Kami are the central objects of worship in Shinto. 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. Not only spirits superior to humans 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 considered to be
kami by ancient people will still be considered
kami in modern Shinto. Even within modern Shinto, no clearly defined criteria exist 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 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
kami can be considered deities, they are not necessarily considered
omnipotent or
omniscient; like the ancient
Greek gods,
kami have flawed personalities and are incapable 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. This purification can only be granted by the
kami. 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 one's family line. Family is seen as the main mechanism by which traditions are preserved. For instance, a given tradition may be observed and passed on to future generations at marriage or birth. 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. 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. "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). In Japanese mythology, the acceptance of the transfer of the land (
Ashihara no Nakatsukuni) by the Kunitsukami to the Amatsu deities led by
Ninigi-no-Mikoto is described as
kuni-yuzuri. It is thought that the deity worshipped by the people of the region pacified by the
Yamato Kingship (i.e., the
Emishi,
Hayato, etc.) became the Kunitsukami; the deities worshipped by the
imperial family and powerful clans of the Yamato Kingship became the Amatsukami. The Chronicles of Japan give some references to earlier traditions (e.g., "Ichi Sho Saying" and "Aru Hon Yun" in most volumes of the
Nihon Shoki), but the original recorded documents have been lost. 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. A different theory that the concept is completely different and different from the Japanese one has been presented. (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. However, he was later censored, as his position was considered too supportive of the rights of colonized peoples. == Ceremonies and festivals ==