The word Shinto comes from the Chinese word Shen-tao, which means “the way of the gods”. In Japan, these gods are called “kami”; however, the meaning of kami encompasses not only gods, but also one’s ancestors, the spiritual essence that occupies everything, and anything/person that inspires reverence or awe. In general, however, while everything contains kami, only those who reveal it in a particularly striking way—for example, gods, a misty waterfall, or a samurai–are referred to as kami.
Although the average person would not be called a kami, human beings are considered innately good. Evil acts result not from our sinful nature, but from malicious kami who have intervened.
Common negative behavior, like lying to save face or snitching potato chips from someone’s plate is considered somewhat natural. That said, purity is diligently sought after, and after any misdeed a purification ritual shortly follows—as is the case for any polluting act (such as contact with death or disease).
Purification also extends to one’s state of mind. Before entering a Shinto temple, each visitor purifies herself with water, while simultaneously purifying her thoughts and attitudes. And even outside of the shrine, purity, sincerity, and harmony with other human beings as well as with nature are prized attributes—similar to those of the native Americans.
In short, Shinto beliefs are grounded not in official or theological creeds, but a set of values. These values affect not only those who identify as Shinto practitioners, but the entire Japanese culture. The traditional art forms of Japan are perhaps their clearest representative.
Within Ikebana or flower arranging, for instance, the flowers’ positions indicate the three planes of heaven, humankind, and earth/nature1 encouraging harmony of space, balance, and expression.
Likewise, in the tea ceremony, harmony is displayed between the tea garden and its surrounding natural environment; respect is shown by the guests, who must crawl through a small entrance; and purity is attained through their leaving behind all thoughts of daily life.
Even in Sumo wrestling, in which the referee is dressed as a Shinto priest, all the ceremonies are directly related to purification concerns. Indeed, these very physical matches are “meant to symbolize internal purification through which a man gets rid of those aspects of his psychology that obstruct the presence of his Higher Self”2 (Interestingly, according to the same source, at some Shinto shrines, ritual dances that depict humans wrestling with kamis are performed!)
So how does Shinto translate into everyday Japanese life?
- Since Shinto is central to Japan’s history and identity, and since ritual is central to Shinto–in which every action within a shrine adheres to a prescribed pattern that includes “purification, prayer, offering, and entertainment for the kami,”3 ritual spills over into many cultural activities, as well as into many private homes. Many people have their own shrines in which kami are believed to dwell.
- Purification is also endemic. Not only is it a concern in sacred locales, home shrines, or among transgressing humans, but new buildings and even cars may undergo purification or blessing rites.
- The laudable values that I’ve already covered, such as purity, sincerity, respect, harmony, and love of nature are universal values that are adopted by many.
- And finally, since Shinto doesn’t contain an appealing afterlife, and death is viewed as tragic, there are no ceremonies concerning it, and very few Shinto cemeteries. (Many Japanese turn to Buddhism for this.) Ceremonies focus instead on human and agricultural milestones such as birth, coming of age, weddings, the New Year, and the harvest.
But perhaps most important is Shinto’s enduring impact on the Japanese psyche. According to legend, two original kami gave birth not only to the Japanese islands and to other kami, but to the emperor, and indirectly, to the entire Japanese race.
When we consider that the symbol of their most renowned kami deity is the sun—and that the sun is featured on their flag, and when we consider their famous kami-kazi (gods of wind) pilots who sacrificed their lives for their country, we get a sense of a very strong cultural identity, a very strong sense of cohesion. When placed alongside the values already discussed, it can be seen how this would strongly promotes a group identity rather than an individual one.
It’s certainly a very different perspective on life than we in the individualistic West promote, and yet it’s intriguing and certainly worth investigating further. Gosh, I’m almost talking myself into a field trip! Perhaps my next post will be from Kyoto!
1according to Japanese-tea-ceremony.net
2according to www.japanesesymbolsofpresence.com