Shinto kami

are the deities, divinities, spirits, mythological, spiritual, or natural phenomena that are venerated in the traditional Shinto religion of Japan. ''Kami'' can be elements of the landscape, forces of nature, beings and the qualities that these beings express, and/or the spirits of venerated dead people. Many ''kami'' are considered the ancient ancestors of entire clans (some ancestors became ''kami'' upon their death if they were able to embody the values and virtues of ''kami'' in life). Traditionally, great leaders like the Emperor could be or became ''kami''.

In Shinto, ''kami'' are not separate from nature, but are of nature, possessing positive and negative, and good and evil characteristics. They are manifestations of , the interconnecting energy of the universe, and are considered exemplary of what humanity should strive towards. ''Kami'' are believed to be "hidden" from this world, and inhabit a complementary existence that mirrors our own: . To be in harmony with the awe-inspiring aspects of nature is to be conscious of .

Meaning

''Kami'' is the Japanese word for a deity, divinity, or spirit. It has been used to describe mind, God, Supreme Being, one of the Shinto deities, an effigy, a principle, and anything that is worshipped.

Although ''deity'' is the common interpretation of ''kami'', some Shinto scholars argue that such a translation can cause a misunderstanding of the term.

Some etymological suggestions are:
* ''Kami'' may, at its root, simply mean ''spirit'', or an aspect of spirituality. It is written with the kanji , Sino-Japanese reading ''shin'' or ''jin''. In Chinese, the character means ''deity'' or ''spirit''.
* In the Ainu language, the word ''kamuy'' refers to an animistic concept very similar to Japanese ''kami''. The matter of the words' origins is still a subject of debate; but it is generally suggested that the word ''kami'' was derived from Ainu word ''kamuy''.
* In his , Motoori Norinaga gave a definition of ''kami'': "any being whatsoever which possesses some eminent quality out of the ordinary, and is awe-inspiring, is called kami."

Because Japanese does not normally distinguish grammatical number in nouns (most do not have singular and plural forms), it is sometimes unclear whether ''kami'' refers to a single or multiple entities. When a singular concept is needed, is used as a suffix. The reduplicated term generally used to refer to multiple ''kami'' is ''kamigami''.

History

While Shinto has no founder, no overarching doctrine, and no religious texts, the (Records of Ancient Matters), written in 712 CE, and the (Chronicles of Japan), written in 720 CE, contain the earliest record of Japanese creation myths. The also includes descriptions of various ''kami''.

In the ancient traditions there were five defining characteristics of ''kami'':
# ''Kami'' are of two minds. They can nurture and love when respected, or they can cause destruction and disharmony when disregarded. ''Kami'' must be appeased in order to gain their favor and avoid their wrath. Traditionally, ''kami'' possess two souls, one gentle ('' nigi-mitama'') and the other assertive ('' ara-mitama''); additionally, in ''Yamakage Shinto'' (see '' Ko-Shintō''), ''kami'' have two additional souls that are hidden: one happy (''saki-mitama'') and one mysterious (''kushi-mitama'').
# ''Kami'' are not visible to the human realm. Instead, they inhabit sacred places, natural phenomena, or people during rituals that ask for their blessing.
# They are mobile, visiting their places of worship, of which there can be several, but never staying forever.
# There are many different varieties of ''kami''. There are 300 different classifications of ''kami'' listed in the , and they all have different functions, such as the ''kami'' of wind, ''kami'' of entryways, and ''kami'' of roads.
# Lastly, all ''kami'' have a different guardianship or duty to the people around them. Just as the people have an obligation to keep the ''kami'' happy, the ''kami'' have to perform the specific function of the object, place, or idea they inhabit.
''Kami'' are an ever-changing concept, but their presence in Japanese life has remained constant. The ''kami's'' earliest roles were as earth-based spirits, assisting the early hunter-gatherer groups in their daily lives. They were worshipped as gods of the earth (mountains) and sea. As the cultivation of rice became increasingly important and predominant in Japan, the ''kami's'' identity shifted to more sustaining roles that were directly involved in the growth of crops; roles such as rain, earth, and rice. This relationship between early Japanese people and the ''kami'' was manifested in rituals and ceremonies meant to entreat the ''kami'' to grow and protect the harvest. These rituals also became a symbol of power and strength for the early Emperors.

There is a strong tradition of myth-histories in the Shinto faith; one such myth details the appearance of the first emperor, grandson of the Sun Goddess Amaterasu. In this myth, when Amaterasu sent her grandson to earth to rule, she gave him five rice grains, which had been grown in the fields of heaven ( Takamagahara). This rice made it possible for him to transform the "wilderness".

Social and political strife have played a key role in the development of new sorts of ''kami'', specifically the ''goryō-shin'' (the sacred spirit ''kami''). ''Goryō'' are the vengeful spirits of the dead whose lives were cut short, but they were calmed by the devotion of Shinto followers and are now believed to punish those who do not honor the ''kami''.

The pantheon of ''kami'', like the ''kami'' themselves, is forever changing in definition and scope. As the needs of the people have shifted, so too have the domains and roles of the various ''kami''. Some examples of this are related to health, such as the ''kami'' of smallpox whose role was expanded to include all contagious diseases, or the ''kami'' of boils and growths who has also come to preside over cancers and cancer treatments.

In ancient animistic Japanese belief, ''kami'' were understood as simply the divine forces of nature. Worshippers in ancient Japan revered ''kami'' of nature which exhibited a particular beauty and power such as ghosts, the ocean, the sun, waterfalls, mountains, boulders, animals, trees, grasses, rice paddies, thunder, echoes, foxes and fox spirits, and Asian dragons. They strongly believed the spirits or resident ''kami'' deserved respect.

In 927 CE, the was promulgated in fifty volumes. This, the first formal codification of Shinto rites and ''norito'' (liturgies and prayers) to survive, became the basis for all subsequent Shinto liturgical practice and efforts. It listed all of the 2,861 Shinto shrines existing at the time, and the 3,131 official-recognized and enshrined ''kami''. The number of ''kami'' has grown and far exceeded this figure through the following generations as there are over 2,446,000 individual ''kami'' enshrined in Tokyo's Yasukuni Shrine alone.

Shinto belief

''Kami'' are the central objects of worship for the Shinto belief. The best English translation of ''kami'' is 'spirits', but this is an over-simplification of a complex concept - kami can be elements of the landscape or forces of nature. Kami are believed to have influence over the forces of nature and over the affairs of humans. The ancient animistic spirituality of Japan was the beginning of modern Shinto, which became a formal spiritual institution later, in an effort to preserve the traditional beliefs from the encroachment of imported religious ideas. As a result, the nature of what can be called ''kami'' is very general and encompasses many different concepts and phenomena.

Some of the objects or phenomena designated as ''kami'' are qualities of growth, fertility, and production; natural phenomena like wind and thunder; natural objects like the sun, mountains, rivers, trees, and rocks; some animals; and ancestral spirits. Included within the designation of ancestral spirits are spirits of the ancestors of the Imperial House of Japan, but also ancestors of noble families as well as the spirits of the ancestors of all people, which when they died were believed to be the guardians of their descendants.

There are other spirits designated as ''kami'' as well. For example, the guardian spirits of the land, occupations, and skills; spirits of Japanese heroes, men of outstanding deeds or virtues, and those who have contributed to civilization, culture, and human welfare; those who have died for the state or the community; and the pitiable dead. Not only spirits superior to man can be considered ''kami''; spirits that are considered pitiable or weak have also been considered ''kami'' in Shinto.

The concept of ''kami'' has been changed and refined since ancient times, although anything that was considered to be ''kami'' by ancient people will still be considered ''kami'' in modern Shinto. Even within modern Shinto, there are no clearly defined criteria for what should or should not be worshipped as kami. The difference between modern Shinto and the ancient animistic religions is mainly a refinement of the ''kami''-concept, rather than a difference in definitions.

Although the ancient designations are still adhered to, in modern Shinto many priests also consider ''kami'' to be anthropomorphic spirits, with nobility and authority. One such example is the mythological figure Amaterasu-ōmikami, the sun goddess of the Shinto pantheon. Although these ''kami'' can be considered deities, they are not necessarily considered omnipotent or omniscient, and like the Greek Gods, they had flawed personalities and were quite capable of ignoble acts. In the myths of Amaterasu, for example, she could see the events of the human world, but had to use divination rituals to see the future.

There are considered to be three main variations of ''kami'': , , and . ("" literally means eight million, but idiomatically it expresses "uncountably many" and "all-around"—like many East Asian cultures, the Japanese often use the number 8, representing the cardinal and ordinal directions, to symbolize ubiquity.) These classifications of ''kami'' are not considered strictly divided, due to the fluid and shifting nature of ''kami'', but are instead held as guidelines for grouping them.

The ancestors of a particular family can also be worshipped as ''kami''. In this sense, these ''kami'' are worshipped not because of their godly powers, but because of a distinctive quality or virtue. These ''kami'' are celebrated regionally, and several miniature shrines (''hokora'') have been built in their honor. In many cases, people who once lived are thus revered; an example of this is Tenjin, who was Sugawara no Michizane (845–903 CE) in life.

Within Shinto it is believed that the nature of life is sacred because the ''kami'' began human life. Yet people cannot perceive this divine nature, which the kami created, on their own; therefore, , or purification, is necessary in order to see the divine nature. This purification can only be granted by the ''kami''. In order to please the ''kami'' and earn ''magokoro'', Shinto followers are taught to uphold the four affirmations of Shinto.

The first affirmation is to hold fast to tradition and the family. Family is seen as the main mechanism by which traditions are preserved. For instance, in marriage or birth, tradition is potentially observed and passed onto future generations. The second affirmation is to have a love of nature. Nature objects are worshipped as sacred because the ''kami'' inhabit them. Therefore, to be in contact with nature means to be in contact with the gods. The third affirmation is to maintain physical cleanliness. Followers of Shinto take baths, wash their hands, and rinse out their mouths often. The last affirmation is to practice matsuri, which is the worship and honor given to the ''kami'' and ancestral spirits.

Shinto followers also believe that the ''kami'' are the ones who can either grant blessings or curses to a person. Shinto believers desire to appease the evil kami to "stay on their good side", and also to please the good ''kami''. In addition to practicing the four affirmations daily, Shinto believers also wear ''omamori'' to aid them in remaining pure and protected. Mamori are charms that keep the evil ''kami'' from striking a human with sickness or causing disaster to befall them.

The ''kami'' are both worshipped and respected within the religion of Shinto. The goal of life to Shinto believers is to obtain ''magokoro'', a pure sincere heart, which can only be granted by the ''kami''. As a result, Shinto followers are taught that humankind should venerate both the living and the nonliving, because both possess a divine superior spirit within: the ''kami''.

Amatsukami and Kunitsukami

Amatsukami and Kunitsukami are categories of kami in Japanese mythology. 薗田稔、茂木栄 『日本の神々の事典 神道祭祀と八百万の神々』 学研

Amatsukami is a generic term for the gods in Takamagahara or those who descended from Tenson kōrin, while Kunitsukami is a generic term for the gods who appeared on the earth ( Ashihara no Nakatsukuni). 戸部民夫 『八百万の神々 日本の神霊たちのプロフィール』 新紀元社

In Japanese mythology, the acceptance of the transfer of the land ( Ashihara no Nakatsukuni) by the Kunitsukami to the Amatsu deities led by Ninigi is described as Kuni-yuzuri. It is thought that the deity worshipped by the people of the region ( Emishi, Hayato, etc.) who were pacified by the Yamato Kingship became the Kunitsukami, and the deity worshipped by the imperial family and powerful clans of the Yamato Kingship became the Amatsukami. Many of the original traditions of the Kunitsukami were altered when they were incorporated into the Chronicles, and many of them have not survived.藤巻一保 『古事記外伝 正史から消された神話群』 学研 The Chronicles of Japan cites certain passages (e.g., "Ichi Sho Saying" and "Aru Hon Yun" in most volumes of the Nihon Shoki), but the original recorded documents have been lost in later generations.

''Tsu'' is a case particle in Old Japanese, meaning "god of heaven" or "god of the country" in modern Japanese. Sometimes written "Amatsugami" or "Kunitsugami.

Amatsukami are also called Tenjin, and Kunitsukami are called . Some people believe that the names "" and "" are derived from the Chinese classics. The different theory that the concept is completely different and different from the Japanese one has been presented.

Another similar concept is .天地神明とは
- コトバンク

(Tenchi-Shinmei) is a Japanese four-character idiom that refers to the gods of heaven and earth. It is used in expressions such as "I swear by the gods of heaven and earth" and conveys a sense of reverence and commitment. The origins of the term can be traced back to ancient Chinese classical texts, where the expression "" (Tenchi) and "" (Shinmei) were often used together to refer to the gods of heaven and earth, or to the gods and the universe as a whole. However, there are also instances where the expression was used to refer specifically to the gods of heaven and earth. In Japan, the term has been in use for centuries and is often associated with the image of the numerous gods and deities that have been worshipped in Japanese folklore and mythology.

Susanoo-no-Mikoto, who was cast out of Takamagahara, and his descendants, such as Ōkuninushi, are considered to be Kunitsukami.

proposed a system justifying Japanese Imperialism where Japanese people in the colonies were seen as Amatsukami and natives were seen as Kunitsukami, however he was later censored as his position was considered too supportive of the rights of colonized peoples.

Ceremonies and festivals

One of the first recorded rituals we know of is , the ceremony in which the Emperor offers newly harvested rice to the ''kami'' to secure their blessing for a bountiful harvest. A yearly festival, Niiname-sai, is also performed when a new Emperor comes to power, in which case it is called . In the ceremony, the Emperor offers crops from the new harvest to the ''kami'', including rice, fish, fruits, soup, and stew. The Emperor first feasts with the deities, then the guests. The feast could go on for some time; for example, Emperor Shōwa's feast spanned two days.

Visitors to a Shinto shrine follow a purification ritual before presenting themselves to the ''kami''. This ritual begins with hand washing and swallowing and later spitting a small amount of water in front of the shrine to purify the body, heart, and mind. Once this is complete they turn their focus to gaining the ''kami's'' attention. The traditional method of doing this is to bow twice, clap twice and bow again, alerting the ''kami'' to their presence and desire to commune with them. During the last bow, the supplicant offers words of gratitude and praise to the ''kami''; if they are offering a prayer for aid they will also state their name and address. After the prayer and/or worship they repeat the two bows, two claps and a final bow in conclusion.

Shinto practitioners also worship at home. This is done at a ''kamidana'' (household shrine), on which an '' ofuda'' with the name of their protector or ancestral ''kami'' is positioned. Their protector ''kami'' is determined by their or their ancestors' relationship to the ''kami''.

Ascetic practices, shrine rituals and ceremonies, and Japanese festivals are the most public ways that Shinto devotees celebrate and offer adoration for the ''kami''. ''Kami'' are celebrated during their distinct festivals that usually take place at the shrines dedicated to their worship. Many festivals involve believers, who are usually intoxicated, parading, sometimes running, toward the shrine while carrying mikoshi (portable shrines) as the community gathers for the festival ceremony. Yamamoto Guji, the high priest at the Tsubaki Grand Shrine, explains that this practice honors the ''kami'' because "it is in the festival, the matsuri, the greatest celebration of life can be seen in the world of Shinto and it is the people of the community who attend festivals as groups, as a whole village who are seeking to unlock the human potential as children of kami". During the New Year Festival, families purify and clean their houses in preparation for the upcoming year. Offerings are also made to the ancestors so that they will bless the family in the future year.

Shinto ceremonies are so long and complex that in some shrines it can take ten years for the priests to learn them. The priesthood was traditionally hereditary. Some shrines have drawn their priests from the same families for over a hundred generations. It is not uncommon for the clergy to be female priestesses. The priests (''kannushi'') may be assisted by ''miko'', young unmarried women acting as shrine maidens. Neither priests nor priestesses live as ascetics; in fact, it is common for them to be married, and they are not traditionally expected to meditate. Rather, they are considered specialists in the arts of maintaining the connection between the ''kami'' and the people.

In addition to these festivals, ceremonies marking rites of passage are also performed within the shrines. Two such ceremonies are the birth of a child and the Shichi-Go-San. When a child is born they are brought to a shrine so that they can be initiated as a new believer and the ''kami'' can bless them and their future life. The Shichi-Go-San (the Seven-Five-Three) is a rite of passage for five-year-old boys and three- or seven-year-old girls. It is a time for these young children to personally offer thanks for the ''kami's'' protection and to pray for continued health.

Many other rites of passage are practiced by Shinto believers, and there are also many other festivals. The main reason for these ceremonies is so that Shinto followers can appease the ''kami'' in order to reach ''magokoro''. ''Magokoro'' can only be received through the ''kami''. Ceremonies and festivals are long and complex because they need to be perfect to satisfy the ''kami''. If the ''kami'' are not pleased with these ceremonies, they will not grant a Shinto believer ''magokoro''.

Notable kami

* Amaterasu Ōmikami, the sun goddess and chief deity of Shinto
* Ebisu, one of seven gods of fortune
* Fūjin, the god of wind
* Hachiman, the tutelary god of war
* Inari Ōkami, the god of rice and agriculture
* Izanagi-no-Mikoto, the first man
* Izanami-no-Mikoto, the first woman
* Kotoamatsukami, the primary kami trinity
* Meiji Tennō
* Omoikane, the deity of wisdom
* Raijin, the god of lightning, thunder and storms
* Ryūjin, the Japanese dragon god of sea and storms
* Sarutahiko Ōkami, the kami of earth
* Susanoo-no-Mikoto, the god of the sea and storms
* Tenjin, the poetry god
* Tsukuyomi-no-Mikoto, the moon god
* Yamato Iware-biko no Mikoto, Japanese emperors

In popular culture

See also

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* Elemental
* Glossary of Shinto
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References

Further reading

* Chamberlain, Basil H. (translated by). 1919
''The Kojiki, Records of Ancient Matters''
Asiatic Society of Japan.
* Clarke, Roger. 2000.
What are the little monsters up to?
. ''The Independent''. 7 April 2000.
* Fisher, Mary P. 2008. ''Living Religions'', 7th ed.

External links

Introduction: Kami
, Encyclopedia of Shinto

''Kami''
Gods of Japan


, Itō Mikiharu

{{Authority control

Japanese deities
Japanese mythology
Nature spirits
Shinto terminology
Tutelary deities
Types of deities