What is Shinto?
an explanation from
Kannagara Jinja

What is Shinto? The word Shinto is a combination of two terms - shin, meaning "god," and to, or do, meaning "way." Shin is the Chinese character for god and kami is the Japanese pronunciation of that character. Shin, or kami, means any divine being or anything in the world or beyond that can inspire in human beings a sense of divinity and mystery. Do can be the ordinary word for a road or it can have the same metaphorical meaning as in English, "way of life" or "way of God."

Together, the terms mean, "the way of the kami," which can also be written Kami no Michi. Shinto did not have a formal title until Buddhism came to Japan in the 6th century A.D., when a name had to be given to the older tradition to distinguish it from the new and foreign one. Buddhism then was called Butsudo, the way of the Buddha and to make clear what was what, the older folk way of worshipping kami came to be known as Shin-do, or simple Shinto, the way of the kami.

The Nihonshoki records that Emperor Yoomei said he followed the way of Buddha and revered the "way of the kami." This was the first use of the term Shinto in the Japanese language. Thus Shinto received a name and it is that name by which we know it today.

Shinto has no written records as such, but within the ancient Japanese writings that recount the mythological origins of the people and their traditions, the kami and the Imperial Household, there are some ideas and explanations about the origins of Japanese culture and beliefs. The text called the Kojiki, "Record of Ancient Matters," is one of the oldest pieces of writing in the Japanese language. The process of compiling the Kojiki began around 682 A.D. and ended around the year 712, according to most historians.

The Kojiki was said to have been compiled by a scholar called Onoyasumaro who received it in verbal form from a man possessed of an extraordinary memory, Hiedanone. The record was then formally presented to the Imperial Court for approval as the authoritative account of the origins of Japan and of the role of the kami in the founding of Japanese culture. Although other writings came later, and in the Chinese style, more historically oriented writings such as the Nihongi, the "Chronicles of Japan," written around the year 720, the Kojiki remains the more prestigious because of its emphasis upon the age of the kami.

Basil Chamberlain, the British scholar who first translated the Kojiki into English in the late 19th century writes in his introduction that the Kojiki, "preserved more faithfully than any other book, the mythology, manners, language and traditions of Japan. Written by Imperial command in the 8th century, this national history is Japan's oldest connected literary work, and the fundamental scripture of Shinto. It provides, furthermore, a vivid account of a nation in the making."

The mythology of the early chapters are the most directly concerned with Shinto. What follows is an explanation of the mythology along with an interpretation by Yukitaka Yamamoto, 96th generation chief priest of Tsubaki Grand Shrine.

When heaven and earth came into being, five kami were born in Takama no Hara (the plane of High Heaven, i.e. the entire universe): Ame no Minakanushi (the master of the August Center of Heaven), Takami Musubi no Kami (the High August Producing Kami), Kami Musubi no Kami (the Divine Producing Wondrous Kami), Umashi Ashikabi Hikoji no Kami (the Pleasant Reed Shoot Elderly Kami), and Kuni Tokotachi no Kami (the Eternally Standing Heavenly Kami).

At the center of creation was Ame no Minakanushi no Kami, the central figure in the universe. As the universe formed from a chaotic mass, the kami of birth and the kami of growth initiated the development of the cosmic order because of their power to initiate creativity. The concept of musubi, the power of creativity is shown as a central aspect of Shinto.

The concept of Takamanohara can be interpreted as the solar system. Further kami appeared and from them came Izanagi no Makoto (the Male Who Invites) and Izanami (the Female Who Invites). The first kami, Ame no Minakunishi ordered the later kami to model the universe on the principles of Truth, Reason, and Principle. Izanagi and Izanami, the male and female principles were ordered to create the world. The stood on Ame no Ukihashi, (the Floating Bridge of Heaven) and dipped the jeweled spear of heaven beneath the clouds into the primal brine.

The brine that dripped from the spear coagulated to form the island of Onogoro, usually taken to be the islands of Japan but which can also be understood to mean the entire world. In its root meaning, Onogaro describes something that rotates by itself, which suggests the world.

Izanagi and Izanamie then descended to the earth where they made love after which Izanami spoke of the greatness of the act. After seeking further guidance from the Heavenly kami on how to fully perform and completely perfect the act of love, they returned to the earth and began to procreated various islands. Various other kami appeared and the last kami the produced was the kami of fire. The use of fire by human civilization marked this incident. The dangers of fire are shown by the fact that after the birth of the kami of fire, his mother Izanami became sick and died.

After her death, the grief-stricken Izanagi followed Izanami into the underworld, the land of pollution, Yomi no Kuni, where she was beginning to decompose. She told him not to look at her but he ignored the order and, in anger, she pursued him to the edge of the outside world. Izanagi then blocked the entrance to the underworld with a great stone.

The story of the love between them and the death of Izanami is told in quite a moving way. In their closing argument, Izanami threatened to kill a thousand people a day Izanagi insisted on returning to the underworld. He reponded that he can assure the birth of one thousand five hundred people a day. This affirms the power of life over death and herein lies the basis of the optimism of Shinto in its view of life.

After leaving the land of pollution associated with decay and death, Izanagi bathed in the Tachibana river to cleanse himself completely from the decaying presence. This act of ritual washing is the beginning of the idea of Misogi, the physical act of ritual purification in water which is the prototype of the Shinto ritual of O-harai or purification. Today purification is performed most oftern in a symbolic way by a priest waving a wand of paper streamers called a harai-gushi.

As Izanagi washed his face while cleansing, a kami was born from his left eye, Amaterasu O-kami (the Great August Shining Deity of Heaven, the Deity of the Sun.) Tsuki-yomi (the Deity of the Moon) came from his right eye, and from his nose came Susanoo no Mikoto (the Troublesome Swift Impetuous Male Deity.) Happy with the birth of the three illustrious kami, Izanage divided the rule of the universe among them.

Amaterasu Oh-kami received the power and authority to preside over the universe and the solar system. To tsukiyuomi was given the power to reign over the night and to Susanoo no Mikoto was given the right to rule over the sea and the stars. In this way, the light and energy necessary for life comes from the kami of the Sun, while that of the Moon presides over quietness and growth. The kami of the seas is responsible for the rhythmic movement of the earth and its daily life as the stars are lit and life follows its cycle.

In shinto, we call the restless and infinite movement of the heavenly bodies Kannagara, movements that go "along with the kami."

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Triangle, Circle, Square

What is the meaning of the triangle, circle and square?

Sangen no Hosuku (3 element rule) is a cosmology based on the triangle, circle, and square. Primarily this refers to the vibrational reality of the gaseous, liquid and solid states of matter respectively. These Shapes also relate to "San Hikari" or three lights (sun, moon, stars) that shine on our human existence. To the Aikidoka (student of aiki), these shapes represent the archetypical forms of Irimi (entry), the source of all Aiki movement. Oh- Sensei wrote:

Tai Wa San Men
Kokoro Wa Maru
Ashi Wa Shikaku Gen Noari

To paraphrase: Hanmi is triangular entry, mind flows in a circular manner, footwork is naturally square form.

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Aikido's relation to
Shinto and Misogi

Misogi is the first discipline of esoteric Shinto. Misogi Shugyo (training) creates the space of enhanced musubi (connection) to the divine world. Likewise, Aikido serves to place the practitioner in a space between myth and practicality - vibrating with potentiality - directly experiencing the ongoing creation that is Shinto.

Aikido no Kaiso (founder) Ueshiba Morihei Oh-Sensei said:

Aiki is the activity of being taught by the kamisama about the echoes of the tamashii (soul) of universal design (Shikumi).

Kaiso further stated:

I did not create Aiki. Aiki is the way of Kami and was born through the order of Kami. Aikido began with the creation of the universe (Ame no Minakanushi no O-Kami).

Rise early in the morning to greet the sun. Inhale and let yourself soar to the ends of the universe; breathe out and let the cosmos inside. Next breathe up the fecundity and vibrance of the earth. Blend the breath of earth with your own and become the breath of life itself. Your mind and body will be gladdened, depression and heartache will dissipate and you will be filled with gratitude (kansha).

Ai (meeting, joining, confluence) Ki (spirit, vibration, power, essence) Do/Michi (path, method, way) is a traditional Budo (martial way) in general form and structure only. In essence, Aikido encompasses, completes and transcends traditional Budo as a spiritual technoloty meant to unite human beings with a living, pulsing cosmos (Daishizen).

The activities of Aikido, Misogi, and Chinkon all share the same aim; they are nothing less than sacred vehicles meant to bring humankind into accord with Daishizen...to enable humankind to walk the Kami no Michi, and to live the life of Makoto. Mokoto is a sincere approach to life with all one's heart. True words become true deeds. With Makoto each day is filled with joy and gratitude for the great privilege of living within the harmony of nature.

Kaiso stated:

The heart of Aikido is Misogi. Through the technique of Misogi you continually forge the spirit of love and protection toward all things while protecting the logical sequence of multitudes of Kami, thus you can finally accomplish you mission.

Cleance the body and spirit by removing all malice, selfishness and desire through Misogi Shu Ho.

Calm the spirit and return to the divine through Chinkon.

Be ever grateful for the gifts received from Kamisama, Nature, your family and fellow human beings (kansha).

In the most literal sence O-Misogi Harai is the practice of removing kegare (pollution) from the body/mind/spirit by ritual bathing in cold moving water...purification in a river, waterfall or sea.

Misogi practices can be subclassified as those purifying the body (physiological structure), the heart (emotional body), the enviornment, and the spirit (astral body).

Purifying the physical body involves the literal washing away of external dirt, purifying the blood stream (alkalinizing/yangizing) through diet [the misogi diet is primarily grain based with the addition of seasonal fruits and vegetables] adjusting daily activity and sleep. Of primary importance is regulating body movement in a way to increase centripetality as well as inner and outer harmony.

Heart Misogi is the releasing of old thought patterns and beliefs that are no longer life enhancing, moving towards a positive mental life and understanding of Kannagara to obtain inner harmony, manifesting kansha (thankfulness) leading to a balanced heart whose attributes are:

•Akaki kokoro - purity and cheerfulness of heart/brightness/shining like the sun.

•Kiyoki kokoro - a heart of jewel-like clarity and brilliance.

•Makoto kokoro - a heart of sincerity

•Naoki kokoro - a childlike heart without the desire to decieve.

•Tadashiki kokoro - a heart which seeks justice.

A primary purpose of Aikido no ugoki (movement) is the purification of the physical environment. Purification of enviornment also includes actual physical cleaning (O-susuharai), avoiding negativity or dark discouraging words (imi no kotoba), using bright luminous words leading towards Kannagara (koto muke). One of the purposes of haku shu (purification by hand clapping) is clearing the surrounding environment of stagnated vibrations through the intentional use of sharp sound. Kototama likewise purifies the environment, as does the movement of the Harai Gushi.

Misogi of Spirit (Rei) consists of practicing body/mind/spirit with Mitama Shizume/Chinkon. Purification of the astral body through sound vibrations (i.e. the Hi Fu Mi Norito).

The basis for these Gyo (austere training methods) [Aikido, Misogi, Chinkon] is that of yangizing (densifying, centripetalizing) the physiological structure so it becomes a more clear channel or antennae for the infinite ki (vibratory essence) of heaven.

In the human body heaven's force (kamuromi) enters the crown and descends through the body. Earth's force (kamurogi) ascends from the earth towards heaven through the body following the same channel. This vertical movement (tate musubi) is a primary connection between heaven, earth and humankind. In Shinto this corresponds to the flow of love between the heavenly world Takamanohara and the physical world Ashihara no nakatsu kuni. In Aikido cosmology this is "reppaku," and is a primary function of Ama-no-murakumo-kukisamuhara-ryr-o-haya-takemusu-no-Oh- Kami, the Aiki Oh-Kami.

The physiological yangization of Misogi enhances this tate (vertical) musubi in the body by vertically aligning the energy centers (chakras). Archetypically Aiki no waza (technique) involves spiralic movement around a calm, stable center and a vertical axis. The Furube no kamu waza (movement technique) of Chinkon Gyo Ho vertically aligns the energy centers of the body as the golden thread is tied.

This helical form is the same as in shimenawa, gohei and shide (magical accessories of a Shinto shrine). In nature all movement and all growth occurs in helical and spiralic form. This holds true for sprouting seeds, human embryonic development, weather systems, galaxies, etc. As the techniques of Aikido mirror nature they recreate this paradigm. By holographically creating these archetypical spiralic forms with out bodies we entrain with the rythyms of nature. Ultimately, Aikido movements bring about a holographic inner correctness placing us within a cosmic, evolving harmony.

As Ueshiba Oh-Sensei said to Yukitaka Yamamoto Guji (the 96th generation chief priest of Tsubaki Dai Jinja)...

"These movements are the basis of Aikido, moves which unite humankind with great nature, all given by Sarudahiko no O' Kami (gaurdian deity of Aikido). Aikido is misogi, misogi of ourselves. Aikido is the way of Misogi itself, the way to become Sarudahiko no Oh-Kami and stand on Ame no Ukihashi. In other words, the skills of Misogi are Aiki, the way of uniting Heaven and Earth, the way of world peace, the way to perfect humanity, the way of Kami, the way of the universe."

Sources

•Yukitaka Yamamoto, Kami no Michi, Tsubaki America Press

•Aikikai Doshu, Kisshomaru Ueshiba, Spirit of Aikido, Kodansha

•Herbert, Jean, Shinto, Fountainhead of Japan, Stein and Day

•Stiskin, Nathan, The Looking Glass God, Weathermill

•Saotome Mitsugi, Aikido and the Harmony of Nature, Sedrip

•Stevens, John, Essence of Aikido, Kodansha

•Westbrook and Ratti, Aikido and the Dynamic Sphere, Tuttle

 

About the Author:

Koichi Barrish is chief priest and Aiki instructor at Kannagara Jinja
in western Washington state, USA.

Kannagara Jinja/Dojo
17720 SR 92
Granite Falls, WA 98252

e-mail: sankaku@aol.com
web site: http://kannagara.org/

 

 

 

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Updated June 20, 1999