What do you think?
Rate this book
Dimensions of Asian Spirituality
Shinto: The Way Home
Nine out of ten Japanese claim some affiliation with Shinto, but in the West the religion remains the least studied of the major Asian spiritual traditions. It is so interlaced with Japanese cultural values and practices that scholarly studies usually focus on only one of its Shinto as a "nature religion," an "imperial state religion," a "primal religion," or a "folk amalgam of practices and beliefs." Thomas Kasulis’ fresh approach to Shinto explains with clarity and economy how these different aspects interrelate.
As a philosopher of religion, he first analyzes the experiential aspect of Shinto spirituality underlying its various ideas and practices. Second, as a historian of Japanese thought, he sketches several major developments in Shinto doctrines and institutions from prehistory to the present, showing how its interactions with Buddhism, Confucianism, and nationalism influenced its expression in different times and contexts. In Shinto’s idiosyncratic history, Kasulis finds the explicit interplay between two forms of the "existential" and the "essentialist." Although the dynamic between the two is particularly striking and accessible in the study of Shinto, he concludes that a similar dynamic may be found in the history of other religions as well.
Two decades ago, Kasulis’ Zen Action/Zen Person brought an innovative understanding to the ideas and practices of Zen Buddhism, an understanding influential in the ensuing decades of philosophical Z
As a philosopher of religion, he first analyzes the experiential aspect of Shinto spirituality underlying its various ideas and practices. Second, as a historian of Japanese thought, he sketches several major developments in Shinto doctrines and institutions from prehistory to the present, showing how its interactions with Buddhism, Confucianism, and nationalism influenced its expression in different times and contexts. In Shinto’s idiosyncratic history, Kasulis finds the explicit interplay between two forms of the "existential" and the "essentialist." Although the dynamic between the two is particularly striking and accessible in the study of Shinto, he concludes that a similar dynamic may be found in the history of other religions as well.
Two decades ago, Kasulis’ Zen Action/Zen Person brought an innovative understanding to the ideas and practices of Zen Buddhism, an understanding influential in the ensuing decades of philosophical Z
184 pages, Kindle Edition
First published June 26, 2004
33 people are currently reading
349 people want to read
About the author
Thomas P. Kasulis
20 books11 followersThomas Kasulis (also published as T.P. Kasulis) is professor of comparative studies and director of the Religious Studies program at Ohio State University.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 25 of 25 reviews
August 8, 2020
I read this in preparation for teaching an upcoming course in arts and religion. I learned a lot! I’ll admit that prior to reading this book, I probably would have assumed that Shinto is basically the same as Zen Buddhism. I now know better. Thomas Kasulis explains Shinto in a basic way that is helpful for outsiders like me, and then leads the reader through a history of three main eras of Shinto’s changes and development over time. The concluding chapter looks at Shinto more broadly, as connected to other major religious traditions in the world and the study of religions generally.
Kasulis’s main lens for understanding Shinto is the tension between what he calls existential and essentialist approaches. Existential means that Shinto is not a codified set of rules and guidelines that must be followed; rather, it is simply what people do. It is therefore possible to “be Shinto” without even necessarily being able to explain why you do what you do, or how it aligns with standard praxis. Essentialist, on the other hand, is where behavior follows an accepted set of guidelines—that is, there just is a correct way to “be Shinto,” and if you deliberately follow that way with your actions, then you are Shinto.
This is a really intriguing way of examining any religion, actually. As a Christian, I read this book and was thinking of all kinds of ways this analytical lens applies to Christianity, from the Old Testament through to the present. I’m still pondering this, and I look forward to seeing what new insights it brings in my own faith journey.
As I read the book (especially the earlier chapters, before the historical survey), I saw Shinto as an invitation not to actually become Shinto, but to help relieve some of the tension of living as a Christian after all these years of rational, Enlightenment thinking and practice. Kasulis summarizes Norinaga’s perspective, for example:
As I mentioned, the earlier chapters of the book were particularly engaging for me. Reading the historical overview, I often felt a little lost (a lot of the history and names are unknown to me) or distracted. But it was interesting in a big-picture way to see the human impulse to codify and institutionalize everything—pulling the existential into the essentialist—and then weaponize it against people who disagree. According to Kasulis’s summary, this is what happened to make Shinto a tool that justified a lot of sacrifice and violence during World War II. Of course that impulse has also led some Christians over the years to perpetuate horrible actions. The problem is not religion, but that move toward an essentialist perspective paired with political might.
I’m looking forward to teaching the course this semester, which will include some sessions related to the content in this book. I also want to read more about Shinto, incorporating what’s useful into the way I feel at home in the world.
Kasulis’s main lens for understanding Shinto is the tension between what he calls existential and essentialist approaches. Existential means that Shinto is not a codified set of rules and guidelines that must be followed; rather, it is simply what people do. It is therefore possible to “be Shinto” without even necessarily being able to explain why you do what you do, or how it aligns with standard praxis. Essentialist, on the other hand, is where behavior follows an accepted set of guidelines—that is, there just is a correct way to “be Shinto,” and if you deliberately follow that way with your actions, then you are Shinto.
This is a really intriguing way of examining any religion, actually. As a Christian, I read this book and was thinking of all kinds of ways this analytical lens applies to Christianity, from the Old Testament through to the present. I’m still pondering this, and I look forward to seeing what new insights it brings in my own faith journey.
As I read the book (especially the earlier chapters, before the historical survey), I saw Shinto as an invitation not to actually become Shinto, but to help relieve some of the tension of living as a Christian after all these years of rational, Enlightenment thinking and practice. Kasulis summarizes Norinaga’s perspective, for example:
To submit the actions and intentions of the kami deities to the criteria of human reason separates us from, rather than intimately connects us with, that awe-inspiring mystery. To interpret the mystery through reason, Norinaga believed, is to objectify the mystery into something external to be studied, killing the resonance of the mindful heart, kokoro. (114–5)I think of how frustrated I feel with Christian apologetics and the assumption that if only we can answer everybody's detailed questions about faith, then everyone will accept Christ. (And it's just as true on the other side of the issue—arguments as presented by someone like Richard Dawkins ring just as hollow and irrelevant.) From an existential Shinto perspective, however, all these details are not the starting point; what's important is finding a way of being at home with mystery and awe and connectedness. That's the longing we have, and I want a bit more of that perspective in my Christian life, too. It’s become so easy to get distracted by systematizing everything, arguing minute points of doctrine to get to the most correct, most orthodox position on every little point. But deep down, I have that yearning to simply be in awe of the wonderful things in this world. There are, of course, aspects of Shinto that don’t at all fit into my Christian understanding of the world, but I’m comfortable taking what’s appropriate, in order to deepen my faith in Jesus.
As I mentioned, the earlier chapters of the book were particularly engaging for me. Reading the historical overview, I often felt a little lost (a lot of the history and names are unknown to me) or distracted. But it was interesting in a big-picture way to see the human impulse to codify and institutionalize everything—pulling the existential into the essentialist—and then weaponize it against people who disagree. According to Kasulis’s summary, this is what happened to make Shinto a tool that justified a lot of sacrifice and violence during World War II. Of course that impulse has also led some Christians over the years to perpetuate horrible actions. The problem is not religion, but that move toward an essentialist perspective paired with political might.
I’m looking forward to teaching the course this semester, which will include some sessions related to the content in this book. I also want to read more about Shinto, incorporating what’s useful into the way I feel at home in the world.
December 1, 2014
the first half of this book explains the authors understanding of Shinto beliefs (an interesting take, in my opinion), the second half explains the history of Shinto, and specifically how an animist/polytheist belief system can come to be used to promote fascism.
Read
February 13, 2017EDIT: this review has little to do with the book. FYI. :-)
I've read a number books on religion and religious commentaries and from religious authors. I feel most of what I've read have been social or cultural studies, I'm not sure I've read anything that would fall under Comparative Religious Study department. The Series 'Dimensions of Asian spirituality' is supposed to bring comparative analysis to us lay readers.
So, playing a little (a lot) of catchup in this field it was good to learn some of the language and method of discourse. In this book Kasulis used Shinto as his vessel to talk about Essentialism versus Existenialism in religion. It hits on a dichotomy of religious thought that I myself have stumbled upon and I've kind of had my eyes opened a little bit. I'm not going to do the description justice, but the simplistic explanation of the conflict being between Religious Essentialism, which is you ARE religious, thus you live accordingly and Religious Existentionalism which is you live accordingly, thus you are religious. I say simplistic because those two sentences don't get to the root of the conflict and how it blooms, not just in Shinto, but clearly in all religion.
Now, having read a number of books on atheism, which are, ultimately, books for atheists and not much more - which ring a bit like some religious books, written for religious people - both being basically masturbatory in tone, and neither seeing an inherit flaw in their own antithetical relationship. Mainly that, and it's almost obvious to me now, the majority of people, en masse, are religiously existential, the majority of religious advocates, writers, commentators, and defenders in general are religious essentialist - but see, they set the terminology of the discussion, as Kasulis says, 'They gloss the words, set the meaning AND the context.' So, when aethiests attack, they're often using the hegemonic devices of a minority of high profile writers and defenders and sticking it over an entire population.
Hold with me here, muck like Jack London used animals to make moral statements about humankind in 'call of the wild' Kasulis as kind of shown me a more complex religious, but, now, also political landscape all by using comparative religious study on a extremely localized religion.
After reading this I oddly unsettled. I have a better understanding and vocabulary for the world at large. I've had this unease which, random or not, started back with 'Occupy Wallstreet' and, I need to understand some more, but all of us, no matter your side, are railing against the wrong people. Flailing, really. Failing, ultimately.
So, anyways, the book made me rethink the pollity of the entire world order. Not even intending it, I'm sure. For that, a clear 5 stars for firing off all 8 cylinders of the brain.
I've read a number books on religion and religious commentaries and from religious authors. I feel most of what I've read have been social or cultural studies, I'm not sure I've read anything that would fall under Comparative Religious Study department. The Series 'Dimensions of Asian spirituality' is supposed to bring comparative analysis to us lay readers.
So, playing a little (a lot) of catchup in this field it was good to learn some of the language and method of discourse. In this book Kasulis used Shinto as his vessel to talk about Essentialism versus Existenialism in religion. It hits on a dichotomy of religious thought that I myself have stumbled upon and I've kind of had my eyes opened a little bit. I'm not going to do the description justice, but the simplistic explanation of the conflict being between Religious Essentialism, which is you ARE religious, thus you live accordingly and Religious Existentionalism which is you live accordingly, thus you are religious. I say simplistic because those two sentences don't get to the root of the conflict and how it blooms, not just in Shinto, but clearly in all religion.
Now, having read a number of books on atheism, which are, ultimately, books for atheists and not much more - which ring a bit like some religious books, written for religious people - both being basically masturbatory in tone, and neither seeing an inherit flaw in their own antithetical relationship. Mainly that, and it's almost obvious to me now, the majority of people, en masse, are religiously existential, the majority of religious advocates, writers, commentators, and defenders in general are religious essentialist - but see, they set the terminology of the discussion, as Kasulis says, 'They gloss the words, set the meaning AND the context.' So, when aethiests attack, they're often using the hegemonic devices of a minority of high profile writers and defenders and sticking it over an entire population.
Hold with me here, muck like Jack London used animals to make moral statements about humankind in 'call of the wild' Kasulis as kind of shown me a more complex religious, but, now, also political landscape all by using comparative religious study on a extremely localized religion.
After reading this I oddly unsettled. I have a better understanding and vocabulary for the world at large. I've had this unease which, random or not, started back with 'Occupy Wallstreet' and, I need to understand some more, but all of us, no matter your side, are railing against the wrong people. Flailing, really. Failing, ultimately.
So, anyways, the book made me rethink the pollity of the entire world order. Not even intending it, I'm sure. For that, a clear 5 stars for firing off all 8 cylinders of the brain.
December 19, 2016
I had the good fortune to have read this book while attending a class at OSU taught by the author. This book sealed my love for the study of religion and introduced me to the the term "Holographic Entry Point" and since then I search for my own whenever I am in nature. Truly meaningful and beautifully written book on Shinto.
November 10, 2020
This slim volume distills the profound simplicity and astonishingly refreshing elegance of "existential" Shinto spirituality; sustaining those attributes through a lucid and nimble demonstration of the tragic distortions, bloated philosophies and oppressive political transformations inflicted upon it by "essentialist" doctrine in Japan. To paraphrase and also quote Kasulis:
The first chapter presents Shinto spirituality in its most general, not even necessarily Japanese form. Chapter 2 describes how Shinto is embedded culturally in contemporary Japan. Chapters 3-5 "focus on the historical development of Shinto from prehistoric times up to the present - giving special attention to Shinto institutional, doctrinal, and political structures." In the final chapter, Kasulis returns us "home" as he says, from the wars and the burdens of history, to what might become of Shinto - how it may develop - what Shinto's history "implies for the comparative study of religion," and what it teaches us about spirituality.
I'm new to Shinto, having been drawn to it by a retelling of the famous myth of Amaterasu by Joseph Campbell in his Hero with a Thousand Faces. The accompanying extensive footnote in that book was compelling enough for me to investigate further and I'm very glad I found my way to Kasulis' fine scholarship. At the end of the book, Kasulis identifies within Shinto what he calls "the two faces of nostalgia" - the kind that is unfortunately nurtured "to lend authority to state control," and another kind "that beckons us back to a form of connectedness that has been all but erased by the rise of scientific thinking, dependence on technology, and consumerism."
In the end, the book itself becomes a "torii gate," a "holographic entry point" reflecting exquisite "everyday connectedness" and the "kami-filled, tama-fueled" world of existential Shinto, rescuing it deftly from its troubled middle history and present challenges. We are gently beckoned toward "magokoro" - the pure mindful heart - through this small treasure of a book.
The first chapter presents Shinto spirituality in its most general, not even necessarily Japanese form. Chapter 2 describes how Shinto is embedded culturally in contemporary Japan. Chapters 3-5 "focus on the historical development of Shinto from prehistoric times up to the present - giving special attention to Shinto institutional, doctrinal, and political structures." In the final chapter, Kasulis returns us "home" as he says, from the wars and the burdens of history, to what might become of Shinto - how it may develop - what Shinto's history "implies for the comparative study of religion," and what it teaches us about spirituality.
I'm new to Shinto, having been drawn to it by a retelling of the famous myth of Amaterasu by Joseph Campbell in his Hero with a Thousand Faces. The accompanying extensive footnote in that book was compelling enough for me to investigate further and I'm very glad I found my way to Kasulis' fine scholarship. At the end of the book, Kasulis identifies within Shinto what he calls "the two faces of nostalgia" - the kind that is unfortunately nurtured "to lend authority to state control," and another kind "that beckons us back to a form of connectedness that has been all but erased by the rise of scientific thinking, dependence on technology, and consumerism."
In the end, the book itself becomes a "torii gate," a "holographic entry point" reflecting exquisite "everyday connectedness" and the "kami-filled, tama-fueled" world of existential Shinto, rescuing it deftly from its troubled middle history and present challenges. We are gently beckoned toward "magokoro" - the pure mindful heart - through this small treasure of a book.
January 16, 2019
This was an interesting look at Shinto, as well as an able description of some ideas in comparative religion. It begins with a look at the spiritual core of Shinto, and explains some key concepts that I had missed in some of my other readings on the topic, which made the ideas a lot clearer. His ideas get a bit less orthodox as they go, but made an awful lot of sense to me, though I am something of an outsider, and as a Western pagan, it brought it closer to something like what I believe, which I like, but which might not be entirely accurate. The second half of the book deals more with the historical changes within Shinto, and the author's read is quite interesting, tracing some of the changes as reactions to other historical and religious ideas, and the ways that these changes are altered through different understandings. It paid particular attention to State Shinto, and some of the controversies related to Japan's time at war from the Meiji period through World War II. The final portion looks at the contrasts between the personal dimension of Shinto and the cultural effects of Shinto, and the difficulty in separating those two aspects from one another. Ultimately, I think I do understand quite a bit more about Shinto than I did when I started, though I wouldn't take this as my only source of information on the topic (and the book, itself, suggests that I seek out more information, as well, which I appreciate).
January 11, 2023
Shinto, is described as the national religion of Japan. And like other national religions it has been used to justify nationalism, violence and ethnocentric brutality.
Why I started this book: Always looking for more books about Japan and its culture.
Why I finished it: Fascinating and a little confusing to have Kasulis try to explain Shinto on it's on terms to a western audience... especially since Shinto is about the moment of awe and mystery. It celebrates the unexplainable, and doesn't fit neatly into western religious traditions.
Why I started this book: Always looking for more books about Japan and its culture.
Why I finished it: Fascinating and a little confusing to have Kasulis try to explain Shinto on it's on terms to a western audience... especially since Shinto is about the moment of awe and mystery. It celebrates the unexplainable, and doesn't fit neatly into western religious traditions.
October 15, 2021
Information is as dense as an academic textbook but as interesting as a best-selling novel. Very insightful, I will have to read this book again. I always enjoy the opportunity to learn about religious philosophies other than the main three.
November 25, 2019
Pleasant book to listen to wandering through parks in Japan. Provides a mindset to appreciate nature. Also good on the two original Japanese epics.
May 3, 2020
A good book on Shinto that is precise and informative, but largely a heavy read that seemed to be more than an introduction!
This book was great to read!
This book was great to read!
October 16, 2020
I loved the overview this gives of Shintoism, but I really feel a chapter or two about common beliefs and practices would have helped the book be so much better.
dnf
January 19, 2021Wil finish later
December 31, 2021
I have some minor complaints , but all in all very interesting
February 4, 2023
A nice study of Shinto but more cultural/religious anthropology than a guided tour of Shinto beliefs, mythology, and practice.
September 29, 2024
Good introduction to Shinto but rather simple
December 3, 2025
if you didnt know the difference essential vs existential you will after this book
November 24, 2021
(Audiobook) This book is an educational book about the Shinto religion. I was interested in reading this, since Shinto is one of the main religions in Japan. Japanese culture is dedicated around Shinto religion.
February 2, 2023
Speaking as a teacher to non-specialist students, there are a lot of strengths in this book. It doesn't begin in history, but with trying to connect Japanese ideas to Western concepts. The historical survey is quite deep, and answers the question about how Shinto evolved to the point of the crisis of WWII.
While the book moved quickly, and it was a little more philosophically deep than I would normally assign, I was able to follow most of the aspects of the course. Some phrases, like "holographic entry point," are a bit obscure. The challenge of offering a way that doesn't reject either an existentialist, emergent, non-institutional, personal spirituality or an essentialist, teaching-oriented religion is laudable. It makes for a complex argument.
In making connections to the West, some of the comments about Christianity concerned me. For example, in surveying postcolonial considerations of religion, when indigenous cultures are free from Christian hegemony, he says there are two ways forward: "resuscitating the precolonial tradition or modifying the colonial religion to include precolonial elements" (162). A quick glance at the Black community in the US shows that this is quite a loaded reductionism.
Overall, however, these moments are overwhelmed by a solid, hard text to introduce Shinto. It is a little too strong for my 2nd-year assignment for general students, but theology, philosophy, religious studies, anthropology, or Japan studies students should do fine with a little hard work.
Reread in 2023 and I'm still struggling in similar ways. It is a good book for graduate-level philosophy of religion students in quite a few ways.
While the book moved quickly, and it was a little more philosophically deep than I would normally assign, I was able to follow most of the aspects of the course. Some phrases, like "holographic entry point," are a bit obscure. The challenge of offering a way that doesn't reject either an existentialist, emergent, non-institutional, personal spirituality or an essentialist, teaching-oriented religion is laudable. It makes for a complex argument.
In making connections to the West, some of the comments about Christianity concerned me. For example, in surveying postcolonial considerations of religion, when indigenous cultures are free from Christian hegemony, he says there are two ways forward: "resuscitating the precolonial tradition or modifying the colonial religion to include precolonial elements" (162). A quick glance at the Black community in the US shows that this is quite a loaded reductionism.
Overall, however, these moments are overwhelmed by a solid, hard text to introduce Shinto. It is a little too strong for my 2nd-year assignment for general students, but theology, philosophy, religious studies, anthropology, or Japan studies students should do fine with a little hard work.
Reread in 2023 and I'm still struggling in similar ways. It is a good book for graduate-level philosophy of religion students in quite a few ways.
January 11, 2016
When we use reason to dissolve mystery rather than discover its intimate links with us, we run the risk of distorting the truly wondrous nature of reality. If everything make sense, there is no room for awe.
I read a different book about Shintoism last year, and although it was informative, it focused very strongly on the rituals and practices of Shinto, and not on the experience. This book was written by a non-Japanese author, which could have its problems, but I felt like it was much more of what I was looking for.
In the first half of the book, Kasulis talks about the experience of Shintoism. What are the beliefs of Shintoism, on a basic level? Who practices Shintoism? What do they do? How do they feel? I really enjoyed this as a more in-depth look at the religion than what you generally get. I feel like I have a much stronger emotional grasp of Shintoism for having read this.
The second half of the book takes a more historical approach. Kasulis looks at how the religion has changed over the centuries, and how it ended up being a driving impetus of the excessive nationalism that Japan cultivated during the first part of the 20th century. He also looks at the future of Shintoism, and the challenges that face it. These chapters were a lot harder to get through for me, but still very informative. I especially liked the discussion of Shintoism going forward.
If you're looking for a solid introduction to Shinto, I would recommend this book. It's not overly long, but it packs a lot of information in, and does so in an engaging writing style.
I read a different book about Shintoism last year, and although it was informative, it focused very strongly on the rituals and practices of Shinto, and not on the experience. This book was written by a non-Japanese author, which could have its problems, but I felt like it was much more of what I was looking for.
In the first half of the book, Kasulis talks about the experience of Shintoism. What are the beliefs of Shintoism, on a basic level? Who practices Shintoism? What do they do? How do they feel? I really enjoyed this as a more in-depth look at the religion than what you generally get. I feel like I have a much stronger emotional grasp of Shintoism for having read this.
The second half of the book takes a more historical approach. Kasulis looks at how the religion has changed over the centuries, and how it ended up being a driving impetus of the excessive nationalism that Japan cultivated during the first part of the 20th century. He also looks at the future of Shintoism, and the challenges that face it. These chapters were a lot harder to get through for me, but still very informative. I especially liked the discussion of Shintoism going forward.
If you're looking for a solid introduction to Shinto, I would recommend this book. It's not overly long, but it packs a lot of information in, and does so in an engaging writing style.
November 9, 2018
This book did not teach me as much about the basics of Shinto as I wanted it to. The author’s personal philosophical terms and concepts that he introduced throughout the text were more confusing than helpful. I plan to read another book on Shinto from the perspective of a Japanese practitioner so hopefully that will give me more clarity and insight than this often overly tedious personal essay did.
October 19, 2021
The views expressed herein are mine alone and are not to be construed as official or reflecting the views of the Commandant or of the U.S. Coast Guard.
Fantastic but a bit academic. Stay with it - this book is worth it, and resonates with my own experience of Japan.
Fantastic but a bit academic. Stay with it - this book is worth it, and resonates with my own experience of Japan.
Currently reading
December 5, 2009Kasulis is a gifted writer which seems rare among academics, who has a amazing gift for heuristic models.
Read
August 9, 2011Very interesting. Still prefer my religion though. :)
April 30, 2016
Although he does not set out to do so, Kasulis provides a continuous history of Shinto that helps clarify the various forms one sees in Japan today.
April 18, 2017
Understanding Japan Through Shintoism
Having lived in Japan for almost two decades now, I got this book to learn more about the primary "religion" of my host country.
I like the author's objective approach, and how he was able to establish the difference between existential and essential Shintoism, by exploring and analyzing how they evolved throughout the history of this nation.
I would recommend this book to anybody interested in Japan and the Japanese people. I would also recommend this book to anybody interested in religion and spirituality.
I rated it five stars because it gave me a better understanding of the way the Japanese people think and behave through the "religion" that has been part and parcel of their culture and their history.
Having lived in Japan for almost two decades now, I got this book to learn more about the primary "religion" of my host country.
I like the author's objective approach, and how he was able to establish the difference between existential and essential Shintoism, by exploring and analyzing how they evolved throughout the history of this nation.
I would recommend this book to anybody interested in Japan and the Japanese people. I would also recommend this book to anybody interested in religion and spirituality.
I rated it five stars because it gave me a better understanding of the way the Japanese people think and behave through the "religion" that has been part and parcel of their culture and their history.
Displaying 1 - 25 of 25 reviews