An Address Delivered at the Spirit of Life Unitarian Fellowship, Kirribilli, New South Wales, Australia, on Sunday, 2 June 2013. Copyright 2013 Ian Ellis-Jones. All Rights Reserved.

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SHINTO FOR NON-JAPANESE
An Address Delivered at the Spirit of Life Unitarian Fellowship,
Kirribilli, New South Wales, on Sunday, 2 June 2013
By The Rev. Dr Ian Ellis-Jones
BA, LLB (Syd), LLM, PhD (UTS), DD, Dip Relig Stud (LCIS)
Solicitor of the Supreme Court of New South Wales and the High Court of Australia
Lecturer and Legal Adviser, New South Wales Institute of Psychiatry, North Parramatta NSW
Former Senior Lecturer, Faculty of Law, University of Technology, Sydney
Founder, Minister and Convener, Sydney Unitarian Chalice Circle, Sydney NSW
I have made something of a study
of Shintō, both here in Australia as
well as in Japan, and for the most
part I see much to admire and like
in this quite unique system of
spirituality.
As is the case with Buddhism,
Shintō is a religion in some of its
manifestations but not others. To
the extent that it is a religion, it is
one that is unique and 'peculiar' to
Japan, and one that primarily
consists of numerous rites, customs, and festivals.
We can also say this---Shintō is not really an ‘ism’, but more of a
teaching or set of teachings. Ritual, as well as the observance of
ancient festivals, ceremonial customs and sentiments, pilgrimages
to old shrines, and not belief, lies at the heart of Shintō, and ritual
can be very, very transformative. Never underestimate the power of
religious ritual.
So, what exactly is Shintō? Well, Shintō is the authentic, primal,
indigenous ('native'---although the Japanese were not the original
'natives' of Japan) spirituality of Japan with its roots stretching
back to about 500 BCE. It lies at the root, and the heart, of
Japanese pride and patriotism, culture, social and family structure,

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ethics, artistic and sporting life, and much else. Some have referred
to Shintō as both the 'soul of Japan' and the 'Japanese way of
living.'
Today, there is a great deal of interest in the West in this spiritual
and at times contradictory path which has no dogma or doctrine, no
founder or central figure, no idols, no concept of absolute or original
sin, no sacred books as such, and no mandatory precepts or
commandments. Shintō, with its respect and reverence for nature---
Shintō calls it ‘Great Nature’---and its acknowledgment of the
interconnectedness of all things, has great relevance to the
Japanese as well as non-Japanese.
If you want to appreciate the fragility and yet preciousness and
here-and-now-ness of life, delve into Shintō. If you want to stay
rooted in nature, and show respect, gratitude and love toward
nature, indeed all living things, Shintō has something special to say
to you. If you want a simple, flexible, and largely naturalistic
spiritual system with no religious fundamentalism attached to it,
and little theoretical speculation about the supposed afterlife, and
which provides numerous opportunities in this life for personal
improvement and mental cultivation (especially by stilling the
mind), look into Shintō. If you want to affirm the innate goodness
('no-sin') of human beings, and are sick of religions which divide the

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peoples of the earth into the 'saved' (or 'chosen') and the 'unsaved'
(or the 'rest'), with the latter destined---or perhaps even
predestined---to go to Hell, then check out Shintō. If you want to
live life to the fullest here-and-now, try Shintō. You will not be
disappointed---unless your mind on matters religious and
spiritual is well and truly already closed.
The word ‘Shintō’ means, variously, the ‘Way of the Kami,’ the ‘Way
from the Kami,’ the ‘Way according to Kami,’ the ‘Kami-like Way,’
and the ‘Way to [the] Kami.’ By way of explanation, the Japanese tō
of Shintō is from the Chinese word tào [dào] (as in Taoism)
[modernly: Daoism], meaning, of course, the ‘Way.’ The Shin is to be
read as Kami---at least where the character occurs in isolation---the
meaning of which I will now proceed to discuss.
So, who or what are the kami? ‘Gods,’ we are ordinarily told, but
that is not quite right. Some say ‘angels,’ ‘spirits,’ ‘souls,’ 'spirit-
souls,' 'superior and extraordinary beings,' or ‘natural forces’ are
better English descriptions, but none of those is quite right. Indeed,
there is no one English word that encapsulates what is meant by
the Japanese word kami. Indeed, it has been said that even the
Japanese people themselves do not have a clear idea regarding the
kami. In a narrow but very correct sense, we are talking about the
supposed native and indigenous spirits of Japan, as distinct from

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foreign deities (eg those of Chinese Buddhism), but Shintō is no
crude animism despite what you might have read or been told. (Got
that?) The celebrated Shintō high priest Yukitaka Yamamoto wrote
of the nature of kami in these words: 'any divine being or indeed
anything in the world or beyond that can inspire in human beings a
sense of its divinity and mystery.' I think that's helpful---and more
than sufficient for present and other purposes. This is also helpful--
-it's the text of a 'Poem Revealed to Mikado Seiwa':
'If we keep unperverted the human heart, which is like unto Heaven and
received from the Earth, that is God. The Gods have their abode in the heart.
Amongst the various ordinances none is more excellent than that of religious
meditation.'
One sensible (in my view) thing about these so-called gods, these
kami, is that they are not all unfailingly just and benevolent.
Indeed, some are quite nasty and cruel. Such is life, especially the
workings and effects of natural forces. This, for me, makes so much
more sense that trying to hold on to a concept of one omnipotent
(all-powerful), omnibenevolent (all-good) God where there is so
much misfortune and gratuitous suffering in our world.
Anyway, this is how I see it. The word kami is a shorthand
description, a code-like word, denoting the innate sacredness or
holiness of all life---something that is overwhelmingly transcendent
and awe-inspiring, even if it be the extraordinary in the ordinary,

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and which is sensed as a result of some emotional or intuitive (as
opposed to intellectual or rational) stimulus. Speaking personally,
although I reject the assertion that there are higher and lower levels
of reality, I have no difficulty in recognizing the transcendence, both
in time and space, as well as power, of nature itself over human
beings, together with our utter dependence upon nature for the
continuance of our lives both physically and otherwise. In short,
there is a special quality about life that is ... kami-like.
There is said in Shintō to be myriads of kami in and over all things,
but collectively they are all one. Again, it is a case of the One---that
is, the one life---becoming the many, but remaining forever One. We
all are children or descendants of the kami, we all have the ability
to get closer to the kami (particularly through Great Nature, which
is the 'living scripture' in Shintō), and we all have kami nature (cf
buddha nature in some forms of Buddhism), and the innate
potential to not only restore our original kami nature but also
actually become kami.
Now, one doesn’t have to believe in the literal truth or existence of
the kami. I don’t, and I also reject those bits of Shintō that I regard
as crass superstition. (I do, however, respect the right of others to
see things quite differently, as many do.) For me, the use of the
word kami is in the nature of a metaphor, referring, as mentioned,

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to the innate sacredness and holiness of life---all forms of life. If you
want to cultivate your kami nature---that is, renew yourself---
perhaps the best way of doing that is to revere and get closer to
nature. Shintō reminds us that we all have a duty to properly
manage, develop, protect, restore, enhance and conserve the
natural environment.
Shintō has no theology in the Western sense, but it does have a
very colourful mythology---indeed, more than one of them---to
which is appended much folklore. Again, one need not believe in the
literal truth or existence of the mythological hierarchy comprising
myriads of superior and inferior deities that, it seems, developed out
of the old ancestor-cult in Japan.
And gone---hopefully forever---is that rather nasty, grotesque,
militaristic, ultra-patriotic national cult of comparatively recent but
questionable provenance (namely, 'State Shintō') that was for a
time the state religion of Japan. It is no longer a case of Japan
being a 'divine country (kami no kuni) which excells all others'
('Oracle of the God of Atsuta'). Nor is it a case of the divine descent
of the Japanese race and its [generally assumed to be] 'living god'
emperor, who on that ground believed themselves to be superior to
the people of other countries, as well as divinely commissioned to
force the rule of the sun goddess upon the rest of the world.
No, today it is the much more sensible and palatable case that all
people come from the same sacred, holy source. Amaterasu, the
sun goddess, is thus the mythological ancestor of us all, and not
just the emperor of Japan who supposedly was her descendant and
representative. Thus, Shintō now ascribes divinity---that is, basic
goodness and holiness---to all human nature, not just the
Japanese. (If nothing else, Shintō has always shown a remarkable
ability to evolve and adapt. It's a pity so many of the world's other
religions are unwilling to do the same.)

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Shintō ritual and practice provide numerous and regular
opportunities all designed to bring us into more conscious---and for
the most part, largely spontaneous---communion with nature and
the divine. It's all about connectedness---and interconnectedness.
We need to cultivate purity, cleanliness, honesty, sincerity, and a
reverence and respect for all forms and manifestations of life. A
commitment to the all-pervading path or way of Shintō does not
exclude the pursuit of other spiritual traditions and practices. As in
all religions, love is the ultimate virtue. In the Shintō writing
'Oracles of the Gods of Kasuga,' one reads, 'The Lord will visit the
home where love reigns. Love is the representative of the Lord.' In
other words, love is divine (cf. 1 Jn 4:8).
So, how might someone who is not Japanese practice Shintō
without actually being or becoming Shintō? Well, here are some
suggestions---and please note that word, ‘suggestions.’ There is
nothing dogmatic in Shintō. There are no 'musts.'
First, spend more time mindfully appreciating Great Nature, and do
all you can to protect, restore, enhance and conserve the natural
environment. The original Shintō shrines were groves of trees---how
appropriate! Develop a reverential sense of the sacred (particularly
in trees, plants, animals, forests, lakes, streams, mountains, and all
natural matter, but also, of course, as respects your fellow human

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beings), and learn to live in harmony with nature, for we are not
above, beyond or separate from nature as we tend to think in the
West. Maintain a real, ongoing sense of awe, reverence and
gratitude toward nature, recognizing the interconnectedness of all
things. As Shintō teaches, we are all offspring or ‘child-spirits’ of the
great original Spirit of Life to which we all ultimately return, and in
which we all live and move and have our being.
So, treasure the mysterious and the awesome. In the words of the
great mythographer Joseph Campbell, 'Shintō, at root, is a religion
not of sermons but of awe.' I like that.
Secondly, be 'clean within and without, reflecting the truth like a
mirror.' Practise physical (‘outer’ or ‘bodily’) and spiritual (‘inner’)
purity---that is, 'pure bodies and pure hearts'---for purification is at
the heart of Shintō. We are not talking about asceticism in some
narrow flesh-denying sense, nor does Shintō have any silly hang-
ups about sexual orientation or behaviour. 'Cleanliness' is said to
be the balance of body, mind, and soul. There is a Shintō saying,
‘To do good is to be pure. To commit evil is to be impure.’ That
applies at the personal level as well as to society and the world at
large. Pollution is ‘evil,’ as is anything that obstructs the workings
of Great Nature. Another Shintō saying (from 'Oracle of Atago (the
Fire-God)') is:

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'Leave the things of this world and come to me daily and monthly with pure
bodies and pure hearts. You will then enjoy paradise in this world and have all
your desires accomplished.'
The emphasis in Shintō is always on removing obstacles and
barriers (within ourselves, between different people, and between
ourselves and nature), correcting one's own path---that is, the path
that leads to purity and righteousness---and helping to return
things to their natural state of purity, radiance, and, yes, godliness.
Further, when we speak of purity and purification, we are
concerned not just with self but also with the purity and
purification of our local community and indeed the whole world,
including, of course, and most especially, the natural world. But
change begins with oneself. Another Shintō saying I like---this one
is from 'Oracle of Tatsuta (the Wind-God)'---is this one:
'If that which is within is not bright it is useless to pray only for that which is
without.'
Thirdly, strive to be happy, for Shintō encourages a cheerful and
grateful way of life, and places great value on the pursuit of
happiness. Use and develop your intuition and practise
introspection---but not of an obsessive, self-centred kind---in order
to discover the true path.

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Fourthly, be sincere in all your actions. Along with purity, sincerity-
--of an 'open-hearted' and mindful kind---is the guiding principle of
Shintō. It is written, ‘The first and surest means to enter into
communion with the divine is sincerity.’ Shintō texts refer to 'the
great way of single-minded uprightness.' Banish pride. 'If you desire
to obtain help from the Gods, put away pride. Even a hair of pride
shuts you off from the Gods as it were by a great cloud' ('Oracle of
the Gods of Kasuga'). And remember also to practise gratitude and
show love, for it has been said that Shintō is essentially a religion of
gratitude, love---and mercy. So, if Shintō is a religion, it is certainly
a very practical one.
Fifthly, respect the spiritual paths and traditions of others, for no
one---and certainly no one religion---has a monopoly on the truth,
despite what some misguided but highly dogmatic people would
have you believe. Shintō seeks to allow each person's spiritual
tradition to evolve freely. So, we are to live in conscious, mindful
communion with all people, indeed with all forms and
manifestations of life. There is a Shintō saying, ‘The heart of the
person before you is a mirror. See there your own form.’ As already
mentioned, all people have kami nature, and we ought never to
place any artificial barriers---and that includes sectarian beliefs and
practices---between peoples of different nations, cultures,

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ethnicities, and so forth. So, try always to believe the best about
people. Then, more often than not, they will 'rise to the occasion.'
Sixthly, develop and maintain a mindful awareness and sense of life
as a continuum, embracing the past, the present, and the future.
All things---and that includes the memory of persons now departed
this earthly life---continue to exist in the omnipresence of the
eternal now, as part of life's self-expression. In Shintō the emphasis
for the most part is not so much on the continuity of the individual
life but on the continuity and flow of life itself. Shintō treasures and
celebrates the truth that, though the forms of life are constantly
changing, life itself is indestructible and its ceaseless movement is
ever onward and 'kami-ward,' so to speak.
Seventhly, you may wish to set up at home your own little Shintō
shrine (kamidana). There is plenty of good advice on the internet on
how to go about that. And there are some lovely Shintō prayers.
Eighthly, practise mindfulness with a choiceless acceptance of what
is. In the Shintō writing 'God of Fujiyama' we read, 'Every little
yielding to anxiety is a step away from the natural heart of man.'
There is much wisdom in that. Our 'natural heart'---or natural state
of mind---is one completely free of worry and anxiety, for such
a mind (cf. our 'original face') is fully rooted and grounded in the

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here-and-now with no concern for what might---or might not---
happen in the future. Seek the sacred and divine in life's ongoing
onfoldment, that is, in the so-called ordinary and everyday. In the
words of the Shintō writing 'God of a Tajima Shrine':
'When the sky is clear, and the wind hums in the fir-trees, 'tis the heart of a
God who thus reveals himself.'
Finally, if you want to go further into the practice (note that word) of
Shintō, locate and contact your nearest Shintō organization or
practitioner, for you will now ordinarily find at least one---and
sometimes, more than one---such organization or practitioner in
most countries (especially the larger Western ones). If you happen
to live in Japan, well, you know what to do---if you're interested.
First and foremost, Shintō is a praxis. Book knowledge,
intellectualism, and rationalism are never enough. Indeed, those
things can deflect one from the path. The essence of kami is beyond
words and reason. In the words of the noted Japanese philosopher
and scholar Yamazaki Ansai, 'One should not bring reason to the
explanation of Shintō.'
In summary, this is Shintō in a nutshell. Stay close to nature. Show
respect and gratitude toward nature and the Spirit of Life. And
learn how to grow psycho-spiritually by acquiring, developing and
polishing those qualities referred to in this post that are the direct
result of one's contact with and reverence toward the Spirit of Life
that sustains, animates and nurtures all of life.
That, dear friends, is the kami-like way.

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Note. The photos of Shintō shrines and related sites
and environs were all taken by the author
on his various trips to Japan.