIFICATION
Early Shinto in Japan can be classified into two categories: ujigami and hitogami. The ujigami type was based on
the extended family or clan, each having its own shrine as a central symbol of its solidarity. In this system, there was a
heavy emphasis on ancestor worship, filial piety, dependence on superiors, a belief in the spirits of the dead, and the dead
of an intimate connection between all humans and kami. Shinto of the hitogami type, or man-god system, was based on a
close relationship between an individual kami and a shaman, an individual believed to the power to heal the sick and to
communicate with the world beyond, and to mediate for the whole tribe with spirit world.

MAIN DIVISIONS
1. Jinja Shinto – This is conventional Shinto worship in government registered shrines in Japan. There are 22 shrines that
are regarded as important in Shinto worship, organized into Jo shrines (the upper seven), Chu shrines (middle seven) and
Ge shrines (lower eight).
2. Kyoha Shinto – These are not affiliated with the government recognized shrines. They revere personalities that have
magical powers because of ascetic practices
3, Tsuzoku Shinto – These are groups whose practices are mostly localized in scope and not as institutionalized as the
Jinja and Kyoha Shinto because of its closeness with local customs, some of their practices and hybrids of Shinto and folk
rituals.

NAME: ________________________________________________SECTION: ____________SCORE:

______________

ACTIVITY 9:
I. IDENTIFICATION: Read each item carefully and identify what is being asked. (20 items, 1 point each)

the kami way 1. This word means the way of the gods.
Kojiki 2. The written source used to demonstrate the divine origin of the ruling family and the remote antiquity
of the foundation of the State.
Shinto 3. This religion is the religion of shrines.
Animism____ 4. This is the belief that everything has spirits.
Daoism/cultural expression____ 5. The term used to identify religion being attuned to the rhythms of nature.
Confucianism _6. This religion has an analogy being referred to as the trunk and branches.
Kami_________7. The classification of god that Amaterasu-o-mikami belongs to.
Kami________ 8. The classification of god that Okuninushi-no-kami belongs to.
Manyo-shiu __9. This written source represents the poetic genius of a people just emerging from a primitive outlook and
aspiring towards deeper sentiments and higher ideals.
Kami_____ 10. It is all supernatural beings whether good or evil.
sincerity____11. The virtue that can be found in Kojiki and Nihongi.
Grand Shrine of Ise _12. The holiest Shinto shrine.
Chu shrines ______13. The term used to refer as the middle seven shrines under the Jinja Shinto division.
Uncleanness __14. The class of offense that incest belongs to.
Aki Matsuri ___15. The festival that happens after good harvest.
_ hara-kiri ______16. The act where one must commit suicide when death alone can save his honour.
 Introduction to World Religion and Belief Systems
Governor Pack Road, Baguio City, Philippines 2600
Tel. Nos.: (+6374) 442-3316, 442-8220; 444-2786;
442-2564; 442-8219; 442-8256; Fax No.: 442-6268 Grade Level/Section: GRADE 12 HUMSS/GAS
Email: email@uc-bcf.edu.ph; Website: www.uc-bcf.edu.ph

MODULE 9 – World
Subject Teacher: Humanities & Philosophy Faculty
Religion

_ hitogami ____17. The classification of Shintoism that individual believes the power to heal the sick and to
communicate with the world beyond.
Midako________18. The cult that created the Bushido ethical code.
Norito___ 19. The term used when a Shinto priest prays for a devotee regarding his personal needs.
Norito, Harai, Shinsen, Naorai __20. The four elements of Shinto worship.

References:
Calano, M., Cornelio, J., Sapitula, M. (2019). Introduction to World Religions and Belief Systems. Rex Book Store, Inc.
Davies, R. (2016). Japanese Culture: The Religious and Philosophical Foundations. Tuttle Publishing.
Underwood, A. (2013). Shintoism: The Indigenous Religion of Japan. Read Books Ltd.