- The History of Japanese Shinto
- Characteristics of Shinto
- The Stories of the Kojiki and Nihon Shoki
- 1. The Age of the Gods: The Creation of Heaven and Earth and the Birth of the Deities
- 2. Amaterasu and Susanoo: Divine Conflict and Restoration of Order
- 3. The Transfer of the Land and the Descent of the Heavenly Grandchild
- 4. Emperor Jimmu’s Eastern Expedition and the History of the Imperial Line
- 5. Key Differences and Similarities between the Kojiki and Nihon Shoki
- 6. Conclusion
The History of Japanese Shinto
Shinto is Japan’s indigenous religion, a belief system grounded in nature worship and ancestor veneration. Although the term Shinto (meaning “the way of the gods”) came into use more clearly from the 6th century onward, its origins trace back to Japan’s ancient society. Shinto has no single scripture or founder; rather, it is a highly flexible and inclusive faith that perceives the presence of kami (deities or spirits) in everyday life and the natural world. Because of this, Shinto often coexists with other religions without conflict and is deeply embedded in the spiritual culture of the Japanese people.
Ancient Times: Nature Worship and Mythological Origins
The earliest form of Shinto resembled animism, a belief in spiritual beings residing in nature. People revered mountains, rivers, rocks, and trees as deities (kami), and different tribes worshipped different local deities.
In the 8th century, Japan’s oldest historical texts—the Kojiki (712) and the Nihon Shoki (720)—were compiled. These organized the mythological traditions centered on the sun goddess Amaterasu, laying the groundwork for what would later become State Shinto and serving to legitimize the imperial family.
Nara and Heian Periods: Coexistence with Buddhism and Syncretism
After the introduction of Buddhism to Japan in the 6th century, Shinto did not confront it directly but gradually fused with it, resulting in shinbutsu-shūgō (Shinto-Buddhist syncretism). In this framework, kami were viewed as manifestations (gongen) of Buddhist deities. Buddhist monks often resided at Shinto shrines, where both kami and Buddhas were worshipped together.
During the Heian period, the relationship between the state and Shinto was further formalized. The court established the Engishiki (a collection of administrative and ritual regulations), which systematized the shrine network and positioned Shinto rituals as a vital aspect of national governance.
Medieval Period: The Samurai and Shinto
With the rise of the samurai class in the Kamakura period, new intellectual developments in Shinto emerged. Thinkers from schools such as Yoshida Shinto and Ise Shinto began to formulate independent Shinto doctrines, attempting to distinguish it more clearly from Buddhism. Some began asserting the superiority of the kami over Buddhist deities, signaling a growing awareness of Shinto as a distinct belief system.
During the Warring States period, warriors commonly visited shrines to pray for victory in battle, giving Shinto more practical and immediate significance in samurai life.
Early Modern Period: The Influence of Confucianism and Kokugaku
In the Edo period, the rise of Confucianism and kokugaku (National Learning) revitalized interest in Shinto. Scholars such as Motoori Norinaga praised Shinto as Japan’s “pure path,” and emphasized reverence for mythology and classical texts. Shinto thus became more closely associated with Japanese cultural identity and national ethos.
Modern Period: The Rise of State Shinto
Following the Meiji Restoration, the Japanese government sought to establish Shinto as the foundation of the state. In 1871, it created the Jingikan (Department of Divinities) and pursued the formalization of Shinto as a state religion. This gave rise to State Shinto, which deified the Emperor as a living god (arahitogami) and propagated imperial loyalty through the Imperial Rescript on Education.
During this time, shrines were reclassified as state ritual institutions rather than religious organizations. While Shinto was officially considered “non-religious,” this policy in practice limited freedom of religion and placed Shinto under state control.
Contemporary Period: Shinto as a Religion
After World War II, under the Allied Occupation, State Shinto was dismantled. With the adoption of the principle of separation of religion and state, Shinto was redefined as a religion and began anew. Today, it is primarily practiced in the form of Shrine Shinto, evident in festivals and life-cycle rituals such as New Year’s shrine visits (hatsumōde), shichi-go-san celebrations, and traditional Shinto weddings.
Modern Shinto continues to coexist with other religions and reflects Japan’s unique approach to spirituality—often described as “religiously unaffiliated but spiritually attuned.” Many Japanese do not consciously identify as Shinto practitioners, yet Shinto customs and values remain deeply integrated into their daily lives.
Characteristics of Shinto
Shinto is a unique religion that deeply reflects the Japanese view of nature, culture, and spirituality. Unlike many world religions, Shinto has no single founder, sacred scripture, or systematic doctrine. Instead, it is rooted in a spirit of reverence for nature and ancestors, the pursuit of purity, and the harmonious coexistence of humans and kami (deities). Below are some of the key characteristics of Shinto, organized by theme.
Concept of Kami: Polytheism and Nature Worship
At the heart of Shinto is the concept of kami. However, kami in Shinto does not refer to a single, absolute deity. Rather, it encompasses a wide range of divine spirits believed to dwell in all things, from natural elements like mountains, rivers, rocks, the sea, wind, and thunder, to heroes, ancestors, and even events. This is referred to as the belief in the “Yaoyorozu no Kami” (eight million gods), signifying the innumerable deities present in the universe.
This animistic view—where natural objects are imbued with spiritual power—has strongly influenced the Japanese sense of harmony with nature and seasonal awareness.
Purity and the Concept of Impurity (Kegare)
One of the most important principles in Shinto is the value placed on purity (seijō) and the avoidance of impurity (kegare). Here, kegare does not imply moral sin, but refers to things associated with death, illness, blood, or other transitional or unstable states of being.
For example, when visiting a shrine, worshippers typically pass through a torii gate and purify their hands and mouth at a water basin (temizuya). This ritual reflects the Shinto concept of preparing oneself in body and spirit before approaching the divine. Through such everyday acts of purification, people maintain a harmonious relationship with the kami.
Non-Doctrinal and Tolerant Nature
Shinto lacks founders, scriptures, or compulsory doctrines like those found in Buddhism, Christianity, or Islam. As such, it allows for great freedom and flexibility in belief, without imposing dogma. This non-doctrinal nature is one of the reasons Shinto has been able to coexist peacefully with other religions.
In Japan, it is not uncommon for a person to visit a Shinto shrine for New Year’s, have a funeral at a Buddhist temple, and celebrate a wedding in Christian style. Shinto embraces such cultural blending and contributes to a uniquely Japanese religious attitude, where people often describe themselves as “non-religious” while still participating in religious rituals.
Shrines and Rituals: A Religion Rooted in Daily Life
The primary sites of Shinto practice are shrines, which serve as places to enshrine deities, give thanks for nature’s blessings, protect communities, and offer personal prayers.
Shrines host regular festivals (matsuri), which are both expressions of gratitude to the kami and opportunities for communities to come together in celebration. These festivals are also sacred occasions where people interact with the divine. Famous examples include the Gion Festival in Kyoto, Kanda Festival in Tokyo, and Tenjin Festival in Osaka. Far from being mere tourist events, these festivals are vital religious practices intertwined with regional culture.
Ancestor Worship and Family Continuity
Respect for ancestors is another central value in Shinto. In many homes, household altars (kamidana) or memorial shrines (mitamaya) are maintained to honor the family’s deities and ancestral spirits. Offerings of gratitude and daily reports are made to these shrines. This belief reflects the idea that one’s connection to family and community continues even after death, shaping family systems and collective identity.
The tradition of ujigami (guardian deity of a community) worship also illustrates how local communities jointly venerate deities, reinforcing social cohesion and shared cultural identity. In this way, Shinto has played a vital role not only in individual spirituality but in maintaining the social fabric.
The Role of Shinto in Modern Times
Even after the dissolution of State Shinto following World War II, Shinto remains deeply embedded in Japanese cultural life. It is common for people to observe Shinto rituals during life events such as New Year’s shrine visits (hatsumōde), shichi-go-san celebrations, groundbreaking ceremonies, and weddings. Through these rites, individuals reaffirm their ties to nature and their ancestors.
In recent years, Shinto’s nature-centric worldview has gained renewed appreciation in the context of post-disaster remembrance, prayers for recovery, and growing environmental awareness. Shinto is not merely a religion of the past—it continues to live on in the present.
Conclusion
The defining traits of Shinto lie not in rigid doctrines or commandments, but in deeply rooted values such as “living in harmony with nature,” “reverence for ancestors,” and “the purification of impurity.” Its flexibility, tolerance, and close integration with daily life have sustained Shinto as a living religion through the centuries. These characteristics continue to shape the spiritual foundation of Japanese society today.
The Stories of the Kojiki and Nihon Shoki
The Kojiki (compiled in 712 CE) and the Nihon Shoki (compiled in 720 CE) are foundational texts that form the basis of Japan’s Shinto beliefs and historical worldview. Both works chronicle the history from the age of the gods to the reigns of successive emperors, narrating the origin of the Japanese nation and legitimizing the imperial lineage through myths, legends, and genealogies. While they share many similarities in content, they differ in purpose, style, and structure.
1. The Age of the Gods: The Creation of Heaven and Earth and the Birth of the Deities
The narratives begin with the creation of the universe, known as “Tenchi Kaibyaku” (天地開闢). From the chaos of the early world, the realms of Takamagahara (the High Plain of Heaven), Ashihara-no-Nakatsukuni (the earthly realm), and Yomi (the land of the dead) are formed, and the first gods appear.
At the center of this early mythology are the deities Izanagi-no-Mikoto and Izanami-no-Mikoto, who are tasked with creating the land. They first give birth to Awaji Island and subsequently to the various islands of the Japanese archipelago. They also create gods of the sea, mountains, rivers, wind, and fire. However, Izanami dies giving birth to the fire god.
Izanagi, grieving, travels to Yomi to retrieve her but flees upon seeing her dreadful form. After returning, he performs a ritual purification (misogi), during which three major deities are born: Amaterasu Omikami (the sun goddess), Tsukuyomi-no-Mikoto (the moon god), and Susanoo-no-Mikoto (the god of the sea and storms).
2. Amaterasu and Susanoo: Divine Conflict and Restoration of Order
Susanoo, with his violent nature, causes chaos in Takamagahara. Enraged, Amaterasu hides herself in a cave, plunging the world into darkness. The other deities perform a festive ritual to lure her out, restoring light to the world. This is the famous Amano-Iwato myth, which forms the basis for many Shinto rituals and festivals.
Afterward, Susanoo descends to earth and slays the eight-headed serpent Yamata-no-Orochi in the land of Izumo. This heroic tale is Japan’s oldest recorded myth of battle and signifies a transition toward more human-like divine figures.
3. The Transfer of the Land and the Descent of the Heavenly Grandchild
Susanoo’s descendant Okuninushi-no-Mikoto governs Ashihara-no-Nakatsukuni and plays a central role in developing the land. However, Amaterasu wishes to entrust this realm to her own divine descendants. After negotiations and persuasion, Okuninushi agrees to transfer control in the episode known as Kuni-yuzuri (“Transfer of the Land”).
Following this, Amaterasu’s grandson Ninigi-no-Mikoto descends from heaven to earth in the event known as Tenson Kōrin (“Descent of the Heavenly Grandchild”). Ninigi marries Konohanasakuya-hime, and their descendants lead to Japan’s first emperor, Emperor Jimmu.
4. Emperor Jimmu’s Eastern Expedition and the History of the Imperial Line
Emperor Jimmu embarks on an expedition from Hyuga (Kyushu) to the east, overcoming many hardships before establishing his capital in Yamato (present-day Nara) and ascending the throne. This marks the beginning of the imperial line in Japan. Both the Kojiki and the Nihon Shoki trace the imperial bloodline back to the sun goddess Amaterasu, reinforcing its divine legitimacy.
From Jimmu onward, the chronicles record the deeds of successive emperors. The Nihon Shoki in particular takes a more systematic and political approach, modeled after Chinese historical texts and written entirely in classical Chinese. In contrast, the Kojiki features a more narrative style, incorporating oral traditions, songs, and uniquely Japanese expressions.
5. Key Differences and Similarities between the Kojiki and Nihon Shoki
| Aspect | Kojiki | Nihon Shoki |
|---|---|---|
| Compilation Year | 712 CE | 720 CE |
| Compiler | Ō no Yasumaro | Prince Toneri and others |
| Writing Style | Mixed Japanese and Chinese | Classical Chinese |
| Content Focus | Myth and narrative-centered | Emphasis on political history |
| Purpose | Express imperial legitimacy in native form | Demonstrate legitimacy to international audiences |
The myths in both texts are not mere stories—they reflect Shinto rituals, imperial succession, place name origins, and even cultural values and ways of life. They form the ideological and spiritual foundation of Shinto.
6. Conclusion
The Kojiki and Nihon Shoki are indispensable texts for exploring the roots and cultural identity of the Japanese people. Their myths continue to influence modern Shinto practices, imperial ceremonies, regional beliefs, and traditional arts. Studying these texts deepens one’s understanding of Shinto and provides insight into the essence of Japanese culture.
Recommended Shinto Destinations for Travelers
- Ise Grand Shrine (Ise City, Mie Prefecture)
Feature: Dedicated to Amaterasu Omikami, the supreme deity of Shinto, it is the most important shrine in Japan.
Attraction: Centered around the Inner Shrine (Naikū) and Outer Shrine (Gekū), it spans a vast sacred area. The tradition of rebuilding the shrine every 20 years, known as Shikinen Sengū, embodies the spirit of Japanese architecture and faith.
Travel Tip: Enjoy the natural scenery along the Isuzu River and sample local treats in the Okage Yokocho shopping street. - Izumo Taisha (Izumo City, Shimane Prefecture)
Feature: Enshrines Ōkuninushi no Ōkami, known as the deity of matchmaking and good relationships.
Attraction: The setting for key myths such as the “Transfer of the Land” and “Enmusubi (spiritual matchmaking).” In the 10th month of the lunar calendar, it’s believed all the gods of Japan gather here, earning Izumo the name “Kamiarizuki” (the month when gods are present).
Travel Tip: Explore the many mythological sites scattered across the Izumo area. - Meiji Shrine (Shibuya, Tokyo)
Feature: Dedicated to Emperor Meiji and Empress Shōken, this shrine is enveloped in a tranquil forest in the heart of the city.
Attraction: The man-made forest has grown into a natural woodland over the past 100 years, drawing attention as an environmental and spiritual achievement. A favorite among international tourists.
Travel Tip: Easily accessible from Harajuku Station or Omotesandō—an iconic symbol of modern Shinto. - Kumano Sanzan (Wakayama Prefecture)
Feature: A sacred site made up of three shrines: Kumano Hongū Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha.
Attraction: Traversed by the Kumano Kodo pilgrimage trails, it was walked by people of all social classes in medieval times. A spiritual hub where nature worship and mountain asceticism (Shugendō) intersect.
Travel Tip: Popular as a healing journey that includes Nachi Waterfall, spiritual sites, and hot springs. - Nikkō Tōshōgū Shrine (Nikkō City, Tochigi Prefecture)
Feature: Enshrines Tokugawa Ieyasu as a deity. Renowned for its elaborate and lavish design.
Attraction: Famous for the carvings of the “Three Wise Monkeys” (see no evil, speak no evil, hear no evil) and the Sleeping Cat. A unique blend of Shinto, Confucian, and Buddhist architectural elements.
Travel Tip: Visit in combination with Nikkō’s natural surroundings for a rich experience of history, art, and spirituality all in one place.
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