In the case of Shinto, we have, unfortunately, no record of the conditions under which such truths as it contains became revealed. The deification of the Sun and the recognition of the fact that there is love for mankind in the warmth and light which proceed from him was a truly magnificent idea in a world destitute of religion. The Izanagi myth, by which so many of the Gods were assigned a common parentage, was a brilliant conception, paving the way towards monotheism. Musubi, the God of Growth, marks a further stage of progress in this direction. To these may be added such few and vague glimpses as were caught of the truth that offences against our neighbour are also displeasing to the Gods. But we have no knowledge of the circumstances attending these discoveries or of the persons who made them. The only true seer of whom the old records tell us anything was an unfortunate man who in a.d. 644 taught his countrymen to worship--albeit in the form of a caterpillar--the God of the Everlasting World, the God of Gods, and suffered death in consequence.
The seer is not equally clear sighted at all times. He has temporary enhancements of lucidity due to conditions which are very imperfectly understood. Some are of a physical nature. The moderate use of certain drugs and stimulants is an acknowledged help towards producing such exalted states of mind. Music, quiet, sympathy, voluntary concentration of mind (lapsing sometimes into the hypnotic trance, or something resembling it), general abstemiousness, and occasional fasting, are all aids of recognized value which are not neglected by the individual, compact of common clay, who vainly aspires to fill the high office of interpreter between Gods and men.
The Japanese word for inspiration is Kangakari, which means God-attachment, and is nearly equivalent to our "possession." It is indicative of the passive attitude claimed by the seer in all countries, with an earnestness which, however genuine, notoriously does not exclude the possibility of error. The most transparent bodies deflect or modify the light which passes through them. Other words for inspiration are takusen and shintaku. They are of Chinese origin, and involve the idea of a divine message or commission.
In the notices of inspired communications recorded in the Shinto books we seldom or never recognize the true prophet. Instead of revelations of divine truth, we are given the fruits of hypnotism, imposture, and a credulous interpretation of meaningless things. The reader will discern few traces of genuine inspiration in the following examples, of which the earlier are taken from the Nihongi.
The Goddess Uzume gave forth an "inspired utterance" as part of her performance before the Rock-cave of Heaven into which the Sun Goddess had retired. It consisted of the numerals from one to ten.
b.c. 5. The Sun-Goddess instructed the Princess-priestess Yamato-hime that a shrine should be erected to her in the province of Ise.
b.c. 38. A young child pronounced an unintelligible speech which sounded like the names of deities, and was thought to be inspired. Worship was offered in consequence.
b.c. 91. A God inspired Yamato totohi momoso hime (a Princess) to say as follows: "Why is the Emperor grieved at the disordered state of the country? If he duly did us reverence it would assuredly become pacified of itself."
a.d. 193. The Empress Jingo was inspired by a certain God to urge her husband the Mikado to invade Korea.
"200. 3rd month, 1st day. The same Empress, having selected a lucky day, entered the Palace of worship, and discharged in person the office of priest.[319] She commanded Takechi no Sukune to play on the lute, and the Nakatomi, Igatsu no Omi, was designated as Saniha.[320] Then placing one thousand pieces of cloth, high pieces of cloth, on the top and bottom of the lute, she prayed, saying: 'Who is the God who on a former day instructed the Emperor? I pray that I may know his name.' After seven days and seven nights there came an answer, saying: 'I am the Deity who dwells in the Shrine of Ise.'"