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Polk 1 Elizabeth Polk Benjamin REL2300/10536 2 Dec.

2013 Shinto Afterlife: Kami and an Underworld Shinto places more emphasis on the relationship between the living, the kami, and nature than on extensive afterlife beliefs. The existing afterlife beliefs are heavily influenced by other religions. Influence aside, Shintoism also shares aspects with other religions worldwide. At the basis for the Shinto afterlife, and all afterlife beliefs, is the belief that some part of the living continues to exist after death. The word kami () is commonly translated as god or spirit (Fisher 217; ). The translation to god is most likely due to the deity-like nature, power, and reverence attributed to the kami. The translation to spirit is most likely due to the elevation of certain people to kami-status after their death. Like the celestial born kami, the once-living kami also have associated shrines, such as the Tenjin shrines where students can worship the spirit of a ninth-century scholar or the various shrines where people can worship the founders of their clan (Fisher 220). The shrines, whether dedicated to kami of a celestial or earthly origin, are places of worship. Worship of the once-living kami, while a form of ancestor veneration, performs the same function as worship to celestial kami. This worship is meant to recognize the kami, and procure blessings of guidance, protection, or purification. This interaction between the kami and the still living worshiper demonstrates the belief that those in the afterlife can continue to affect the living world, and is a central point of Shintoism when combined with the interaction of ancestors and nature (Fisher 224).

Polk 2 There is also an underworld, called Yomi-no-kuni, that the dead may be destined for (To The Underworld). All the sins and pollution of the world are moved by the kami through rivers, streams, and breaths to the underworld where they are dispersed (Purification). The underworld, because it is full of the sin and pollution of the world, is described as a most unpleasant land, a horrible, unclean land by the kami Izanagi (qtd. in The Kojiki 183). This underworld is the location that Izanagis wife, the kami Izanami went after she died in childbirth (The Kojiki 183). While in the underworld, Izanami ate underworld food and was bound to it (To The Underworld). Due to the influence of the underworld, Izanami became rotten and corrupt, and ultimately Izanagi was forced to block the entrance to the underworld with boulders (To The Underworld). Under certain circumstances, a person may be referred to as still-living after their death (Fisher 229). One such example of this is the shaman Miki Nakayama, whom in close communication with the kami, founded the Tenrikyo sect (Fisher 229). The ability of shamans to communicate directly with or speak on behalf of the kami, such as Nakayama did, demonstrates the belief that those in the afterlife can continue to communicate with the living world. This communication reinforces the belief that the kami, the ancestors, the people, and nature are all interconnected. As with most religions, Shintoism was heavily influenced by other religions. Buddhism was a major influence in the way death was handled in Shintoism. The dead are viewed as impure, and to protect Shinto shrines, Buddhist temples are responsible for funerary services (Fisher 228). The kami were merged with Buddhas and Bodhisattvas, and Shinto shrines were likely created to parallel Buddhist temples (Fisher 227; Fisher 220). The true meaning of kami, a single essence manifesting in many places finds a parallel with Buddhisms parent religion,

Polk 3 Hinduism, in the belief that all things are an emanation and part of Brahman (Fisher 219; Fisher 79). While Shintoisms afterlife views were influenced by only a few religions, it share similarities many others. At its base, Shintoism is an indigenous sacred way, so it naturally shares some overarching traits. Shintoism maintains that ancestors continue to exist and look after the family either with blessings or curses (Fisher 224; Fisher 42). Shamans serve as mediums and communicators between the deceased and themselves has special shamanistic powers bestowed by the deceased an other deities (Fisher 229; Fisher 42; Fisher 53) . Shinto shares some beliefs with eastern theistic religions as well. Both Buddhism and Shintoism may elevate humans to a deity status after death equating bodhisattva-status or Buddha-status to kami-status (Fisher 158). Hinduism holds that all things are an emanation of the divine and therefore connected, which holds with the true translation of kami (Fisher 219). Hinduism, Jainism, and Buddhism all require meditation to interact with unseen reality, which is similar to purification practices necessary before interacting with kami.Daoist tradition places a similar value on the power of ancestors and includes ancestor worship (Fisher 185-86). Shinto shares a few other traits with various living and dead religions. The Shinto underworld is a terrible place, similar to modern interpretation of the Judeo-Christian hell. Izanami binding to the underworld because she ate the food parallels to Persephones binding to Hades in the Greek myths (Similarities). The idea that one should not look too closely at things in the underworld, as Izanagi looked at Izanami, parallels another greek myth, the one of Orpheus and Eurydice (Similarities). While the Shinto beliefs are well defined, they have a reduced observance in modern times. Buddhist practices are replacing Shinto practices in matters of the dead. In the 19th century,

Polk 4 Western colonization began to attempt to assert itself with its own Chrisian afterlife beliefs over Shintoism (Fisher 229). In the same century, the church and the state were separated to prevent the complete disbandment of the emperors office, which further separated Shinto beliefs from the Japanese people (Fisher 229).

Polk 5 Works Cited . Denshi Jisho. Kim Ahlstrm, n.d. Web. 1 Dec. 2013. Fisher, Mary P. Living Religions. 8th ed. Upper Saddle River, NJ: Pearson Education, Inc., 2011. Print "Purification Ritual." An Anthology of Living Religions. 3rd ed. Eds. Mary P. Fisher and Lee W. Bailey. Upper Saddle River, NJ: Pearson Education, Inc., 2012. Print. Similarities to Other Mythology. Home of Japanese Mythology. Shimane Prefecture, 2011. Web. 1 Dec. 2013. "The Kojiki, Chapter 11." An Anthology of Living Religions. 3rd ed. Eds. Mary P. Fisher and Lee W. Bailey. Upper Saddle River, NJ: Pearson Education, Inc., 2012. Print. To the Underworld (Yomi-no-kuni) and Back. Home of Japanese Mythology. Shimane Prefecture, 2011. Web. 1 Dec. 2013.

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