Kami

== Shinto belief ==
{{more footnotes|section|date=September 2023}}
''Kami'' are the central objects of worship for the [[Shinto]] belief. 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]], [[mountain]]s, [[river]]s, [[tree]]s, and [[Rock (geology)|rocks]]; some [[animal]]s; and [[Sorei|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.<ref name="Yamakage" />{{rp|150}}

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;<ref>{{Cite book|last1=Ono|first1=Motonori|title=Shinto: the Kami Way|last2=Woodard|first2=William P.|publisher=Rutland, Vt: C.E. Tuttle Co.|year=1962|isbn=0-8048-3557-8|location=Tokyo|page=23}}</ref> 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.{{Citation needed|date = July 2013}}

Although the ancient designations are still adhered to, in modern Shinto many priests also consider ''kami'' to be [[Anthropomorphism|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 [[List of Greek mythological figures|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'': {{Nihongo||天津神|[[Amatsukami]]|extra=the heavenly deities}}, {{Nihongo||国津神|[[Kunitsukami]]|extra=the gods of the earthly realm}}, and {{Nihongo||八百万の神|ya-o-yorozu no kami|extra=countless kami}}. ("{{Nihongo2|八百万}}" 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.<ref name="Yamakage" />{{rp|56}}

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 (kami)|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, {{Nihongo||真心|[[magokoro]]}}, or purification, is necessary in order to see the divine nature.<ref name="religionfacts1">{{cite web|url=http://www.religionfacts.com/shinto/index.htm |title=Shinto |publisher=ReligionFacts |date=2016-11-17 |access-date=2017-01-01}}</ref>{{Unreliable source?|sure=yes|reason=Source appears to be a self-published site.|date=November 2017}} 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.<ref name="religionfacts1" />

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.<ref name="religionfacts1" />

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''.<ref name="Halverson">{{cite book|last1=Halverson|first1=Dean C.|title=The Compact Guide to World Religions|date=1996|publisher=Bethany House Publishers|location=Minneapolis, Minnesota|isbn=1-55661-704-6|page=[https://archive.org/details/compactguidetowo00halv/page/205 205]|url-access=registration|url=https://archive.org/details/compactguidetowo00halv/page/205}}</ref> 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''.<ref>{{cite book|last1=Hopfe|first1=Lewis M.|last2=Woodward|first2=Mark R.|title=Religions of the World|date=2009|publisher=Vango Books|location=New York|isbn=978-0-13-606177-9|edition=11th}}</ref>{{Page needed|date=January 2017}}

=== Amatsukami and Kunitsukami ===
{{Main|Amatsukami|Kunitsukami}}
[[Amatsukami]] and [[Kunitsukami]] are categories of kami in [[Japanese mythology]].<ref name="N">[[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』 [[学研ホールディングス|学研]]</ref>

Amatsugami is a generic term for the gods in [[Takamagahara]] or those who descended from [[Tenson kōrin]], while Kunitsugami is a generic term for the gods who appeared on the earth ([[Ashihara no Nakatsukuni]]).<ref name="Y">[[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]]</ref>

In Japanese mythology, the acceptance of the transfer of the land ([[Ashihara no Nakatsukuni]]) by the Kunitsugami to the Amatsu deities led by [[Ninigi-no-Mikoto|Ninigi]] is described as [[Kuni-yuzuri|Kuni Yuzuri]]. It is thought that the deity worshipped by the people of the region ([[Emishi]], [[Hayato people|Hayato]], etc.) who were pacified by the [[Yamato Kingship]] became the Kunitsugami, and the deity worshipped by the imperial family and powerful clans of the [[Yamato Kingship]] became the Amatsukami.<ref name="N" /> Many of the original traditions of the Kunitsugami were altered when they were incorporated into the Chronicles, and many of them have not survived.<ref name="K">藤巻一保 『古事記外伝 正史から消された神話群』 学研</ref>[[Nihon Shoki|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.<ref name="K" />

''Tsu'' is a case particle in [[Old Japanese]], meaning "god of heaven" or "god of the country" in modern Japanese.<ref>[[菅田正昭]] 『面白いほどよくわかる神道のすべて』 [[Nihon Bungeisha|日本文芸社]]</ref> Sometimes written "Amatsugami" or "Kunitsugami.<ref>[[山折哲雄]]、田中治郎 『面白いほどよくわかる日本の神様 古事記を彩る神々の物語を楽しむ』 日本文芸社</ref>{{Further explanation needed|reason=Sentence is unclear and needs a coherent point|date=January 2024}}

Amatsugami are also called Tenjin, and Kunitsukami are called {{Nihongo|Chigi|地祇}}.<ref>山北篤 『東洋神名事典』 新紀元社</ref> Some people believe that the names "{{Nihongo|Tenjin Chigi|天神地祇}}" and "{{Nihongo|Jingi|神祇}}" are derived from the Chinese classics. The different theory that the concept is completely different and different from the Japanese one has been presented.<ref name="N" />

Another similar concept is {{Nihongo|Tenchi Shinmei|天地神明}}.<ref name=":0">[https://kotobank.jp/word/天地神明-578490 天地神明とは] - [[Kotobank|コトバンク]]</ref>

{{lang|ja|天地神明}} (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.<ref name=":0" /> The origins of the term can be traced back to ancient Chinese classical texts, where the expression "{{lang|ja|天地}}" (Tenchi) and "{{lang|ja|神明}}" (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.<ref name=":0" /> In Japan, the term {{lang|ja|天地神明}} 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.<ref name=":0" />

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

{{ill|Ogasawara Shozo|lt=Ogasawara Shozo|ja|小笠原省三}} proposed a system justifying [[Japanese Imperialism]] where Japanese people in the colonies were seen as [[Amatsukami]] and natives were seen as [[Kunitsukami]],<ref name=":02">{{Cite journal |last1=Kōji |first1=Suga |last2=𳜳𨀉𠄈 |date=2010 |title=A Concept of "Overseas Shinto Shrines": A Pantheistic Attempt by Ogasawara Shōzō and Its Limitations |journal=Japanese Journal of Religious Studies |volume=37 |issue=1 |pages=47–74 |jstor=27822899 |issn=0304-1042}}</ref> however he was later censored as his position was considered too supportive of the rights of colonized peoples.<ref name=":02" />