Shinto

Shinto - The Way of the Kami Shinto 神道 - “Shin” (spirit – kami), “to” (way); "kami no michi." Shinto only becomes designated Shinto after the introduction of Buddhism into Japan during the Nara period. It was given the name Shinto in order to distinguish it as a set of beliefs and practices distinct from Buddhism (Butsudo) "the way of the Buddha.". The term is first found in the “Chronicle of Japan” the Nihonshoki (c 720 CE). There is no one all powerful creator god or spirit. Rather all the kami work together at their own tasks. Each kami has its own task and special purpose. There is no founder, like Buddha, Jesus or Mohammed. No sacred scriptures like the Bible, Buddhist sutras or the Quran. Shinto is mentioned in the ancient historical records of Japan, the Nihongi or Nihon Shoki ("Chronicles of Japan"); the Kojiki ("Record of Ancient Matters") c. 712 mentions kami. There is also the Kujiki ("Chronicle of Ancient Events") c. 620, and the Engi Shiki ("Detailed Laws of the Engi Period") c. 927 which contains info. on Shinto prayers and ritual. The Origins of Shinto The Origins of Shinto lie in Prehistoric Japan Prehistoric Japan Jomon (up to 300 BCE) name from cord pattern found on ceramic pottery - hunting and gathering culture •Stone Phalli •Female Figurines (Fertility) •Drums (Shamanism) Yayoi (300 BCE – 300 CE) – rice cultivation, villages •Burnt deer bones (Divination – Female Shamans, rulers) •Burial Mounds (first in ceramic jars (like Korea), then in boat-shaped coffins of wood and stone, buried with objects like spears and bells) – large size indicates social stratification and political consolidation •Bronze and Iron (objects include magatama (comma shaped jewels), swords and mirrors – similar to items found in China and Korea.) •Contact with China and Korea Kofun (300 – cr. 700 CE) – large keyhole shaped burial mounds (kofun) with the introduction of Buddhism these are no longer made, the wealthy build temples instead. Brian J. Nichols Shinto - Lecture Notes 1/6 Features of Shamanism There is an invisible world which profoundly affects the visible world and the lives of humans. This invisible world is inhabited by spirits or gods which can cause illness, misfortune, natural disasters on the one hand and health, success and good fortune on the other. Misfortune is typically caused by some offense made to the spirits or gods by humans. The world of spirits can be manipulated by ritual specialists, shaman or priest through ritual and offerings. Unlike the shamanistic traditions of other cultures which were displaced or absorbed by other more systematic religions, Shinto has adapted and survived as an independent tradition into the modern period and serves to anchor Japanese national identity. Kami Kami are sacred spirits. Traditional kami include natural phenomena such as: wind, thunder, sun, moon, rivers, mountains, trees, rocks, some animals and the powers of growth, fertility and production. Ancestral spirits are also kami, especially important are imperial ancestors as well as cultural or national heroes. Also clan guardian spirits. One of many popular kamis in Japan is Tenjin the god of learning and education. A ninth century scholar named Sugawara Michizane who died in exile became venerated as Tenjin after a series of misfortunes befell Kyoto thought to be the work of his unpleased spirit. The spirit of emperor Meiji is venerated at Meiji shrine in Tokyo. The third century emperor Odin is worshipped as Hachiman at shrines across Japan. The spriti of the kami is thought to reside in a sacred object called the divine body (shintai) or august-spirit-substitute (mitamashiro) which is stored in the inner sanctum of a shrine. Mythological origin of Japan – two powerful kami, Izanami and Izanagi, created the 8 islands of Japan by dipping a sword in the great ocean. Three important Kami in early mythology are Amaterasu (sun goddess) her brother the earth god and the moon goddess. The emperor of Japan is the grandson of the sun goddess. He descended to rule Japan with three symbols of divine lordship: the mirror, sword, and string of comma-shaped jewels. There are various (and contradictory) versions of the myth of origin, but the general players and features are those above. … Amaterasu angered by the outrageous behavior of her brother, the earth god, hid herself in a cave, bringing darkness upon the earth. The other kami put on a grand show which drew her out of the cave. The brother was banished to the lower world. Ninigino-mikoto, grandson of the Amaterasu, came to rule Japan with the three symbols of lordship. His grandson, Jimmu, is said to be the first human emperor of Japan. Brian J. Nichols Shinto - Lecture Notes 2/6 Shrine Shinto Most important and general type of Shinto is Shrine Shinto. Shrine Shinto centers around the worship of kami enshrined in shrines, small or large. Shrines serves as homes for kami were they can be ritualy served and worshiped. •Shrines (jinja) are the center for ritual observances in Shinto. •Kami dwell in shrines and receive offerings there. Originally simply a sacred space (esp. rock or tree) marked off with a simple barrier. •Kami represented by sacred objects like a sword or mirror. Shrines are not intended as places for the spread of teachings or propagation of faith. Features of Shrines - are best described by a description of a visit to a typical shrine. In Japan today, one finds shrines (jinja) and Buddhist temples (ji and dera); they can generally be distinguished by their gates. The approach to a shrine is marked by a torii -at minimum two wooden pillars with two cross-beams in distinctive proportions. The gate will most typically be in a natural setting or at least one of beauty using natural elements, especially trees. The shrine will not impose its presence on the environment, but blend into the contour, landscape and flora of the setting. Passing through the torii one knows one is entering the sacred space of kami. One prepares to enter the interior of that space by ritual purification of one's hands and mouth at an ablution or purification pavilion (temizuya).There is a central shrine for the central kami and may be several smaller shrines for other kami as well as buildings used by priests etc. At the entrance to the shrine building there is a place for making offerings, typically monetary. Above this offering box there may be a rope with a bell attached to it. One may ring the bell in order to scare away malevolent spirits before tossing an offering into the box then bowing twice, making a prayer, bowing twice deeply, clapping hands at the chest, bowing twice then departing. On the way out one often stops by a small booth selling protective amulets unique to the shrine. Four basic elements of Worship Apart from simple prostration or prayer before a shrine; Shinto rites have four basic elements: 1. Purification, 2. offering, 3. prayer and 4. symbolic feast. Purification- cleanliness, avoid pollution, no illness, no open wounds or any flowing blood; in special rites this includes sexual abstinence, bathing, special diet etc. Kami should receive daily offerings. The most simple are rice, water and salt, or a sprig of sakaki (a sacred evergreen tree). Common offerings are money (tossed into boxes), flowers, water or sake, food such as rice, fish, seaweed, vegetables, grains, fruit, cakes. Other offerings includes various goods of any type paper, cloth, jewels etc. and animals. In large shrines there is a special room for preparing offerings and a dictated method for their preparation and arrangement. Brian J. Nichols Shinto - Lecture Notes 3/6 Shrine rites and festivals are the central expression of faith and worship of the kami. Matsuri, the word for "festival" indicates service to and worship of the kami. Processions a typical part of festivals. The spirit of the kami is carried from its inner sanctum to another location by means of a sacred palanquin (human-powered vehicle). There are different reasons this is done, blessing to the community, the greeting of another kami, re-enactment of historical journey etc. Dancing and music are part of the festival, entertain the kami; drinking and feasting… The largest and most important shirne is the Grand Shrine of Ise. Its principle kami is the Sun goddess (Amaterasu) the kami of the Yamato clan and source of the Japanese imperial family. Unlike most shrines which serve a group of local parishioners, Ise is a national shrine for all of Japan. It preserves the earliest architectural style of Japanese Shinto, before the influence of Chinese and Buddhist architecture. Symbols found at Shrine which indicate the kami or its presence: 1. A mirror - A stainless reflection of what is; non-judgmental, fair, honest- the pure nature of kami. 2. Paper gohei - zig-zag cut paper representing the presence of the kami in the shrine. 3. Sacred rope - upon which can hang zig-zag cut paper indicating the sacred presence of kami. Shape is said to have no symbolic significance. Domestic Shinto Small shrines places in homes, where offerings can be made to please kami. Types of Shinto: -Shrine Shinto -oldest and most prevalent -Popular Shinto (festivals (matsuri) also divination, medicine, shamanic rituals) -Domestic Shinto - home altars -Sectarian Shinto (Meiji, nationalization) – developed during 19th C. -Imperial Household Shinto (Imperial family shrines and rituals) -State Shinto (leading up to World War II, the consolidation of nationalistic shrine organization, shrines became private again by 1945 Allied Powers directive) State Shinto This process began with the restoration of the emperor by Meiji. It was thus a symbolic restoration of the way of the kami as the basis of the state with the emperor at the head, politically and ritualistically. He thus revived a tradition of Imperial Household Shinto which indicates special rituals performed by the Imperial House. During the Showa period, conservative elements demanded a Office of Divine Affairs that was above the other cabinets; while their demands were not perfectly met a Divine Affairs Board was made part of one of the ministries. This was part of the nationalism and imperialism that lead to Japan's role in World War II. Shrines became private again by 1945 Allied Powers directive for their disestablishment. Brian J. Nichols Shinto - Lecture Notes 4/6 Shinto Spirituality Shinto is an ethnic faith (akin to Judaism); it is of, by and for the Japanese people and is not designed to be an evangelical faith. One might imagine innovations that could change this, such as Christianity altered Judaism and groups like ISKON have developed Hinduism. This contributed to the Nationalization of Shinto under Meiji; it exhibits a Japanocentric nature to Japanese religion and culture in general, marked by homogeneity. Sometime after Confucianism was introduced to Japan it eventually became absorbed by Shinto. Values of filial piety, worship of ancestors, veneration of past customs and ritual and so on, all became one with Japanese Shinto with no separate tradition of Confucianism surviving as an important ideological, philosophical or religious system. Cosmic Harmony, Wholeness The world and nature are inherently good. Man is inherently good. Shinto seeks to celebrate and perpetuate the goodness, beauty and wholeness of the world. Salvation is achieved by welcoming kami into the world and into one's life. Evil comes from dark forces or spirits outside of the world and outside of humans. Life is good; death is evil, polluting. Apart from death, nothing is inherently evil- sex, killing, wealth etc. Worship at shrines built on sensory experience of mythical rites, not theological doctrine. Nature and natural beauty are used in Shinto (as settings for shrines) as a vehicle for bringing one's mind out of the mundane and into the sacred. There is a mystical side of nature encountered in aesthetic pleasure. Sacred trees are very common; often present in a shrine area. Sacred mountains- Mt Fuji is the most famous - worshipped as the consort of the great grandfather of the first emperor. Brian J. Nichols Shinto - Lecture Notes 5/6 Themes in Shinto and Japanese Religion1 1.Humans, gods and nature – closeness, humans and gods share in beauty of nature, agricultural calendar, fishing connected to religious festivals and rituals. Shinto, Zen and Taoism share love for nature and the harmony it represents. Natural objects, animate and inanimate alike, as well as humans all respected and worshiped as kami. Religious activities largely take place outside. Shrines and Temples are integrated into natural spaces. 2.Family - has a religious character – life cycle rituals – includes living and dead members, imp. function of Bud. temple in funerals and memorial services. Home was a traditional center of religious practice with small shinto shrine (a god shelf, kamidana) and Buddhist altar (butsudan) used for offerings to ancestors. Shinto priests in hereditary lines as Buddhists. 3.Purification, rituals, amulets – Japan known to this day for cleanliness and traditions like hot baths, hot hand towels which have links with traditional concern for ritual purity (physical and spiritual). Rituals for every human need. Amulets or talismans sold at Shinto and Buddhist shrines to bring luck, ward off dangers of various kinds, etc. 4.Local Festivals 5.Religion in Everyday Life – all the above features indicate the integration between everyday life and religion, there is not the kind of separation between one’s regular life and one’s religion as is often found in the U.S. economic activity and religion, toys, cartoons and religion, company leisure activity and religion… 6.Religion and National Identity – Religions used to support the state in various ways since ancient times. Emperor is descendent of Shinto goddess. Buddhist rituals used to protect the state etc. 1 Adapted from Earhart. Japanese Religion p. 7 etc. Shinto - Lecture Notes Brian J. Nichols 6/6