Sect Shinto

This source names Sect Shinto directly: "Shrine Shinto (Jinja Shinto) and Sect Shinto (Kyoha Shinto)."

This source names Sect Shinto directly: "12, the 27 November 1908 recognition as an independent Sect Shinto branch, the 16 December 1935 headquarters investigation and 1939 Instruction Eight wartime reformation prohibiting the Kagura..."

This source names Sect Shinto directly: "of the thirteen recognized branches of Sect Shinto, ending its subordination to the Shinto Main Bureau and giving it, for the first time, legal standing as a religious body in its own right."

The court's tenth century procedural code is the great source for the ancient liturgies, and the sect bodies read it as history rather than as the rule of their own worship.

The household shelf carries over into the sect groups, which kept the domestic practice while organising themselves outside the shrine system.

The sect Shinto bodies were organised separately from the shrines in the Meiji settlement, and their leaders are founders and teachers rather than shrine priests, though the title is used.

The sects were classified by the same state as religious bodies and administered separately, so they stood outside the shrine ranking rather than being ranked low within it.

Two of the sects recognised under the Meiji classification grew out of the confraternities formed for the ascent of the mountain, and it is the centre of their practice rather than one shrine among many.

Several of the sect Shinto bodies grew around founders whose authority rested on possession, healing and direct speech from a kami, which is the register the shrine establishment kept at a distance.

The sects developed their own dances and their own founders outside the shrine system, and the state classed them separately in the nineteenth century precisely so that the shrines themselves could be called something other than religion.

Purification, the rites that remove impurity and restore fitness to approach the kami, is Shinto practice grounded in doctrine held in this branch.

Kami, the deities, ancestors, natural forces and any presence that commands awe, is the central object of reverence in this branch of Shinto.

Living in accordance with the kami, the natural and spontaneous way of the divine, is Shinto doctrine held in this branch.

Ritual impurity, the polluted condition associated with death, blood and decay that must be cleansed before approaching the kami, is Shinto doctrine held in this branch.

The Kojiki's account of the kami is shared foundational scripture across Shinto, including the teachings of this branch's founders.

The Shinto festival, the communal rite of serving and celebrating the kami, is held in this branch through its own founder-based congregations rather than the shrine network.

The spirit of a kami or person, having distinct gentle and rough aspects, is Shinto doctrine held in this branch.

The generative, binding power by which things come into being and are joined, named in the oldest myths, is Shinto cosmological doctrine held in this branch.

The Nihon Shoki's chronicle of the kami is shared foundational scripture across Shinto, including the teachings of this branch's founders.

Unlike shrine Shinto, this branch is defined by the distinctive doctrines of its founding teachers, closer to belonging through correct belief.

This branch fits the sociological category of the voluntary, tension-bearing sect, formally classed as religions separate from state shrine practice in the nineteenth century.

Kept by several of the Shinto-derived new religions grouped as Sect Shinto.

The soul or animating spirit, able to be strengthened, to depart, or to persist after death, is Shinto teaching held in this branch.