Shamanism And Shinto

Shamanism and Shinto – Some interesting information. Exerpt from: Article written by Paul Watt for the Asia Society's Focus on Asian Studies, Vol. II, No. 1, Asian Religions, pp. 21-23, Fall 1982. Copyright AskAsia, 1996. Shinto Shinto was the earliest Japanese religion, its obscure beginnings dating back at least to the middle of the first millennium B.C. Until approximately the sixth century A.D., when the Japanese began a period of rapid adoption of continental civilization, it existed as an amorphous mix of nature worship, fertility cults, divination techniques, hero worship, and shamanism. Unlike Buddhism, Christianity, or Islam, it had no founder and it did not develop sacred scriptures, an explicit religious philosophy, or a specific moral code. Indeed, so unself-conscious were the early Japanese about their religious life that they had no single term by which they could refer to it. The word Shinto, or "the Way of the kami (gods or spirits)," came into use only after the sixth century, when the Japanese sought to distinguish their own tradition from the foreign religions of Buddhism and Confucianism that they were then encountering. Thus, in its origins, Shinto was the religion of a pristine people who, above all, were sensitive to the spiritual forces that pervaded the world of nature in which they lived. As one ancient chronicle reports: in their world myriad spirits shone like fireflies and every tree and bush could speak. Remarkably, neither Shinto's relatively primitive original character nor the introduction of more sophisticated religions, such as Buddhism and Confucianism, caused the religion to wane in importance. In part its continued existence can be explained by pointing to changes that took place within Shinto, for after the sixth century, it was gradually transformed into a religion of shrines, both grand and small, with set festivals and rituals that were overseen by a distinct priestly class. However, such developments have had little effect on basic Shinto attitudes and values. More crucial to Shinto's survival, therefore, have been its deep roots in the daily and national life of the Japanese people and a strong conservative strain in Japanese culture. The Shinto world view is fundamentally bright and optimistic, as befits a religion in which the main deity is a sun goddess. While it is not unaware of the darker aspects of human existence, Shinto's chief raison d'etre is the celebration and enrichment of life. Creation Myth showing Mood Goddess – Thought to be the Goddess of the Shammanistic ways that were forgotten by the Yamato clan. “According to the Kojiki the Kami of the Center of Heaven (Ame-no-minaka-nushi-no-kami) appeared first and then the kami of birth and growth (Taka-mimusubi-no-mikoto and Jamimusubi-no-mikoto). However, it is not until the creative couple, Izanagi-no-mikoto and Izanamino-mikoto, appears that the mythology really begins. These two, descending from the High Plain of Heaven, gave birth to the Great Eight Islands, that is, Japan and all things, including many kami. Three of the kami where the most august: The Sun Goddess (Ama-terasu-o-mikami), the kami of the High Plain of Heaven; her brother (Susa-no-o-

no-mikoto), who was in charge of the earth; and the Moon Goddess, (Tsuki-yomi-no-mikoto), who was the kami of the realm of darkness. The brother, however, according to the Kojiki, behaved so very badly and committed so many outrages that the Sun Goddess became angry and hid herself in a celestial cave, which caused the heavens and earth to become darkened. Astonished at this turn of events, the heavenly kami put on an entertainment including dancing, which brought her out of the cave; and thus light returned to the world. For his misdemeanor the brother was banished to the lower world, where by his good behavior he returned to the favor of the other kami, and a descendant of his, the Kami of the Izumo (Okuni-nushi-no-kami), became a very benevolent kami, who ruled over the Great Eight Islands and blessed the people. Little is said in the mythology of the Moon Kami. Subsequently, the grandson of the Sun Goddess, Ninigi-no-mikoto, received instructions to descend and rule Japan. To symbolize his authority he was given three divine treasures: a mirror, a sword, and a string of jewels. Moreover, he was accompanied on his journey by the kami that had participated in the entertainment outside the celestial cave. However, to accomplish his mission it was necessary to negotiate with the Kami of Izumo, who after some discussion agreed to hand over the visible world, while retaining the invisible. At the same time, the Kami of Izumo pledged to protect the heavenly grandson. Ninigi-no-mikoto’s great grandson, Emperor Jimmu, became the first human ruler of Japan. This, in very simple form, is the basic myth which explained for primitive Japanese their origin and the basis of their social structure. In a sense, the myth amounts to something like a simple constitution for the country. However, in the ancient records the account is not uniform. Shinto recognizes today that its beliefs are a continuation of those of this mythological age. In its ritual forms and paraphernalia, this faith fully retains much that is ancient. Shinto has outgrown much of its historical mythology. The buds of truth have appeared and have been refined for the people of modern Japan.”1 There is a branch of creaton mythology that was the shamanistic and moon goddess sections of the religion, including Queen Pimiko or Himiko, from the Chinese account from the 3rd century that mentions she was occupied with magic and sorcery, bewitching the people in the kingdom of Wa.2 Parts that are not spoken of or explored that much and may pass away with the older generations that pass these things on by word of mouth and story.

Bibliography – 1. Ono, Sokyo, “Shinto the Kami Way”, Professor, Kokugakuin University Lecturer, Association of Shinto Shrines in collaboration with William P. Woodard, sketches by Sadao Sakamoto, Priest, Yasukuni Shrine, Charles E. Tuttle Company, Rutland, Vermont & Tokyo, Japan, 1962 twenty-ninth printing. 2. Nelson, John K., “A Year in the Life of a Shinto Shrine”, University of Washington Press, Seattle & London, 1996.

For Further Reference de Bary, Wm. Theodore. "Japanese Religion" in Arthur E. Tiedemann, ed., An

Introduction to Japanese Civilization, Lexington, Massachusetts: D. C. Heath and Company, 1974. Available in paperback. Discusses Shinto and Buddhism along with other religions that are part of the Japanese religious tradition. Japanese Religion: A Survey by the Agency for Cultural Affairs, Tokyo: Kodansha International, 1972. Available in paperback. See "Introduction" and chapters on Shinto and Buddhism. Picken, Stuart D. B. Shinto: Japan's Spiritual Roots, Tokyo: Kodansha International, 1980. Illustrated with photographs. Shinto: Nature, Gods and Man in Japan, a film presentation by the Japan Society. Except for the undue stress given to the distinction between the sacred and the secular and the place of images in Shinto, a useful and beautiful film. Available from the Japan Society, 333 East 47th Street, New York, N.Y. 10017; also available from the Audio Visual Library of the East Asian Studies Program at Earlham College, Richmond, Indiana 47374. Sokyo, Ono. Shinto: The Kami Way, Rutland, Vermont: Charles E. Tuttle Company, 1962.