LESSON 9:

SHINTOISM
Introduction to World Religions and Belief Systems

Reference: Cornelio, J., Sapitula, M.V., Calano, M.J., (2019) Chapter 9 Shinto Region,
Introduction to World Religions and Belief Systems, Rex Bookstore.
 WHAT IS SHINTOISM
 Shinto (or Shintoism) is a religion indigenous to
Japan. It is characterized by the lack of a systematic
set of beliefs or any identified founder. Likewise,
Shinto is not considered by its followers as a religion,
rather, it is more of a way of life. The term “Shinto” is
literally translated as the “the way of the kami”. Kami
doesn’t have any precise translation in English. One
common translation, however, is “gods or spirits”
dwelling on nature which may be inspired by the
practice of venerating spirits living in trees, rocks, and
other earthly objects. Other translations will be
discussed later on this module.
 WHY IS IT CALLED
SHINTOISM?
 The early Japanese need to name their indigenous religion as “Shinto” in order to distinguish it from
Buddhism, which is already spreading across their region.
 As followers of two religions, the Japanese find it hard to distinguish their indigenous religion from
Buddhism.
 To make a distinction, the Japanese called their indigenous religion “the way of the gods” or “kami-
nomichi" in Japanese.
 The Chinese translated “kami-no-michi" as "shen-dao," which was pronounced in Japanese as "shin-
to."
 Because of their high regard for Chinese culture at that time, the Japanese adopted "Shinto" as the
official name of their indigenous religion.
 Nowadays, however, the names "Shinto" and "Kami-no-michi” are used interchangeably to refer to the
same religious tradition.
 WHY IS IT CALLED
SHINTOISM?
 The mutual accommodation between these two religions resulted in most Japanese practicing both
Shinto and Buddhism at the same time.
 Consequently, it is said that Buddhist temples and Shinto shrines contained elements of one another,
from rituals to architectural designs.
 Those who regarded themselves as Buddhists were also engaging in Shinto practices; while those
who regarded themselves as Shintoists were also engaging in Buddhist practices.
 And there were those who did not feel the need to regard themselves as either Buddhists or
Shintoists; they just engaged in the practices of both religions.
 THE KOJIKI AND NIHONGI
 Shinto was distinguished from foreign religions by composing a creation story or
mythology which served as the basis of its rituals and practices.
 Previously, it was preserved orally over generations, but it was later on written
upon the initiation of their government (Meiji).
 These written texts were called the Kojiki (Chronicle of Ancient Events, or
Record of Ancient Matters) and the Nihongi (Chronicle/History of Japan).
 These texts are part myth and part history because they both talk about
mythological and historical origins of Japan.
 As the creation story recorded in the Kojiki and Nihongi is sacred in Shinto,
these texts thus constitute the sacred texts of Shinto. These texts, however, do not
function in the same way, or on the same level, as the sacred scriptures of other
religions.
 While other religions rely heavily on the doctrines as articulated in their sacred
scriptures to justify their existence, Shinto relies heavily on practices and rituals
in justifying its existence. This is way the Japanese do not really consider
themselves religious.
 KAMI
 The kami, as noted, generally refer to sacred, spiritual beings, which are
also thought of as gods and goddesses.
 The word "kami" is used in both singular and plural; we can thus say "this
particular kami" or "this group of kami." It literally means "high," "above"
and "lifted up" (Urubshurow 2009, 502), but it is often translated as "god"
or "gods.”
 Some scholars classify the various kami into some basic types for a better
view of their diversity. One such classification (Urubshurow 2009, 503–
505) distinguishes four general types of kami; thus:
 NAMES AND FUNCTIONS OF
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-no-Mikoto / Izanami-no-Mikoto Parents of the Eight Islands

Amaterasu-no-mikami Sun Goddess

Susano-o-no-Mikoto Heaven Kim of the High Plain of Heaven

Tsukiyomi-no-Mikoto Moon Goddess

Okuninushi-no-kami Kami of Izumu (temple in Japan)

Ninigi-no-Mikoto Ruler of Japan

IMPORTANCE OF
WORSHIPPING KAMI
• At the core of Shinto are beliefs in the mysterious creating and harmonizing power (musubi) of Kami and the
truthful way or will (mokoto) of Kami.

• The nature of kami cannot be fully explained in words, because kami transcends the cognitive faculty of man.

• Devoted followers are able to understand Kami through faith and usually recognize various Kamis in
polytheistic forms.

• Parishioners of a Shrine believe in the tutelary Kami as the source of human life and existence.

• Each Kami has a divine personality and responds to truthful prayers.

• The Kami also reveals mokoto to people and guides them to live in accordance with it.

• Mokoto is not an abstract ideology. It can be recognized every moment in every individual thing in the
encounter between man and kami.
 TYPES OF KAMI
 Nature Kami: they include the kami of trees, animals, mountains, geological entities (such as clay, stones, lightning,
metals, stars, sun, moon, minerals, and gemstones), food (especially agricultural foods), and forms of water (such as
wells, rivers, oceans, springs, storms, and rain).
 Mythic Kami: they consist of all the kami mentioned in the Shinto myth or creation story which include Izanagi,
Izanami, Amaterasu, Tsukiyoma, and Susanowo.
 Clan Kami: they include all the kami that serve as protectors of divine clans, foremost of which is the kami
Amaterasu, of whom the members of the imperial family, the primary divine clan, are believed to be descendants
through the first divine emperor Jimmu. They also include the kami of other (secondary) divine clans, such as the
descendants of Jimmu's companions and the noble families who ruled Japan prior to the reign of Jimmu. As regards
the Imperial Family, Urubshurow (2009, 506) notes that, the members of the Imperial Family, being descendants of
Amaterasu, are all divine in nature; but only the member of this family who becomes the emperor acquires the status
of a kami.
 Guild Kami: they consist of all the kami worshipped by various guilds (associations of craftsmen and artists),
foremost of which are the kami worshipped by the guild of mirror makers (referring to the kami believed to have
made the mirror that enticed Amaterasu to get out of the cave she hid in for some time), the kami worshipped by the
guild of jewellers (referring to the kami believed to have made the eight-foot long string of 500 jewels worn by
Amaterasu), and the kami worshipped by the guild of dancers and geisha (referring to the kami Uzume who danced
to entertain Amaterasu)
 ETHICS OF HARMONY &
PURIFICATION
 Shinto does not have a clearly defined code of morality or a formalized set of moral rules, just
like the commandments of the Jews.
 A kind of morality, however, naturally follows from the Shinto system of values and general
attitude towards life. For instance, as Shinto worships the natural forces that give life,
 Shinto has a positive attitude towards those that enhance or promote life, like fertility and
health, and a negative attitude toward those that do otherwise, like the acts of killing and
inflicting pain, and the state of sickness
 As Shinto worships nature in its natural beauty, it gives value to purity or freedom from
pollutants. This includes our own bodies, houses, clothes, and environment; and extends to our
character (especially honor) and spiritual life. If they become dirty or contaminated, we must
cleanse them to regain their purity. In this connection, it is said that in Shinto, the acts of
washing, sweeping, and cleaning have a religious and ethical value
 ETHICS OF HARMONY &
PURIFICATION
 As regards human character, it is polluted when one has done misdeeds; and so one needs to
restore its purity by fulfilling his/her responsibilities, making amends like repaying debts, and
sincerely apologizing for these misdeeds. And since the kami are sacred, then humans ought to
show them reverence.
 This is done, among others, by visiting their shrines and showing respect to nature by
refraining from doing anything that may damage or pollute nature
 Purity is a central concept in Shinto ethics. Humans become unclean when they are separated
(or alienated) from the kami, family, ancestors, community, or emperor through misdeeds or
failure to perform what has been expected from them. The solution is reconciliation through
the process of purification (Matthews 2010, 204). Generally, Shinto ethics can thus be
described as an ethics of harmony and purification
 LIFE AFTER DEATH
Shinto follows traditional Japanese views that the body should be cremated and that the dead
person joins his or her ancestors. And as discussed above, some dead people, the remarkable
ones, are believed to have become kami. Some forms of Shinto incorporate Buddhist beliefs
about death such as reincarnation.
 PRACTICES AND RITUALS
 Worship of the kami is done at the shrines, public
shrines or personal ones (those set up at homes).
 People visit shrines to pray to the kami (prayers to
the kami are called norito) to give praises to them
and to request for health, success in their endeavors
(school, career, Shinto Shrine business, etc.), safety
in travels, and well-being of their loved ones. A
 Shinto shrine is called jinja in Japanese (jinja
literally means "place of the kami"), in contrast to
the Buddhist temples which are called tera in
Japanese.
 PRACTICES AND RITUALS
 There are certain ceremonies one goes through during a
visit to a public shrine, like washing one's hands and
mouth at a water basin located at the entrance to the
shrine, climbing the stairs leading to the haiden (the space
in front of the place where the kami is enshrined), giving
respect to the kami by bowing in front of them, donating
money, ringing a bell and clapping several times
(allegedly to get the attention of the kami), and praying
either silently or by chanting. Sometimes devotees leave
their prayer requests written on a piece of paper or on
small wooden plaques which they tie to the fences or
branches of a sacred tree near the kami's shrine.
 During festival days, there are processions which people
may join and booths where they can buy souvenirs and
amulets
 PRACTICES AND RITUALS
 Worship can also be done daily at home. Shinto devotees set
up a small Shinto shrine, called kamidana, at their houses,
sometimes in the garden area. Prayers and food offerings, like
rice and water, are done at the kamidana. During festival days,
there are processions which people may join and booths where
they can buy souvenirs and amulets
 Shinto priests officiate the worship ceremonies at public
shrines. They give their blessings on various occasions, such
as when children are brought to a shrine a month after birth
and when they reach a certain age
 The priests also perform ceremonies outside the shrines like
during weddings held at homes or hotels. The emperor has
been traditionally considered as a high priest in Shinto
 PURIFICATION RITUAL
 Misogi. This is a form of purification that uses water.
Worshippers, for instance, wash their hands with water at the
entrance of a shrine. A form of misogi is called misogi
shuho, a ritual in which one stands under a flowing Waterfall.
The devotee stands for some period of time while the water
of the waterfall falls full-force on his or her shoulders.
Before the ritual, the devotee does some stretching and deep-
breathing exercises and is cleansed with a bit of salt. After
the ritual, the devotee may drink sake (rice wine) with other
practitioners usually before a meal. Misogi is primarily based
on Izanagi's act of washing himself when he found himself
dirty after going to the underworld to see Izanami.
 Shubatsu. This is a form of purification using salt. Salt is
sprinkled by Shinto priests on the objects, humans, or places
to be purified.
PURIFICATION RITUAL
 Harai. This form of purification uses a harai-gushi, a wand
consisting of a stick and streams of paper attached to the
stick. A Shinto priest waves a harai-gushi over the person,
place, or object to be purified.
 Imi. This is a form of purification that one does to oneself by
refraining from saying inappropriate words and avoiding
doing inappropriate actions. For instance, the word "cut"
(kiru) is taboo in a wedding ceremony. On the other hand,
attending a party or a celebration is inappropriate when a
loved one has just died.
 ANNUAL EVENTS
New Year Celebration (Oshogatsu)
This is the biggest celebration of the year. Before the holiday, the
house is thoroughly cleaned for the kami who are invited to visit.
They have their own decorations (kadomatsu, a special arrangement
consisting of pieces of cut green bamboo, small branches of pine,
and leaves of plum) and kind of foodmochi, a soft dough made of
pounded rice; ozone, a special soup of vegetables and mocha.
Men and women dress in kimono and make offerings to Shinto
shrines; they pray for blessings for the coming year. They also visit
relatives and friends. The overall spirit of celebrating the New Year
is cleansing and the renewal of life.
 ANNUAL EVENTS
Spring Festival (Haru Matsuri)
The purpose of holding this festival is to guarantee the safety of rice
planting.

Summer Festival (Natsu Matsuri)

The purpose of holding this festival is to protect the crops from
pests and diseases during the hot seasons. Autumn Festival (Aki
Matsuri). The purpose of holding this festival is to express gratitude
to the kami for the gathered harvest. This is a ritual of thanksgiving
 ANNUAL EVENTS
Setsubun-sai
The purpose of holding this festival is to drive away bad luck and
invite good luck. This is done by throwing beans and a Shinto high
priest firing an arrow. Worshippers later on take the beans home for
good luck.

Autumn(Aki Matsuri)
The purpose of holding this festival is to protect the crops from
pests and diseases during the hot seasons. Autumn Festival (Aki
Matsuri). The purpose of holding this festival is to express gratitude
to the kami for the gathered harvest. This is a ritual of thanksgiving
 MAIN DIVISIONS OF SHINTO
Kokka Shinto
Kokka Shinto, also known as State Shinto, was the form of Shinto that was made national religion of
Japan in 1992 when the Japanese government (the Meiji government) was instilling patriotism among
its citizens and establishing powerful control over them by presenting the emperor as a divine being,
with a status of a kami, being a descendant of the sun goddess Amaterasu.
Kyoha Shinto
These are Shinto groups and sects that are not affiliated with government-recognized shrines. Most of
these groups have been in existence for a considerable period of time. They arose because they tend to
emphasize on certain beliefs and practices that are not in line with (though not always contrary to) the
Jinja Shinto. Most of the Kyoha sects revere certain personalities that are deemed to have magical
powers because of their ascetic practices.
Tsuzoku Shinto
These are Shinto groups and their practices are mostly localized in scope and not as institutionalized as
the Jinja and Kyoha Shinto. Because of its closeness with local costumes, some of their practices are
hybrids of Shinto and folk rituals. Sometimes, there are strong resonances of Buddhist and Confucian
teachings in these Tsuzoku groups. They are mostly found on small local shrines owned by families or
small rural communities.
CORE TEACHINGS OF
SHINTOISM
 “Worship the ancestors and forces of nature to achieve harmony in all dimensions.”
 A life lived in accordance with a Kami’s will is believed to produce a mystical power that
gains the protection, cooperation, and approval of all the particular Kamis.
 Shinto is also described as a religion of “tsunagari” (continuity or communion).
 The Japanese, while recognizing each man as an individual or personality he/she does not take
him as a solitary being separated from others.
 On the contrary, he is regarded as the bearer of long continuous history that comes down from
his ancestors and continues in his descendants.
 It is imperative to Shinto believers to worship their ancestors to perpetuate their relationships
with them, and pay respect to the forces of nature as perceived manifestations of the mystical
powers of the different Kamis in order to achieve harmony in all life dimensions.
ACTIVITY #1 FOR 4 TH

GRADING
 Explain the Five Major Holidays in Shinto
ACTIVITY #2 FOR 4 TH

GRADING
 What are the importance of worshipping Kami?