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Shinto (?? Shinto?), also kami-no-michi,[note 1] is theindigenous religion of Japan and the people of Japan.[2] It is defined as an action-centered religion,[3]focused on ritual practices to be carried out diligently, to establish a connection between present-day Japan and its ancient past.[4] Founded in 660 BC according to Japanese mythology,[5] Shinto practices were first recorded and codifiedin the written historical records of the Kojikiand Nihon Shoki in the 8th century. Still, these earliest Japanese writings do not refer to a unified "Shinto religion", but rather to a collection of native beliefs and mythology.[6] Shinto today is a term that applies to the religion of public shrines devoted to the worship of a multitude of gods (kami),[7] suited to various purposes such as war memorials and harvest festivals, and applies as well to various sectarian organizations. Practitioners express their diverse beliefs through a standard language and practice, adopting a similar style in dress and ritual, dating from around thetime of the Nara andHeian periods.[6]The word Shinto ("way of the gods") was adopted, originally asShindo,[8] from the written Chinese Shendao (??, pinyin: shn do),[9][note 2] combining two kanji: "shin" (??), meaning "spirit" orkami; and "to" (??), meaning a philosophical pathor study (from the Chinese word do).[6][9] The oldest recorded usage of the wordShindo is from the second half of the 6th century.[8] Kami are defined in Englishas "spirits", "essences" or "gods", referring to the energy generating the phenomena.[10] Since Japanese languagedoes not distinguish between singular and plural, kami refers to thedivinity, or sacred essence, that manifests in multiple forms: rocks, trees, rivers, animals, places, and even people can be said to possess the nature of kami.[10] Kami and people are not separate; they exist within t

he same world and share its interrelated complexity.[6]Shinto is the largest religion in Japan, practiced by nearly 80% of the population, yet only a small percentage of these identify themselves as "Shintoists" insurveys.[7][11] This is due to the fact that "Shinto" has different meanings inJapan: most of the Japanese attend Shinto shrines and beseech kami without belonging to an institutional "Shinto" religion,[12] and since there are no formal rituals to become a member of folk "Shinto", "Shinto membership" is often estimated counting those who join organised Shinto sects.[13] Shinto has 100,000 shrinesand 20,000 priests in the country.[7]Types of ShintoYutateshinji ceremony performed at the Miwa Shrine.Shinto religious expressions have been distinguished by scholars into a series o

f categories:[15] Shrine Shinto (???? Jinja-Shinto?), the main tradition of Shinto, has always ben a part of Japan's history. It consists in taking part in worship practices andevents at local shrines. Before the Meiji Restoration, shrines were disorganized institutions usually attached to Buddhist temples; in the Meiji Restoration they were made independent systematised institutions. The successor to the imperial organization system, the Association of Shinto Shrines, oversees about 80,000shrines nationwide. Imperial Household Shinto (???? Koshitsu-Shinto?) are the religious rites perfomed exclusively by the imperial family at the three shrines on the imperial grounds, including the Ancestral Spirits Sanctuary (Korei-den) and the Sanctuary ofthe Kami (Shin-den).[16] Folk Shinto (???? Minzoku-Shinto?) includes the numerous but fragmented folk be

iefs in deities and spirits. Practices include divination, spirit possession, and shamanic healing. Some of their practices come from Buddhism, Taoism or Confucianism, but most come from ancient local traditions. Sect Shinto (???? Kyoha-Shinto?) is a legal designation originally created in te 1890s to separate government-owned shrines from local organised religious communities. These communities originated especially in the Edo period. The basic difference between Shrine Shinto and Sect Shinto is that sects are a later development and grew self-consciously, they can identify a founder, a formal set of teachings and even sacred scriptures. Sect Shinto groups are thirteen, and usuallyclassified under five headings: pure Shinto sects (Shinto Taikyo, Shinrikyo and


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Izumo Oyashirokyo), Confucian sects (Shinto Shusei-ha and Taiseikyo), mountain worship sects (Jikkokyo, Fusokyo and Mitakekyo or Ontakekyo), purification sects(Shinshukyo andMisogikyo), and faith-healing sects (Kurozumikyo, Konkokyo and its branching Omotokyo, and Tenrikyo).[17] Koshinto (??? ko-shinto?), literally "Old Shinto", is a reconstructed "Shinto fom before the time of Buddhism", today based on Ainu religion and Ryukyuan practices. It continues the restoration movement begun by Hirata Atsutane.Many other sects and schools can be distinguished.[18] Faction Shinto (???? Shuha-Shinto?) is a grouping of Japanese new religions developed since the second half of the 20th century that have significantly departed from traditional Shintoand are not always regarded as part of it.Theology and cosmologyKamiMain article: KamiKami or shin (?) is defined in English as "god", "spirit", "spiritual essence",all these terms meaning the energy generating a thing.[10] Since the Japanese language does not distinguish between singular and plural, kamirefers to the divinity, or sacred essence, that manifests in multiple forms. Rocks, trees, rivers,animals, places, and even people can be said to possess the nature of kami.[10]Kami and people exist within the same world and share its interrelated complexity.[6]Shinto gods are collectively called yaoyorozu no kami (??????), an expression literally meaning "eight million kami", but interpreted as meaning "myriad", although it can be translated as "many Kami". There is a phonetic variation, kamu, an

d a similar word in the Ainu language, kamui. An analogous word is mi-koto.[19]Kami refers particularly to the power of phenomena that inspire a sense of wonder and awe in the beholder (thesacred), testifying to the divinity of such a phenomenon.[10] It is comparable to what Rudolf Otto described as themysterium tremendum and fascinans.[10]The kami reside in all things, but certain objects and places are designated forthe interface of people and kami:yorishiro, shintai, shrines, and kamidana. There are natural places considered to have an unusually sacred spirit about them,and are objects of worship. They are frequently mountains, trees, unusual rocks,rivers, waterfalls, and other natural things. In most cases they are on or neara shrine grounds. The shrine is a building in which the kami is enshrined (housed). It is a sacred space, creating a separation from the "ordinary" world. Thekamidana is a household shrine that acts as a substitute for a large shrine on a

daily basis. In each case the object of worship is considered a sacred space inside which the kami spirit actually dwells, being treated with the utmost respect.KannagaraIn Shinto kannagara, meaning "way [path] of [expression] of the kami", refers tothe law of the natural order.[20] It is the sense of the terms michi or to, "way", in the terms "kami-no-michi" or "Shinto".[20] Those who understandkannagaraknow the divine, the human, and how people should live.[20] From this knowledgestems the ethicaldimension of Shinto, focusing on sincerity (makoto), honesty (tadashii) and purity.[20]AmenominakanushiMain article: AmenominakanushiAccording to the Kojiki,[21] Amenominakanushi (???? "All-Father of the Originati

ng Hub", or ?????? "Heavenly Ancestral God of the Originating Heart of the Universe") is the first kami, and the concept of thesource of the universe accordingto theologies.[22][23] In mythology he is described as a "god who came into being alone" (hitorigami), the first of the zoka sanshin ("three kami of creation"),and one of the fivekotoamatsukami ("distinguished heavenly gods").[22]Amenominakanushi has been considered a concept developed under the influence ofChinese thought.[22] With the flourishing of kokugaku the concept was studied byscholars.[22] The theologian Hirata Atsutane identified Amenominakanushi as thespirit of the North Star, master of the seven stars of the Big Dipper.[22] Thegod was emphasised by the Daikyoin in the Meiji period, and worshiped by some Sh


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into sects.[22]The god manifests in a duality, a male and a female function, respectively Takamimusubi and Kamimusubi.[23] In other mythical accounts the originating kami is called Umashiashikabihikoji ("God of the Ashi [Reed]") orKuninotokotachi (the "God Founder of the Nation"), the latter used in the Nihon Shoki.[24]Creation of JapanMain article: Japanese creation mythIzanami-no-Mikoto and Izanagi-no-Mikoto, by Kobayashi Eitaku, late 19th century.The generation of the Japanese archipelago is expressed mythologically as the action of two gods: Izanagi ("He-who-invites") and Izanami ("She-who-is-invited").[23] The interaction of these two principles begets the islands of Japan and a further group of kami.[23]The events are described in the Kojiki as follows: Izanagi-no-Mikoto (male) and Izanami-no-Mikoto (female) were called by all the yriad gods and asked to help each other to create a new land which was to becomeJapan. They were given a spear with which they stirred the water, and when removed watr dripped from the end, an island was created in the great nothingness. They lived on this island, and created a palace and within was large pole. When they wished to bear offspring, they performed a ritual each rounding a pol, male to the left and female to the right, the female greeting the male first. They had two children (islands) which turned out badly and they cast them out. hey decided that the ritual had been done incorrectly the first time.

They repeated the ritual but according to the correct laws of nature, the male poke first. They then gave birth to the eight perfect islands of the Japanese archipelago. After the islands, they gave birth to the other Kami, Izanami-no-Mikoto dies anIzanagi-no-Mikoto tries to revive her. His attempts to deny the laws of life and death have bad consequences.In the myth, the birth of the god of fire (Kagu-Tsuchi) causes the death of Izanami, who descends into Yomi-no-kuni, the netherworld. Izanagi chases her there,but runs away when he finds the dead figure of his spouse.[23]As he returns to the land of the living, Amaterasu (the sun goddess) is born from his left eye, Tsukiyomi (the moon deity) from his right eye, and Susanoo (the storm deity) is born from Izanagi's nose.[23]Purity

Shinto purification ritual after a ceremonial children's sumo tournament at theKamigamo Jinja in Kyoto.ImpurityShinto teaches that certain deeds create a kind of ritual impurity that one should want cleansed for one's own peace of mind and good fortune rather than because impurity is wrong. Wrong deeds are called "impurity" (?? kegare?), which is opposed to "purity" (?? kiyome?). Normal days are called "day" (ke), and festive days are called "sunny" or, simply, "good" (hare).[25]Those who are killed without being shown gratitude for their sacrifice will holda grudge (?? urami?) (grudge) and become powerful and evilkami who seek revenge(aragami).[citation needed] Additionally, if anyone is injured on the grounds of a shrine, the area must be ritually purified.

Haraegushi (??) for purificationPurificationPurification rites called Harae are a vital part of Shinto. They are done on a daily, weekly, seasonal, lunar, and annual basis. These rituals are the lifeblood[citation needed] of the practice of Shinto. Such ceremonies have also been adapted to modern life. New buildings made in Japan are frequentlyblessed by a Shinto priest called kannushi (???) during the groundbreaking ceremony (Jichinsai ???), and many cars made in Japan have been blessed as part of the assembly process. Moreover, many Japanese businesses built outside Japan have had ceremonies per


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formed by a Shinto priest, with occasionally an annual visitation by the priestto re-purify.AfterlifeIt is common for families to participate in ceremonies for children at a shrine,yet have a Buddhist funeral at the time of death mostly due to the negative Japanese conception of the afterlife and death as well as Buddhism's historical monopoly on funeral rites. In old Japanese legends, it is often claimed that the dead go to a place called yomi (??), a gloomy underground realm with a river separating the living from the dead mentioned in the legend of Izanami and Izanagi. This yomi is very close to the Greek Hades; however, later myths include notionsof resurrection and even Elysium-like descriptions such as in the legend of Okuninushi and Susanoo. Shinto tends to hold negative views on death and corpses asa source of pollution called kegare. However, death is also viewed as a path towards apotheosis in Shintoism as can be evidenced by how legendary individuals become enshrined after death. Perhaps the most famous would be Emperor Ojin who was enshrined as Hachiman the God of War after his death.Unlike many religions, one does not need to publicly profess belief in Shinto tobe a believer. Whenever a child is born in Japan, a local Shinto shrine adds the child's name to a list kept at the shrine and declares him or her a "family child" (?? ujiko?). After death an ujiko becomes a "family spirit", or "family kami" (?? ujigami?). One may choose to have one's name added to another list when moving and then be listed at both places. Names can be added to the list withoutconsent and regardless of the beliefs of the person added to the list. This is not considered an imposition of belief, but a sign of being welcomed by the local

kami, with the promise of addition to the pantheon of kami after death.ShrinesMain article: Shinto shrineShinto Shrines of JapanIse Grand ShrineHonden at Naiku. After 1871, it is the apex of the 80000 Shinto ShrinesIzumo Taishahaiden andHonden, one of the oldest shrines in JapanTsubaki Grand ShrineHaiden, one of the oldest shrines in JapanFushimi InariMain Gate, one of the oldest shrines in Japan

IsonokamiHaiden, a historically significant Imperial National TreasureThe principal worship of kami is done at public shrines or worship at small homeshrines called kamidana (??, lit. "god-shelf"). The public shrine is a buildingor place that functions as a conduit for kami. A fewer number of shrines are also natural places called mori. The most common of the mori are sacred groves oftrees, or mountains, or waterfalls. All shrines are open to the public at some times or throughout the year.While many of the public shrines are elaborate structures, all are characteristic Japanese architectural styles of different periods depending on their age. Shrines are fronted by a distinctive Japanese gate (??, torii) made of two uprightsand two crossbars denoting the separation between common space and sacred space. The torii have 20 styles and matching buildings based on the enshrined kami an

d lineage.There are a number of symbolic and real barriers that exist between the normal world and the shrine grounds including: statues of protection, gates, fences, ropes, and other delineations of ordinary to sacred space. Usually there will be only one or sometimes two approaches to the Shrine for the public and all will have the torii over the way. In shrine compounds, there are a haiden (??) or publichall of worship, heiden (??) or hall of offerings and the honden (??) or the main hall. The innermost precinct of the grounds is the honden or worship hall, which is entered only by the high priest, or worshippers on certain occasions. Thehonden houses the symbol of the enshrined kami.


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The heart of the shrine is periodic rituals, spiritual events in parishioners' lives, and festivals. All of this is organized by priests who are both spiritualconduitsand administrators. Shrines are private institutions, and are supportedfinancially by the congregation and visitors. Some shrines may have festivals that attract hundreds of thousands, especially in the New Year season.Notable shrinesMain article: List of Shinto shrinesOf the 80,000 Shinto shrines: Atsuta Shrine, Nagoya, shrine to the Imperial sword Kusanagi Chichibu Shrine, Saitama Prefecture, dedicated to Omoikane andAmenominakanushi kami Heian Jingu, Kyoto, dedicated to Emperor Kammu and Emperor Komei Hikawa Shrine, Omiya-ku, Saitama Hokkaido Shrine, Sapporo, Hokkaido The Ise Jingu, Ise, Mie, dedicated to Amaterasu Omikami, also called Jingu The Gassan Hongu, Yamagata, dedicated to Tsukuyomi Okami Itsukushima Shrine, Hiroshima Prefecture, a World Heritage Site and one of the ational Treasures of Japan Iwashimizu Shrine, Yawata, Kyoto Izumo Taisha, Izumo Kasuga Shrine, Nara Katori Shrine, Chiba Prefecture, dedicated to Futsunushi Kumano Shrines, Wakayama Prefecture Meiji Shrine, Tokyo, the shrine of Emperor Meiji

Nikko Tosho-gu, Nikko, Tochigi Prefecture Osaki Hachiman Shrine, Miyagi Prefecture Sendai Tosho-gu, Sendai, Miyagi Prefecture Shiogama Shrine, Miyagi Prefecture Three Palace Sanctuaries, Kokyo Imperial Palace, Tokyo Tsurugaoka Hachiman Shrine, Kamakura, Kanagawa Usa Hachiman Shrine, Oita Prefecture, dedicated to Hachimanno-Mikoto Yasukuni Shrine (Tokyo), a shrine dedicated to Japan's war dead.PracticesOmairiTemizu BasinItsukushima JinjaAny person may visit a shrine and one need not be Shinto to do this. Doing so is

called Omairi. Typically there are a few basic steps to visiting a shrine. At any entrance gate, bow respectfully before passing through. If there is a hand washing basin provided, perform Temizu: take the dipper in yur right hand and scoop up water. Pour some onto your left hand, then transfer the dipper to your left hand and pour some onto your right hand. Transfer the dipper to your right hand again, cup your left palm, and pour water into it, from which you will take the water into your mouth (never drink directly from the dipper), silently swish it around in your mouth (do not drink), then quietly spit itout into your cupped left hand (not into the reservoir). Then, holding the handle of the dipper in both hands, turn it vertically so that the remaining water washes over the handle. Then replace it where you found it. Approach the shrine; if there is a bell, you may ring the bell first (or after epositing a donation); if there is a box for donations, leave a modest one in re

lation to your means; then bow twice, clap twice, and hold the second clap withyour hands held together in front of your heart for a closing bow after your prayers. There is variation in how this basic visitation may go, and depending on the tie of year and holidays there may also be other rituals attached to visitations. Be sincere and respectful to the staff and other visitors, and if at all possibe, be quiet. Do be aware that there are places one should not go on the shrine grounds. Do not wear shoes inside any buildings.HaraeMain article: Harae


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The rite of ritual purification usually done daily at a shrine is a ceremony ofofferings and prayers of several forms. Shinsen (food offerings of fruit, fish,vegetables), Tamagushi (sakaki tree branches), Shio (salt), Gohan (rice), Mochi(rice paste), and Sake (rice wine) are all typical offerings. On holidays and other special occasions the inner shrine doors may be opened and special offeringsmade.Offerings to the kamiTamagushi offering at Tsurugaoka Hachiman-guOfferings at Tsubaki Grand Shrine of AmericaMochi offered at Meiji JinguSake offerings at Itsukushima ShrineTamagushi and food offerings (shinsen) offered at Katori-jinguMisogiMain article: MisogiMisogi harai or Misogi Shuho (???) is the term for water purification.The practice of purification by ritual use of water while reciting prayers is typically done daily by regular practitioners, and when possible by lay practitioners. There is a defined set of prayers and physical activities that precede andoccur during the ritual. This will usually be performed at a shrine, in a natura

l setting, but can be done anywhere there is clean running water.The basic performance of this is the hand and mouth washing (Temizu ??) done atthe entrance to a shrine. The more dedicated believer may purify him- or herselfby standing beneath a waterfall or performing ritualablutions in a river. Thispractice comes from Shinto history, when the kami Izanagi-no-Mikoto first performed misogi after returning from the land of Yomi, where he was made impure by Izanami-no-Mikoto after her death.ImiAnother form of ritual cleanliness is avoidance, which means that a taboo is placed upon certain persons or acts. To illustrate, one would not visit a shrine ifa close relative in the household had died recently. Killing is generally unclean and is to be avoided. When one is performing acts that harm the land or otherliving things, prayers and rituals are performed to placate the Kami of the are

a. This type of cleanliness is usually performed to prevent ill outcomes.Amulets and talismansA woman tying her fortune (omikuji) at Kasuga ShrineMain article: Ema (Shinto)Ema are small wooden plaques that wishes or desires are written upon and left ata place in the shrine grounds so that one may get a wish or desire fulfilled. They have a picture on them and are frequently associated with the larger Shrines.[26]Ofuda are talismansmade of paper, wood, or metalthat are issued at shrines. They are inscribed with the names of kamis and are used for protection in the home. They are typically placed in the home at akamidana. Ofuda may be kept anywhere, aslong as they are in their protective pouches, but there are several rules about

the proper placement of kamidana. They are also renewed annually.[26]Omamori are personal-protection amulets that sold by shrines. They are frequently used to ward off bad luck and to gain better health. More recently, there arealso amulets to promote good driving, good business, and success at school. Their history lies with Buddhist practice of selling amulets.[26]Omikuji are paper lots upon which personal fortunes are written.[26]A daruma is a round, paper doll of the Indian monk, Bodhidharma. The recipient makes a wish and paints one eye; when the goal is accomplished, the recipient paints the other eye. While this is a Buddhist practice, darumas can be found at shrines, as well. These dolls are very common.[26]


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Other protective items include dorei, which are earthenware bells that are usedto pray for good fortune. These bells are usually in the shapes of the zodiacalanimals:[26] hamaya, which are symbolic arrows for the fight against evil and bad luck;[26] and Inuhariko, which are paper dogs that are used to induce and to bless good births.[26]

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