History and origins

Shinto is a mix of ancient religions and religious rites which have been followed in Japan since prehistoric times. The first Shinto writings date from the early 8th century AD and describe myths, prayers and religious rites. However, it is not known how accurately these descriptions record early religious practices and beliefs.
It appears that the ancient religions of Japan were animistic, focused on a supernatural force inherent in nature. The agricultural year and phases of the moon were important, as was clan loyalty. Local shamans represented the gods (kami) and averted evil spirits. The roots of contemporary Japanese dance, art, literature and music can be found in the ancient shamanistic rites.
Buddhism, Confucianism and Taoism came to Japan in the 6th century AD. In consequence the ancient Japanese religions gradually became more sophisticated and defined. The many local gods became a pantheon of gods and official shrines diluted the importance of local customs and shamans.

Buddhism and Shinto

Buddhism became the national religion around AD 593, helping to bring unity to Japan after years of clan warfare. However, clans still followed the ancient Shinto ideas and upheld their importance. In the late 7th century unity was attempted by several emperors who stressed the equal standing of both Shinto and Buddhist rites. At the same time, Shinto was elevated and given stronger national identity by connections with the imperial family. The imperial ancestry was traced back through real and legendary emperors and empresses to Amatersau, the sun-goddess and great grandmother of the first emperor.

The imperial court had the first Shinto histories written as part of their claim to ancestry. The Kojiki (myths) was written in 712 and the Nihongi (rituals, prayers) in 720.

From the 8th to 17th century, Buddhism and Shinto interacted significantly. To the Japanese, the Heian Period of 794-1185 was the flowering of classical culture. At this time, Japanese Buddhists introduced the doctrine of honji suijaku, meaning true nature, trace manifestation. This doctrine aligned all buddhas and bodhisattvas (see definitions below) with Shinto gods. The Shinto gods were believed to be expressions of Buddhas, or guardians. Buddhism was the true nature, of which the Shinto gods were manifest traces.

In response to this unification, a school of ‘purified Shinto’ developed in the late 13th century. For followers, Buddhist influences were dropped, and the importance of the shrine system stressed. Deep awareness of Japan’s spiritual uniqueness and the divine nature of its imperial family gave this school of Shinto a strong identity.

The same school then adopted the honji suijaku doctrine in reverse, considering buddhas and bodhisattvas as manifest traces of the true Shinto go0ds.

Nationalism and Shinto

During the 17th, 18th, and 19th centuries, Shinto became increasingly involved in nationalist ideologies as a military government brought unity and peace. Francis Xavier introduced Christianity to Japan and began the ‘Christian century’ (1549-1649) in which about 10 per cent of the population are thought to have been Christian (Roman Catholic). However, Christianity was then banned by the government as part of a crackdown on foreign influences. Buddhism was declared a state religion and Confucian ideals were promoted in order to gain loyalty to the state and a sense of moral duty. As the period progressed, Shinto was promoted by followers as historically and intrinsically Japanese. Its claim to the sanctity of national traditions and the legendary divinity of the imperial family helped to engender a dislike and distrust of foreign practices.
In 1868 the military government was overthrown and the feudal system consequently crumbled. A new parliamentary system was implemented in 1889, influenced by western democracy. A ‘non-religious’ Shinto was promoted, again stressing the divinity of the emperor and the uniqueness of Japan. Confucian ideals such as loyalty and respect for parents and elders were also promoted by the government.

Shinto in the 20th century

This blend of ancient traditions and moral ideals was used by nationalists to support involvement in the second world war. After 1945 the emperor’s aspect of divinity was officially denied and Shinto was disestablished. Shinto teaching in schools was discontinued and visits to shrines became voluntary.

Shinto today

Today most Japanese do not regard themselves as religious, but to be Japanese usually means to follow customs and cultural practices of Shinto and Buddhism. Generally, weddings are Shinto or western and funerals are Buddhist. Cults and new religions are followed by approx 24 per cent of the population. About one percent are Christian. Secularism and materialism merged with old religious traditions is the norm.

Beliefs

Shrines

Shinto is based around individual shrines. Shrines have been built for reasons that include geography (eg mountain shrines) and history (a significant, perhaps auspicious local event). Each shrine usually has a god, which may be a topographical feature, a god mentioned in Shinto writings or a historical figure.
All shrines are approached through one or several large gates (torii) built of two large uprights and two crossbars. A large trough of clean water stands inside the gates, under a roof. This is used for ritual purification (washing of hands and face). There are usually several shrine buildings: a worship hall, a main hall and sometimes other sub-shrines. Individuals stand outside the worship hall, put a coin in an offering box, pull a bell rope (to bring their presence to the notice of the gods), clap their hands, pray, clap their hands, then leave. Groups of visitors may enter the worship hall to pray. No-one enters the main hall because this is the earthly location of the shrine gods.
Japanese people visit shrines for many reasons, perhaps seeking good luck in exams, success in business, a safe journey or good health for a new baby. Many people visit shrines on the first three days of the new year. Protective charms can be bought at the shrine, which are kept (sometimes on a god shelf or high place) until the next new year, when they are burned at the shrine. At some Buddhist temples there is a similar new year event.

Types of Shinto shrine

The three most important types of shrine are:

  • shrines of local significance (ie housing a local god or gods)
  • shrines of recurrent theme (shrines dedicated to the same person, god or purpose can be found all over Japan)
  • shrines of national importance

Festivals

Shinto festivals usually centre around a procession or fair, with stalls and other attractions. For many people festival time is a time to visit family. The procession often centres around a portable shrine and symbolises the journey of the god or gods around the local area.

Other points

  • The religious culture of Japan is a (partly syncretistic) mix of Shinto, Buddhism, Confucianism and new religions.
  • Blending religions like this and following several religions in a casual way means that the concept of one true God and one true religion is very hard to accept.
  • Christianity is seen as a very western religion with few links to Japanese culture.
  • Although lip service is paid to traditional religions, Japan is essentially secular and materialistic.
  • The Japanese idea of a god or gods will usually be vague, encompassing legendary figures.

Pray for

  • Japanese people who are searching for meaning and fulfilment
  • Japanese Christians - a significant minority
  • Missionaries and other Christians working in Japan - life is fast, expensive and can seem lonely and fruitless
  • Spiritual renewal and boldness for chuches and missionaries
  • God to call people to Japan

Definitions

  • A boddhisattva is a Buddhist who can attain enlightenment but postpones it to help other believers along the path.
  • Syncretism is the fusion or harmonisation of two or more religions, philosophies, etc.