• Sacred sites - some 80,000 throughout Japan, although there have been up to 200,000 some 100 years ago.

• The great shrine at Ise is dedicated to the most popular Kami, Amaterasu (the sun goddess) set in natural surroundings, using simple, natural materials (wood, logs, thatch roof) in the structure.

The Ise shrine has been rebuilt every 20 years for its over 1300 years of existence. This is part of the living tradition:

• A Torii gate and water for ablution (purification) are at the entrance to a shrine. The gate separates the sacred space from the secular outside world.

• Three spaces: public space, inner area for priestly rites (containing an offering table with various symbols), and the innermost "holy of holies", where only the High Priest can enter, contains the main symbol of the Kami�s presence.

• There are no images of the deities in the shrines but, rather, elements of nature which may become resting places for the spirit or, perhaps, serve as focal points for the worshipper. A mirror is the most common object found in the shrine reflecting the purity of the Kami and the worshipper.

• Kami are felt, not seen or heard. Shinto is emotionally experienced - the Kami are experienced through rather than as the sensual (physical) world.

• Shrines are places wherein the Kami are invited into the heart of the worshipper. The essence of Shinto worship is to feel a sense of sacredness - inner communion, a sense of connection, with the Kami.

• Clapping of hands attracts the Kami to attend and also alerts the worshipper to attend - to pay attention to the presence of the Kami, to be alert to the inherent sacredness of the place.

• Prayers are not offered so much as reverence and recognition of kindred relationship between Kami, people and nature.

• The local Kami protect the people of a given area and the people are expected to serve the Kami through ritual and offerings.

• Preside over symbolic ceremonies through singing or dancing and other ritual activities to please the Kami.

• In conclusion of a ceremony, the Priest�s family participates in festive meal with the Kami on behalf of the people.

• Priests are married, have families and the priesthood is passed down to the next generation.

• Each Japanese home has a Kamidana ("Kami Shelf") dedicated to both the Kami as well as the ancestors (often side by side with a home Buddhist shrine).

• Daily offerings (of food stuffs) are made.

• People (being aspects of nature) are not by nature impure but acquire impurity which must be removed. Purity is our natural state. Acts of purification serve to return us to this state.

• Ritual activity (often involving water) is used to remove impurities so as to facilitate communion with the Kami. (Use of water for religious purification rites is universal throughout many religions, cf. Christian baptism.)

• Spontaneous mystical type experiences can also serve the function of purifying us. Not an in-turning, meditative or trance type experience but a sense of connectedness, of unity with the natural world, with the entire universe.

• Related to seasonal changes (solstices) and agricultural time tables.

• Life cycle events celebrating various key ages and occasions in a person�s life.