At the heart of this tradition stands the veneration of kami, spiritual presences that inhabit natural phenomena, ancestors, and significant places. These kami are not conceived as omnipotent deities in a rigid, monotheistic sense, but as powerful forces or presences that influence the world and deserve reverence. Mountains, rivers, trees, rocks, and other features of the landscape are understood as expressions or abodes of these spiritual realities, rendering the natural world inherently sacred. This view fosters a deep sense of respect toward the environment, in which nature is not merely a backdrop to human life but a living field of spiritual relationship.

Equally central is the concern with purity and impurity, often described in terms of kegare and its removal through harae. Impurity is associated with factors such as death, misfortune, disease, or moral disorder, and is seen as something that disrupts harmony with the kami rather than as a permanent moral stain. Ritual purification—whether through water, prayer, or formal ceremonies—serves to restore clarity and balance so that the relationship between humans, nature, and the kami can function smoothly. In this way, spiritual life is understood less as adherence to fixed dogma and more as an ongoing process of cleansing and renewal.

The bond between the living and the dead also occupies a vital place in this worldview. Ancestors are believed to become kami after death, continuing to influence and protect their descendants when properly honored. Through offerings, memorial rites, and regular acts of remembrance, families maintain a living connection with those who have passed on, integrating the dead into the moral and spiritual fabric of everyday life. This continuity reinforces a sense of belonging that extends beyond the individual to family, community, and the wider cosmos.

Rather than emphasizing a detailed doctrine or a single authoritative scripture, this tradition privileges practice, ritual, and communal celebration. Festivals, seasonal observances, and ceremonies at shrines are not mere formalities; they are the means by which harmony with the kami is renewed and blessings such as prosperity, fertility, and general well-being are sought. The overall orientation is markedly this-worldly and life-affirming, focusing on vitality, balance, and the proper ordering of relationships rather than on an absolute division between good and evil or an exclusive concern with an afterlife. In this sense, the spiritual path is experienced as a rhythm of honoring, purifying, and celebrating the ever-unfolding life shared with the kami.