Shinto: The Way of the Gods II – The Soul of Japan between Tradition and Present

Introduction: Shinto - The Way of the Gods

Shinto, literally translated as Way of the Gods, is one of the oldest and most deeply rooted religions in Japan, which has shaped the thinking, culture and traditions of Japanese society for thousands of years. Unlike many other religions around the world, which often prefer written texts and dogmatic structures, Shinto is a faith based on closeness to nature, on the worship of nature spirits (Kami) and on respectful coexistence with the environment. It is not a religion with fixed creeds or teachers, but rather a system of practices, symbols and rituals that accompany and support the Japanese in their daily lives.

Shinto is inextricably linked to the history of Japan and represents a unique connection between religion, culture and nature. This religion arose from natural phenomena and the idea that divine beings, the Kami, live in everything, be it a mighty mountain, an old tree or a clear river. These Kami are the souls or spirits that live in nature and influence people's lives. They are revered, respected, and honored in ceremonies and rituals with prayers and offerings to receive their blessings or protection.

The origins of Shinto lie in the myths and legends that tell of Japan's beginnings. The Kojiki and Nihon Shoki, two of the oldest Japanese chronicles, provide insight into the mythological origins of the country and its gods, including central figures such as Izanagi and Izanami, who tradition says created the islands of Japan, and the sun goddess Amaterasu, who is worshipped as the ancestress of the imperial family. These mythical stories have influenced not only religious beliefs but also the political and social structure of Japan.

But Shinto has never been static. Over the centuries, it has experienced influences and changes, particularly from Buddhism and Confucianism, which emerged in Japan at different times and blended with existing religious practices. This syncretic mixture remains an essential part of the religious life of the Japanese to this day, who often practice both Shinto rituals and Buddhist ceremonies, depending on the life events and traditions at hand.

A fundamental principle of Shinto is the concept of purity (kiyome), which is reflected in the numerous purification rituals. Purity in Shinto refers to both the physical and spiritual levels and is crucial to gaining the favor of the kami. Purification rituals, such as washing the hands and rinsing the mouth when visiting a shrine, are central parts of the practice and symbolize the removal of impurities that could interfere with contact with the kami.

The Shinto festivals, called matsuri, are colorful and joyful celebrations that take place throughout Japan and affect the entire lives of people. They provide an opportunity to worship the kami, express gratitude, and ask for their protection for the community. Every village and town has its own matsuri, often associated with specific shrines and their kami, honoring the seasons, harvests, or significant historical events.

Today, the question arises as to the role of Shinto in an increasingly modern and globalized world. Many Japanese continue to identify strongly with Shinto values and traditions, even if they do not consider themselves religious in the classical sense. Shinto beliefs have proven adaptable over the centuries and are present in modern Japanese society in different forms, whether through the symbol of the torii, the entrance gate to sacred places, or through respect for nature and the willingness to protect it.

In the following chapters, we will delve deeper into the different facets of Shinto: its origins and mythology, the nature spirits and the role of the kami, the rituals and festivals celebrated throughout the year, and the influence of this religion on Japanese society, politics and popular culture. The dialogue between Shinto and other religions and the challenges Shinto faces in the 21st century will also be examined. The journey through this ancient religion offers a deep insight into Japan's cultural and spiritual heritage and shows how Shinto finds its place and maintains its influence even in a modern world.

What is Shinto? An introduction to the japanese religion

Shintoism, or simply Shinto, is the traditional faith of Japan and can be traced back to the early history of the island nation. Unlike many other world religions, Shinto has no written holy scripture, no strict dogma and no founder to whom it can be traced. Instead, it is a collection of rituals, myths and beliefs that are deeply rooted in Japanese culture and often merge seamlessly with other religious traditions, especially Buddhism.

The word Shinto is composed of the Chinese characters shin (god or spirit) and to (way), and means something like way of the gods. The religion itself is based on the idea that the world is inhabited by countless spirits or gods, the so-called kami, who are present in natural elements such as trees, mountains, rivers and even animals. These kami are worshipped not only as divine beings, but also as natural forces that can exert supernatural influences on people's daily lives.

The roots of Shintoism go back to the Jomon period, which lasted from about 14,000 to 300 BC. During this period, people in Japan lived as hunters and gatherers and developed a deep connection to nature early on. The reverence for nature and the idea of spirits in natural objects are probably the precursors of the later Kami worship in Shintoism.

The Yayoi period (300 BC to 300 AD), in which agriculture became established in Japan and people began to live in villages, also had an influence on the development of Shintoism. Settling down and the introduction of rice cultivation led to a greater emphasis on the forces of nature and the idea that certain Kami were responsible for harvest success and prosperity. It was probably during this period that the first rituals were developed to appease the Kami and ask for their favor.

With the rise of the Kofun period (300 to 538 AD), the belief developed further and the first solid structures emerged. The ruling houses of this period claimed direct descent from the Kami, especially from Amaterasu, the sun goddess, who is still considered one of the most important deities in Shintoism today. The imperial family of Japan sees itself as a descendant of Amaterasu, and this connection to divine descent strengthened its authority and the status of Shintoism as a central religious force in Japan.

The most important writings dealing with the myths and the world of gods of Shintoism are the Kojiki and the Nihon Shoki. The Kojiki, which was written in 712, is considered the oldest chronicle in Japan and describes the history of the islands and the genealogy of the gods. The Nihon Shoki, which was written in 720, expands on these stories and gives them a historical context.

The Kojiki

The Kojiki (Records of Ancient Events) is the oldest surviving historical work in Japan and plays a central role in understanding Shintoism and Japanese mythology. It was compiled in 712 AD on the orders of Emperor Temmu to record Japan's oral traditions in writing and to document the divine lineage of the Japanese imperial family. The work itself was written by O no Yasumaro, an official and scholar at the imperial court, while the myths and stories recorded in it were recited by the court poet Hieda no Are, who knew these traditions by heart.

The Kojiki covers the origins of Japan and its world of gods as well as the lineage of the imperial family in three volumes. The first part (Jindaiki) describes the Japanese creation myth world in which the gods Izanagi and Izanami created the Japanese islands and numerous gods, the so-called Kami, through divine union. Of particular importance here is the sun goddess Amaterasu, who is considered the founding mother of the Japanese imperial family and is worshipped as the main goddess in Shintoism.

The second and third parts of the Kojiki focus on earthly history and contain the stories about the first mythical emperors of Japan, their heroic deeds, conflicts and the establishment of a divinely legitimized empire. The stories link mythological events with historical figures and thus legitimize the rule of the imperial family as divine.

The Kojiki is both a religious and a political text. It consolidates the imperial family's claim to the succession of the kami, especially the goddess Amaterasu, and thus represents a sacred basis for the political authority of the rulers. Historically, the Kojiki has great cultural and religious significance for Japan and Shintoism, as it preserves and transmits the myths, identity and history of the Japanese nation in written form.

The Nihon Shoki

The Nihon Shoki (also called Nihongi, translated as Chronicles of Japan) is one of the oldest written records of Japanese history and mythology. It was completed in 720 AD, eight years after the Kojiki, and was the work of a group of scholars led by Prince Toneri, a son of Emperor Tenmu. Its writing was coordinated by O no Yasumaro, who had already worked on the Kojiki.

The Nihon Shoki comprehensively covers the history of Japan from its mythical origins to the 7th century and is divided into 30 volumes. It begins with cosmological and mythological accounts of the creation of Japan and its gods, similar to the Kojiki, but more extensive and with additional details and alternate versions of the myths. It describes the kami Izanagi and Izanami, who gave birth to Japanese islands and gods, as well as the legends of the sun goddess Amaterasu and other important deities.

A large part of the work is devoted to the genealogy and deeds of the Japanese emperors, with a strong emphasis on historical events and political developments. Unlike the Kojiki, which is more of a mythical and symbolic narrative, the Nihon Shoki has a more explicit historical pretension and uses many Chinese influences and styles, which was intended to give the work more academic authority and credibility at the time.

Because the Nihon Shoki is written in Chinese, which was then the language of scholarship and diplomacy in East Asia, it also served to portray Japan to the outside world as a civilized and historically established empire. The work emphasizes the imperial family's divine descent from the sun goddess Amaterasu, which gave religious legitimacy to the emperors' claim to power.

Overall, the Nihon Shoki is of great historical and religious importance for Japan, as it established Japanese historiography and strengthened the imperial family's political and cultural influence. To this day, it is considered an essential source for the early history of Japan and is used as an important reference in religious and historical studies.

One of the central myths of Shintoism describes the creation of the Japanese islands by the deities Izanagi and Izanami. From the union of these two deities arise other kami, including Amaterasu, the sun goddess, Tsukuyomi, the moon god, and Susanoo, the god of storms and the sea. These three deities play a central role in Shintoism, especially Amaterasu, who is closely connected to the imperial family.

The worship of the kami is diverse and complex. They are seen as supernatural beings that can have both good and destructive powers. A distinction is made between ujigami and nature kami. Ujigami are protective gods who watch over certain families, clans or regions, while nature kami represent natural elements. Both types of kami reflect the deep roots of Shintoism in Japan's natural environment.

An essential feature of Shintoism are the rituals and festivals held in honor of the kami. These ceremonies and traditions are called Matsuri and take place at both local and national levels. A Matsuri always has the goal of honoring the Kami, appeasing them, or asking for their blessing. The most important Matsuri include the New Year's Festival (Shogatsu), the Girls' Festival (Hinamatsuri), and the Star Festival (Tanabata).

The Matsuri reflect the diversity of the Kami and are often related to agricultural cycles, such as the rice harvest, or to seasonal changes that are particularly pronounced in Japanese nature. The ceremonies are highly ritualized and follow fixed procedures that have been passed down through generations. An essential element of these festivals is purification (Harae), in which people are symbolically freed from sins and negative influences.

Another central ritual in Shintoism is visiting a shrine that is considered to be the residence of a Kami. Shinto shrines (jinja) are sacred places where people can be close to the kami and voice their concerns. There are thousands of such shrines in Japan, varying greatly in size, importance and regional distribution. The Ise Shrine, dedicated to Amaterasu, is considered the most important Shinto shrine in the country and attracts millions of pilgrims and tourists every year.

Shinto and the influence of Buddhism

Shintoism did not develop in isolation, but has always interacted with other religions, especially Buddhism. When Buddhism came to Japan from China and Korea in the 6th century, two very different religious traditions collided. While Buddhism offers a clear doctrine and philosophical basis, Shintoism was a more loose collection of practices and beliefs. Initially there was conflict and tension between the two religions, but over time a symbiosis emerged, mixing elements of both religions.

The so-called Shinbutsu-Shugo movement, which began in the 8th century, promoted the fusion of Shinto and Buddhism. Many Shinto shrines were attached to Buddhist temples, and Buddhist monks participated in Shinto ceremonies. This syncretism was widespread until the Meiji period in the 19th century and had a lasting impact on Japan's religious landscape.

However, with the Meiji Restoration (1868), attitudes towards Shintoism changed fundamentally. The new government promoted Shintoism as the state religion and strictly separated Shinto and Buddhism. The so-called State Shinto was introduced, which declared the emperor to be a living deity and the nation of Japan to be sacred. This led to a strong nationalistic ideology that would shape Shintoism until the end of World War II.

After World War II and the dissolution of State Shinto, Shintoism had to redefine itself. The 1947 constitution enshrined the separation of state and religion, and Shintoism was once again a purely cultural and spiritual tradition. Today, Shintoism is anchored in Japanese society primarily as a popular belief. Many Japanese do not explicitly identify as Shintoists, but still take part in Shinto rituals and festivals.

In modern Japan, Shintoism continues to be an important part of cultural life and serves as a way to connect with nature and ancestors. Rituals such as visiting shrines at New Year, participating in Matsuri and tending ancestral altars are expressions of this deeply rooted tradition. Shintoism gives people a sense of belonging and permanence in an ever-changing world.

Shintoism is more than just a religion. It is a way of life and part of Japan's identity. The close connection to nature, the deep veneration of ancestors and the special role of the Kami make Shintoism a unique belief system that is still alive today. Shinto is a religion of community and harmony that inspires people to recognize and honor the divine in everyday life.

The Basic Principles of Shintoism

Shintoism is a religion full of mysticism, closeness to nature and cultural identity, which has its roots deeply anchored in Japanese history. At the core of Shintoism is the relationship between humans and nature, the worship of spirits and gods - the so-called Kami - and a harmonious way of life that sees the individual as part of a larger whole. Unlike many other religions, Shintoism is not based on a fixed dogma, but on a multitude of customs and principles that have been formed over centuries and passed down from generation to generation.

The basic principles of Shintoism can be understood as an interplay of nature worship, respect for ancestors and spiritual purity. These three central elements form the backbone of the religion and determine its practice as well as its symbolic forms of expression. While ancestor worship gives the individual a feeling of connection with his family and origins, nature worship stands for deep respect for the environment and the natural cycles of life. Spiritual purity, in turn, reflects the pursuit of harmony - a goal achieved through specific rituals and rites to purify the mind and body.

Nature worship and the importance of the kami

In Shintoism, nature is sacred and full of divine presence. Every mountain, every river valley, every tree and every animal can host a kami, and therefore nature is not only valued but also treated with reverence. These kami are the spirits and gods of nature; they not only embody abstract principles or forces, but are also often associated with specific places and natural objects. A prominent mountain such as Mount Fuji, for example, is worshipped as the seat of a kami and thus has a deep spiritual value for many Japanese.

The concept of kami is extremely diverse and multifaceted. The kami can be both benevolent and angry spirits, depending on how people treat nature and their environment. Shintoism teaches that one should honor the kami and treat them with respect in order to avoid misfortune and natural disasters. This belief gives people a responsibility towards the environment, as they always strive to live in harmony with the forces of nature.

In Shintoism, the worship of nature is at the heart of the belief, as nature is seen as sacred and divine. According to this idea, every tree, river, mountain or lake can house a kami - a divine spirit or deity. This idea is deeply rooted in Japanese culture and shapes the believers' relationship to nature. It is a belief that has developed from a deep respect and awe for the natural elements and is supported by the conviction that nature itself is alive and animated through the presence of the kami.

The diversity of the kami

In Shintoism there are an innumerable number of kami, which are considered both as nature spirits and as abstract forces. The kami are not omnipotent or omniscient like the gods of many monotheistic religions; rather, they embody various aspects of nature, human characteristics and social ideals. Some kami are personified and have a specific form and history, such as the sun goddess Amaterasu, who is considered the main deity of Shintoism and is directly associated with the imperial family. Other kami are more symbolic and represent natural forces, such as the fertility of the earth or the power of a river. This diversity also gives Shintoism its flexibility: it can be understood and practiced on both a local and national level, as each region and community has its own kami that are closely linked to the respective place.

Each kami has certain characteristics and properties, and the veneration of a kami depends on the importance attributed to it in the culture and nature of the respective place. A river kami might represent purity and renewal, while a mountain kami might symbolize strength and permanence. These kami are venerated at sacred sites that are often located near these natural phenomena, such as shrines on mountains, rivers or forests. The idea that every place can be animated by a kami creates a close connection between nature and people and leads believers to treat nature with special care and respect.

Nature worship in Shintoism is not just a passive recognition of the natural environment, but an active relationship that is encouraged through rituals and festivals. People feel a responsibility to care for and respect nature in order to maintain the benevolence of the kami. This mutual relationship between humans and nature is expressed through certain rituals in which offerings such as rice, sake or other natural products are made to honor the kami and gain their support. Often, prayers are said at these ceremonies, asking for the well-being of the community and protection from natural disasters.

This relationship with nature is also evident in the architecture of Shinto shrines, which are often designed to be harmoniously integrated into the surrounding landscape. Shrines are often built from natural materials such as wood and stone and are designed to blend in with the environment. The architecture itself is simple and natural, with no artificial colors or decorations, reflecting the importance of purity and respect for nature. An example of this are shrines such as the Ise Shrine, which is dedicated to the sun goddess Amaterasu and is rebuilt every twenty years to symbolize renewal and transience in nature.

The kami are also often seen in Shintoism as protectors of nature and humans. Many natural disasters such as earthquakes, tsunamis or storms are interpreted as an expression of the anger of a kami when people have not respected nature or have disturbed the balance. This understanding leads to a special responsibility in dealing with nature, as any intervention is seen as a potential disruption of the sacred balance. In many rural areas of Japan there are therefore shrines that were built to protect against natural disasters or to preserve the harvest. These shrines and the rituals that are held there are intended to appease the kami and maintain the balance between man and nature.

In this role, the kami act as a kind of guardian, ensuring that people use natural resources wisely and protect the environment. This protective function of the kami is particularly evident in seasonal festivals that are celebrated in harmony with the seasons. Sowing and harvest festivals, for example, are strongly linked to kami worship and are intended to thank the kami for a rich harvest and ask them for further fertility.

The worship of nature in Shintoism is reflected not only in religious practice, but also in Japanese aesthetics and culture. The beauty of nature is seen in Shintoism as an expression of the divine, and this aesthetic perception has a deep influence on Japanese art and philosophy. The Zen garden, the cherry blossom and the transience of the seasons are part of a symbolic language that has its origins in Shintoism. These symbols convey a reverence for the transience