Md.

Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 425

Origins of the Universe in Shintoism:

An Ancient Religion of Japan

Md. Abu Taher *

Abstract– Almost all religions have ideas and beliefs about the origin of the universe.
Some religious traditions, such as Hinduism (Sanatana Dharma) and Buddhism, see the
universe as eternal, without beginning or end. The first books of the Bible contain an
account of the creation of the universe, which some Christian faiths hold to be allegorical,
and others regard as an expression of literal fact. Other religious traditions have other
views, but each attempts to explain this ultimate question of where we came from and how
it occurred. In this context,the Shinto people believe that the universe was created for
them by their gods. The creation myth of Shintoism contains some general traits of the
religion itself and is also influenced by some aspects of ancient Japanese culture. The
mythical story also played an influential role in designing the religion's fundamental
beliefs. In the Shinto creation myth, we will find various components; as power politics,
division of labour, dimensions of relation, the importance of purification. Therefore,
having some knowledge of Shintoism's basic features will help understand the influence of
the myth of the origin of the universe. Shintoism or Shinto is the indigenous religious
belief and practice of Japan. It is a polytheistic and animistic faith and involves the
worship of kami or spirits. Shinto has no founder or sacred canon. It has no official
scripture compared to the Bible in Christianity or the Quran in Islam. However, it has few
highly venerated groups of texts, which are very ancient and preserve a record of the
myths on the origin of ancient Japan's universe and religious life. The Kojiki (Records of
Ancient Matters), the Nihon Shoki (Continuing Chronicles of Japan), the Rokkkushi (Six
nationals Histories) and the Jinno Shotoki (a study of Shinto and Japanese politics and
history) may be considered the sacred books of Shinto. According to the Agency for
Cultural Affairs statistics, in 1982, there were 79,700 shrines (places of worship), and the
number of Shinto believers stands at 74,660,000. In this paper, an attempt has been made

*
Assistant Professor, Department of World Religions and Culture, University of Dhaka,
Bangladesh. Email:[email protected]
426 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1

to describe the Shinto's general description and mainly focus on its mythology or stories of
origins of the universe and the sources are mainly based on relevant secondary books and
articles.

Keywords Shintoism . Hinduism . Buddhism . Japan's ancient religion .

1. Shintoism: An Introduction

This religion, native of Japan, is called Kami-no-Michi. It is best known by its

Chinese name, Shinto or Shen-Tao. The word Shinto (way of Gods) was adopted
from the Chinese words: "Shin"; meaning gods or spirits (originally from the
Chinese word "Shen") and "to", meaning a philosophical path or study (originally
from the Chinese word "tao"). It originated in prehistoric times and has long
played an essential role in Japanese society. The word Shinto means "the way of
kami", Kami means 'mystical', 'superior' or 'divine'. It came into use to distinguish
indigenous Japanese beliefs from Buddhism, introduced into Japan in the 6th
century (Hinnels, 1992: 12). Shinto is no longer Japan's official state religion.
However, it is considered the native religion in Japan. Unlike most other religions,
Shinto has no real founder, written scriptures, no body of religious laws, dogmas
and only a very loosely-organised priesthood.

2. Forms of Shinto

Shinto exists in four primary forms or traditions, which are as follows:

A. Shrine Shinto (Jinja Shinto): Shrine Shinto is the largest Shinto group.
It consists principally worship of the Kami at the local shrine. It was the
original form of religion, and its roots date back into pre-history. Until
World War II, it was closely aligned with State Shinto, and the Emperor
of Japan was worshipped as a living God. Almost all Shrines in Japan are
members of Jinjo Honech, the association of Shinto Shrines. It was
played an essential role in the unification and solidarity of the nation and
rural society. It currently includes about 80,000 shrines as members
(www.religioustolarence.org/shinto).The association urges followers of
Shinto to follow the following:

i) To be grateful for the blessing of Kami and the benefits of the

ancestors and to be diligent in the observance of the Shinto rites,
applying oneself to them with sincerity, brightness and purity of
heart.
Md. Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 427

ii) To be helpful to others and in the world at large through deeds of

service without through rewards and to seek the advancement of
the world as one whose life mediates the will of Kami.

iii) To bind oneself with others in harmonious acknowledgement of

the will of the emperor, praying that the country may flourish and
that other peoples too may live in peace and prosperity"
(www.jinja.or.jp).

B. Sect Shinto (Shuha Shinto): Sect Shinto is also known as Shuha Shinto.
It consists of 13 sects that were individuals founded. Each sect has its own
beliefs and doctrines. Most emphasise the worship of their central deity;
some follow a near monotheistic religion. Generally, these groups do not
have shrines but instead use churches as their centres of religious activity.

C. Folk Shinto (Minzoku Shinto): Japanese folk belief derives from three
sources. The first is the survival of ancient traditions such as divination,
magic, shamanic, rituals, folk medicines. Second are those elements
forming the base structure of Shinto; cosmos of abstinence and
purification and the cult of house and field deities. Third are those
fragments of foreign religions such as Taoism, Buddhism, and medieval
Catholicism or combined elements. Folk Shinto mainly refers to the
second of these three. It is not a separate Shinto group and has no formal
central organisation and creed. It is seen in local rural practices and
rituals, small images by the side of the road, agricultural rituals practised
by individual families. A rural community will often select a layperson
annually responsible for worshipping the local deity.

D. Imperial Shinto (Koshitsu Shinto): This Shinto involves rituals

performed by the emperor, whom the Japanese Constitution defines as the
"symbols of the state and the unity of the people". The most important
ritual is Niinamesai (harvest festival/National Ceremony), which offers
the deities the first fruits of each year's grain harvest. Male and female
clergy (Shoten and Nai-Shotan) assist the emperor in performing these
rites.

The above four forms of Shinto are closely linked. Shinto is a tolerant religion
that accepts the validity of other religions, and it is common for a believer to pay
respects to other religions, practices and objects of worship.
428 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1

3. Evolution of Shintoism

Shinto has been a significant part of Japanese life and culture throughout the
country's history, and it has shared its spiritual, cultural and political roles with
Buddhism and Confucianism. Few books of lore and history provide stories and
background to many Shinto beliefs; such as the Kajiki (Record and Ancient
Matters); the foundation to written Shinto history, the Shoku Nihongi (Continuing
Chronicles of Japan), the Rikkokushi (six National Histories) and the Jinno
Shotoki (study of Shinto and Japanese political and history) written in the 14th
century.

Ancient Shinto was polytheistic. In ancient Japan, the word kami was used
adjectively to mean something mysterious, supernatural and sacred. They also
believed in kami of ideas such as growth, creation and judgment. Though each
clan made the tutelary kami the core of its unity, such kami were not necessarily
the ancestral deities of the clan. Sometimes kami of nature and kami of ideas were
regarded as their tutelary kami. In Motoori Norinaga (1730-1801) classic
definition, kami means- "anything whatsoever that is outside the ordinary, that
possesses superior power or that is awe-inspiring." The simple objects of the folk
cult, the deities of the imperial house, and those revered by the great clans are all
considered kami.

According to Tsunetsugu and Naochi, the ancient kami may be divided into three
categories:
(i) natural deities (deities dwelling in natural objects or natural phenomena
or deities that control these objects or phenomena),
(ii) anthropomorphic deities (heroes, great personages and deified
ancestors), and
(iii) conceptual deities (deities who serve an ideal or symbolise an abstract
power) (Eliade, 1984: 281).

It is thought that ancient Japanese believed that the souls of their deceased near
relatives would become spirits after a period of purification and would merge with
the ancestors to return to their dwellings in life once a year or so in specific
seasons bestowing happiness and protection. However, the most crucial kami was
the ujigami or clan deity, believed to protect the life and social functions of the
most basic social unit of the period, the uji, or clan. In all cases, the ujigami was
not an ancestral deity but rather a deity intimately related to the clan's mode of
Md. Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 429

subsistence or its geographical or political situation. Nevertheless, a tendency to

conceive of the ujigami as an ancestor grew more vigorous later.

Two different views of the world were present in ancient Shinto. One was the
three-dimensional view in which the plain of High Heaven (Takama no Hara, the
world of the gods), Middle Land (Nakatsukuni, the present world) and the Hades
(Yomi no Kuni, the world after death). All of these were arranged in vertical
order. This vertical structure is the same type seen in Mongolian and North Asian
shamanistic culture. It was this vertical cosmology that played the dominant role
in Japanese myths. The other view was two-dimensional, one in which this world
and the perceptual country (Tokyo, a romantic place for beyond the sea) existed in
horizontal order. This type of cosmology belongs to the Southeast Asian type. The
three-dimensional world views become the representative view observed in
Japanese myths, and the two-dimensional view of the world was dominant among
the populace.

Under the influence of continental culture, ancient Shinto began to develop in

many ways. One such development is the consciousness that came about through
Chinese culture or philosophy. At that time, Confucianism was a vital part of any
philosophy. It was introduced to Japan around the 5th century (Eliade, 1984: 283).
In the 7th century, it had spread among the people together with Chinese Taoism
and Yin-yang (harmony of two elemental forces of nature) philosophy
(Encyclopaedia of Britannica, v.27, 1997: 279). All of these stimulated the
development of Shinto ethical teachings. Shinto developed as a national cult with
the gradual centralisation of political power. Myths of various clans were
combined and recognised into Pan-Japanese mythology with Imperial Household
as its centre. The kami of the Imperial Household and the tutelary kami of
powerful clans became the kami of the whole nation and people, and offerings
were made by the state every year. Such practices were systematised supposedly
around the start of the Taika-era reforms in 645. By the beginning of the 10th
century, about 3,000 shrines throughout Japan received state offerings. As the
central government's power declined, however, the system ceased to be effective,
and after the 13th century, only a limited number of important shrines continued to
receive the Imperial offerings. After the Meiji restoration in 1868, the old system
was revived.
430 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1

4. Beliefs and doctrines in Shintoism

4.1 Concept of the sacred

Shinto's core is the belief in the profound and mysterious power (Mususbi) and in
the truthful way or will (Mokoto) of Kami. The essence of Kami12 cannot be fully
explained in words. However, devoted followers can understand Kami through
faith and usually recognise various kami in polytheistic form. The word 'kami' has
several meanings. It can be referring to sprits of nature-mountains, rivers, trees,
rocks, and ocean- all conceived to be alive and sacred. It may also refer to the
deity dwelling in these natural objects or supernatural power. The Kami spirit may
be incarnate in specific individuals- brave, unusual or gifted and these individuals
may be deified as living Kami. The Kami may deliver its oracles through
shamanic mediums, considered the 'children of the sprit' or Miko.

The great scholar Motoori Norinaga (1750-1801) summarised the meanings of

kami in these words:
Speaking in general, it may be said that kami signifies, in the first place, the
heaven and earth that appear in the ancient records and also the kami spirits
of the shrines where they are worshipped. It is hardly necessary to say that it
includes human beings, including such objects as birds, trees, plants, seas,
mountains, and so forth. In ancient usage, anything outside the ordinary,
which possessed superior power, or awe-inspiring was called Kami.
Eminence here does not refer merely to the superior of nobility, goodness or
meritorious deeds. If extraordinary and dreadful, Evils and mysterious things
are called Kami. It is needless to say that among human beings who are
called kami, the successive generations of sacred emperors are all included
(Yusa, 2002: 20).

Parishioners of a shrine believe in their tutelary kami as the source of human life
and existence. Each kami has a divine personality and responds to sincere prayers.
The Kami also reveals and makoto to people and guides them to live following it.
In traditional Japanese thought, truth manifests itself in emperor existence and
transforms infinite varieties in time and space. Makoto is not an abstract ideology,
and it can be recognised in the encounter between man and Kami.

4.2 The nature of humanity

In Shinto, it is commonly said that "man is kami's child". First, this means that
man has received his life from kami and that the life of human beings is sacred.
Second, kami's blessing makes our daily life and work possible. An individual
Md. Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 431

must revere the fundamental human rights of everyone (regardless of race and
citizenship) as well as his own. This respect for human rights is the theoretical
foundation of the Shinto peace movement. The concept of original sin is not found
in Shinto.

On the contrary, man is considered to have a primarily divine nature. However,

this sacred nature is seldom revealed in man. Purification is considered
symbolically to remove the dust and impurities covering one's inner mind.

4.3 Purification and attitudes towards life

Shinto advocates makoto no kokoro (the heart of truth) or mago-koro (the true
heart) as the best attitude toward life. These are generally translated as 'sincerely',
'purity of heart' or 'upper lessens'. These attitudes reveal kami's truthfulness and
humanity. In common- sense terms, they refer to the attitude of doing one's best in
work and human relations, but the most fundamental source of these attitudes is
the awareness of the divine. In other words, the source lies in prayer. Shinto ethics
does not ignore loyalty, filial piety, love, faithfulness and other individual moral
values. However, it is held that all these virtues are different names for actions
springing from magokoro. In ancient Shinto, magokoro was also described as a
bright and pure mind', or 'bright, pure, upright and sincere mind'. Succinctly, it
referred to a condition of having a purity of mind. As is held now and as was held
in the past, achieving this condition by purifying the heart and mind is an absolute
prerequisite for coming with kami and receiving kami's blessing.

4.4 Rites and rituals

There are no weekly religious services in Shinto. Some people occasionally visit
shrines and churches to calm and strengthen themselves through prayer. Others
may go to the shrines on the 1st and 15th of each month and on the occasions of
rites or festivals, which take place several times a year, but devotees or believers
visit the shrine daily.

4.5 Festival, prayer and worship

Shinto Shrine: Shinto shrines are the place of worship and dwelling of the Kami
(Refers to the Gods of Shintoism. There are many Kami, and can be anything
from a human being to a magnificent mountain). A public shrine is a building or
place that functions as a conduit for Kami. A fewer number of shrines are also
432 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1

natural places called Mori. The most common mori are sacred groves of trees,
mountains, or waterfalls. All shrines are open to public art sometimes or
throughout the year. People visit shrines to respect the Kami or pray for good
fortune. Shrines are also visited during special events such as New Year, setsuu,
shichigosan and other festivals. Newborn babies are traditionally brought to a
shrine a few days after birth, and many couples hold their wedding ceremonies
there.

Shinto shrine festivals (Littleton, 2002: 302) include annual and occasional
festivals, divided into grand, middle-sized and minor festivals. Among the grand
festivals are spring festivals (Haru-Matsuri; prayer for a good harvest and the
success of various industries), fall festivals (Shinto thanksgiving), annual festivals
(Rei-sai) and divine processions (Shinko-sai). Among the occasional festivals are
the ceremony of shrine dedication and shrine removal.

The general plans of grand festivals are as follows:

Purification: Typically, the purification rites are held at a corner of the shrine
precincts right before participants enter the shrine. At other times, the rites are
performed inside the shrine before a ceremony.

Adoration: Bowing to the altar is a practice that the chief priest and the
congregation participate in.

Open the inner sanctuary door: The chief priest carries out this.

Presentations of food offering: Food offerings are then presented and usually
consist of sake wine, rice cakes, fish, seaweed, vegetables, salt, water, and rice. It
is important to note that animal meat is not offered because it is forbidden to shed
blood within sacred surroundings. It was customary for Shintoists to offer cooked
food to Kami, but the present-day see uncooked food mainly used.

Prayer: The chief priest gives prayers (norito) on ancient Shinto prayers. These
prayers were compiled in the early 10th century. Today, the old beliefs are still
embraced, where spoken words carry a strong spiritual influence.

Sacred music and dance: Sacred music and dance play an essential role during
Shinto rituals.

General Offering: Worshipers offer the symbolic gift of a small branch of the
Sakaki sacred tree before the kami's altar and pray.
Md. Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 433

Taking offering away: After the public offering has passed, the offerings are then
taken away.

Shutting the door of the inner sanctuary: The door to the inner sanctuary is closed
shut.

Adoration: This is a greeting to the kami at the end of the ceremony.

Feast: Also known as natural, a short sermon or speech is delivered before the feast,
which has become a widespread practice amongst Shintoists since World War II.

5. Myths or stories of the origins of universe in Shintoism

The Japanese mythology relevant to the study of Shinto is recorded in classical

sources from the Nara and early Heian periods. It is often called Kiki mythology (Kiki
shinwa) and refers to the chapters on the age of the kami in the Kojiki and Nihon
shoki. Alternatively, it is also described as "classical mythology" to include myths
from other classical sources, such as the Fudoki and the . Moreover, much
importance was attached to the mythological tradition recorded in the Sendai kuji
hongi in the medieval period. Except for the ancient norito (prayers) recorded in
Book- 8 of the Engishiki (927), the myths recorded in these classical works were not
read out as part of ritual performances. This norito were recited during rituals and
referred implicitly to the Kiki mythology. The Kiki myths retain clear traces of
religious concepts from the agricultural society that existed during the process of
political integration in the Yayoi period (when, for example, the Yamatai state arose)
and the birth of the Japanese state as a coalition of clans under the "Great Kings" of
the Kofun period. In these periods, society moved away from the relatively
egalitarian, loosely-structured society of the Palaeolithic and Jomon periods, when the
economy had been based on hunting and gathering. In all sectors of society, we can
note signs of the concentration of power, social stratification, and specialised division
of labour. It was against this background that religious specialists emerged, and with
this development, deities gained individual characteristics, and these deities were
integrated into a pantheon. The Kiki myths were developed in the course of this
process. In their final form, they reflect traditional religious ideas and conceptions of
deities and the political intention of the Yamato court to mobilise the authority of the
deities for the legitimisation of court rule in the sixth and seventh centuries. It explains
why Kiki mythology gives much attention to the relationships between deities and
their achievements and why the myths are placed within a clear overall structure both
temporally and spatially. Such structuring of myth is characteristic of highly
developed culture and society.
434 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1

Kiki mythology contains a great variety of heterogeneous elements, some motifs

that had spread from other regions and others reflections of historical events and
popular practices, allowing for multiple interpretations of any particular point.
Moreover, there were differing objectives in the compilation of
the Kojiki and Nihon shoki, and as a result, the works display numerous
differences. It needs to focus on these two sources' characteristics rather than their
differences. It needs to address the connections between myths and ritual practice
and an overview of some religious ideas and conceptions of deities that formed
the background to Kiki mythology.

The creation of the Islands of Japan: In the beginning, when the universe was
created from the pre-existing chaos, several kami ('gods' in this context) appeared
spontaneously. Their relationships gave rise to a brother and sister, Izanagi and
Izanami. Izanagi means 'he who invites' and Izanami means 'she who invites'.
Izanagi and Izanami thrust a jewelled spear into the ocean, and the first land
formed where the spear touched the water. It was the central island of Japan.
Izanagi and Izanami married and discovered sexual intercourse. Their first child,
Hiruko, was born deformed and later abandoned by his parents; legend says the
deformity was caused because Izanami had spoken first in the sexual ritual. The
couple had sexual intercourse on several other occasions, and their other offspring
included the other islands of Japan and some of the kami.

The house of the dead: Izanami was severely burned during the birth of the kami
of fire and died. It is the first death in the world. Izanagi was furious with sorrow
and beheaded the child he blamed for his wife's death. Other kami were born from
the blood of the execution. Izanagi was grief-stricken and searched for her to the
underworld - Yomi, the land of the dead. When he found her, Izanami had eaten
the dead fruit and might be doomed to stay in Yomi forever. Izanami made
Izanagi promise not to look at her but to give her time to consult with the
underworld rulers to see if they would let her return to the land of the living. After
a while, Izanagi broke his promise and looked for her. When he found her, he saw
that her body had rotted and was full of maggots. Izanagi was horrified and tried
to return to the land of the living, but his wife/sister, angry and ashamed at being
seen in a state of decay, pursued him so that she could force him to live with her
in the underworld forever. Izanagi escaped and blocked the entrance to Yomi with
a boulder so that Izanami could not follow him, forming a permanent barrier
between the worlds of the living and the dead. Izanami was furious and said that
every day from that moment on, she would kill 1000 people every day. Izanagi
said that he would create 1500 newborn babies each day.
Md. Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 435

The power of purification: After escaping from Yomi, Izanagi was contaminated
by his contact with death and was plagued with misfortune. He bathed himself
thoroughly in the ocean to wash away the pollution of death. It was the first
example of the harae purification ritual. Many new kami, including Amaterasu
(the Sun Goddess) and her brother Susanoo (the kami of the wind and storms),
was created during the purification ritual.

Amaterasu and Susansoo: Izanagi gave Amaterasu authority to rule the land.
Susanoo was disappointed and angry. His tantrums led him to misbehave, and he
was banished from heaven. Things do not end in disaster for Susanoo, who
remains an essential and powerful kami. Although he has fearful powers of
destruction, he is worshipped at many shrines for having the power to prevent
disaster. Amaterasu was upset by the behaviour of Susanoo, and in a sulk, hid in a
cave. The absence of the sun brought darkness to the world. The other kami
gathered outside the cave and asked Amaterasu to come out. She, still sulking,
refused. The kami had a party during which a female kami did a sexy dance
outside the cave, which made them all laugh. Amaterasu came out of the cave to
see what the jollity was about. The other kami grabbed her and persuaded her to
take her proper place in the cosmos.

The imperial family: Interestingly, it also acknowledges the power of the female,
something that is at odds with earlier parts of the myth and which does not seem
to have played many parts in setting gender roles in Japanese life. Amaterasu had
children and grandchildren, and in consultation with other senior kami, she
decided that Japan should be ruled forever by an Imperial family.

The above mythical stories have a clear political consequence. They established
the powerful Yamamoto clan as descended from the gods and ruled Japan. The
rival Izumo clan is descended from Susanoo, and so it can be seen as part of the
divine plan that they should have a subordinate role. The legend that the Japanese
are loosely descended from the Sun Goddess is shown by the symbol of the sun
on the Japanese flag.

6. Origins of the universe and influence in the Japanese society

Izanagi continued his given task after Izanami died giving birth. He commenced
the first cleaning ritual washing his left eye and creating the sun goddess
Amaterasu. When he washed his right eye, the moon goddess Tsuki-Yumi came
forth. He created Susanowo, the god of the seas and the storms from his nose. He
then created the first people and animals, thus concluding the creation of Earth.
436 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1

The initial influence that Shintoism brought to the culture of Japan was the idea of
worship—worshipping all creation as parts of a more significant being made an
essential impact for Japan as it began the idea of believing or worshipping in more
than one God in that particular society. The belief in Shintoism came
progressively, as the religion formed itself through readings, storytelling and
myths. Society adopted its characteristics, features, and qualities to it.

The early days of the religion saw Japan engage considerably as a complete
environment, and it was uniting everyone together over the same convictions and
appreciations that they shared. It is still currently a very independent religion,
which allowed the people of Japan to find their inner spirituality and communicate
their worldview. Shintoism has influenced and shaped very distinct traits and has
challenged the beliefs of many other religious cultures throughout the world.
More specifically, the Japan we know and all the identifications we associate with
Japan have been closely impacted by Shinto's beliefs, wisdom, practices, and
knowledge.

The idea of overall acceptance within Shintoism is essential to the culture of

Japan. It gives the country's body a more national binding and close relationship
than most nations. Most religions classify societies into specific groups,
stereotypes and classes. Accepting other religions and their beliefs allows the
people to fit together understandingly and positively, without religion or
contrasting beliefs. This self-selective and open practice of religions are very
different from most Christianity and Judaism principles. It is a contributor to why
Japan is known for its peaceful atmosphere.

The culture of Japan has been dramatically affected by the fundamental beliefs
and way of life of Shinto. Additionally, the belief in Kami and its nature drives
people to connect with their surroundings significantly. The love and respect for
Kami and their appreciation for all nature and creation compels the Japanese
society's value of cleanliness, helpfulness, and complete care over the
environment.

Shinto imprints the idea of optimism throughout their teachings. This embracing of
positive thinking gives the place and the people a pleasant setting and allows them to
be more at peace within their souls and as people within the world. The most
important influence that Shintoism has had on society is peace. Through the love of
the environment, care for all things within the world and the genuine acceptance and
cheerful outlook of life. The Japanese people and the followers of Shintoism create a
peaceful projection in and throughout their own and others' societies.
Md. Abu Taher: Origins of the Universe in Shintoism: An Ancient Religion of Japan 437

7. Conclusion

The above creation story forms the core of the Shinto faith. It explains earth's
existence and components and defines many of its beliefs. This story explains the
creation of their gods, an essential aspect of religion. It also serves as a foundation
for their belief that their emperors were divine. This idea is the basis for many of
the Japanese people's actions. The Japanese emperor's authority went
unquestioned, and Kamikaze flights were considered the highest tribute one could
pay to the emperor-god. The gods would reward the pilot and his family by doing
such an act. In these instances, and many more, the Shinto creation story
permeates the lives of its Japanese followers.

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The Jinja Shinto (The Shrine Shinto), is at: http://www.jinja.or.jp/
“The Shuha Shinto” is at: http://www.religioustolerance.org/shinto.htm
"The SHINTO" is at http:// www.en.wikipedia.org/wiki/Shinto
438 Journal of Japanese Studies: Exploring Multidisciplinarity January 2022, Vol. 1, No. 1