This article describes a set of rituals, closely related to esoteric Buddhist initiations, in which imperial and kami symbols often replace Buddhist ones. These rituals were at the basis of the transmission of knowledge and practices concerning the kami within the larger framework of medieval and early-modern kenmitsu religiosity, a form of applied honji suijaku. Particularly important among these rituals is the role of Reiki kanjo, the secret initiation to the Reikiki, an influential but elusive key text of pre modern combinatory religion. After the Meiji period these ritual traditions have been dismissed as syncretic aberrations from "pure" Buddhist or Shinto orthodoxy, and have never been studied in depth. However, it was within the context of esoteric kami initiations that the first Shinto lineages took concrete shape. Finally, this article also points out that while these rit ual traditions were of medieval origin, they reached their largest diffusion in the early nineteenth century. This fact forces us to reconsider the estab lished image of Edo~period Shinto as a religion moving away from Bud dhism. Keywords: initiation rituals (kanjo)-kami-related initiation rituals {jingi kanjo, shinto kanjo)-honji suijaku-Shingon-Reikiki 10 This is the list: Koya d a i m y o ji n 高野大明神, Kibune 貴船 daimy6jin, Inari 稲荷 daimy6jin, G io n 抵園 daim yojin, Tatsuta 育 匡 田 d a im y d jin ,Tateyama 立山 d a im y d jin ,H akusan 白山 daimyojin, Zao gongen 蔵王捲現, Kibitsu 吉備津 aaimyojin, Suwa f取訪 daimyojin, Kamo 賀茂 daimyojin, Hirano 平里f daimyojin, Hirota 広田 aaimy6jin, Ohara 大原 aaimyojin, Atsuta 熱田 daimyojin, Kitano tenjm 北里f 天 ネ 申 , Sekisan 赤山 daimydjin, Hikosan dai^ongen 彦山大権現, Aso 阿蘇 daim yojin, Sanno 山王 daigongen, K its u k i杵築 daimyojin, Katori 香取 daim vonn, Kashima 鹿島 daimy6jin, Niu 丹生 daimyojin.