or Shintoism, also ''kami-no-michi'', is the indigenous spirituality of Japan and the people of Japan. It is a set of practices, to be carried out diligently, to establish a connection between present day Japan and its ancient past. Shinto practices were first recorded and codified in the written historical records of the ''Kojiki'' and ''Nihon Shoki'' in the 8th century. Still, these earliest Japanese writings do not refer to a unified "Shinto religion", but rather to disorganized folklore, history, and mythology. Shinto today is a term that applies to public shrines suited to various purposes such as war memorials, harvest festivals, romance, and historical monuments, as well as various sectarian organizations. Practitioners express their diverse beliefs through a standard language and practice, adopting a similar style in dress and ritual, dating from around the time of the Nara and Heian Periods.

The word ''Shinto'' ("Way of the Gods") was adopted from the written Chinese (神道, ), combining two ''kanji'': , meaning "spirit" or ''kami''; and , meaning a philosophical path or study (from the Chinese word ''dào''). ''Kami'' are defined in English as "spirits", "essences" or "deities", that are associated with many understood formats; in some cases being human-like, in others being animistic, and others being associated with more abstract "natural" forces in the world (mountains, rivers, lightning, wind, waves, trees, rocks). Kami and people are not separate; they exist within the same world and share its interrelated complexity.

There are currently 4 million observers of Shinto in Japan, although a person who practices any manner of Shinto rituals may be so counted. The vast majority of people in Japan who take part in Shinto rituals also practice Buddhist ancestor worship. However, unlike many monotheistic religious practices, Shinto and Buddhism typically do not require professing faith to be a believer or a practitioner, and as such it is difficult to query for exact figures based on self-identification of belief within Japan. Due to the syncretic nature of Shinto and Buddhism, most "life" events are handled by Shinto and "death" or "afterlife" events are handled by Buddhism—for example, it is typical in Japan to register or celebrate a birth at a Shinto shrine, while funeral arrangements are generally dictated by Buddhist tradition—although the division is not exclusive.

Creation myth

The creation myth of Shinto is recorded in the ca. 712 Kojiki. It is a depiction of the events leading up to and including the creation of the Japanese Islands. There are many translations of the story with variations of complexity.

Izanagi-no-Mikoto (male) and Izanami-no-Mikoto (female) were called by all the myriad gods and asked to help each other to create a new land which was to become Japan.

They were given a spear with which they stirred the water, and when removed water dripped from the end, an island was created in the great nothingness.

They lived on this island, and created a palace and within was a large pole.

When they wished to bear offspring, they performed a ritual each rounding a pole, male to the left and female to the right, the female greeting the male first.

They had 2 children (islands) which turned out badly and they cast them out. They decided that the ritual had been done incorrectly the first time.

They repeated the ritual but according to the correct laws of nature, the male spoke first.

They then gave birth to the 8 perfect islands of the Japanese archipelago.

After the islands, they gave birth to the other Kami, Izanami-no-Mikoto dies and Izanagi-no-Mikoto tries to revive her.

His attempts to deny the laws of life and death have bad consequences.

The islands of Japan are to be considered a paradise as they were directly created by the gods for the people of Japan, and were ordained by the higher spirits to be created into the Japanese empire. Shinto is the fundamental connection between the power and beauty of nature (the land) and the people of Japan. It is the manifestation of a path to understanding the institution of divine power.

Kami

Shinto teaches that everything contains a . Shinto's spirits are collectively called , an expression literally meaning "eight million kami", but interpreted as meaning "myriad", although it can be translated as "many Kami". There is a phonetic variation ''kamu'' and a similar word among Ainu ''kamui''. There is an analog "''mi-koto''".

Kami is generally accepted to describe the innate supernatural force that is above the actions of man, the realm of the sacred, and is inclusive of gods, spirit figures, and human ancestors. All mythological creatures of the Japanese cultural tradition, of the Buddhistic tradition, Christian God, Hindu gods, Islamic Allah, various angels and demons of all faiths among others are considered Kami for the purpose of Shinto faith.

The kami reside in all things, but certain places are designated for the interface of people and kami (the common world and the sacred): ''sacred nature'', ''shrines'', and ''kamidana''. There are natural places considered to have an unusually sacred spirit about them, and are objects of worship. They are frequently mountains, trees, unusual rocks, rivers, waterfalls, and other natural edifices. In most cases they are on or near a shrine grounds. The shrine is a building built in which to house the kami, with a separation from the "ordinary" world through sacred space with defined features based on the age and lineage of the shrine. The ''kamidana'' is a home shrine (placed on a wall in the home) that is a "kami residence" that acts as a substitute for a large shrine on a daily basis. In each case the object of worship is considered a sacred space inside which the kami spirit actually dwells, being treated with the utmost respect and deference.

Types

To distinguish between these different focuses of emphasis within Shinto, many feel it is important to separate Shinto into different types of Shinto expression. is the most prevalent of the Shinto types. It has always been a part of Japan's history and constitutes the main current of Shinto tradition. Shrine Shinto is associated in the popular imagination with summer festivals, good luck charms, making wishes, holding groundbreaking ceremonies, and showing support for the nation of Japan. Before the Meiji Restoration, shrines were disorganized institutions usually attached to Buddhist temples, but they were claimed by the government during the imperial period for patriotic use and systematized. The successor to the imperial organization, the Association of Shinto Shrines, oversees about 80,000 shrines nationwide. are the religious rites performed exclusively by the Imperial Family at the three shrines on the Imperial grounds, including the Ancestral Spirits Sanctuary (Kōrei-den) and the Sanctuary of the Kami (Shin-den). includes the numerous but fragmented folk beliefs in deities and spirits. Practices include divination, spirit possession, and shamanic healing. Some of their practices come from Taoism, Buddhism, or Confucianism, but most come from ancient local traditions. is a legal designation originally created in the 1890s to separate government-owned shrines from local religious practices. They do not have shrines, but conduct religious activities in meeting halls. Shinto sects include the mountain-worship sects, who focus on worshipping mountains like Mount Fuji, faith-healing sects, purification sects, Confucian sects, and Revival Shinto sects. The remainder of Sectarian Shinto is New Sect Shinto. The current groups of Sect Shinto are Kurozumikyo, Shinto Shuseiha, Izumo Oyashirokyo, Fusokyo, Jikkokyo, Shinshukyo, Shinto Taiseikyo, Ontakekyo, Shinto Taikyo, Misogikyo, Shinrikyo and Konkokyo. An association of Sect Shintoists also exists. , literally "Old Shinto", is a reconstructed "Shinto from before the time of Buddhism", today based on Ainu and Ryukyuan practices. It continues the Restoration movement begun by Hirata Atsutane.

All these main types of Shinto and some subtypes have given birth to many and diverse schools and sects since medieval times to the present days. A list of the most relevant can be found at the article Shinto sects and schools.

Shrines

The principal worship of ''kami'' is done at public shrines or worship at small home shrines called ''kamidana''. The public shrine is a building or place that functions as a conduit for ''kami''. A fewer number of shrines are also natural places called ''mori''. The most common of the ''mori'' are sacred groves of trees, or mountains, or waterfalls. All shrines are open to the public at some times or throughout the year.

While many of the public shrines are elaborate structures, all are characteristic Japanese architectural styles of different periods depending on their age. Shrines are fronted by a distinctive Japanese gate (''torii'') made of two uprights and two crossbars denoting the separation between common space and sacred space. The ''torii'' have 20 styles and matching buildings based on the enshrined kami and lineage.

There are a number of symbolic and real barriers that exist between the normal world and the shrine grounds including: statues of protection, gates, fences, ropes, and other delineations of ordinary to sacred space. Usually there will be only one or sometimes two approaches to the Shrine for the public and all will have the ''torii'' over the way. In shrine compounds, there are a ''haiden'' or public hall of worship, ''heiden'' or hall of offerings and the ''honden''. The innermost precinct of the grounds is the ''honden'' or worship hall, which is entered only by the high priest, or worshippers on certain occasions. The ''honden'' houses the symbol of the enshrined ''kami''.

The heart of the shrine is periodic rituals, spiritual events in parishioners' lives, and festivals. All of this is organized by priests who are both spiritual conduits and administrators. Shrines are private institutions, and are supported financially by the congregation and visitors. Some shrines may have festivals that attract hundreds of thousands, especially in the New Year season.

Notable shrines

Of the 80,000 Shinto shrines:

Atsuta Shrine, Nagoya, shrine to the Imperial sword Kusanagi

Chichibu Shrine, Saitama Prefecture, dedicated to Omoikane and Amenominakanushi Okami

Heian Jingū, Kyoto, dedicated to Emperor Kammu and Emperor Kōmei

Hikawa Shrine, Omiya district

Hokkaido Shrine, Sapporo, Hokkaido

The Ise Jingu, Ise, Mie, dedicated to Amaterasu Omikami, also called Jingu

The Gassan Hongu, Yamagata, dedicated to Tsukuyomi Okami

Itsukushima Shrine, Hiroshima Prefecture, a World Heritage Site and one of the National Treasures of Japan

Iwashimizu Shrine, Yawata, Kyoto

Izumo Taisha, Izumo

Kasuga Shrine, Nara

Katori Shrine, Chiba Prefecture, dedicated to Futsunushi

Kumano Shrines, Wakayama Prefecture

Meiji Shrine, Tokyo, the shrine of Emperor Meiji

Nikkō Tōshō-gū, Nikkō, Tochigi Prefecture

Ōsaki Hachiman Shrine, Miyagi Prefecture

Sendai Tōshō-gū, Sendai, Miyagi Prefecture

Shiogama Shrine, Miyagi Prefecture

Three Palace Sanctuaries, Kōkyo Imperial Palace, Tokyo

Tsurugaoka Hachiman Shrine, Kamakura, Kanagawa

Usa Hachiman Shrine, Ōita Prefecture, dedicated to Hachimanno-Mikoto

Yasukuni Shrine (Tokyo), a shrine dedicated to Japan's war dead.

Beliefs

Impurity

Shinto teaches that certain deeds create a kind of ritual impurity that one should want cleansed for one's own peace of mind and good fortune rather than because impurity is wrong. Wrong deeds are called , which is opposed to . Normal days are called "day" (''ke''), and festive days are called "sunny" or, simply, "good" (''hare'').

Those who are killed without being shown gratitude for their sacrifice will hold a (grudge) and become powerful and evil ''kami'' who seek revenge (''aragami''). Additionally, if anyone is injured on the grounds of a shrine, the area must be ritually purified.

Purification

Purification rites called Harae are a vital part of Shinto. They are done on a daily, weekly, seasonal, lunar, and annual basis. These rituals are the lifeblood of the practice of Shinto. Such ceremonies have also been adapted to modern life. New buildings made in Japan are frequently blessed by a Shinto priest called during the groundbreaking ceremony (Jichinsai 地鎮祭), and many cars made in Japan have been blessed as part of the assembly process. Moreover, many Japanese businesses built outside Japan have had ceremonies performed by a Shinto priest, with occasionally an annual visitation by the priest to re-purify.

Afterlife

It is common for families to participate in ceremonies for children at a shrine, yet have a Buddhist funeral at the time of death. The Japanese conception of the afterlife, however, can sometimes take a distinctly non-Buddhist turn. In old Japanese legends, it is often claimed that the dead go to a place called ''yomi'' (黄泉), a gloomy underground realm with a river separating the living from the dead. This ''yomi'' is very close to the Greek Hades.

Unlike many religions, one does not need to publicly profess belief in Shinto to be a believer. Whenever a child is born in Japan, a local Shinto shrine adds the child's name to a list kept at the shrine and declares him or her a . After death an ''ujiko'' becomes a . One may choose to have one's name added to another list when moving and then be listed at both places. Names can be added to the list without consent and regardless of the beliefs of the person added to the list. This is not considered an imposition of belief, but a sign of being welcomed by the local ''kami'', with the promise of addition to the pantheon of ''kami'' after death.

Practices

Omairi

Any person may visit a shrine and one need not be "Shinto" to do this. Doing so is called Omairi. Typically there are a few basic steps to visiting a shrine.

Approach the entrance and bow respectfully before entering.

If there is a hand washing basin provided, perform Temizu; wash your left hand first, then your right, then rinse your mouth, (do not spit back into the water supply or drink), and sometimes your feet as well if needed. Tip the ladle backwards to wash the ladle handle with the remaining water and place opening down on the rack where you found it.

Approach the shrine; if there is a bell, you may ring the bell prior to prayers; if there is a box for donations, leave a modest one in relation to your means; normally there will be a sequence of bows, (commonly 2) and then claps (commonly 2), hold the second and put your hands together in front of your heart for a closing bow after your prayers.

There is variation in how this basic visitation may go, and depending on the time of year and holidays there may also be other rituals attached to visitations.

Be sincere and respectful to the staff and other visitors, and if at all possible, be quiet. Do be aware that there are places one should not go on the shrine grounds. Do not wear shoes inside any buildings.

Harae

The rite of ritual purification usually done daily at a shrine is a ceremony of offerings and prayers of several forms. Shinsen (food offerings of fruit, fish, vegetables), Tamagushi (Sakaki Tree Branches), Shio (salt), Gohan (rice), Mochi (rice paste), and Sake (rice wine) are all typical offerings. On holidays and other special occasions the inner shrine doors may be opened and special offerings made.

Water purification

Misogi harai or Misogi Shūhō (禊修法) is the term for water purification.

The practice of purification by ritual use of water while reciting prayers is typically done daily by regular practitioners, and when possible by lay practitioners. There is a defined set of prayers and physical activities that precede and occur during the ritual. This will usually be performed at a shrine, in a natural setting, but can be done anywhere there is clean running water.

The basic performance of this is the hand and mouth washing (Temizu 手水) done at the entrance to a shrine. The more dedicated believer may purify him- or herself by standing beneath a waterfall or performing ritual ablutions in a river. This practice comes from Shinto history, when the kami Izanagi-no-Mikoto first performed misogi after returning from the land of Yomi, where he was made impure by Izanami-no-Mikoto after her death.

Imi

Another form of ritual cleanliness is avoidance, which means that a taboo is placed upon certain persons or acts. To illustrate, one would not visit a shrine if a close relative in the household had died recently. Killing is generally unclean and is to be avoided. When one is performing acts that harm the land or other living things, prayers and rituals are performed to placate the Kami of the area. This type of cleanliness is usually performed to prevent ill outcomes.

Amulets and protective items

Ema are small wooden plaques that wishes or desires are written upon and left at a place in the shrine grounds so that one may get a wish or desire fulfilled. They have a picture on them and are frequently associated with the larger Shrines.

''Ofuda'' are talismans—made of paper, wood, or metal—that are issued at shrines. They are inscribed with the names of kamis and are used for protection in the home. They are typically placed in the home at a kamidana. They are also renewed annually.

''Omamori'' are personal-protection amulets that sold by shrines. They are frequently used to ward off bad luck and to gain better health. More recently, there are also amulets to promote good driving, good business, and success at school. Their history lies with Buddhist practice of selling amulets.

''Omikuji'' are paper lots upon which personal fortunes are written.

A ''daruma'' is a round, paper doll of the Indian monk, Bodhidharma. The recipient makes a wish and paints one eye; when the goal is accomplished, the recipient paints the other eye. While this is a Buddhist practice, darumas can be found at shrines, as well. These dolls are very common.

Other protective items include ''dorei'', which are earthenware bells that are used to pray for good fortune. These bells are usually in the shapes of the zodiacal animals: ''hamaya'', which are symbolic arrows for the fight against evil and bad luck; and ''Inuhariko'', which are paper dogs that are used to induce and to bless good births.

Kagura

''Kagura'' is the ancient Shinto ritual dance of shamanic origin. The word "kagura" is thought to be a contracted form of ''kami no kura'' or "seat of the kami" or the "site where the kami is received." There is a mythological tale of how ''kagura'' dance came into existence. The sun goddess Amaterasu became very upset at her brother so she hid in a cave. All of the other gods and goddesses were concerned and wanted her to come outside. Ame-no-uzeme began to dance and create a noisy commotion in order to entice Amaterasu to come out. The kami (gods) tricked Amaterasu by telling her there was a better sun goddess in the heavens. Amaterasu came out and light returned to the universe.

Music plays a very important role in the ''kagura'' performance. Everything from the setup of the instruments to the most subtle sounds and the arrangement of the music is crucial to encouraging the kami to come down and dance. The songs are used as magical devices to summon the gods and as prayers for blessings. Rhythm patterns of five and seven are common, possibly relating to the Shinto belief of the twelve generations of heavenly and earthly deities. There is also vocal accompaniment called ''kami uta'' in which the drummer sings sacred songs to the gods. Often the vocal accompaniment is overshadowed by the drumming and instruments, reinforcing that the vocal aspect of the music is more for incantation rather than aesthetics.

In both ancient Japanese collections, the Nihongi and Kojiki, Ame-no-uzeme’s dance is described as ''asobi'', which in old Japanese language means a ceremony that is designed to appease the spirits of the departed, and which was conducted at funeral ceremonies. Therefore, ''kagura'' is a rite of ''tama shizume'', of pacifying the spirits of the departed. In the Heian period (8th–12th centuries) this was one of the important rites at the Imperial Court and had found its fixed place in the ''tama shizume'' festival in the eleventh month. At this festival people sing as accompaniment to the dance: “Depart! Depart! Be cleansed and go! Be purified and leave!” This rite of purification is also known as ''chinkon''. It was used for securing and strengthening the soul of a dying person. It was closely related to the ritual of ''tama furi'' (shaking the spirit), to call back the departed soul of the dead or to energize a weakened spirit. Spirit pacification and rejuvenation were usually achieved by songs and dances, also called ''asobi''. The ritual of ''chinkon'' continued to be performed on the emperors of Japan, thought to be descendents of Amaterasu. It is possible that this ritual is connected with the ritual to revive the sun goddess during the low point of the winter solstice.

There is a division between the ''kagura'' that is performed at the Imperial palace and the shrines related to it, and the ''kagura'' that is performed in the countryside. Folk ''kagura'', or ''kagura'' from the countryside is divided according to region. The following descriptions relate to ''sato kagura'', ''kagura'' that is from the countryside. The main types are: ''miko kagura'', ''Ise kagura'', ''Izumo kagura'', and ''shishi kagura''.

''Miko kagura'' is the oldest type of ''kagura'' and is danced by women in Shinto shrines and during folk festivals. The ancient miko were shamanesses, but are now considered priestesses in the service of the Shinto Shrines. ''Miko kagura'' originally was a shamanic trance dance, but later, it became an art and was interpreted as a prayer dance. It is performed in many of the larger Shinto shrines and is characterized by slow, elegant, circular movements, by emphasis on the four directions and by the central use of torimono (objects dancers carry in their hands), especially the fan and bells.

''Ise kagura'' is a collective name for rituals that are based upon the ''yudate'' (boiling water rites of Shugendō origin) ritual. It includes ''miko'' dances as well as dancing of the ''torimono'' type. The ''kami'' are believed to be present in the pot of boiling water, so the dancers dip their ''torimono'' in the water and sprinkle it in the four directions and on the observers for purification and blessing.

''Izumo kagura'' is centered in the Sada shrine of Izumo, Shimane prefecture. It has two types: ''torimono ma'', unmasked dances that include held objects, and ''shinno'' (sacred No), dramatic masked dances based on myths. ''Izumo kagura'' appears to be the most popular type of ''kagura''.

Syncretism with Buddhism

With the introduction of Buddhism and its rapid adoption by the court in the 6th century, it was necessary to explain the apparent differences between native Japanese beliefs and Buddhist teachings. One Buddhist explanation saw the ''kami'' as supernatural beings still caught in the cycle of birth and rebirth (reincarnation). The ''kami'' are born, live, die, and are reborn like all other beings in the karmic cycle. However, the ''kami'' played a special role in protecting Buddhism and allowing its teachings of compassion to flourish.

This explanation was later challenged by Kūkai (空海, 774–835), who saw the ''kami'' as different embodiments of the Buddhas themselves (''honji suijaku'' theory). For example, he linked Amaterasu (the sun goddess and ancestor of the Imperial family) with Dainichi Nyorai, a central manifestation of the Buddhists, whose name means literally "Great Sun Buddha". In his view, the ''kami'' were just Buddhas by another name.

''Kokugaku''

Buddhism and Shinto coexisted and were amalgamated in the ''shinbutsu shūgō'' and Kūkai's syncretic view held wide sway up until the end of the Edo period. There was no theological study that could be called "Shinto" during medieval and early modern Japanese history, and a mixture of Buddhist and popular beliefs proliferated. At that time, there was a renewed interest in "Japanese studies" (''kokugaku''), perhaps as a result of the closed country policy.

In the 18th century, various Japanese scholars, in particular Motoori Norinaga (本居 宣長, 1730–1801), tried to tear apart the "real" Shinto from various foreign influences. The attempt was largely unsuccessful, since as early as the ''Nihon Shoki'' parts of the mythology were explicitly borrowed from Chinese doctrines. For example, the co-creator deities Izanami and Izanagi are explicitly compared to the Chinese concepts of yin and yang. However, the attempt did set the stage for the arrival of state Shinto, following the Meiji Restoration (c.1868), when Shinto and Buddhism were separated (''shinbutsu bunri'').

State Shinto

The Meiji Restoration reasserted the importance of the emperor and the ancient chronicles to establish the Empire of Japan, and in 1868 the government attempted to recreate the ancient imperial Shinto by separating shrines from the temples that housed them. During this period, numerous scholars of ''kokugaku'' believed that this national Shinto could be the unifying agent of the country around the Emperor while the process of modernization was undertaken with all possible speed. The psychological shock of the Western "Black Ships" and the subsequent collapse of the shogunate convinced many that the nation needed to unify in order to resist being colonized by outside forces.

In 1871, a Ministry of Rites was formed and Shinto shrines were divided into twelve levels with the Ise Shrine (dedicated to Amaterasu, and thus symbolic of the legitimacy of the Imperial family) at the peak and small sanctuaries of humble towns at the base. The following year, the ministry was replaced with a new Ministry of Religion, charged with leading instruction in "''shushin''" (moral courses). Priests were officially nominated and organized by the state, and they instructed the youth in a form of Shinto theology based on the official dogma of the divinity of Japan's national origins and its Emperor. However, this propaganda did not take, and the unpopular Ministry of Rites was dissolved in the mid-1870s.

Although the government sponsorship of shrines declined, Japanese nationalism remained closely linked to the legends of foundation and emperors, as developed by the ''kokugaku'' scholars. In 1890, the Imperial Rescript on Education was issued, and students were required to ritually recite its oath to "offer yourselves courageously to the State" as well as to protect the Imperial family. The practice of Emperor worship was further spread by distributing imperial portraits for esoteric veneration. All of these practices were used to fortify national solidarity through patriotic observance at shrines. This use of Shinto gave Japanese patriotism a special tint of mysticism and cultural introversion, which became more pronounced as time went on.

Such processes continued to deepen throughout the early Shōwa period, when State Shinto became a main force of militarism, finally coming to an abrupt end in August 1945 when Japan lost the war in the Pacific. On 1 January 1946, Emperor Shōwa issued the Ningen-sengen, in which he quoted the Five Charter Oath of Emperor Meiji and declared that he was not an ''akitsumikami''.

Post-war

The era of State Shinto came to an abrupt close with the end of World War II, when Americans decided to bring separation of church and state to Japanese shores in the wake of the Japanese surrender.

Most Japanese had come to believe that the hubris of Empire had led to their downfall. The Shinto system included the belief that the emperor, in this case Hirohito, was divine. Soon after the war, the Emperor issued a statement renouncing his claims to the status of "living god" (arahitogami).

In the post-war period, numerous "New Religions" cropped up, many of them ostensibly based on Shinto, but on the whole, Japanese religiosity may have decreased. However, the concept of religion in Japan is a complex one. A survey conducted in the mid 1970s indicated that of those participants who claimed not to believe in religion, one-third had a Buddhist or Shinto altar in their home, and about one quarter carried an ''omamori'' (an amulet to gain protection by ''kami'') on their person. Following the war, Shinto shrines tended to focus on helping ordinary people gain better fortunes for themselves through maintaining good relations with their ancestors and other ''kami''. The number of Japanese citizens identifying their religious beliefs as Shinto has declined a great deal, yet the general practice of Shinto rituals has not decreased in proportion, and many practices have persisted as general cultural beliefs (such as ancestor worship), and community festivals (''matsuri'')—focusing more on religious practices. The explanation generally given for this anomaly is that, following the demise of State Shinto, modern Shinto has reverted to its more traditional position as a traditional religion which is culturally ingrained, rather than enforced. In any case, Shinto and its values continue to be a fundamental component of the Japanese cultural mindset.

Shinto has also spread abroad to a limited extent, and a few non-Japanese Shinto priests have been ordained. A relatively small number of people practice Shinto in America. There are several Shinto shrines in America. Shrines were also established in Taiwan and Korea during the Japanese occupation of those areas, but following the war, they were either destroyed or converted into some other use.

New sects

Within Shinto, there are a variety of new sects outside Shrine Shinto and the officially defunct State Shinto. Sect Shinto, like Tenrikyo and Konkokyo, have a unique dogma or leader, with some exhibiting the influence of Messianic Christianity and cult of personality, in the 19th and 20th century, particularly the "New Religions" like (''Shinshūkyō'') that proliferated in the post-war era.

Cultural heritage

Shinto has been called "the religion of Japan". Some Japanese practices have origins either directly or indirectly rooted in Shinto. A number of other Japanese religions have originated from or been influenced by Shinto.

See also

Ame-no-Uzume-no-Mikoto

Culture of Japan

Dol hareubang (Korean spirit)

Dōsojin

Dryad (Greek mythology)

History of Japan

Hyang (Indonesian mythology)

Iwakura (Shinto)

Japanese mythology

Kami

Kodama (spirit)

Korean shamanism

Ōkuninushi

Raijin

Religion in Japan

Ryukyuan Shinto

Shamanism in Siberia

Shide (Shinto)

Shintai

Shinto architecture

Shinto in Taiwan

Shinto music

Shinto sects and schools

Shinto shrine

Twenty-Two Shrines

Yomi

Yorishiro

Yōsei

References

Further reading

External links

Jinja Honcho – English—The Official Japanese Organization of 80,000 Shinto Shrines

Kokugakuin University Encyclopedia of Shinto and its Japanese Shinto Jinja Database

Tsubaki Grand Shrine of America—Tsubaki Grand Shrine of America: Jinja Shinto in North America, branch of Tsubaki Grand Shrine in Mie Japan

Heian Jingu Shrine—Heian Shrine in Kyoto City was built in 1895 in commemoration of the 1100th anniversary of the move of Japanese Capital from Nara to Kyoto in 794.

Meiji Jingu—Meiji Jingu Shrine in Yoyogi, Tokyo, commemorates Emperor Taisho and his wife Empress Shoken.

Yasukuni Jinja—A shrine for the honoring of Japanese War Dead, English site.

Shoin-Jinja—Shoin Shrine in Tokyo enshrines Yoshida Shoin, a spiritual leader of Meiji Restoration.

Yushima Tenjin—A Tokyo Shrine with and English site—Shrine for Ameno-tajikaraono-mikoto and Sugawara Michizane.

Chiga Yoshimi Gallery—The Scenery of Nara's Shrines and Temples which were drawn by Chiga Yoshimi.

International Shinto Foundation—Dr. Carmen Blacker, University of Cambridge

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Category:Japanese religions terms Category:Religion in Japan Category:East Asian religions

af:Sjintoïsme ar:شنتو an:Xintoísmo az:Sintoizm bn:শিন্তো ধর্ম map-bms:Shinto be:Сінтаізм bo:ཧྲིན་ཐོ། bs:Šintoizam br:Shintoegezh bg:Шинтоизъм ca:Xintoisme cs:Šintoismus cy:Shintō da:Shinto de:Shintō et:Sintoism el:Σιντοϊσμός es:Sintoísmo eo:Ŝintoismo eu:Xintoismo fa:شینتو hif:Shinto fr:Shintoïsme fy:Sjintoïsme fur:Sintoisim gd:Shinto gl:Sintoísmo gu:શિન્તો ko:신토 hy:Սինտոիզմ hi:शिन्तो धर्म hr:Šintoizam id:Shinto is:Sjintóismi it:Shintoismo he:שינטו ka:შინტოიზმი kk:Синтоизм sw:Shinto lv:Sintoisms lb:Schintoismus lt:Šintoizmas lij:Scintoiximo hu:Sintó mk:Шинтоизам ml:ഷിന്റൊ mr:शिंतो धर्म ms:Shinto mwl:Xintoísmo nl:Shintoïsme ja:神道 no:Shintōisme pnb:شنتو nds:Schintoismus pl:Shintō pt:Xintoísmo ro:Șintoism ru:Синтоизм scn:Shintuismu simple:Shinto sk:Šintoizmus sl:Šintoizem sr:Шинтоизам sh:Šintoizam fi:Šintolaisuus sv:Shinto tl:Shinto ta:சின்த்தோ th:ชินโต tr:Şinto uk:Синто ur:شنتومت vi:Thần đạo fiu-vro:Sinto zh-yue:神道 bat-smg:Šintoėzmos zh:神道