The famous floating torii of the Itsukushima shrine stands at high tide, symbolizing the boundary between the sacred world of the kami and the profane world. Imagine: on a cool autumn morning, as mist rises over a forest of ancient cedars, a Shinto priest in white robes walks under a vermilion gate. Behind him, a young miko carries offerings of rice and sake. The ringing of a sacred bell blends with the rustling of leaves in the wind. This timeless scene, which could just as well take place in the 8th century as in the 21st, immerses us in the heart of Shintoism, the "way of the gods." Born from myths and Japanese nature, Shinto still animates daily life in Japan today. Over the centuries, it has evolved in dialogue with Buddhism and according to the emperors' laws, but without renouncing its fundamental beliefs. A dive into the history, spirituality, and philosophy of Japanese culture.
1. Founding Myths to the Modern State
The history of Shinto begins in the dawn of time. According to the Kojiki and the Nihon Shoki, mythological chronicles compiled in the 8th century, Japan was born from the primordial union of the divine couple Izanagi and Izanami. From their actions came the islands of Japan and a myriad of deities, the most illustrious being the Sun goddess Amaterasu. It is said that she sent her grandson Ninigi to Earth to found the imperial lineage, making her great-grandson Jimmu the first emperor of Japan. This claim of divine ancestry granted the rulers of Japan a "divine right" legitimacy that would shape the country's political history for centuries.
1.1. Syncretism with Buddhism and Medieval Traditions
Long before the term Shintoism existed, the inhabitants of the archipelago already practiced an ancestral animism, worshipping nature spirits at sacred sites marked by torii (the famous traditional Japanese gates). In the 6th century, a major upheaval occurred: Buddhism was introduced from the Korean peninsula. Far from replacing local beliefs, this new faith coexisted with them. Rather than opposing Buddha and the kami (the spirits of Shinto), the Japanese developed a syncretic vision: shinbutsu shūgō, literally "fusion of kami and Buddha." It was explained that the Shinto kami were merely local manifestations of Buddhist figures. The sun goddess Amaterasu was thus associated with the Buddha Vairocana, the "Great Illuminated One," while many bodhisattva (central figures in Buddhism) were identified with indigenous deities. This fusion was so complete that throughout the country, Buddhist temples housed small Shinto shrines within them, and vice versa. For over a millennium, the people venerated Buddhas and local spirits alike during the same festivals.
During the Japanese Middle Ages, Shinto maintained a diffuse status, embedded within Buddhism. However, some scholars sought to rediscover the original "purity" of the way of the gods. In the Edo period (1603-1868), thinkers of the kokugaku ("national studies") movement like Motoori Norinaga avidly studied ancient texts. They advocated a return to indigenous myths and authentic Japanese values (such as magokoro, the sincerity of the heart) in reaction to foreign influences. Their research laid the groundwork for an identity resurgence of Shinto when a major political revolution broke out in the 19th century.
1.2. State Shinto under the Meiji Era
In 1868, the Meiji Restoration overthrew the shogunate (feudal military regime) and restored power to the emperor. The new modernizing government wanted to make Shinto the spiritual glue of the emerging Japanese nation. It decreed the forced separation of Buddhism and Shinto (policy of Shinbutsu bunri) to eliminate syncretism considered contrary to the idea of a purely Japanese state religion. Ancient temples were stripped of the Buddhist statues they housed, and sometimes anti-Buddhist riots broke out (haibutsu kishaku). Shinto was established as the official tradition, or State Shinto (Kokka Shintō). In every school, every village, respect for the Emperor was instilled, now revered as a living kami, direct descendant of Amaterasu. Important shrines came under government control, their priests becoming civil servants. Grand imperial rituals were revived, such as the Daijōsai (the first rice ceremony) performed by the emperor during his enthronement, alone in a dark room offering grain to the deities of heaven and earth.
This use of Shinto in the service of nationalism reached its peak at the beginning of the 20th century, when imperial Japan expanded in Asia. Shinto shrines were established everywhere in the colonies (Korea, Taiwan…) to export the emperor's cult. After the defeat of 1945, the Allies imposed the end of State Shinto: the 1946 constitution established freedom of religion, and Emperor Hirohito had to publicly declare that he was not a god. Shinto then returned to its private and community sphere. Nevertheless, popular enthusiasm for traditions did not disappear. Shrines continued to be maintained by the inhabitants, and priests regained their independence. Thus, the ancestral religion survived this turmoil, ready to begin a new chapter in its history in contemporary Japan.
2. Shinto spirituality, close to the kami
While Shinto’s history has seen upheavals, its spiritual foundations remain remarkably constant. At the heart of this faith is the concept of kami (神). Unlike the Western idea of a single transcendent god, Shinto’s kami are countless and omnipresent. This term is generally translated as “deities” or “spirits,” for lack of a better word (Japanese is a language rich in subtlety). The kami can be natural forces themselves (wind, storm, a sacred mountain), elements of the landscape (a waterfall, a rock, an ancestral tree), animals, spirits of heroic ancestors, or legendary figures deified after death. Tradition poetically refers to “yaoyorozu no kami,” eight million kami, to signify that they are innumerable. In other words, every fragment of life in the universe holds a spiritual essence. Shinto is thus fundamentally animist: it recognizes a soul in the great Whole of nature.
Statue of a child guardian of a shrine
To venerate the kami is to perceive the world as alive and sacred. The divine is not separate from daily life; it permeates it. A noise in the foliage may signal the playful presence of a fox spirit. A beautiful move by the sumotori during a match may be inspired by the tutelary kami of the dohyō (the sacred ring). The morning light filtering through a torii can be interpreted as a greeting from Amaterasu herself. In Shinto, the boundaries between visible and invisible are thin. The faithful see signs of the sacred in the mist atop Mount Fuji or the calm mirror of a pond.
Notably, Shinto has neither a founding prophet nor a sacred text. Instead, it is a collection of myths and rituals passed down through oral tradition, then compiled in chronicles like the Kojiki. The way of the gods (literal translation of Shintō) is learned primarily through practice, within the family and community, rather than by reading dogma. It is a religion of lived experience: the kami are honored through gestures, dances, offerings, more than through formulated prayers or catechism. Each shrine has its own local legends, specific kami, and annual festivals. Of course, there are common elements (the purification ritual at the entrance, or the bell rung to call the deity), but no centralized authority strictly unifies the worship. This diversity is accepted as reflecting the very abundance of spirits.
At the center of Shinto spirituality, there is also the idea of purity (kiyome) and its opposite, impurity (kegare). The natural world is pure and harmonious by essence, but certain events can create a spiritual imbalance – for example death, spilled blood, or malicious acts. These defilements then require a purification ritual (harai). This concern for purity is not moral in the narrow sense; it is more a ritual and physical imperative to avoid upsetting the kami. Purifying the body and mind, for example by rinsing hands and mouth with clear water at the entrance of a sanctuary, is to make oneself presentable before the omnipresent divine.
Finally, the relationship with nature is at the heart of Shinto faith. Nature is revered for itself and not as a creation of a higher entity: it is the divine. This sensitivity generates a deep ecological respect ahead of its time. Since Antiquity, sacred groves (chinju no mori) have been preserved around sanctuaries, inviolable refuges for plants and animals. An old gnarled tree encircled by a straw rope (shimenawa) indicating the presence of a kami will be protected from the woodcutter's axe. Even today, although Japan is highly modernized, such green havens still exist in the heart of cities.
3. Soul, morality, and the place of humans
Shinto does not state an abstract philosophical doctrine, but it offers a coherent worldview, implicit in its myths and practices. The question of the soul is perceived fluidly. Every human being possesses a tama, a spiritual essence that animates them. At death, this soul does not disappear: it can become an ancestor revered by their family, or even, for extraordinary individuals, rise to the rank of kami. Thus, many heroes, emperors, or skilled artisans have been deified after their death. Conversely, a soul troubled by anger or resentment can become a wandering or vengeful spirit (onryō). The community's goal will then be to soothe this revenant through appropriate rites to reintegrate it into general harmony.
Sanctuary in the cave Amanoyasukawara
A famous anecdote well illustrates this conception: the story of Sugawara no Michizane. A learned high official of the 9th century, he was unjustly exiled far from the court of Kyōto due to political jealousies. After his death in exile, terrible calamities struck the capital (destructive storms, epidemics, mysterious fires). The terrified people saw this as the work of Michizane’s angry spirit. To appease him, the emperor built a great shrine in his honor, the Kitano Tenmangū, towards the end of the 10th century. The disgraced man was deified under the name Tenjin, kami protector of letters and arts. Immediately, according to legend, the disasters ceased. Ironically, the soul that sowed misfortune became a benevolent guardian – Tenjin is today revered by Japanese students who pray to succeed in their exams, unaware that he was once a vengeful ghost. Misfortune often comes from imbalance (injustice, offense to the kami) and can be repaired through reconciliation and ritual.
On the moral level, precisely, Shinto does not prescribe a rigid code of laws. There is no original sin nor salvation to be earned through faith. Instead, an informal ethic emerges from the relationship with the kami and the community. The ideal behavior is guided by the pursuit of harmony: harmony with nature, with other humans, with ancestors and gods. The notions of sincerity (makoto) and loyalty serve as cardinal virtues. Speaking the truth, honoring one's word, respecting natural cycles and traditions, these are what is "good." "Evil," on the other hand, is confused with what disturbs order and purity: gratuitous violence, disrespect, selfishness that breaks social balance, or any action that provokes the anger of the kami.
In Shinto philosophy, the human being is not separate from the rest of the world, nor qualitatively superior to other elements of creation. Humanity is a component of the great family of living beings – certainly endowed with consciousness, but subject to the same subtle forces. It is only a child of Nature, alongside animals, plants, and inhabited stones. This perspective fosters humility and responsibility: humans must collaborate with the kami to maintain the fertility of the rice fields, the gentleness of the seasons, and the prosperity of the community. If they act arrogantly by overexploiting the land or disrespecting the balances, they risk spiritual and material catastrophe. Conversely, a ruler who governs with righteousness and piety will attract the favor of the gods upon their people. Here we find the ancient ideal of Kannagara, living "according to the way of the kami," that is, in deep harmony with nature and the intuitive morality of the universe.
As for the afterlife, Shinto remains discreet. It does not offer a detailed description of the soul’s fate after death. Myths do mention Yomi, a land of shadows where the goddess Izanami stayed after her death, but this afterlife is not presented as a goal of earthly life or a place of moral judgment. In practice, the Japanese have traditionally entrusted the management of death and funerals to Buddhism, which offers concepts of reincarnation or the Western paradise. Shinto, for its part, prefers to focus on present life and continuity between generations. What matters is that the deceased join the invisible world of ancestral guardians watching over their descendants. Each Shinto household maintains a small domestic altar where ancestors are honored daily with incense and offerings of water or rice. Death is not the end: it is a transformation of the soul that joins the realm of spirits—which coexists with ours. There is neither eternal hell nor separate paradise, just another side of reality where family and community ties continue to exist, transcending time.
4. Shrines, rituals, and living traditions
Shinto spirituality is embodied in a rich mosaic of practices and traditions that mark the lives of the Japanese from cradle to grave. It is a religion experienced mainly through concrete, joyful, and colorful rites, rooted as much in popular culture as in the sacred.
4.1. Shrines, homes of the kami
The beating heart of Shintoism is undoubtedly the shrine (jinja). It is estimated that there are about 80,000 Shinto shrines across the archipelago today. These sacred places are the homes of the kami. Each houses one or more particular deities, symbolized by a sacred object hidden in the honden (main building forbidden to the public). The architecture of a Shinto shrine is designed to encourage respectful encounters between humans and spirits. At the entrance usually stands the famous torii gate, two pillars connected by a crossbeam, marking the boundary between the profane world and the sacred enclosure. By passing through it, the visitor purifies their soul from daily thoughts to enter the space of the kami.
Fushimi Inari Taisha, the shrine of 10,000 torii gates
A gravel path lined with trees leads to the worship hall (haiden), in front of which people pray. But before that, the worshiper must purify themselves physically: they stop at the ablution fountain (chōzuya) to wash their hands and mouth with a ladle of clear water – a brief ritual gesture that removes invisible impurities from the outside world. Now ready to greet the local deity, upon reaching the altar, under the watchful gaze of a stone fox statue or a pair of lions, they pull a rope attached to a bell to signal their presence to the kami, toss a few coins into the offering box, bow twice, clap their hands twice (to attract the spirit's attention), then bow once more in silence, heart full of respect. This ritual of double bowing, double clapping, and bowing is common to most shrines.
Ablution fountain at the entrance of a shrine
Inside the honden, the kami is symbolically present, sometimes in the form of a mirror (representing the god's soul) or another sacred object. The worshiper does not see it, but feels it in the peaceful atmosphere of the sanctuary or in the fluttering of the kakemono (hangings). Shinto shrines are simple and open to the outside: no large statues or benches, but an empty space outdoors or under a roof where one stands. This simplicity allows the presence of the kami to circulate more freely, to be felt in the surrounding nature. In fact, many shrines blend into the landscape: mountainside, cryptomeria forest, rock by the sea. The Ise sanctuary, the most revered of all, is even hidden in the heart of an ancient forest that only priests can cross to reach the holiest place.
Ise-jingū Sanctuary, composed of more than a hundred buildings
There are shrines of all sizes and functions. Some protect an entire locality, others a specific community (fishermen, farmers, students, etc.), and others are dedicated to an aspect of life (health, childbirth, business…). Among the most famous and oldest still active, we can mention: Ise-jingū, the great imperial shrine dedicated to Amaterasu in Mie Prefecture, notable for being rebuilt identically every twenty years since at least the 7th century – the current building inaugurated in 2013 is the 62nd exact replica of the original shrine, a renewal tradition symbolizing the perpetual youth of the divine. Another major site: Izumo-Taisha, in Shimane, reputed to be the oldest shrine in Japan (dedicated to the god Ōkuninushi, patron of marriages) and where, according to legend, all the kami of the country gather every autumn to hold council. Atsuta-jingū in Nagoya, meanwhile, preserves one of the three sacred treasures of the imperial crown (the Kusanagi sword) and attracts millions of visitors. In Kyōto, the iconic Fushimi Inari-taisha shrine spreads across Inari hill a hiking path under tunnels of thousands of vermilion torii gates placed closely one after another, offered by grateful worshippers – it venerates Inari, the kami of fertility and rice, accompanied by mischievous foxes who serve as messengers. In the heart of Tōkyō, Meiji-jingū honors Emperor Meiji and his wife Shōken: built in the early 20th century amid an artificial forest now lush, this urban shrine has become a highly sought-after haven of peace. Every New Year, more than three million people flock there in a few days for the first prayer of the year (hatsumōde), making Meiji-jingū one of the most visited shrines in contemporary Japan. Other shrines, like Yasukuni-jinja in Tōkyō (a controversial memorial for soldiers who died for Japan) or Itsukushima-jinja in Miyajima (with its gate in the sea, an emblem of Japanese heritage), show the diverse faces of Shinto – alternately political, popular, maritime, mountainous.
4.2. Daily rituals and life cycle ceremonies
Shinto accompanies the Japanese at key stages of life and during seasonal transitions. Many of these practices do not necessarily require a priest and take place within the family or community.
From birth, a baby is presented to the local kami during the Hatsumiyamairi rite (first visit to the shrine). Carried in the arms of their grandmother, the newborn – dressed in white – is brought before the neighborhood shrine altar to express gratitude and ask for protection. The priest sometimes officiates by pronouncing blessings, while the parents receive a special amulet for the child. Around one month old, this rite officially integrates the baby into the community of the living under the watchful eyes of the ancestors.
Two children in traditional kimono during the festival of Shichi-Go-San
Later, at ages 3, 5, and 7, the Shichi-Go-San ("7-5-3") festival is celebrated. Every autumn, around November 15, families dressed up go to the shrine to mark these key childhood ages. Girls aged 3 and 7 wear colorful kimonos and 5-year-old boys proudly wear hakama as they pray to grow up healthy. They are given Chitose-ame candies symbolizing a life as long as a thousand years.
At adolescence, on the second Monday of January, Japanese society celebrates 20-year-olds during Seijin Shiki (Coming of Age Day). After a civil ceremony, many new adults take advantage of this day to draw a sacred prediction (omikuji) at the shrine or thank the protective kami of their childhood before entering active life.
Next comes the time of love. While funerals are almost always Buddhist, weddings alternate between Western style and Shintô tradition. The Shintô wedding usually takes place in the small shrine attached to a hotel or within a large famous shrine known for uniting couples (such as Meiji-jingū or Tsurugaoka Hachiman-gū in Kamakura). The bride, her forehead adorned with a large white veil (tsunokakushi), walks under an oiled paper umbrella alongside the groom in a black montsuki. A priest conducts a simple liturgy before the altar, punctuated by sips of ritual sake shared by the couple (exchange of san-san-kudo, "three sips three times"). The kami are prayed to for household harmony. Sometimes, two miko perform a slow dance to the sound of a flute and drum, shaking bells to call good fortune upon the couple. The ceremony, intimate, is held with a small family group, far from the grandeur of a Western Christian wedding. Even though today many couples choose a white dress and a “yes” in a chapel, the Shintô wedding remains a beautiful example of a modern syncretic ritual – the bride can easily switch from a European dress to a traditional kimono in the same day. What matters is that the union is placed under the double blessing of God and the kami, proof of a distinctly Japanese pragmatic spirit!
Wedding Ceremony tsunokakushi
Beyond rites of passage, Shinto also marks the cycle of the seasons with collective festivals called matsuri. Each shrine organizes at least one annual matsuri, often on a fixed date or according to the lunar calendar, to honor its deity or deities and pray for the community (good harvest, protection from disasters, ...). These festivals are true popular spectacles where the sacred and the festive blend. The streets are decorated with lanterns, street food stalls, and fairground games, while residents wear the yukata (light summer kimono) or the happi (traditional jacket bearing the neighborhood emblem).
The central element of many matsuri is the procession of the mikoshi – a richly decorated portable shrine, a kind of divine palanquin with a roof, representing the temporary seat of the kami. During the matsuri, the deity is symbolically taken out of its usual shrine to be carried through the streets, so it can bless the entire neighborhood with its presence. At the signal of the taiko (large drum), dozens of men and women lift the mikoshi onto their shoulders while chanting rhythmic encouragements ("wasshoi! wasshoi!" or "sōrya! sōrya!" depending on the region). Bearers in traditional attire make a golden mikoshi sway with fervor during the Sanja Matsuri in Asakusa (Tokyo), carrying the neighborhood’s protective kami among the crowd. They move with a lively, joyful step, sometimes rocking the heavy palanquin from side to side like a ship on the waves, to entertain the deity on board. Sweat flows, shoulders bend under the weight, but the collective enthusiasm carries the team. At times, the mikoshi stops: the bearers lift and lower it in rhythm, provoking cheers from delighted spectators. In other festivals, sacred dances take precedence: lion dances (shishi-mai) to drive away demons, or the graceful dances of the miko (called kagura) to the sound of bells and ancient chants. Always, the intention remains the same: to bring down the blessing of the kami among the people, in shared joy. The matsuri nurture social bonds as much as spiritual ones: it is an opportunity for the community to gather, celebrate its identity, and recall its local legends. One can see centuries-old traditions continue, such as the parade of divine horses, ritual speeches in ancient dialect, or the making of specific culinary offerings (mochis, new saké, ...).
Omamori amulets
Sacred objects and lucky charms also hold an important place in Shinto culture. After praying, visitors to the shrine like to leave with a blessed souvenir that will extend divine protection in their daily lives. The most common example is the omamori (protective amulet). These are small colorful embroidered fabric pouches containing a short message or prayer. They are available for all occasions: academic success, car safety, good health, happiness in relationships, etc. They are hung on school bags, in cars, or on mobile phones as a discreet but reassuring talisman. Shrines also offer ema, small wooden plaques on which one writes a wish or a thank you to the kami, before hanging them on a dedicated display. Walking near the haiden, one can read these wishes left by others: someone asking for the success of a project, another for the healing of a loved one, and many students scribbling fervent hopes for university admission. Another popular tradition is that of the omikuji, the divination strips: for a modest offering, one draws a small printed paper indicating the trend of their fortune (great luck, small luck, bad luck). If the prediction is positive, it is kept on oneself; if it is bad, it is tied to a support at the shrine (a wire or a designated branch) so that the bad luck stays there and does not follow us.
Strips omikuji
Among other omnipresent symbolic objects are the ofuda talismans, wooden or paper plaques bearing the name of the shrine and the kami, which are placed in the household altar (kamidana) to protect the entire home. Many Japanese families have a kamidana on a high shelf in the kitchen or living room, with some ofuda received annually from the local shrine, renewed each New Year. Every day, a little salt, water, or rice is offered there, thus perpetuating a mini daily rite at home. The visual symbols of Shinto have also become an integral part of Japan's cultural landscape: the shimenawa ropes adorned with zigzag white paper strips (the gohei), which mark a particularly sacred place or object; and the famous fox statues with red-stained lips, messengers of the god Inari, found at the entrance of its countless shrines.
5. Shinto in contemporary Japan
Despite the immense changes Japan has undergone over the last century, Shinto remains a living element of its social, cultural, and even political landscape. Today, most Japanese do not define themselves as "believers" in the Western sense of the term, yet they continue massively to practice the Shinto rites of their ancestors naturally. This apparent contradiction is explained by the fact that, for many, Shinto is less a "religion" than a cultural heritage and a set of identity customs.
According to official statistics, about 70% of Japanese people are affiliated with a Shinto shrine – a figure that matches the number of Buddhist affiliates, revealing that the same person often considers themselves both at once. In practice, almost everyone in Japan participates in some Shinto practice during the year. The most universal is probably the New Year's visit (Hatsumōde): from the first days of January, huge crowds flock from neighborhood shrines to the largest sacred sites in the country to perform the first prayer of the year, draw an omikuji, and buy a new omamori lucky charm for the coming year. In Tokyo, besides the already mentioned Meiji-jingū, the Hie Shrine or Kanda Myōjin each see hundreds of thousands of people over the course of three days.
New Year Celebration at the temple Senso-ji in Tokyo. Source: Nomad
Beyond the New Year, local matsuri continue to enliven towns and countryside throughout the year. From the snow festival in Sapporo (where the kamis of winter are honored by sculpting ice statues) to the Awa Odori dances in Tokushima in summer (originating from a Bon festival for the dead, blending Shinto and Buddhist influences), each region maintains its festive calendar inherited from the past. Municipalities and neighborhood committees are often involved in organizing these events, proving that these celebrations are not mere folkloric relics: they are an integral part of modern local life. Many have had to reinvent and promote themselves to survive – some now attract considerable tourism, both domestic and international. Thus, the Gion Matsuri in Kyōto or the Nebuta Matsuri in Aomori (with its huge warrior-shaped lanterns) are showcases of Japanese heritage.
In strict religious terms, modern Shinto is organized around the Association of Shinto Shrines (Jinja Honchō), created after the war to replace the former State Shinto Affairs Bureau. This association oversees 80,000 shrines and acts as a coordinating body, without imposing a dogma. It publishes journals, trains young priests (kannushi), and ensures the transmission of ritual skills. However, Shinto faith remains very local, and each shrine retains a great deal of autonomy in practice. Priest recruitment is often hereditary, passed from father to son in certain lineages (Shinto priesthood is not exclusive; a priest can have another profession and serve part-time). As for the miko, once true shamans and sometimes seers, they are now most often young women employed part-time, such as students who, on weekends, wear the white and red attire to assist the priest, perform the kagura dance, or sell amulets to visitors. These aspects show how Shinto has adapted flexibly to modernity: it also operates with volunteers, part-time roles, and has even included female priests since the late 20th century (something unthinkable in some more hierarchical religions).
Shinto still permeates Japan's popular culture in many ways. This is seen in the abundance of Shinto images and symbols in manga, anime, and video games. One of our favorite films, Spirited Away by Hayao Miyazaki, depicts a world of spirits and deities (the public bath for the kami, the polluted river god that must be purified) directly inspired by Shinto sensibility: the invisible coexists with us and must be respected to avoid imbalance. Likewise, the proliferation of yōkai (mischievous supernatural creatures) in folklore revived by pop culture – such as tengu (long-nosed goblin spirits) or kitsune (foxes with magical powers) – refers to the Shinto imagination of nature spirits. Young Japanese people, even if they do not think in religious terms, are immersed in these references. It is not uncommon for a video game to feature a quest in an abandoned shrine where one must appease an angry kami, or for a J-pop idol group to pray for the success of a concert at Meiji Shrine. Shinto thus serves as a cultural backdrop, like the glowing red torii gates at sunset, a visual symbol of the "eternal Japan."
Shrine Kanda Myojin in the district of Chiyoda (Tokyo)
The persistence of Shinto also shows itself in certain social attitudes. A striking example is the extreme care given to cleanliness in Japan – from the ritual of removing one's shoes upon entering a home to the meticulous cleaning of schools by the students – which can be linked to the Shinto notion of purity. Similarly, the importance of group cohesion and respect for ancestors echoes the respect for familial and tutelary kami. Without over-intellectualizing, one can say that contemporary Japanese mentality has absorbed Shinto as a diffuse foundation: it is not always visible, but it is there, subtly present in the Japanese relationship with nature (a mix of fear and familiarity), in their approach to rituals (they love formal ceremonies, somewhat sacred politeness formulas), and in the ease with which they combine multiple beliefs without conflict (a spirit of syncretism inherited from shinbutsu shūgō).
Politically and environmentally, today's Shintō plays a more subtle role. Officially, Japan has been a secular state since 1946, and no religion is favored. However, politicians, regardless of their private beliefs, often emphasize their respect for Shintō traditions. It is customary for the newly elected Prime Minister to visit the Ise Shrine to announce their mandate to the sun goddess and symbolically seek her favor. Similarly, every year, ministers or parliamentarians pay tribute at the Yasukuni Shrine on the anniversary of the end of the war, provoking diplomatic reactions from neighboring China and Korea each time – a sign that this shrine continues to carry significant political weight (it is seen by some as a remnant of nationalist Shintō, even honoring war criminals as eirei or "souls of heroes"). Aside from these controversies, Shintō also influences politics through the Imperial Household Agency, which maintains an annual calendar of Shintō rites performed by the emperor. The Emperor of Japan, although theoretically desacralized, remains the honorary high priest of Shintō: for example, each autumn he performs the Niiname-sai, the first harvest ceremony, where he offers the new rice grains to the gods to ensure the country's prosperity. These imperial rituals are held behind closed doors, but their very existence influences how the imperial family is perceived – as guardians of traditions and Japan's spiritual identity.
Emperor's Enthronement Naruhito (2019). Source: Le Dauphiné Libéré
Regarding the environment, the Shintō ethic of respect for nature is experiencing a resurgence of interest amid ecological concerns. Researchers and priests emphasize that the veneration of sacred forests and river spirits could encourage a more sustainable approach to resource management. Specifically, some shrines are involved in preserving local ecosystems, for example by protecting urban forests (the sacred woods of Meiji-jingū in Tōkyō are maintained as a true green lung in the heart of the megacity), or by organizing river clean-up days combined with water offering rituals. Of course, it should not be idealized: modern Japan has also sacrificed many natural spaces on the altar of economic progress, sometimes without much spiritual reflection. But here and there, initiatives can be seen where Shintō tradition serves as a moral lever for the environmental cause, such as reforestation programs linked to the planting of new sacred groves.
All this happens without speeches, without proselytism, often without even a keen awareness of performing “a religious act.” It is simply being Japanese.
6. The way of the gods, an uninterrupted story
At the end of this exploration, Shintoism appears as a continuous thread weaving Japan from mythical Antiquity to technological modernity. At times an animist cult of origins, an instrumentalized state religion, a tradition and source of philosophical values, it has managed to adapt without betraying itself. Its history is dotted with fascinating anecdotes – goddesses hiding in caves, emperors proclaimed sons of the Sun, ghosts pacified by the construction of temples – which give it the flavor of a living legend. Spiritually, it offers a worldview where everything has a soul and where humans move hand in hand with nature and its mysteries. Philosophically, it invites sincerity of heart, purity of intentions, and respect for a harmonious order rather than the pursuit of an absolute truth. Culturally, it manifests in a thousand gestures and celebrations that brighten and unite the community – from New Year’s bonfires to the magnificent mikoshi parades – and in sacred places that serve as refuges of beauty and serenity amid the modern world.
By telling the story of Shinto, one also tells the story of Japan itself: its origins, its relationship with time and space, its true soul. It is the story of a people who made their natural environment an open-air sanctuary, who transformed their heroes into stars of the spiritual firmament, and who still today find hope for a blessing in a simple applause before an altar. Shintoism, a path both humble and grand, thus continues its narrative – a story where the divine and the human walk side by side, where the past illuminates the present, and where every moment of life can become an offering to the familiar gods of Japan.
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