Shinto & Buddhism:

Wellsprings of Japanese Spirituality

Article written by Paul Watt for the Asia Society's Focus on Asian Studies,
Vol. II, No. 1, Asian Religions, pp. 21-23, Fall 1982. Copyright AskAsia,
1996.

The Japanese religious tradition is rich and complex, encompassing within it both
complementary and contradictory trends in religious thought and practice with an ease
that may occasionally puzzle the Western observer. At the very heart of the tradition
stand Shinto, the indigenous religion of Japan, and Buddhism, the Indian religion that
reached Japan in the sixth through eighth centuries A.D. from Korea and China.
Throughout the long course of Japanese history, it has been these two religions that have
contributed most to the Japanese understanding of themselves and their world.

Shinto
Shinto was the earliest Japanese religion, its obscure beginnings dating back at least to the
middle of the first millennium B.C. Until approximately the sixth century A.D., when the
Japanese began a period of rapid adoption of continental civilization, it existed as an
amorphous mix of nature worship, fertility cults, divination techniques, hero worship, and
shamanism. Unlike Buddhism, Christianity, or Islam, it had no founder and it did not
develop sacred scriptures, an explicit religious philosophy, or a specific moral code.
Indeed, so unself-conscious were the early Japanese about their religious life that they had
no single term by which they could refer to it. The word Shinto, or "the Way of the kami
(gods or spirits)," came into use only after the sixth century, when the Japanese sought to
distinguish their own tradition from the foreign religions of Buddhism and Confucianism
that they were then encountering. Thus, in its origins, Shinto was the religion of a pristine
people who, above all, were sensitive to the spiritual forces that pervaded the world of
nature in which they lived. As one ancient chronicle reports: in their world myriad spirits
shone like fireflies and every tree and bush could speak.

Remarkably, neither Shinto's relatively primitive original character nor the introduction
of more sophisticated religions, such as Buddhism and Confucianism, caused the religion
to wane in importance. In part its continued existence can be explained by pointing to
changes that took place within Shinto, for after the sixth century, it was gradually
transformed into a religion of shrines, both grand and small, with set festivals and rituals
that were overseen by a distinct priestly class. However, such developments have had
little effect on basic Shinto attitudes and values. More crucial to Shinto's survival,
therefore, have been its deep roots in the daily and national life of the Japanese people
and a strong conservative strain in Japanese culture.

The Shinto world view is fundamentally bright and optimistic, as befits a religion in which
the main deity is a sun goddess. While it is not unaware of the darker aspects of human
existence, Shinto's chief raison d'etre is the celebration and enrichment of life.

Much can be learned about Shinto's world view from Japanese mythology. Two eighth-
century works, the Kojiki (Record of Ancient Matters) and the Nihon shoki (Chronicles of
Japan), include the story of the creation of the Japanese islands by the divine couple,
Izanagi and his mate, Izanami; the subsequent birth of numerous gods and goddesses --
the Sun Goddess, Amaterasu, chief among them; and the descent of representatives of the
Sun Goddess' line to rule the islands. Two aspects of the mythology are particularly
noteworthy. The first is its this-worldly orientation. Other worlds are mentioned in the
mythology -- the High Plain of Heaven, for example, and the Dark Land, an unclean land of
the dead -- yet we receive only the haziest impressions of them. Blessed with a mild
climate, fertile seas, and impressive mountain landscapes, the early Japanese seem to have
felt little compulsion to look far beyond their present existence.

A second important feature of the mythology is the close link among the gods, the world
they created, and human beings. The tensions present in Western religion between the
Creator and the created, and the human and natural realms, are conspicuously absent. In
the Shinto view, the natural state of the cosmos is one of harmony in which divine, natural,
and human elements are all intimately related. Moreover, human nature is seen as
inherently good, and evil is thought to stem from the individual's contact with external
forces or agents that pollute our pure nature and cause us to act in ways disruptive of the
primordial harmony.

Shinto deities are referred to as kami. The term is frequently translated "god" or "gods,"
but it expresses a concept of divinity significantly different from that found in Western
religion. In particular, Shinto deities do not share the characteristics of utter
transcendence and omnipotence often associated. with the concept of god in the West. In
the broadest sense, a kami may be anything that is extraordinary and that inspires awe or
reverence. Consequently, a wide variety of kami exist in Shinto: there

http://www.bbc.co.uk/worldservice/people/highlights/010712_shinto.shtml

Shinto: Nurturing Nature

Britain is currently celebrating the culture and lifestyle of Japan.
Throughout the year over two million people are expected to directly participate in Japan
2001, a series of festivals and performances taking place around the country.

As the UK marinates in the flavour of the country, In Praise Of God looks at the Japanese
belief of Shinto.

Japan is a country renowned for its love of speed and gadgetry. Through Japanese cars, hi-
fi equipment and computer products the country was once propelled into the world
market and ranked alongside America and China as one of the world's greatest economies.

For a country famous for its advanced technologies and with obvious materialistic values,
it is perhaps therefore surprising that underpinning this way of life, is a very pure and
innocent belief system.

Shinto
Shinto is the indigenous religion of Japan and throughout history, it has provided the
backbone of Japanese culture.

Little is known about the Shinto faith in the West, despite being a rigidly enforced state
religion until the 1950s. Up until that point the Emperor was worshipped as a God, but
during World War II the believer's faith in worshipping ancestors was severely
manipulated and Shinto teachings fell from the national curriculum.

In its purist form the Shinto faith reveres nature. Central to the belief is the assertion that
somewhere between Gods and spirits there are Kami. These have the power to change
different aspects of life and can be invoked by ritual acts.

However the Shinto faith greatly differs from other religions in that there are no sacred
icons or texts and there isn't any congregational worship.

Instead followers draw their deities from nature - worshipping the rocks, trees, wind and
sun.

Shinto Shrines

Dwarfed by nature, Shinto shrines provide a sense of calm. Set within beautiful gardens,
these sacred places venerate the spirits of the natural world.

Before entering a Shinto shrine, visitors are asked to ritually wash themselves. This is to
symbolically purify the being before entering into the presence of the deities.

Once the mind is refreshed, the believer is in a position to learn from the Kami present in
the shrines. As the 18th century Confucion scholar Ekken Kaibara wrote:

‘Whoever would serve the Kami in worship must cast off his polluted mind and stand with
pure, bright mind before the deity both morning and evening…’

‘The utmost truth, without a single falsehood, correct and rectified without a single
error, pure and without a spot of pollution, without selfish desires, and thus not
greedy of personal gain, full of love and affection: such is the mind of the Kami.

Believers in the sacredness of the universe offer simple gifts of food, water and incense at
the altar. For them, Shinto is a spiritual way of life, not simply a religion.

Can Shinto Survive?

Every 20 years Shinto temples are completely rebuilt. The wood from the entry gates, or
Tori, is recycled and every part of the building is reconstructed.

By beginning again new generations of Shinto followers can make their own mark whilst
learning the trades involved in temple building.

But whilst there are in roads for new believers, in an ever changing world the future of the
Shinto faith is uncertain.

With mounting fears for the morality of Japanese youth there has been some talk of
reintroducing Shinto teachings to the national curriculum.

For now at least, many young Japanese may go to the shrines to pray for luck in their
exams, but much of the teaching is considered to be little more than folk superstition.
However, if the author Ian Buruma is to be believed, the youth of Japan will have little say
in whether they believe or not. He writes:

'A person is Shinto in the same way that he is born Japanese. It is a collection of forms and
ceremonies that give form to a way of life. It is a celebration not a belief. There is no such
thing as Shintoist, for there is no such thing as Shintoism.’

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What do Shintos believe?
Shinto mythology
Early Japanese myths emphasise harmony with nature and maintaining the balance
between the human and natural world. The most popular deity in Japan is the Goddess
Amaterasu, the Sun Goddess. She is protector of Japan and is worshipped at Ise, the most
important shrine in Japan. From her are descended all the gods, the emperor and the
Japanese people.
The divine state
Within Japanese myths are found nature spirits, noble heroes, and ancestral deities, both
male and female. From the epic dramas woven around those deities, the Japanese people
have learned how to live. In Shinto, human beings are believed to be born pure, with a
gentle and clear disposition. To be pure is to approach godliness; indeed it is to become
one with the state of the divine. It is Shinto's prayer, Shinto's heart, to return to that
original human state, and live a daily life which is at one with the kami, indigenous folk
deities of Japan.
Shinto shrines and festivals

Shinto shrines are regarded as the spiritual home of the Japanese. They are dedicated to
the kami. A Shintu shrines is usually within a sacred grove, as reverence for Nature forms
an important part of the Shinto tradition. The shrine is approached through a gateway
called a torii, signifying entrance to a sacred space. Festivals to honour the folk deities,
called ‘matsuri’, take place at the shrines, involving young and old.

Apa yang diajarkan Shinto tentang Lingkungan Hidup?

Alam sebagai kekuatan dewa
Tradisi Shinto mengenal rasa syukur yang amat sangat terhadap anugerah alam dan
kekuatan spiritual yang membawa kehuidupan, kesuburan, dan kemakmuran. Kekuatan
semacam ini disebut Musubi (Kekuatan dewa bagi kesuburan) dan dirasakan dalam
segala hasil alam.
sejak orang Jepang merasakan kekuatan tersebut di alam, mereka kemudian memutuskan
untuk memegang idealisme dalam hidup untuk bersatu dalam harmoni dengan alam.
Puncak gunung, lembah yang dalam, dan lautan yang luas dilihat sebagai tempat kekuatan
itu bersemayam, dan benda alam lainnya seperti pepohonan hijau dan batu-batuan besar
dianggap sebagai simbol dari roh dari kekuatan dewa tersebut.
Shinto dan Pertanian
Kehidupan orang Jepang sangat bergantung pada sawah, bentuk pertanian yang paling
cocok bagi iklim Jepang. Padi diperlakukan sebagai makanan yang suci dan tidak
tergantikan. Upacara Matsuri dilaksanakan secara tradisional pada tap musim di setiap
sudut negeri untuk menyelamati keberhasilan panen padi. Selama dari ribuan tahun lebih,
ritual dan upacara yang berkaitan dengan pertanian/ padi membentuk agama Shinto.
Sehingga Shinto kemudian menjadi agama murni rakyat Jepang dan sejarah dari tata
kehidupan orang Jepang.

Kuil sebagai tanah suci di tengah Hutan

Sepanjang jalan-jalan di perkotaan dan di lembah yang terbentuk dari jalur-jalur sibuk di
perkotaan, di manapun orang Jepang hidup, kita akan selalu menemukan hijaunya
pepohonan. Kumpulan pepohonan merupakan tempat ritual untuk memuja dewa yang
bersemayam, dan juga sebagai bagian dari alam yang telah dilindungi sejak zaman lampau
oleh orang Jepang. Dan di antara pepohonan semacam itulah kita dapat menemukan kuil
pemujaan untuk dewa/kami.

Shinto Faith Statement

This statement was prepared by the Jinja Honcho, the representative body of all Shinto
Shrines in Japan.

"In the beginning of the universe there appeared various Kami, or deities from the chaos. A
pair of male and female deities appeared at the end and gave birth first to islands, their
natural environment, and then to several more deities who became ancestors of the
Japanese."
The Kami
The ancient Japanese considered that all things of this world have their own spirituality,
as they were born from the divine couple. Therefore, the relationship between the natural
environment of this world and people is that of blood kin, like the bond between brother
and sister.

An agricultural society based on rice cultivation like that of Japan cannot exist without
unification and harmony among all things on this earth: mountains, rivers, the sun, rain,
animals, and plants, not to mention cooperation among people. So, it was natural that
people developed the idea that they could make their society flourish only when they
worked together, fully performing their own role, but at the same time, helping and
supporting each other. This gave rise to the spirit of revering various Kami, the land,
nature, people, and, on top of that, the spirit of appreciation of harmony among all these
aspects of Nature

The Children of Kami

Shinto regards that the land, its nature, and all creatures including humans are children of
Kami. Accordingly, all things existing on this earth have the possibility of becoming Kami.
Nevertheless, revered status as Kami is limited to those that live quite extraordinary lives
beyond human wisdom or power and that have a profound influence, for good or ill, on
human beings. As to natural elements or phenomena that have such enormous power,
there exist Kami of Rain, Kami of River, Kami of Thunder, Kami of Wind, Kami of Mountain,
Kami of Ocean. All these Kami are involved in the life of a rice-cultivating agricultural
society.

Speaking of the reverence toward Kami of Mountain, it started with people’ s awareness
of mountains as an important source of water for rice cultivation. Then, people came to
regard the mountain itself as a sacred object. This mountain faith prepared the way not
only for the preservation of mountain forests but also for conservation of the cycle of the
ecosystem, given the fact that mountain forests supply rich nutrition to seas through the
rivers, and support good inshore fishing.

In ancient times, reverence toward a holy mountain was expressed by paying respect
directly to the mountain itself. Nowadays, Shinto has a building, or a compound of
buildings, where Kami spirit dwells permanently, and people worship by performing
Matsuri - a festival to offer prayers to Kami - in these buildings. Matsuri Festivals for
Nature
There are many kinds of Matsuri performed in each locality throughout the year. Large or
small, these Matsuri are mostly based on the agricultural cycle. Two of the most important
festivals each year are the spring festival called Kinensai, a festival to pray for a rich
harvest, and the autumn festival called Niinamesai, a festival to offer thanks for the
successful harvest. People of each locality have been carrying out these festivals every
year since ancient times. In this sense, it can be said that Shinto consists of reverence and
gratitude to the land, its nature, and the life that these natural elements give to human
beings.

"there exist Kami of Rain, Kami of River, Kami of Thunder, Kami of Wind, Kami of Mountain,
Kami of Ocean. All these Kami are involved in the life of a rice-cultivating agricultural
society."

With the reverence of Kami, Shinto spontaneously developed through the way of life of
the ancient Japanese. It has neither written dogma nor a teaching book, but people revere
numerous deities who are figuratively described as “ 8 million different deities.” A deity
with a female form, Amaterasu Ohmikami, is revered most highly among them, but the
idea of one absolute god or a hierarchy among numerous Kami has never existed, and still
does not. Yet, each Kami has an individual character to which people offer their worship,
believing in that as the virtue of each Kami.

Suggestions from Shinto

Shinto regards the land and its environment as children of Kami. In other words, Shinto
sees nature as the divinity itself. These days, people often say, ‘Be gentle to nature’or ’Be
gentle to the earth.’ But these expressions sound somehow like the fault of putting the cart
before the horse. We feel it is humanity’ s arrogance. It seems that humans can dominate
nature as the master and ultimately “ repair” nature, using technical-scientific means. But
Kami are the origin of all lives, and the life of all things is deeply connected to them. This
leads to an awareness of the sacredness of life and an appreciation for life given by Kami.
From ancient times, Japanese people have faced nature and invisible existence with awe
and appreciation. And they used to have a principle: “ to return the thing given to the
human as a gift of nature to its original place.” Until the Edo era (1603’1867) this
circulation system of Japanese society functioned very well. After that, with the
development of modern industry, the level of Japanese life was elevated in material terms,
and now people enjoy lives free of want.

But in fact, the Japanese spirituality inherited from the ancient ancestors has been
gradually lost or hidden somewhere deep in our consciousness. It might not be an
exaggeration if we said that not only environmental problems but also all problems of
modern society have been caused by lack of the awe, reverence, and appreciation for
nature that ancient people used to have and taught us.

In Conclusion
Environmental issues, after all, depend on our self-awareness of the problems and our
determination to take responsibility. We often say that things look different depending
upon one’s viewpoint.

So, Shinto suggests that we should shift our point of view and look at our environment
with the spirit of ‘reverence and gratitude,’ that is, with the spirit of parental care for
children or with the spirit of brotherhood. And if we can extend this spirit to our
neighbors, to our society members, to our country members, to peoples of the world, and
to nature, too, transcending differences of thought, ethics, and religion, then this spirit will
serve to foster criteria and morals indispensable for keeping our human life healthy.

This was printed, along with Statements from ten other faiths, in Faith in Conservation by
Martin Palmer with Victoria Finlay, published by the World Bank in 2003.

Beginnings of Buddhism

Buddhism was founded around 550 BC by Siddhartha Gautama, born in North India as a
Hindu prince. When he was still a young man he abandoned his palace and went alone to
the forest in search of an end to suffering. For six years he practiced penance and
meditation, before achieving enlightenment under a Bodhi tree.

The Buddha, or Enlightened One, as he came to be known, dedicated the remainder of his
life ‘ he lived to be 80 ‘ to travelling the Ganges plains teaching the path to enlightenment
to whomever would listen. By the time he left this world he had gathered a large following
of monks, nuns and householders, organised into communities called Sanghas.

The Dhammapada
His teachings were memorised by his disciples and passed down orally. In 80 BC they
were written down in the collection of texts now known as the Pali cannon. The best
known record of his teachings is a short collection of his sayings called the Dhammapada.
The Spread of Buddhism
Buddhism spread far beyond India to countries throughout Asia, particularly Sri Lanka,
Tibet, China, Korea, Japan, Vietnam, Cambodia, Thailand and Burma. Altogether there are
about 500 million Buddhists today.

What do Buddhists believe?

The Four Noble Truths

The First Noble Truth is suffering. Life is full of misery: birth, ageing, sickness and death
are all suffering. Though people strive for pleasure they receive only pain: sorrow,
lamentation, pain, grief, despair, contact with the hated and separation from the loved.
And even if they do achieve a little happiness they soon tire of it and again become
discontent.

The Second Noble Truth is the cause of suffering. Desire and greed always lead to
dissatisfaction. Craving and attachment for sensual pleasures, the desire to end sorrow
and the ambition to go on living: all these are the causes of rebirth, which brings further
suffering.

The Third Noble Truth is the cessation of suffering. When craving and desire are
relinquished, suffering and discontent end, and in their place comes satisfaction and peace.

The Fourth Noble Truth is the way to cessation of suffering. The Buddha taught a Middle
Way, that avoided either excessive pleasure-seeking or excessive hardships. This middle
way leads to enlightenment, and is called the Noble Eightfold Path.
The Noble Eightfold Path
The Eightfold Path begins with Right Understanding arising from the first three noble
truths, seeing that all is impermanent. From this awareness comes Right Intention,
aspiring to truth, beauty and goodness. This leads to good conduct, in the form of Right
Speech, Right Action and Right Livelihood, namely taking responsibility for one’ s body,
its behaviour and speech, including non-violence, acting with compassion, following a
moral code, and working in a way that does not harm others. Finally come Right Effort,
Right Mindfulness and Right Concentration, which are developed in the heart through the
regular the practice of meditation.
The Four Noble Truths are Suffering, the Cause of Suffering, the Cessation of Suffering, and
the Path to the Cessation of Suffering
Karma and the divine
Buddhism does not teach belief in one God, and in some forms teaches there is no god.
However, popular and in particular Mahayana Buddhism (the Buddhism of China, Tibet,
Mongolia, Japan and Korea) teaches the existence of many deities, and elevates the
Buddha into a divine being, the origin of all that exists.

Buddhists believe in the power of karma, or actions based on desire. Such actions, either
good or bad, make a person continue in the cycle of reincarnation ‘ being reborn
repeatedly until achieving enlightenment.
Five Precepts
The Buddha taught Five Precepts for everyday life:
Do not harm any living creature
Do not steal, and be generous in giving
Do not take more than you need
Do not lie
Do not act thoughtlessly
Buddhist teachers draw upon these precepts, particularly the first, middle and last, to
explain the importance of conservation.

What do Buddhists teach about ecology?

All beings are connected

Buddhism teaches that the idea of separateness is an illusion. The health of the whole is
inseparably linked to the health of the parts, and the health of the parts is inseparably
linked to the health of the whole. This means that caring for the environment begins with
caring for oneself: ‘When our hearts are good, the sky will be good to us,’ says Venerable
Maha Ghosananda of Cambodia, a founding patron of ARC.
Respect for life
Buddhist practice makes one feel one’s existence is no more important than anyone else’s.
If one treats nature as a friend and teacher, one can be in harmony with other creatures
and appreciate the interconnectedness of all that lives.
Simplicity and moderation
Buddha taught people to live simply and appreciate the natural cycle of life. Craving and
greed only bring unhappiness, since demands for material possessions can never be
satisfied and people will always demand more, so threatening the environment. This is
why the real solution to the environmental crisis begins with the individual.

Buddhists in Japan tell a story. The Buddha once received a donation of 500 new robes for
his followers. So he considered what to do with the old ones. They would be used for bed-
sheets, he decided. And the old sheets would become towels. And the old towels would be
used as cleaning rags. Everything should be used and reused.
Right livelihood
According to Buddhism, the way you earn your livelihood ‘ not killing, not stealing, not
taking more than you need ‘ all these are part of the Buddhist way of life. A livelihood that
avoids harming others, such as trading in weapons, meat, alcohol or poisons ‘ is in
harmony with nature

Buddhist Faith Statement

This statement was prepared by Kevin Fossey, Buddhist educator and representative of
Engaged Buddhism in Europe; Somdech Preah Maha Ghosananda, Patriarch of Cambodian
Buddhism; His Excellency Sri Kushok Bakula, 20th Reincarnation of the Buddha’ s Disciple
Bakula, head of Ladakhi Buddhism, and initial rebuilder of Mongolian Buddhism; and
Venerable Nhem Kim Teng, Patriarch of Vietnamese Buddhism.

"When shall I come to dwell in forests

Amongst the deer, the birds and the trees,
That say nothing unpleasant
And are delightful to associate with."
(A Guide to the Bodhisattva’ s Way of Life)
Dharma
All Buddhist teachings and practice come under the heading of Dharma, which means
Truth and the path to Truth. The word Dharma also means “ phenomena,” and in this way
we can consider everything to be within the sphere of the teachings. All outer and inner
phenomena, the mind and its surrounding environment, are understood to be inseparable
and interdependent. In his own lifetime the Buddha came to understand that the notion
that one exists as an isolated entity is an illusion. All things are interrelated; we are
interconnected and do not have autonomous existence. Buddha said, “ This is because that
is; this is not because that is not; this is born because that is born; this dies because that
dies.” The health of the whole is inseparably linked with the health of the parts, and the
health of the parts is inseparably linked with the whole. Everything in life arises through
causes and conditions.

Ecology and Buddhism

Many Buddhist monks such as His Holiness the Dalai Lama, Venerable Thich Nhat Hanh,
Venerable Kim Teng, and Venerable Phra Phrachak emphasize the natural relationship
between deep ecology and Buddhism. According to the Vietnamese monk Venerable Thich
Nhat Hanh:

"Buddhists believe that the reality of the interconnectedness of human beings, society and
Nature will reveal itself more and more to us as we gradually recover—as we gradually cease
to be possessed by anxiety, fear, and the dispersion of the mind. Among the three—human
beings, society, and Nature—it is us who begin to effect change. But in order to effect change
we must recover ourselves, one must be whole. Since this requires the kind of environment
favorable to one’ s healing, one must seek the kind of lifestyle that is free from the
destruction of one’ s humanness. Efforts to change the environment and to change oneself
are both necessary. But we know how difficult it is to change the environment if individuals
themselves are not in a state of equilibrium."

In order to protect the environment we must protect ourselves. We protect ourselves by

opposing selfishness with generosity, ignorance with wisdom, and hatred with loving
kindness. Selflessness, mindfulness, compassion, and wisdom are the essence of
Buddhism. We train in Buddhist meditation which enables us to be aware of the effects of
our actions, including those destructive to our environment. Mindfulness and clear
comprehension are at the heart of Buddhist meditation. Peace is realized when we are
mindful of each and every step.
"Like the Buddha, we too should look around us and be observant, because everything in the
world is ready to teach us. With even a little intuitive wisdom we will be able to see clearly
through the ways of the world. We will come to understand that everything in the world is a
teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom
there is no need to question anyone, no need to study. We can learn from Nature enough to
be enlightened, because everything follows the way of Truth. It does not diverge from Truth."
(Ajahn Chah, Forest Sangha Newsletter)
In the words of Maha Ghosananda:
"When we respect the environment, then nature will be good to us. When our hearts are
good, then the sky will be good to us. The trees are like our mother and father, they feed us,
nourish us, and provide us with everything; the fruit, leaves, the branches, the trunk. They
give us food and satisfy many of our needs. So we spread the Dharma (truth) of protecting
ourselves and protecting our environment, which is the Dharma of the Budd

The Dalai Lama on protecting the environment

Peace and the survival of earth as we know it are threatened by human activities which lack
a commitment to humanitarian values.

Destruction of nature and natural resources results from ignorance, greed and lack of
respect for the earth’s living things.

This lack of respect extends even to earth’s human descendants, the future generations who
will inherit a vastly degraded planet if world peace does not become a reality, and
destruction of the natural environment continues at the present rate.

Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past
also saw nature as inexhaustibly sustainable, which we now know is the case only if we care
for it.

It is not difficult to forgive destruction in the past which resulted from ignorance. Today
however we have access to more information, and it is essential that we re-examine ethically
what we have inherited, what we are responsible for, and what we will pass on to coming
generations.

Clearly this is a pivotal generation. Global Communication is possible, yet confrontations

more often than meaningful dialogues for peace take place.

Our marvels of science and technology are matched if not outweighed by many current
tragedies, including human starvation in some parts of the world, and extinction of other life
forms.

Exploration of outer space takes place at the same time as the earth’s own oceans, seas and
fresh water areas grow increasingly polluted, and their life forms are still largely unknown
or misunderstood.

Many of the earth’s habitats, animals, plants, insects and even micro-organisms that we
know as rare may not be known at all by future generations. We have the capability and the
responsibility. We must act before it is too late.
Torii
Shinto shrine compounds are entered by passing beneath a torii. A torii is a wooden gate
without a door, often painted red. Its origin is assumed to be the simple gate of the early
shrine fences. When the fences were later removed, the torii remained as a ceremonial
entrance. The torii has become a symbol representing Shinto practices and a popular icon
for Japan.

Landscape
After passing beneath the torii one enters the ritual landscape. Conceived as a religious
space invoking harmony between man and the natural universe, each shrine’s landscape
is unique and reflects the kami enshrined there. However, certain common characteristics
can be identified as follows.

Pathway (Sando)
The sando is a pathway leading from outside the shrine compound to the front of a
structure for worshippers. The sando functions as more than a path for circulation; it is
also a religious composition, preparing the minds of people for sacred worship. A sando is
usually lined with an avenue of trees or otherwise marked in order to be distinguished
from regular pathways. Frequently the sando crosses a pond or stream with a sacred
bridge called a shinkyo. This crossing symbolizes the purification of mind. In some cases,
the shrine pathway is marked with stone stairways and lined with stone lanterns.

Purification using water at

Kiyomizu temple in Kyoto (photo credit)

(photo credit)
Purification using water at Shinto shrine in city of Tomakomai
(Click on image for larger view.)

Purification
Purification rituals using salt, water, and fire are part of Shinto and Buddhist practices.
Every Shinto shrine provides water for washing the hands and rinsing the mouth before
approaching the shrine.

There are two Japanese myths associated with purification rituals. The first is the myth of
the god Izanagi no Mikoto, who follows his consort Izanami no Mikoto to the Netherworld.
After he sees her in a state of decomposition, he returns to the world and purifies himself
in a stream. Cleansing his left eye gives birth to the solar divinity Amaterasu Omikami.
Cleansing his right eye gives birth to the lunar divinity Tsukuyomi no Mikoto, and
cleansing his nose gives birth to the storm divinity Susanoo No Mikoto.

Two of these children are associated with purification in a second myth. After rampaging
through the palace of his sister Amaterasu, the divinity Susanoo is forced to make
recompense by offering up goods and having his beard cut and nails pulled off.
 The Sanctuary (Honden)
The Kami Sanctuary (honden) is the most exclusive part of the Shrine Complex: the space
which houses the shrine’s kami. Somtimes the Kami Sanctuary is closed to the public and
only priests are allowed to enter in order to complete the ceremonies and purification
required. In the heart of the honden is a symbolic object which contains the kami's
numinous spirit (called the go-shintai).

Worship Hall (Haiden)

In the case of the active deities, prayers and food are offered before the kami's sanctuary
(honden) in the inner temple. However, for the kami of natural phenomena, prayers are
offered at the gate or at the outer temple. In ancient times they were offered on the open
ground. Later, the Japanese introduced worship halls (haiden) facing the sanctuary to
serve this function.

In the case of some special shrines, such as the Great Shrine of Ise, prayers are offered by
both priests and laymen sitting on the ground outdoors where a temporary structure is
built for offering prayers.

Food Offerings
The most important Shinto ritual for assuring the kami's permanent dwelling in the shrine,
is the offering of spiritual flesh. Food offerings are made in different ways at different
shrines. The ritual may include placing food on a table, hanging, scattering on the ground,
burying it in the earth or releasing it into the water. In case of some active deities, the
sanctuary containing the representative object is the focus for this sacred practice and the
sanctuary doors may be kept open during the offering. At shrines for the kami of natural
phenomenon, the doors of the sanctuary may not be opened. Therefore, special offering
halls (heiden) were built for offering food.

Communion Meals
Partaking of the same meal as the deities is a necessary step in the union between the
kami and humans, as it signifies that they are all supported by a universal source of power.
This communion repast is called "ainame." Most scholars connect this ritual with the
ancient tradition of feeding the dead. In the earliest Shinto complexes there was no
structure for this particular function. Food was offered to the kami at the altar or places
outside the shrine hall and was eaten by the worshippers in front of the altar. Later, a
structure called “naoraeden” was built for the practice of communion meal. The building
faced the main hall in the center of the complex. Sometimes Japanese call this structure
chokushiden or “the imperial messenger hall.”

Music Spaces
Music halls and platforms for dancing were introduced during the medieval period. They
are elevated platforms for musical performance, placed at both sides of a shrine,
temporarily built for each ceremony. Singing and dancing are thought to increase the
harmony between the kami and human beings. In the early period of Shinto practice, all
worshippers were required to engage in the sacred singing and dancing; but today, only
experts perform these practices in shrine.
Festivals/ Popular Observances
Religious festivals at Shinto shrines reflect early Japanese observances of agricultural
seasons with spring and fall festivals associated with planting and harvesting rice as well
as periodic purification ceremonies to wash away spritual pollutions. In addition to
seasonal observances, Shinto festivals also mark the events of an individual's life.

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Shinto: The Way of the Gods

By N. Alice Yamada
Cheif of Staff
Gods still inhabit the island country of Japan. Although Japan has experienced a rapid
change of environment due to a gust of modernization, the Japanese feel the same
presence of gods, in their modern lives, that they had felt in the ancient days. Shinto,
written as the Way of the Gods, is a native religion of Japan that encompasses the poetic
reality of senses, which is a part of basic Japanese principles of life. According to the Kojiki,
the mythological chronology of Japan, the gods of the Shinto religion are believed to have
created Japan as their image of paradise on earth, and the ruler of Japan, the Emperor, is a
direct descendent of the Sun-goddess Amaterasu.
Shinto combines with the civil rule of Japan as well as many other aspects of daily life. The
emperor is respected and honored by every member of the nation. Throughout history,
emperors have experienced many fluctuations in power. There are over a hundred
enormous shrines dedicated to the past emperors. The Heian Shrine, a relatively new
addition to the list, was built in 800 AD as one of the largest shrines.
Numerous Shinto festivals are held throughout the year in order to assimilate the gods
into the daily life of each Japanese citizen. In these ceremonies, gods are brought to
presence; that presence is honored and celebrated, and blessings are sought for. These
practices of ritual by the mass keeps the gods alive. Every Japanese lives with ritual as a
custom. Shinto has survived in modern Japan because of this perfect assimilation into
Japanese custom. Much like the hand shake being a natural custom, a prayer or Norito,
and offerings to the god by a high official of the Shinto religion, is a natural custom when
building a new skyscraper. When businesses start, they look into the Shinto calendar for a
lucky day when all the gods will work in the favor of the business owner. Many families
have kami-dana, the Shelf of Gods, where a model of the holiest center of shrines is
depicted. A mirror is placed in the center, and gods are connected to the Kami-danas
through these mirrors.
Although the Shinto ritual involves more than the religious practice in the shrines, some
of the most important rituals take place in the shrines. The shrines are marked by Torii,
special gateways for the gods. When entering these Torii, the visitor leaves the finite
world and enters the infinite world of the immeasurable powers of the gods. During the
visit, the believer will purify himself of all dirtiness and then returns to the finite world
through the Torii.
Some of the rituals that one may participate within a shrine includes the watching of a
Kagura, a dance with music performed by ancient instruments. The dancers are
specialized holy dancers. When girls perform, they must be virgins, and relatively young
of age. Masked dances by men as well as single man dances are also common, although the
performance quantity is proportional to the amount of offerings given by the audience.
Some of the rituals that one may participate within a shrine includes the watching of a
Kagura, a dance with music performed by ancient instruments. The dancers are
specialized holy dancers. When girls perform, they must be virgins, and relatively young
of age. Masked dances by men as well as single man dances are also common, although the
performance quantity is proportional to the amount of offerings given by the audience.
Within the shrine, many gods are honored, although the main shrine, which is the biggest
and the most respective, is usually the god the shrine is specially dedicated to honoring.
White rocks cover all the pathways, and it is common for shrines to have rivers or lakes
flowing by the walkways. A special type of wood is used to build the housings for the gods,
and is renewed once in every specified time. Many dedicated believers and followers of
the Shinto religion work very hard to keep the shrines very clean, since cleanliness is a
trait very favored by the gods.
The chrisnathemum shown in the center above is the crest of the emperor's family.
The religious doctrine behind Shinto creates a flexibility to suit many types of individuals
and reflects on the needs of the agricultural days. Known as the doctrine of Yorozu-yomi,
there are gods for everything and anything, from food to rivers to rocks. One can choose
to worship any god in any region. However, to unite the gods, the Sun-goddess, Amaterasu,
is given the highest respect. The Great Ise Shrine in the east coast of Japan is dedicated to
her. Her brother, Susano-no-mikoto, is also a great hero in mythology, and he is thought to
have descended from heaven to roam the earth. His journey includes the slaying of a great
evil dragon, and the sword he held in the battle is preserved in one of the three major
shrines of Japan - Atsuta Shrine. The Ise Shrine also holds his belonging, the mirror which
acted as his shield.
As in the Kami-dana, the mirror, with its reflection has a special effect on the Japanese.
Many historical buildings are found where lakes and rivers offer another version of the
buildings in its reflection.
Here, Kinkakuji, the Golden Temple combines the Buddhist style of architecture to the
Shinto doctrine of reflections. A similar use of reflections are seen in this building:
The Shinto religion places a great importance in nature, in purity, and in tranquility.
Cleanliness is a main factor, and the gods are pictured as disliking insincerity and disorder.
Shinto emphasizes right practice, sensibility, and attitude over conceptual understanding
of the universe and holiness, respect for nature is permeated throughout the society in
Japan. Nature, in its unmeasurable power and beauty, is understood as the manifestation
of divine power. A rainstorm is provoked and halted by honoring the gods; there is no
reasoning necessary. The power of nature lies in the hands of the gods, and to drive the
forces of nature to the favorable side is only possible through seeking blessings from the
divine.
Since Japan's earliest days, Shinto has been the code of honor and action for the Japanese.
It gives the Japanese citizens customs, doctrines, and a general respect for purity, sincerity,
and cleanliness. Through successful assimilation into the daily life of Japan, Shinto will
continue to be a part of the Japanese culture.