The cult of Shinto, which is Japanese in origin, is a polytheistic religion that grew out of superstitions that are animist in nature. Shinto’s prehistoric beginnings were not based on moral ideology. Despite this fact, Shinto was declared a state religion forced upon the entire nation of Japan. The declaration of Shinto as a state religion came long before the emperor was elevated to the status of a god.
In the past tyrannical dictators, pretenders to the throne, and maniacal monarchs professed that they descended from the heavens. Jesus said, “I am he that sent me.” King Louis XIV of France was held out to be the sun king. The Catholic Church resolutely proclaimed that popes were infallible gods manifest in the form of human beings. For those that didn’t adhere to those “prophesies” they were tortured, and thereafter tried as heretics. Protestants and non-believers weren’t just crucified throughout all of Europe, but in Japan as well. Today, Japan and North Korea are the only nations that continue to claim that its emperor is a god that descended from heaven.
For centuries the Japanese have claimed they are a divine, and unique race, especially where it concerns the Yamato clan. This includes the current emperor, and his father Hirohito, a WWII war criminal, known to the Japanese as Showa, a name that originated out of the Shinto cult.
In the cult of Shinto, all human beings who are not Japanese are inferior. Those who maintain power over the cult continue unto this day to profess that the Japanese are a divine, unique and superior race destined to rule the world. From this foundational pretext, one question must be addressed. How did these absurd notions originate?
In the beginning…
Shinto originated as a cult religion based on a belief in, and worship of kami. What are kami? Kami may be elements of the landscape, such as a mountain or a river. They may also be powerful natural forces, such as a storm upon a raging sea, or a tornado ripping through a terrorized community. The worship of objects, and elements began in pre-historic times when people were incapable of understanding, rationalizing and explaining everyday natural occurrences.
The first inhabitants of Japan migrated from China’s mainland. These people did not arrive as a divine race, or with an emperor leading the way. These first people that arrived in Japan crossed frozen ice as mere nomadic hunter-gathers who subsisted off of the land. The early inhabitants of Japan brought with them prehistoric rituals that originated from animism, which was a form of religious practice that prevailed throughout all of prehistoric Asia at that time. Legendary individuals, significant places and other phenomena, such as a mountain or a powerful river became objects of reverence. These people and forces would become known as kami.
The rites associated with the worship of kami would eventually become known as Shinto. Early on the religious practices culminated into a profusion of local deities worshipped and prayed to as kami. Kami is translated into meaning, the way of the gods. With the emergence of a strong unity between clan groups, each provided special honors to kami, most notably ancestors of the ruling clan. The practice of turning ancestors of clan rulers into deities, gave those in power prestige and the ability to maintain power and control over clan members.
A clan known as Yamamoto did not migrate to Japan in the classic nomadic sense. The Yamamoto fled the mainland of China because more power tribal bands had defeated them in battle, and pursued them with the intention of eradicating them from planet Earth. For the Yamamoto, their arrival in Japan was as an exiled group. By the 4th century AD, the Yamato had achieved imperial status, with the emperor being elevated amongst even the most prominent kami. In order to maintain this elevated status, and for the Yamamoto to hold power over the growing population, a narrative had to be created. That narrative came in the form of a sun goddess the Japanese named Amaterasu. Over time, Amaterasu became the most powerful and well known of all kami. It was in the 4th century that the Yamato began claiming there ancestors were the descendants of the goddess of heaven. It was in this manner that the imperial family politicized religion so as to maintain complete control over the Japanese. Shinto teachings become the driving force for Japan’s imperial family to haughtily claim a divine right to rule over the inhabitants of the nation, and over all of the barbaric hordes of the world.
In the 6th century CE Buddhism was imported into Japanese religious life and Buddhism and Shinto together began to play a role in Japanese government. The emperor and court were required to perform religious ceremonies they believed would ensure that the kami protected Japan and its people. Over the next few centuries Buddhist influence in government grew stronger.
The 17th century of Japan’s politics was dominated by a state imposed Buddhism that continued to hold on to several aspects of Shinto practices. This would be no different than when the Romans became Christians, and changed Roman gods, or Greek origin into Christian spirits. The winter solstice of Rome became Christmas, the birth of the Jesus child. The worship of Diane became the worship of Mary, and Easter came out of fertility rites. The 17th century Japan saw elements of Confucianism emerge into politics. By this time popular religion consisted mainly of Buddhism and Shinto practices. There was a movement toward an unmodified Shinto faith during the next two centuries, culminating in the Meiji Restoration of Shinto toward the end of the 19th century, when Shinto became the established religion of Japan.
The rise of the cult of Shinto
The Meiji Restoration in 1868 brought an abrupt change in the religious climate of Japan. The aim was to provide a sacred foundation and a religious rationale for a modern Japan that was struggling to formulate its own identity. Shinto was seen as a way to centralize the administration of governmental affairs. It was during this time that the cult of Shinto was entirely separated from Buddhism, and brought within the structure of the state administration. Amaterasu, who until then had not been a major divinity, was popularized, and used as propaganda to validate the role of the emperor, not only as the ruler of Japan, but also as the high priest of Shinto. Many shrines were supported by through state funding. One result of reformation was that it was no longer tolerable for kami to be identified with Buddhist deities, and a considerable reorganization of the Japanese pantheon of spirit beings had to take place. Shrines were cleansed of every trace of Buddhist imagery, apparatus, and ritual, and Buddhist deities lost their godly status. Buddhist priests were stripped of their status, and Shinto priests were appointed by the government to take over Buddhist shrines with an implicit mission to purify them from any foreign influence. Shinto became the glue that bound the Japanese people together with a mix of devotion to kami, ancestor worship, and group loyalty to those that held regional power.
Shinto became inseparable from the imperial way, and the fundamental code of Japan. To officials this made Shinto superior because they claimed that human beings created other religions. Therefore, to them, Shinto held a unique non-religious status due to its “true” heavenly origin.
The officials in Japan operated their government during the Meiji Period in three distinct branches. This allowed a handful of the elite to maintain total control over every aspect of the ordinary Japanese. First, there were the courts, which based legal determinations on control and fear, not the rule of law. Second, there was the political and military branch, which were inseparable. Finally, the state sponsored cult of Shinto, which was the force that greatly influenced military determinations. Together these forces ruled over the people of Japan with an iron thumb and instilled enormous fears for those who were subjected to the indoctrination of the cult. Anyone that opposed even the smallest of whims of the emperor found themselves in a death march procession, which led to the other side of the Bridge of Tears, and into the untouchable land of the Burakumin, who were tasked with disposing of the corpse of the condemned. Even today, it remains an unlawful act to even walk on the shadow of Japan’s emperor.
The myth of Japan’s emperor as god
The idea that the Japanese emperor has Korean blood irks even the most liberal of the Japanese. Removing this fact presents the Japanese with an “unstained” origin, which hailed from the heavens. The cult of Shinto, aided by government, instilled into the people that the “first emperor” of Japan, Jimmu had descended from heaven as the greatest desire of the sun goddess. Amaterasu The sun goddess was none other than Jimmu’s grandmother, who had given birth to kami who were Jimmu’s parents. This means that Jimmu was born out of incest, as most Japanese deities. It must be noted that the constant reference to incestual relationships in the cult of Shinto may have played a significant role in Japanese pornography, which is obsessed with violent assaults and rapes by fathers toward their daughters, and mothers who seduce sons that are socially inept.
Amaterasu, the grandmother of Jimmu is considered the greatest of all kami who had many children and grandchildren. In consultation with other senior kami she decided that an imperial family should rule Japan forever. This divine ancestry of the emperors of Japan acknowledges the power of the female, something that is at odds with gender roles in Japanese life, and Nippon Kaigi, which intends to remove the constitutional protection of equal rights for women, and to make them subservient to their male counterparts as a constitutionally required duty.
Shinto has been a major part of Japanese life and culture throughout the country’s history, but for the greater part of that history, Shinto has shared its spiritual, cultural, and political roles with Buddhism and Confucianism. It must be noted that before the arrival of Buddhism to Japan there was no formal Shinto religion. There were only local cults that for convenience today are grouped under the Shinto moniker.
Like many prehistoric people, the first inhabitants of Japan were animists. Animism is the belief in the existence of individual spirits that inhabit natural objects and phenomena. This means that the early inhabitants of Japan were devoted to the spirits of nature. In their case these were the kami that were found in plants and animals, mountains and seas, storms and earthquakes, sand and all significant natural phenomena.
The early Japanese developed rituals and stories which enabled them to make sense of their universe, by creating a spiritual and cultural world that gave them historical roots, and a way of seeming to take control of their lives, in what would otherwise have been a fearful and puzzling landscape.
Other cults that are grouped into Shinto arrived in Japan from Korea with the Korean tribes that arrived in Japan in late prehistoric times. Religions were highly localized, and not organized into a single cohesive faith at this point.
The creation of Japan according to the cult of Shinto
Izanami and Izanagi. A painting by Kobayashi Eitaku. Circa 1885.
According to early Shinto teachings, in the beginning there was chaos, and out of that chaos the universe was established. Out of this newly created cosmos a number of gods simultaneously, and miraculously appeared. Of those gods a brother and sister named Izanagi and Izanami fell in love, married, and discovered sexual intercourse, which they greatly enjoyed. These two gods are then said to have plunged a jeweled spear into the ocean on planet Earth, and through that act, land began to form. The first place that the spear touched the water would be the central island of Japan, which today is known as the island of Honshu, where Tokyo is located.
Izanagi and Izanami continued to have sexual relations, and because of this, a child was born. They called that child Hiruko, which is Japanese for leech because he was born grossly deformed. Because of this deformity his parents considered him inadequate, and abandoned him, setting him adrift in a reed boat on the ocean. The myth claims that Hiruko’s deformity was due to Izanami speaking first during the intercourse, which conceived the child. Throughout Japanese history, the act of abandoning an imperfect child has been justified because the creators of Japan had done the same thing.
The brother and sister gods continued to enjoy sexual relations, and other offspring include all other Japanese islands as well as many other kami. Izanami suffered a significant injury while giving birth to one child. The cult of Shinto claims that her vagina was severely burned while giving birth to the kami of fire. As a result, she died from those injuries. Izanami’s death resulted in the first death on Earth. Izanagi, overwhelmed by sorrow, became furious, and beheaded the newborn child whom he blamed for the death of his wife/sister. Other kami were born out of the blood of the execution of fire. Thereafter, the grief-stricken Izanami traveled to the underworld in search of his wife/sister. The underworld was known as Yomi, which is where all of the dead are consigned at the end of their life. Izanagi managed to locate Izanami, but she had already eaten the fruit of the dead, and because of this was doomed to remain in Yomi perpetually. When Izanami saw Izanagi approaching her, she compelled him not to look at her, but instead to give her time to consult with the rulers of the underworld so as to see if they could be persuaded into allowing her return to the land of the living. Izanagi did promise not to look upon his sister/wife but reneged on that promise discovering that Izanami’s body had rotted, and was full of maggots.
Izanagi was horrified at the sight of Izanami, and attempted to flee to the land of the living, but Izanami grew angered and was ashamed at being seen in a state of decay. She pursued Izanagi, wanting to capture him so as to force him to live with her in the underworld forever. Izanagi managed to escape Yomi, and thereafter blocked the entrance to the underworld with a large boulder, so that Izanami could not follow him. That boulder formed a chasm, a permanent barrier between the worlds of the living and the dead. Izanami became enraged as a result, and vowed from that day forward to execute one thousand people every day. Izanagi created fifteen hundred newborn babies each day as retaliation for the deaths of the innocent victims of Izanami.
The origination of purification rituals in Japan
Izanagi’s time in the underworld, and coming been in contact with the dead required his purification. This was due to his belief that having ventured into the underworld plagued him with misfortune. Izanagi decided to bathe in the ocean to wash away the pollution of death, and to restore providence. The cult of Shinto teaches that Izanagi’s act of bathing, known as a harae purification ritual, was the first time the ritual had been performed.
During Izanagi’s bath a number of kami were created. This included Izanagi’s daughter, Amaterasu, who would become the sun goddess. It is also taught that Izanagi gave birth at that time to Amaterasu’s younger brother Susanoo. The myth teaches that Amaterasu was born when Izanagi washed his right eye. Susanoo was born with Izanagi blew his nostrils. Other children born from that washing include the kami wind and storms.
Over time, Amaterasu would become the most powerful legendary figure of the Japanese. Shinto priests teach that the entire imperial lineage can be traced all the way back to Amaterasu, through one hundred and twenty five births, beginning with the grandson Jimmu. Because of this, the followers in the cult of Shinto teach that because Japanese emperors originated from heaven, they are divine and by rights are to be worshipped, and prayed to for spiritual guidance. It is taught that Jimmu was sent to Earth, as Japan’s first emperor to reign over the Japanese. The Shinto myth claims even today that the native Japanese descended from the kami who were present at the founding of Japan. Because of this supernatural connection to heaven, which no one but the Japanese have, they are destined to rule over the eight corners of the earth, and over all of the barbarians hordes (non-Japanese.) In the late 19th and first half of the 20th centuries Shinto became an established state religion, inextricably linked to the cause of Japanese nationalism, and was significantly involved in the false flag operation, the Manchuku Incident, which initiated Japan’s aggressions toward all neighboring states during WWII.
Amaterasu as goddess of heaven
Amaterasu is coaxed out of a cave, bringing light back to heaven and Earth.
Izanagi gave Amaterasu authority to rule heaven. Susanoo was disheartened at this appointment, as he was a male child, and his sister, merely a woman who often acted out of pettiness. Susanoo’s tantrums led him to behave so badly that he was banished from heaven. One such act led to Amaterasu hiding in a cave, and being the goddess of light, caused the heavens and the earth to remain void of light so long as she remained hidden in a cave. Regardless of his bad actions, Susanoo remained an important and powerful kami. Although Susanoo has dreadful powers of destruction, he is worshipped at many shrines for having the power to prevent disasters.
What led Amaterasu to hide away in a cave? The story is told that one day, Susanoo was in a drunken rage, trampled Amaterasu’s rice fields, emptied all of her irrigation ditches and threw excrement inside her palace and shrines. The omikami asked Susanoo to stop but he ignored them, going so far as to throw the corpse of a giant skinned horse through the roof of Amaterasu’s castle, and at her handmaidens who were weaving at the time. The women were killed by the wooden when it broke apart and pierced their bodies. This caused Amaterasu such grief that she ran into a cave and began moping about therein. Immediately, thereafter the universe, as well as the heavens and Earth below fell into darkness. Hundreds of kami then gathered outside, and pleaded with Amaterasu to leave the cave. Still sulking, she refused to consider their desires. The kami then brought thousands of roosters to the entrance of the cave, and placed a mirror at the entrance. The kami then threw a party of debauchery, during which a particular female kami decided to perform a striptease. As this female kami was engaged in removing articles of her clothing, the other kami began to hoot and holler. Amaterasu became curious as to what was happening outside of the cave, and opened a door that had been blocking the entrance. She wanted to see what was going on. One kami who was large in stature grabbed Amaterasu, and prevented her from returning to the cave. He also placed a large object at the entrance to block the door from being opened again. As Amaterasu exited the cave, light immediately entered the world again; thousands of roosters cock-a-doodle-dooed. Amaterasu saw her reflection in a mirror for the first time, and became enthralled at her beauty. Susanoo offered his sister a sword as a token of apology. A gemstone was offered to Amaterasu’s by her brother/husband as a way to amend for murdering her friend Mochi, the goddess of food. After being presented with these three gifts, the kami persuaded Amaterasu to take her proper place in the cosmos. Susanoo was asked to rule over Earth, which he refused. Amaterasu would later ask her grandson Jimmu to rule over Earth, which he accepted. He brought along with him the three, royal regalia to prove his heavenly origin.
The most important kami have many stories associated with them. None of the stories told about any Shinto kami are based on morality. There is no concept of sin, right or wrong, or even common sense. The book of Proverbs in Judaism give profound lessons such as one found in the book of Proverbs 20:1, which states, Wine is a mocker, and strong drink is raging and those who are deceived thereby are not wise. The New Testaments in Luke 6:37 states, Judge not and you shall not be judged, for what measures you mete, they shall be met unto you. Buddhist and Confucian teachings are filled with intellectually based teachings. The cult of Shinto had no moral teachings whatsoever until Buddhism became part of Shintoism. As shown above, the stories told by Shinto priests, as truths are as absurd and petty as Greek mythology. State sponsored Shinto eradicated all aspects of Buddhism, leaving the Japanese with nothing more than endless rituals, which are as hollow and empty as an urn with a large hole in its bottom.
Shinto kami include Mochi the goddess of food, who was murdered when she began to defecate food. Benten, a female kami with Hindu origins, who is associated with music and the arts. Ebisu is a kami who is said to bring prosperity to the Japanese. Ebisu was originally the abandoned leech-child of Izanami and Izanagi. This kami provided the Japanese the justification to abandoned unwanted children, and aging parents, which continues to this day. Hachiman is the god of archery and war. Izanagi and his wife/sister Izanami gave birth to Japan. Konpira is the kami of safety at sea, but was originally a Buddhist deity who was the protector of sailors, fishermen, and merchant ships. Tenjin is the kami of education. Tenjin was in reality the Shinto scholar Sugawara no Michizane (845-903 CE). Students taking exams in Japan often ask Tenjin to grant them good scores. Student prayer tablets can be seen at shrines throughout Japan. Those prayer tablets are scribbled on with pen or marker, and placed on thin, rectangular wooden blocks, often stamped with the image of Tenjin. A student prayer tablet can be purchased by anyone at a cost of about 500 ¥.
Despite what is readily accepted, for most of Japanese history the emperor’s status as the direct descendant of the founding kami was not reflected in his political power. In fact, until the Meiji restoration the emperor had little power, and instead was a largely unknown and ceremonial figure. Japan was actually run by feudal noblemen, known as Daimyo, and the emperor lived in either seclusion, or at times in imprisonment, being held as a political pawn.
From the 6th century CE the beliefs that are now known as Shinto were greatly altered by the addition of other ingredients, especially Buddhism, which arrived in Japan from India. From then on Shinto faiths and traditions took on Buddhist elements, and later Confucian elements as well. Some Shinto shrines became Buddhist temples, and coexisted within Buddhist temples, or had Buddhist priests in charge. Buddhist temples began to spring up all over Japan, and Buddhist ideologies began to be explored as the population increased.
The ruling aristocracy saw advantages in harnessing Shinto, Confucianism and Buddhism in order to maintain rule over the people of Japan. At the same period, government took a role in religion with the establishment of the “Department for the Affairs of the Deities.”
Shinto became greatly disadvantaged to Buddhism and Confucianism because it lacked intellectual doctrines. This meant that the development of Japanese theology and philosophy inevitably drew on the comparative intellectual richness of Buddhism and Confucianism. Buddhism began to expand significantly, and was given a role in supporting the growing influence of central government. The idea was put forward that humans should follow the will of the gods in political life. The rule of the state was referred to as matsurigoto, a word very close to that for religious ritual, matsuri that was used to refer to both government and worship.
The emperor and the court began to have distinct religious obligations, and ceremonies that had to be carried out meticulously to ensure that the kami protected Japan and its people. These ceremonies, which included as many Buddhist and Confucian elements as they did Shinto became part of the administrative calendar of the Japanese government. As time went on, the Japanese became more and more accustomed to including both kami and Buddhist ideas in their spiritual lives. Philosophers put forward the idea that the kami were transformations of the Buddha manifested in Japan to save all sentient beings.
During the 7th and 8th centuries the spiritual status of the emperor as the descendant of the Sun Goddess Amaterasu became official doctrine, and was buttressed by rituals and the establishment of the Ise shrines as the shrines of the divine imperial family. Over the next few centuries the Buddhist influence in government grew steadily stronger, despite the Dokyo Affair that took place in the middle of the 8th century. Between the 11th and 15th centuries Japanese government was in the hands of three interdependent power blocs: the court, the aristocracy, and the religious establishments, although there is some debate as to whether the various religious groups were ever able to present a united front, or whether they ever had as much political muscle as the other two blocs. The 16th century was a time of conflict in Japan, but religious establishments continued to play a part in the administration of the various territories of the country. Missionaries arrived in Japan during this period and started converting people from Shinto and Buddhism to Christianity. Christianity was seen as a political threat and was ruthlessly stamped out. The 17th century was dominated by Buddhism heavily laden with Shinto partly because anti-Christian measures were forced every. Japanese civic religion retained elements of Confucianism in its political and administrative thinking. Buddhist temples came under the control of the state, and the training of priests and the management of temples and the hierarchy was effectively state supervised.
In the two centuries before the Meiji period there was a movement towards a purer form of Shinto, with a particular focus on the Japanese people as being the descendants of the gods and superior to other races. Due to state supervision of churches, including licensing requirements, Buddhist and other influences were filtered out of institutions and rituals. This was done to create a unified faith from a group of many ideas, beliefs and rituals.
It was during the 1930s that Shinto priests taught that the emperor was god, manifest in the form of a human being in which the property of kami nature was perfectly revealed. The emperor’s qualities of kami nature together with his direct descent from Amaterasu, the highest of the kami, made him so superior that the Japanese thought it entirely logical that people should obey the emperor and worship him.
Despite the westernization of Japan’s mythological religious thought, Shintoists continue to claim, as they always had, that human are incapable of understanding the true nature of kami, because kami are not like the gods of other faiths:
- Kami are not divine like the deities found in other religions.
- Kami are not omnipotent.
- Kami are not perfect, they make mistakes and often behave badly.
- Kami are not inherently different from human beings or nature.
- Kami are a higher manifestation of life energy.
- Kami don’t exist in a supernatural universe.
- Kami live in the same world as human beings and of nature.
Kami are sometimes applied to spirits that live in things, but they also apply directly to things themselves, so the kami of a mountain, or a waterfall may actually be the mountain or waterfall itself, rather than the spirit of the mountain or waterfall. Finally, not all kami have names!
In principle human beings, birds, animals, trees, plants, mountains, oceans, and divine entities may be kami. Whatever seemed strikingly impressive, possessed the quality of excellence, or inspired a feeling of awe, this was kami.
Three types of kami are important to the cult of Shinto:
- Ujigami are ancestors of clans. In tribal times, each clan believed a particular kami. These were deceased ancestors, and were the protectors of the clan. Clans dedicated their worship to that particular spiritual entity.
- Kami are natural objects, living beings, and forces of nature.
- The souls of dead humans, while living, accomplished some kind of outstanding achievement.
The end of the fairytale
Three key documents dismantled Shinto as the state religion of Japan after the Second World War. The documents parallel Shinto purification rituals, since their purpose was to restore purity and cleanliness to a religion that had been polluted by political action. Those documents are:
- The Directive for the Disestablishment of State Shinto. (1945)
- The Imperial Rescript renouncing Divinity. (1946)
- Japan’s post-war Constitution.
The first of these documents is one of the most powerful condemnations of the abuse of religion ever written. The purpose of The Directive for the Disestablishment of State Shinto was not to destroy Shinto but to prevent recurrence of the perversion of Shinto theory and beliefs into militaristic and ultra-nationalistic propaganda designed to delude the Japanese people and lead them into wars of aggression.
The restructuring of the Japanese education system was a key initiative in the religious reforms. Although Shinto is no longer a state religion many Japanese still regard Shinto as the national religion, but post-war Shinto is very different from the pre-1946 version, having been cleansed of the political, nationalistic and militaristic elements that were included in State Shinto.
The present Japanese Constitution guarantees freedom of religion in Article 20: Freedom of religion is guaranteed to all. No religious organization shall receive any privileges from the State, nor exercise any political authority. No person shall be compelled to take part in any religious acts, celebration, rite or practice. The State and its organs shall refrain from religious education or any other religious activity.
Further protection of religious freedom is given in Article 14, which forbids “discrimination in political, economic, or social relations because of creed”, and Article 19, which states, “Freedom of thought and conscience shall not be violated”. Article 89 adds further separation of religion and states that no public money or other property shall be expended or appropriated for the use, benefit or maintenance of any religious institution or association, or for any charitable, educational or benevolent enterprises not under the control of public authority.
Shinto was disestablished in 1946, when the emperor lost his divine status as part of the Allied reformation of Japan. This constitutional mandate was established in Article 89 of Japan’s constitution. The main objective of Article 89 was to ensure that the Shinto cult was stripped of its ability to use religion as a pretext to indoctrinate the masses, and to use that indoctrination as a political tool. In the Imperial rescript on January 1st, 1946, the emperor wrote, “The ties between us and our people have always stood on mutual trust and affection. They do not depend upon mere legends and myths. They are not predicated on the false conception that the emperor is divine, and that the Japanese people are superior to other races and fated to rule the world.”
Despite the loss of official status Shinto remains a significant player in Japanese life, and a dark force in political determinations. Most notably is the recent exposure of a group known as Nippon Kaigi, which will be discussed in more detail further in this article. Despite the non-divine status of the emperor, considerable religious ritual and mysticism still surround many imperial observances.
The allied forces at the end of WWII, attempted to ensure that the Shinto cult was permanently eradicated from the conscience of the Japanese people. The allied mandate to abolish the Shinto cult as a political tool was voted into law by two-thirds of both houses of the Japanese political establishment. Any changes to the constitutional provision of the separation of church and state requires a two-thirds vote of both house and a referendum by the majority of voters.
The priestly status that the emperor inherited ceased to exist. His ritual functions ceased being national tasks and instead have become private Shinto devotions designed to preserve the good fortune of Japan, and the continuity of the imperial line.
The return of a delusional mindset
In 2000, the Japanese Prime Minister, Yoshiro Mori, sparked a controversy by once again describing Japan as a divine country centered on the emperor. Mori made the statement during a meeting with pro-Shinto politicians. Mori later apologized, claiming his reference to the divine emperor was about the importance of tradition and education.
As of 2016, in direct violation of the constitutional requirement of the separation of church and state, the vast majority of Shinto shrines have been displaying banners calling for Japanese to support Nippon Kaigi and their affiliates, and the Liberal Democrat Party’s constitutional amendments. Part of the constitutional rewrite restores the Shinto cult as a branch of the Japanese government, and to its state of former glory.
The Liberal Democrat Party currently has control of more than two-thirds of representative seats in both houses. Shinzo Abe, Japan’s current prime minister, as part of his economic plan, nonsensically called, “Abenomics” is in reality Nippon Kaigi’s agenda to rewrite Japan’s entire constitution. Nippon Kaigi’s constitutional draft amendment includes provisions that are quite disturbing. They include the removal of free speech, free press, equality for women, no rights for foreigners, and justification unconstitutional acts that the courts, police and prosecutors already engage in, under the guise of “new human rights.” Abe has already stated that The Declaration of Human Rights, the most basic tenet of a nation becoming a member of the United Nation is “not the law, and not enforceable upon Japan.” The Asian Pacific Journal recently wrote that if Nippon Kaigi, and the LDP get their way, Japan’s will return to a totalitarian dictatorship, with the emperor at the head.
Nippon Kaigi was exposed by one of its former key members, Sugano Tamotsu. Tamotsu, disgusted with the organizations repugnant views on human rights exposed the organization in his book titled, Nippon Kaigi no Kenkyu. Abe called Tamotsu a “traitor” and fervently attempted to block the release of the book, which exposes Abe, the LDP, and Nippon Kaigi’s true agenda. Tamotsu calls Abe and the other members of Nippon Kaigi, delusional old men who have become mentally ill through the guilt, and humiliation they suffer as a result of their family names being permanent stained for the war crimes they are responsible for, and their total lack of remorse. Tamotsu stated that, Nippon Kaigi members seek nothing more than to exonerate their families, to return the Yasakuni Shrine to a place of reverence, and to rewind the clock back to the Meiji era when Japan was a nation that threatened regional stability. Click here to learn more about the cult of Shinto, and how they are secretly running the nation of Japan.
The cult of Shinto’s return to political and religious power would restore the religion to a government branch that highly influences national policy. The method they would use to gain that power would be to instill a constitutionally created obligation for all Japanese to adhere to religious, and financial duties owed to the state. The cult would use the same techniques that were used successful prior to, and during WWII. They would indoctrinate young children through compulsory education, and compulsory worship practices that include reciting prayers in school that are directed at emperor worship, and to sing national anthems that are currently prohibited. The indoctrination requires all Japanese to worship the emperor as a god, the imposition of reciting daily prayers to the emperor, and to sing imperial inspired anthems that are warmongering by design. These rituals would instill in the mind of the Japanese that they are superior to all other life forms on planet Earth.
The Supreme Court of Japan has already held that Japanese teachers must perform the “duties” proscribed herein, or face hefty fines, or termination. There already exists, government paid “listeners” who are dispatched to schools who engage in government sponsored eavesdropping, so as to ensure that teachers participate in government mandated activities, and do so vigorously. The teachers unions of Japan, which were originally organized by foreigners, are despised by the Japanese government, and Japan’s Ministry of Education.
Today, Shinto is experiencing an increase in popularity amongst Japan’s aging relics. This is due to the ambitions of the descendants of Showa worshippers.
The separation of the Shinto cult and government are detailed in the Directive for the Disestablishment of State Shinto, which was an order issued by the Supreme Commander of the Allied Powers to Japanese officials at the end or WWII. It was presented on December 15th, 1945, and went into effect immediately. The directive details the requirements of the abolition of state sponsored religion. The entire document is available to read below.
Directive for the Disestablishment of State Shinto
Orders from the Supreme Commander for the Allied Powers to the Japanese Government:
15 December 1945
MEMORANDUM FOR: Imperial Japanese Government
THROUGH: Central Liaison Office, Tokyo
SUBJECT: Abolition of Governmental Sponsorship, Support, Perpetuation, Control, and Dissemination of State Shinto
- In order to free the Japanese people from direct or indirect compulsion to believe or profess to believe in a religion or cult officially designated by the state, and
In order to lift from the Japanese people the burden of compulsory financial support of an ideology which has contributed to their war guilt, defeat, suffering, privation, and present deplorable condition, and
In order to prevent recurrence of the perversion of Shinto theory and beliefs into militaristic and ultra-nationalistic propaganda designed to delude the Japanese people and lead them into wars of aggression, and
In order to assist the Japanese people in a rededication of their national life to building a new Japan based upon ideals of perpetual peace and democracy,
It is hereby directed that:
- The sponsorship, support, perpetuation, control, and dissemination of Shinto by the Japanese national, prefectual, and local governments, or by public officials, subordinates, and employees acting in their official capacity are prohibited and will cease immediately.
- All financial support from public funds and all official affiliation with Shinto and Shinto shrines are prohibited and will cease immediately.
- All propagation and dissemination of militaristic and ultra-nationistic ideology in Shinto doctrines, practices, rites, ceremonies, or observances, as well as in the doctrines, practices, rites, ceremonies and observances of any other religion, faith, sect, creed, or philosophy, are prohibited and will cease immediately.
- The Religious Functions Order relating to the Grand Shrine of Ise and the Religious Functions Order relating to State and other Shrines will be annulled.
- The Shrine Board of the Ministry of Home Affairs will be abolished, and its present functions, duties, and administrative obligations will not be assumed by any other governmental or tax-supported agency.
- All public educational institutions whose primary function is either the investigation and dissemination of Shinto or the training of a Shinto priesthood will be abolished and their physical properties diverted to other uses. Their present functions, duties, and administrative obligations will not be assumed by any other governmental or tax-supported agency.
- Private educational institutions for the investigation and dissemination of Shinto and for the training of priesthood for Shinto will be permitted and will operate with the same privileges and be subject to the same controls and restrictions as any other private educational institution having no affiliation with the government; in no case, however, will they receive support from public funds, and in no case will they propagate and disseminate militaristic and ultra-nationalistic ideology.
- The dissemination of Shinto doctrines in any form and by any means in any educational institution supported wholly or in part by public funds is prohibited and will cease immediately.
1) All teachers’ manuals and text-books now in use in any educational institution supported wholly or in part by public funds will be censored, and all Shinto doctrine will be deleted. No teachers’ manual or text-book which is published in the future for use in such institutions will contain any Shinto doctrine.
2) No visits to Shinto shrines and no rites, practices, or ceremonies associated with Shinto will be conducted or sponsored by any educational institution supported wholly or in part by public funds.
- Circulation by the government of “The Fundamental Principles of the National Structure”, “The Way of the Subject”, and all similar official volumes, commentaries, interpretations, or instructions on Shinto is prohibited.
- The use in official writings of the terms “Greater East Asia War”, “The Whole World under One Roof”, and all other terms whose connotation in Japanese is inextricably connected with State Shinto, militarism, and ultra-nationalism is prohibited and will cease immediately.
- God-shelves (kamidana) and all other physical symbols of State Shinto in any office, school institution, organization, or structure supported wholly or in part by public funds are prohibited and will be removed immediately.
- No official, subordinate, employee, student, citizen, or resident of Japan will be discriminated against because of his failure to profess and believe in or participate in any practice, rite, ceremony, or observance of State Shinto or of any other religion.
- No official of the national, prefectural, or local government, acting in his public capacity, will visit any shrine to report his assumption of office, to report on conditions of government, or to participate as a representative of government in any ceremony or observance.
- a. The purpose of this directive is to separate religion from the state to prevent misuse of religion for political ends, and to put all religions, faiths, and creeds upon exactly the same legal basis, entitled to precisely the same opportunities and protection. It forbids affiliation with the government and the propagation and dissemination of militaristic and ultra-nationalistic ideology not only to Shinto but to the followers of all religions, faiths, sects, creeds, or philosophies.
- The provisions of this directive will apply with equal force to all rites, practices, ceremonies, observances, beliefs, teachings, mythology, legends, philosophy, shrines, and physical symbols associated with Shinto.
- The term State Shinto within the meaning of this directive will refer to that branch of Shinto which by official acts of the Japanese Government has been differentiated from the religion of Shrine Shinto and has been classified as a non-religious national cult commonly known as State Shinto or National Shinto.
- The term Shrine Shinto will refer to that branch of Shinto which by popular belief, legal commentary, and the official acts of the Japanese Government has been recognized to be a religion.
- Pursuant to the terms of Article I of the Basic Directive on “Removal of Restrictions on Political, Civil, and Religious Liberties” issued on 4 October 1945 by the Supreme Commander for the Allied Powers in which the Japanese people were assured complete religious freedom,
(1) Shrine Shinto will enjoy the same protection as any other religion.
(2) Shrine Shinto, after having been divorced from the state and divested of its militaristic and ultra-nationalistic elements, will be recognized as a religion if its adherents so desire and will be granted the same protection as any other religion in so far as it may in fact be the philosophy or religion of Japanese individuals.
- Militaristic and ultra-nationalistic ideology, as used in this directive, embraces those teachings, beliefs, and theories, which advocate or justify a mission on the part of Japan to extend its rule over other nations and peoples by reason of:
(1) The doctrine that the Emperor of Japan is superior to the heads of other states because of ancestry, descent, or special origin. (2) The doctrine that the people of Japan are superior to the people of other lands because of ancestry, descent, or special origin.
(3) The doctrine that the islands of Japan are superior to other lands because of divine or special origin.
(4) Any other doctrine which tends to delude the Japanese people into embarking upon wars of aggression or to glorify the use of force as an instrument for the settlement of disputes with other people.
- The Imperial Japanese Government will submit a comprehensive report to this Headquarters not later than 15 March 1946 describing in detail all action taken to comply with all provisions of this directive.
- All officials, subordinates and employees of the Japanese national prefectural, and local governments, all teachers and education officials and all citizens and residents of Japan will be held personally accountable for compliance with the spirit as well as the letter of all provisions of this directive.
For the Supreme Commander:
[Signed] H. W. Allen
Asst. Adjutant General
Why the mandate was crucial for regional stability and why it should remain
Prior to, and during WWII, Japan’s Shinto cult had been a propaganda, and brainwashing tool of the political/military branches of government, and the dark forces that controlled them. Shinto teachings were compulsory and forced upon every Japanese. The consequences for refusing to comply with these duties to the state were similar to those that rejected the instructions of the Roman Catholic Church; heresy proceedings, imprisonment, torture and death.
The secular forces that gained the most from these constraints were the imperial family, the military, and three main shrines that facilitated the myth through espousing the belief that royal regalia, which they claimed, and continue to claim originated from heaven, and as a result proves that the emperor of Japan, and his lineage were in fact deities that could be traced back to Amaterasu, and their heavenly origin. Those shrines still exist today and have waited over seventy years to regain their prior significance. The royal regalia the followers of the cult claim to exist include a sword, a jewel, and a mirror. It is said that these objects are housed at the Atsuta Shrine in Nagoya, the Three Palaces Sanctuaries in Kyoto, and the Ise Grand Shrine in Mie Prefecture.
The shrine of Ise had once wielded great political power, and they want it back. The Ise shrine, which is the main shrine to Amaterasu is rebuilt every twenty years to the tune of millions of dollars, all money donated from the cult’s adherents. The mere size of the shrine, which is about the size of the city of Paris, reflects the power that the cult once enjoyed. It’s been more than seventy years since this shrine was stripped of its political might. The shrine continues to lure visitors under the continued claim that the shrine houses one of the royal regalia the “first” emperor of Japan, Jimmu, brought with him from heaven, being guided by his grandmother Amaterasu. Ise’s priests claim to engage in thousands of religious ceremonies each year. The sole purpose of all of these prayers, according to the shrine’s website is to pray for the prosperity of Japan’s emperor, and of course the return of their power.
Now, before rushing to visit one of these shrines so as to get a glimpse of these heavenly artifacts, I have to warn you… You can’t see them! Why? Because you are a mere mortal! If you were to look at any of those items you would immediately go blind. The only beings capable of viewing the heavenly objects are the emperor himself, and of course, the priests that perform the ceremonies performed who benefit greatly by adhering to the falsehoods of the cult. In “fact” the last time these items were brought out for viewing was when current emperor Akihito, succeeded his war criminal father Hirohito/Showa, on January 7th, 1989.
The origins of the cult of Shinto and its involvement with WWII are virtually unknown to the Japanese today. This included my wife, who is Japanese. She knew almost nothing about Shinto. This is because Article 89 of Japan’s constitution had done what it was supposed to do. To protect children who are easily misguided through false teachings. Upon learning what the Shinto Cult asserts as fact, my wife said, “Who would believe any of that?” I had to remind her that nearly every person in Japan believed in, or were forced to pretend to believe in the false teachings of the cult until its powers were stripped away at end of WWII, when it was banned from government affairs, school textbooks, etc. I had to show my wife that the Japanese government had always interfered in the freedom of religious practices. This included the banning of Buddhist faiths, and the genocide of Christians, which is addressed in Martin Scorsese’s latest movie, Silence. The Japanese government seized all properties which were not Shinto, and delicensed, and deloused temples and shrines under the guise of purification. Buddhist priests who refused to convert to Shinto were imprisoned, tortured and murdered. It must be noted that if Nippon Kaigi, and the LDP had their way, every Buddhist temple, every Christian church, even the Chabad Houses in Tokyo and Kyoto, would be banned, and their property seized, and turned over to operators of the Shinto cult.
When Shinto was reconstructed in 1868 the imperial legend was moved center stage, and Amaterasu who until then was only revered in parts of Japan was promoted as the most important of the gods, given a national role in the new system of state Shinto. This new status was intended to validate the role of the emperor, not only as ruler, but as the high priest of Shinto. This gave the emperor a divine right to rule not only Japan, but the whole world. Furthermore, it became official doctrine that since the Japanese were descended from the gods, they were superior to all other races.
The cult of Shinto continues to preach this hateful, unconstitutional, and illegitimate rhetoric. The Japanese people must condemn the teachings of the Shinto cult and the dark powers they wield over officials who have become drunk in priestly pretentions. The Japanese must ensure that the constitutional provisions that have given them freedom of religion, and thought for more than seventy years must continue provide them with the right to worship in any manner they choose, without being subjected to government interference, intimidation and control.