Gleanings from Shinto Theology

'Shinto theology' might almost seem like a contradiction in terms since there is little sacred corpus of writings or core doctrine to shape itself around.  The Kojiki and Nihongi are the closest to that, but even they were not counted in that capacity until the revisionist revival of 'National studies' (kokugaku) of the Tokugawa period.

Like most primitive/animistic/shamanistic religions, the emphasis in Shinto is more on getting ceremonially cleansed or blessed or protected from evil spirits by offerings or the help of exorcism rituals.  The fear/power continuum is the key religious impulse, albeit not from a cognitive standpoint.  In other words, one does not rely on logic when purchasing 'demon insurance' in the form of a lucky charm.  It just seems like the thing to do.  Just in case, you know.  Probably none of it is real, they think, and I don't really want to bother with it, but anyway this little transaction is all I need to worry about.

The National revival scholars, starting with Motoori Norinaga (1730-1801), are absurdly, well, nationalistic in their rhetoric.  They don't worry about petty things like logical chains of reasoning.  Their approach is all about forceful, gut-level propaganda in their effort to purify Japan from all foreign influence like Buddhism and Confucianism.   

A notable exception I came across is a short portion of Hirata Atsutane's (1776-1843) Kodō taii on the Creator God, derived largely from his exposure to contraband Matteo Ricci's missionary works from China and whatever Dutch sources he had access to.  I'm not sure if we can properly classify him as a theologian, but nevertheless his claim is especially striking:

If we examine the origins of the name Mi-musubi given to two of the gods, it is clear from facts recorded in the annals of the divine age that the name stems from their miraculous creative power.  We are also informed by the positive declaration of the gods of the sun and the moon that Takami-musubi must be created with the creation of Heaven and earth, that he is a god of incomparable power, and that he without a doubt resides in Heaven and reigns over the world.  Despite the pellucidly clear nature of these truths, scholars whose minds have become damaged by Chinese and Indian learning (as well as people who in their ignorance display impious disbelief) do not understand that the very fact of their own birth is immediately attributable to the creative power of this god.  They persist in their skepticism and declare that the ancient truths are merely legends peculiar to Japan which they refuse to believe.  These truths, however, are by no means confined to Japan.  In many other countries it is believed that the seed of man and all other things owe their existence to the powers of this god.

As proof of this we may cite different foreign traditions. In the ancient Chinese legends, where this god is referred to as Shang Ti or T'ien Ti, it is recorded that he resides in Heaven and reigns over the world, and that man was created by him.  Moreover, the legend states that it was Shang Ti who implanted in men's hearts such true principles as humanity, righteousness, decorum, and wisdom.  This legend is preserved in general form in ancient works like the Book of Odes, the Book of Documents, and the Analects, as all can plainly see who take the trouble to look.  However, since the Chinese are of an irreverent disposition, some perverted scholars assert that the ancient legends are merely parables, and voice other such theories.  I have elsewhere dealt with this matter in detail [in New Discussion of the Gods].

In the ancient Indian legends the god Musubi is called Brahma the Creator.  Here again we find him described as residing in the extremely lofty heaven of the thirty-three devas, and it is stated that he reigns over the world and that the heavens and the earth, man and all things were created by him.  The most ancient traditions have it that no god is as holy as he.  However, in later times a man named Shākyamuni appeared who invented what he called Buddhism, a religion to suit his own tastes.  He deceived men with his so-called divine powers, which were actually a kind of black magic.  The false opinion was spread that Buddha was more sacred than Brahma, and even learned priests were deceived by the lien.  No one now is left in India who knows the truth.

Far to the west of India there are numerous other countries, and in each of them there are traditions of a god of Heaven who created the heavens and earth, man and all things.  This may be known from reading Dutch books.

Thus, in all countries, as if by common consent, there are traditions of a divine being who dwells in Heaven and who created all things.  These traditions have sometimes become distorted, but when we examine them they afford proof of the authenticity of the ancient traditions of the Imperial Land.  There are many gods, but this god stands at the center of them and is holiest of all. Ϯ

I can almost hear Paul at the Areopagus: "As some of your own poets have said..."

Now, I'm no Shinto scholar, but I dare say he is playing a bit fast and loose with his texts and conflates Takami-musubi and Kami-musubi into one being.  Why would he do such a thing?  To me, it seems a fair induction to assume that in examining other cultures, like the Chinese, Indian, and Judeo-Christian countries, he found in their earliest records a description of a Creator God, a henotheistic ruler who is missing from the earliest Japanese records.  Such a concept made sense to Atsutane, so not be left out, and in order to bolster Shintoism, he simply read between the lines and wrote him in.

Do we have any evidence that Shinto once held a belief in a Creator God somewhere back in the midst of antiquity?  I doubt it.  But I'm not one to be particular about historical proof, considering Shinto could  be related to the shamanistic folk religion of the Ainu, with their Creator God Kandakoro Kamui (sounds like takami/kami), or neighboring regions like China and Korea, or else at some point derived from a family or tribe that came from Shem, son of Noah.  All ancient peoples can look back to Adam and Eve's recognition of the High God and see how such observances began to deteriorate and become corrupted as early as Cain and his unacceptable form of sacrifice and worship, and as chaotically as dispersal of the Tower of Babel.

I need to find a more complete copy of this writing, but if Atsutane was serious about his Creator God assertions, then I wonder why he never made more of a deal about it.  The ramifications are staggering and far-reaching.  It would mean the unraveling of Shinto's animistic practices if followed to its logical conclusions.  A God so wise and powerful and loving so as to bring about the wonder of this world would surely have much to say to humans about the life he wants us to live and desire to reveal to us marvelous insights into his character.  Did any of this occur to Atsutane?  Did it drive him to his knees to seek out this Unknown God wrapped away in the far-off clouds of glory?  Or was it all just an intellectual exercise for him?  How about for you?


Ϯ Excerpted from Sources of Japanese Tradition, Volume II. Compiled by: William Theodore De Bary, Ryūsaku Tsunoda, Donald Keene.