Shintoism in Japan - Essay Example

Shintoism in Japan Origin and History Shinto, from the Chinese words ‘shin’ and ‘tao’ (The Way ofthe Gods), is an ancient Japanese religion that has provided the moral fiber of Japanese culture since its beginnings in about 600 B.C. This indigenous religion of Japan is an unstructured mixture of a several beliefs and practices such as the worship of nature, future foretelling, fertility sects and shamanism. In its most fundamental form, Shinto is the religious structure of Japanese nationalism. According to Shinto tradition, the Japanese people and their country were divinely created, their emperors descendants of the Sun Goddess. Commonly, Japanese who are affiliated with Confucianism or the Buddhist religion are simultaneously affiliated with the Shinto sect. The two revered books of Shintoism are the Nihongi (Chronicles of Japan) and the Kojiki (Chronicles of Ancient Events). The Kojiki teaches that in the beginning were the two kami (deities), Izanagi (male-who-invites) and Izanami (female who-invites). Following the creation of Japan they produced many other kami. According to this mythological legend, Izanami passed away after giving birth to the kami of fire. Izanagi, in an attempt to find her, voyaged to Hell where he found her decomposed body infested by maggots. Horrified, he then went back to Japan in revulsion and purified himself by entering a body of water. The Sun Goddess, the Great Kami Amaterasu emerged when he washed out his left eye and Tsukiyom the Moon Kami materialized when he washed out his right eye. Following many years of war between the people of Japan, the Sun Goddess made her grandson, Ninigi, the first emperor of Japan. The Shinto religion is the only religion of the world that is represented by a female Deity. Japanese legend contends that the first emperor appeared during the seventh century B.C. but modern researchers put the actual beginnings of Japanese emperorship at about 200 A. D. The Japanese came under the influences of the Buddhism, Taoism, and Confucianism religions after the fourth century A. D and by the end of the sixth century Mahayana Buddhism had become the staple religion of Japan. The term ‘Shinto’ was established by believers during this period so as to distinguish the indigenous Japanese religion from the new Chinese religion. As time passed the religious walls between Buddhism and Shintoism were gradually being blurred and enjoined. It was and is not considered a conflict of beliefs to be both Buddhist and Shinto. The Japanese rely on Buddhist teachings to explain the afterlife and Shinto as a guide to everyday living. Throughout the centuries, distinct types of Buddhism such as Zen and Nichiren were being developed by the Japanese while the formal religion Shinto almost vanished as a viable religion. It was rejuvenated in the seventeenth century by a heroic and patriotic minded military hierarchy. They formed the warrior code of Bushido with a mixture of Confucianism and Shinto which evolved into the honorable precepts of loyalty, courage, justice and truthfulness, amongst others, for the samurai knight. This code was held to the highest of importance, even more so than the individual’s life. For example, for many centuries suicide was often encouraged in Japan to avoid dishonor or as a method of protest. The Bushido warrior was a concept that all Japanese military personnel, even through the Second World War, adhered to. When dishonored, the warrior is expected to kill himself by means of self disembowelment with a sword (hara-kiri). There are three main groupings of Shinto factions. There are those that place spiritual prominence on nature, others who stress shamanism and faith healing, and a third group that reveres ancient Shinto, stressing purification rituals and other practices comparable to the Hindu Yoga sects (Sprunger, 1999). Ideology Unlike other religions, Shinto has no recognized founder, written scriptures, written spiritual law and a less than organized priesthood. The Shinto religion places an enormous significance on being in harmony with nature and in tranquility of the soul. Purity, the sense of public guilt and cleanliness is a main feature of Shinto as the gods are considered as detesting dishonesty and chaos (Yamada, 1996). Shintoism has no clear-cut set of beliefs or a code of morality apart from having enduring loyal to the Emperor. Morality and theology are naturalistic. One of the principal historians of Shintoism, Motoori (1730-1801), clarified the lack of ethical guidelines in written Shintoism; “It is because the Japanese were truly moral in their practice that they require no theory of morals” (Sprunger, 1999). Shinto accentuates sensibility and doing what is ethical which includes a respect for nature, a concept which still pervades throughout societal life in Japan. Nature is believed to be the materialization of a divine supremacy. To be attuned to nature is seen the same as to have an understanding of the cosmos and spiritual righteousness (Yamada, 1996). Shinto Worship, Festivals, and Ceremonies Several Shinto festivals are performed by the Japanese throughout the year with the purpose of incorporating the gods into their daily lives. In these rituals, blessings are sought from the gods who are honored and celebrated thereby keeping the gods alive in the souls of the people. Some of the more significant rituals take place in the shrines, although Shinto ceremonies entail a wider spectrum than just the religious practices within those walls. The shrines are evident by Torii, the exclusive pathway of the gods. The visitor of a Torii departs from the known world and enters the infinite realm of the gods. While in the shrine, the person purifies themselves of all un-cleanliness before rejoining the physical world through the Torii. One of the rituals within the shrine includes the Kagura, where specialized dances are performed by virginal girls with ancient instrument accompaniment. Also common are masked dances by men whose performance time is dependent on the amount of donations from the spectators. Many gods are honored within the shrine but the god that the shrine specifically honors resides in the largest and most revered section. All the pathways of the shrines are covered in white rocks and have streams flowing through the walkways. “Many dedicated believers and followers of the Shinto religion work very hard to keep the shrines very clean, since cleanliness is a trait very favored by the gods” (Yamada, 1996). State Shinto Movement Shinto was the national religion of Japan until Buddhism became the popular religion in about the ninth century. Shinto then re-developed its own unique philosophy during the 15th and 16th centuries and regained its status as the official state religion after the Imperial Restoration Revolution in 1868 (Myss, n.d.). The Japanese Constitution of 1889 established Shinto as the state’s religion although other religions were permitted to continue and spread. Thousands of shrines and priests were supported by the State. The Grand Imperial Shrine at Ise was dedicated to Amaterasu, the mother goddess of Japan. “Every loyal Japanese citizen wishes to visit the Ise Shrine at least once in their life time” (Sprunger, 1999). The 1868 revolution halted the consecutive reign of the shoguns. During the Meiji period (1868-1912), Shinto was elevated by the State above all other religions and was used as a instrument of government to further numerous war campaigns. Shinto, in effect, was molded within the concept of promoting the emperor’s holiness and became a tool for Japanese military leaders. Japan had been transformed from a secluded society to one of industrial and military supremacy. This period lasted until World War II during which the cost of this belief system that included blind patriotism was horrendous. Shinto, the religion that had promoted nature, had been manipulated by the military for their own interests (Myss, n.d.). Following the first war that Japan ever lost, the American forces felt it essential to end the state support of Shinto. Emperor Hirohito was forced to renounce his divine rights at that time and granted religious freedom to all citizens (Sprunger, 1999). Modern Shinto - transition from religion to cultural beliefs Shinto was not only interwoven into Japanese politics but also played a significant role in defining Japan’s culture. Shinto has continued to exist in modern Japan because of its continued incorporation into Japanese customs. The belief system involving multiple gods affects many aspects of daily life in Japan. Ancestry is another principal aspect of Shinto. Sanctified ancestors are worshiped daily at family altars to ensure that the family will be provided with wealth and well-being. Family members will also place food upon the grave of ancestors (David M. Kennedy Center for International Studies, 2006). A Shinto altar consists of the sacrosanct rope hung over the altar, a pair of vases containing sprigs of a particular tree, a mirror symbolizing the god and gifts of rice wine which are present in more elaborate family altars. Shinto followers may also wear talismans known as mamori to protect their homes which can be acquired from shrine. Offerings to the gods, called ema, are wood blocks with paintings of a specific god on one side. Shinto followers carve a message on the back of these blocks then hang them up. When many are collected, they are burned as a symbol of the release of these requests. Students desiring success in their exams may inscribe on a message to Michizane, the patron of scholars, on an ema. Children might inscribe their requests on an ema dedicated to Jizo, the god of children (“Shinto Culture”, 2004). The Japanese people participate in Shinto customs throughout almost all aspects of their everyday lives. Much like bowing to each other is a naturally recognized custom in Japan, a prayer and offering to a god by a Shinto priest is a natural custom when constructing a new building. When a new businesses starts up, they check for a lucky date on the Shinto calendar in hopes the gods will the favor their venture (Yamada, 1996). The future of Shinto Officially, Shintoism has over 60 million followers but the precepts and traditions of the religion are practiced in most Japanese homes. The assorted traditions of household institutions and the isolation mentality that historically originated from the principles of Shinto beliefs continue to influence the Japanese society that is seen today (Teasdale, 1999, p. 7). Shinto, though once the national religion of Japan, has combined and interwoven with other beliefs. Most Japanese citizens consider themselves Shinto and Buddhist but do not practice either on a consistent basis. Shinto practices have undeniably and significantly fashioned Japanese culture but the practice of true Shinto has deteriorated over the years. The Japanese revere Shinto beliefs as a cultural tradition rather than practice it in a strict religious adherence. Shinto provides the Japanese citizens with historic culture, customs, and a universal respect for honesty and cleanliness. “Since Japan’s earliest days, Shinto has been the code of honor and action for the Japanese. Through successful assimilation into the daily life of Japan, Shinto will continue to be a part of the Japanese culture” (Yamada, 1996). Works Cited David M. Kennedy Center for International Studies. “Shinto: Lifestyle.” Provo, UT: Brigham Young University, 2006. Myss, Caroline. “Shinto.” Power, Energy & Healing. May 3, 2006 < http://www.myss.com/sitemap.asp> “Shinto Culture.” Pomono, CA: Cal Poly Pomona, 2004. May 3, 2006 < http://www.csupomona.edu/~plin/ews431/shinto5b.html> Sprunger, Meredith. “An Introduction to Shinto.” The Urantia Book. New York: The Urantia Book Fellowship, 1999. Teasdale, Bradford A. Japanese Tradition and Culture: Aid or Obstacle to Future Success? Bethleham, PA: Lehigh University, 1999. Yamada, N. Alice. “Shinto: The Way of the Gods.” Trincoll Journal. Hartford, CT: Trinity College, April 4, 1996. Read More