Shinto

Through Ueshiba's Omoto faith, a Shinto-derived new religion

Classical Japanese already carries core Shinto liturgical texts (Oharae no Kotoba, the Oharae rite, Sect Shinto itself) as originates-in-language edges.

His consultation of Ise and Usa Hachiman before the Great Buddha, and the bringing of Hachiman to Nara, is a founding episode of the long combination of kami and buddhas.

Reigned as head of the imperial cult central to Shinto while personally patronizing the newly arrived Buddhist establishment, sponsoring temple building across the Yamato court.

A government agency, not a shrine. It administers the imperial regalia and the court rites, which are Shinto in form; Japan's postwar constitution treats those rites as the emperor's private observance rather than as state religion.

Indigenous kami worship practiced alongside Buddhism, without exclusive identification for most adherents.

Shinto ritual archery survives in shrine ceremony

The temple's library holds the oldest surviving manuscript of the Kojiki, the earliest account of the kami and of the imperial line's descent from them.

A civic ceremony with Shinto-linked roots and shrine-visit customs

His postmortem veneration as the kami Tenjin, after the goryo pattern of pacifying a wronged spirit, is where this figure's religious record in this atlas ultimately sits.

Shinto shrines are guarded by animals that serve particular kami, foxes for Inari, deer at Kasuga, monkeys at Hie, and these are understood as messengers of the kami rather than as personal guides or totems in the modern sense.

Its own text: "worn by Shinto priests with their vestments."

Ema are wooden plaques left at a shrine carrying a written request. The name means horse picture, from the live horses once given instead.

Emperor Jimmu is the legendary terminus of the Shinto imperial genealogy descending from Amaterasu.

Senior leadership office of Shinto.

UNESCO's own Intangible Cultural Heritage record names Shinto outright as a concept tag and describes this dance's origin as worship of Mount Hayachine as a deity, the performancework the atlas was missing for the tradition.

Head of the imperial house and the living centre of the shrine system until the establishment was dismantled in 1945 and 1946.

Japanese households set sticks upright before an image, a Shinto-linked domestic practice.

Its own record calls it a rank of Shinto shrine.

Its own record calls it a Shinto shrine, the dwelling of a kami.

Its own text: "worn by Shinto priests where the coloured kariginu would be too formal."

Kagura is danced at shrines and in the court rite, and its warrant is the mythology of the kami themselves.

A folk water-spirit tradition tied to local river and pond belief rather than to canonical Buddhist doctrine.

Its own text: "worn by Shinto priests for formal rites."

Kyudo's spiritual register draws on Shinto ritual archery, still seen in shrine ceremonies.

A Shinto shrine enshrining the deified spirits of Emperor Meiji and Empress Shoken.

An ofuda is a shrine talisman placed in the household kamidana, and it is renewed each year.

An omamori is a shrine amulet that is not opened, and it is returned to a shrine to be burned rather than thrown away.

Omikuji are drawn lots giving a graded fortune. An unwanted one is tied at the shrine so the luck stays there.

Reiki arose in Japan in the 1920s in a culture shaped by Shinto sensibilities of unseen force and of purification, and its early practice drew on Japanese spiritual currents of the period; Shinto itself neither teaches nor recognises it.

Seijin-shiki carries Shinto-linked shrine-visit custom alongside its civic ceremony.

The Seven Lucky Gods are venerated within Japanese religious life alongside Shinto practice, though most of the seven were absorbed from Buddhist, Hindu and Taoist sources.

The shake were the hereditary priestly families of Shinto, holding shrine office by descent until the Meiji reforms replaced hereditary succession with state appointment.

The earliest Japanese sources describe female mediums who spoke for the kami, and Himiko of the Chinese accounts is read in that light; organised shrine Shinto has long since displaced them, and the surviving mediums, the itako of the north, stand outside the shrine system.

The minority Shinto funeral form, from the Meiji period.

The Library of Congress American Folklife Center's own research guide to this field recording collection names Shinto music and songs outright as a distinct component, making this the first musical work the atlas holds for the tradition.

Its central setting, a bathhouse where kami come to be purified, is read by peer reviewed religious-studies scholarship as Shrine Shinto and Japanese folk religious imagery translated directly into image and plot, more heavily than in any of the director's other translated films.

The ring consecration, salt purification and referee's dress are Shinto ritual

Its own record calls it a title borne by major Shinto shrines, matching Shinto already carried by Jingu and Jinja in this same fill.

Shinto largely delegates funeral rites to Buddhism because of the Shinto treatment of death as kegare, ritual pollution; the division dates to the Edo-period danka temple registration system.

Onmyodo was a Heian court office resting on Chinese yin-yang and calendrical science. Its practitioners served the same court as the shrine priesthood and it is not itself a Shinto office.

Kyoto was the seat of the emperor's Shinto ceremonial role and home to major shrines including Fushimi Inari Taisha.

The Yuki Shrine fire festival is among the best known in the Kyoto region.

Okinoshima received state ritual deposits for safe passage, and the Munakata shrines hold it sacred.

Adds a milestone in Shinto history between the Tsubaki Grand Shrine of America's founding in 1986 and Mount Fuji joining UNESCO's World Heritage List in 2013, both already recorded here: Emperor Akihito's Daijosai of 22 and 23 November 1990, the first performed since State Shinto's 1945 disestablishment and the subject of lawsuits over its public funding under the postwar constitution.

Closes a 13 year gap since 2013's Mount Fuji Joins UNESCO's World Heritage List, the most recent event already on Shinto's map, with the most recent performance of the imperial enthronement rites.

The homeland reversal that closes State Shinto's arc, four years after the tradition's existing 1941 wartime-suspicion event in America, giving the map both the American diaspora's and the homeland's own wartime-era experience side by side.

Closes a two year gap since 2023's citation of the Tsubaki Grand Shrine of America's relocation, moving the map from Shinto's overseas presence back to the tradition's own most sacred site beginning its next twenty year renewal.

Adds a specific, dated milestone in Shinto's postwar institutional history between the Association of Shinto Shrines organizing in 1946 and Tsubaki Grand Shrine opening the first Shinto shrine on the US mainland in 1986, both already recorded here: Japan's 3 April 1951 Religious Corporations Law, giving Shinto shrines legal standing as independent religious corporations.

Adds a specific, dated administrative milestone between Shinto arriving in Hawaii with Japanese immigrants in 1898 and wartime suspicion suppressing Shinto in America in 1941, both already recorded here: Japan's Home Ministry issuing its December 1906 shrine merger order, consolidating roughly seventy thousand of the country's shrines into larger regional shrines under closer state supervision by 1914.

Closes a 40-year gap since 1986's opening of the Tsubaki Grand Shrine, the first Shinto shrine on the US mainland and the most recent event already on Shinto's map, with the tradition's most prominent sacred mountain receiving the highest form of international heritage recognition.

Shinto's own postwar reorganization into a nongovernmental religious body, less than a year after the disestablishment already on its map and the only event on record between that 1945 order and the 1898/1941 events concerning Shinto in the United States.

Adds a specific, dated milestone in Shinto's history between Japan enacting the Religious Corporations Law in 1951 and Tsubaki Grand Shrine opening Shinto's first shrine on the US mainland in 1986, both already recorded here: the Association of Shinto Shrines' successful fourteen year campaign to restore 11 February as National Foundation Day, enacted by the National Diet on 9 December 1966 and first observed in 1967.

Adds a specific, dated milestone in Shinto history between Japan's Home Ministry ordering the shrine merger policy in 1906 and wartime suspicion suppressing Shinto in America in 1941, both already recorded here: the 1925 dedication of the Chosen Jingu imperial shrine in Seoul, the central instrument of State Shinto's extension into colonial Korea.

Adds a milestone in Shinto history between the Meiji government establishing State Shinto in 1868 and Japanese immigration carrying Shinto to Hawaii in 1898, both already recorded here: the Meiji Constitution's 11 February 1889 promulgation, whose Article 28 fixed shrine worship's legal status as civic duty rather than religion, binding on every subject regardless of private belief.

Shinto's own homeland establishment as a state institution, distinct from the tradition's existing two events, which cover only its later Hawaii diaspora and never touch Japan itself.

Closes a 7 year gap since 2019's Emperor Naruhito Completes the Sokui no Rei and Daijosai Enthronement Rites, the most recent event already on Shinto's map, with the same shrine whose 1986 founding opened the map's own thread on the US mainland now carrying its enshrined kami across the border into Canada.

Shinto's most recent event on this atlas's map by forty years, and its first arrival on the US mainland rather than Hawaii, where the tradition's only prior American events already on this map are anchored.

The torii gate marks the entrance to Shinto sacred space and is an emblem of Shinto.