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Kami: the story on HearLore | HearLore
Common questions
What is the definition of kami in Shinto?
Kami is a fluid term that describes the wind, a mountain, a river, a specific ancestor, or a quality like fertility. Ancient scholars like Motoori Norinaga defined it as any being possessing an eminent quality that is awe-inspiring. This concept blurs the line between the divine and the natural world.
When was the Engishiki document created and how many kami did it list?
The Engishiki document was created in the year 927 CE and listed 3,131 official kami. This document illustrates the historical count of spirits before the number exploded into millions of individual spirits enshrined in places like Tokyo's Yasukuni Shrine.
Who is the sun goddess Amaterasu in Shinto mythology?
Amaterasu is the sun goddess who sent her grandson Ninigi-no-Mikoto to earth to rule in the creation myths recorded in the Kojiki and the Nihon Shoki. She is the ancestor of the first emperor and her lineage established the imperial family as direct descendants of the kami.
What is the meaning of the phrase yao-yorozu no kami?
The phrase yao-yorozu no kami means eight million kami and refers to the concept of uncountably many spirits that exist in the world. The number eight is used symbolically to represent all directions, suggesting that kami are present everywhere from the highest peaks to the deepest oceans.
How does the practice of misogi purification work in Shinto?
Misogi is a spiritual cleansing of the heart and mind required to gain magokoro or a pure sincere heart. The ritual begins with the washing of hands and the rinsing of the mouth followed by the spitting of water to symbolize the expulsion of impurities.
Kami
In the year 927 CE, a document known as the Engishiki listed 3,131 official kami, yet today, over 2,446,000 individual spirits are enshrined in Tokyo's Yasukuni Shrine alone, illustrating a concept that has exploded from a manageable list into an uncountable multitude. The word kami itself does not simply mean god in the Western sense; it is a fluid term that can describe the wind, a mountain, a river, a specific ancestor, or even a quality like fertility. Ancient scholars like Motoori Norinaga defined it as any being possessing an eminent quality that is awe-inspiring, blurring the line between the divine and the natural world. Unlike the distant, omnipotent deities of monotheistic religions, kami are deeply embedded in the landscape, inhabiting the very rocks, trees, and waterfalls that surround the people. They are not separate from nature but are the animating force within it, possessing both gentle and destructive aspects that must be constantly appeased to maintain harmony. This dual nature means that a single kami can nurture a harvest when respected or cause a plague when ignored, requiring a constant, active relationship between the human and the spirit realm. The concept is so pervasive that it encompasses everything from the sun goddess Amaterasu to the spirits of the dead, creating a spiritual ecosystem where the boundary between the living and the dead, the human and the natural, is porous and constantly shifting.
The Two Souls Within
The ancient traditions of Shinto reveal that every kami possesses a complex duality, often described as having two distinct souls that govern their behavior. One soul is known as the nigi-mitama, which is gentle, nurturing, and loving, while the other is the ara-mitama, which is assertive, aggressive, and capable of causing destruction. In some specific sects like Yamakage Shinto, this duality expands further to include two hidden souls: the saki-mitama, which is happy and joyful, and the kushi-mitama, which is mysterious and enigmatic. This internal complexity explains why the same spirit might bring a bountiful harvest to a grateful farmer while simultaneously sending a storm to destroy a village that has neglected their duties. The kami are not static figures of perfect goodness; they are dynamic forces that reflect the unpredictable nature of the world itself. They are mobile entities that visit their places of worship but never stay forever, moving between the human realm and the sacred realm known as Takamagahara. This mobility allows them to interact with different clans and regions, adapting their roles to the changing needs of society. As the Japanese people shifted from hunter-gatherer lifestyles to rice cultivation, the kami themselves evolved, transforming from spirits of the wild earth to guardians of the rice paddies and the rain that watered them. This evolution demonstrates that the definition of a kami is not fixed but is a living concept that grows and changes alongside the people who worship them.
Who was Sugawara no Michizane and how did he become a kami?
Sugawara no Michizane was a scholar and statesman who was exiled and died on the 2nd of May 903 CE. He was deified as Tenjin the god of learning and poetry after a series of terrifying omens and disasters were attributed to his wrath.
The history of the Japanese imperial line is inextricably linked to the divine, with the first emperor being mythologically described as the grandson of the sun goddess Amaterasu. In the creation myths recorded in the Kojiki and the Nihon Shoki, Amaterasu sent her grandson, Ninigi-no-Mikoto, to earth to rule, providing him with five rice grains grown in the heavenly fields to transform the wilderness into a civilized land. This myth established the Emperor not just as a political leader but as a direct descendant of the kami, a role that granted him the authority to perform rituals that secured the nation's prosperity. The concept of kuni-yuzuri, or the transfer of the land, describes how the earthly deities known as Kunitsukami yielded their power to the heavenly deities led by the imperial family. This transfer was not merely a political conquest but a spiritual realignment that integrated local spirits into the state religion. The Emperor's role was to act as the primary intermediary between the people and the kami, performing ceremonies like the Niiname-sai to offer the first harvest to the gods. This tradition of imperial divinity persisted for centuries, with the Emperor's power being symbolized by his ability to commune with the divine forces that governed the land. Even today, the legacy of this connection remains, with the imperial family maintaining a unique status in Japanese culture, though the political power of the Emperor has changed dramatically over time. The myths of the imperial ancestors serve as a foundational narrative that binds the nation's history to its spiritual origins, creating a sense of continuity that has survived the rise and fall of various dynasties and regimes.
The Vengeful Dead
Social and political strife in ancient Japan gave rise to a specific category of kami known as goryō-shin, or the sacred spirits of the dead whose lives were cut short. These were not the peaceful ancestors who watched over their descendants but rather vengeful spirits who could bring disaster upon those who did not honor them. The most famous of these spirits was Sugawara no Michizane, a scholar and statesman who was exiled and died in 903 CE, only to be deified as Tenjin, the god of learning and poetry, after a series of terrifying omens and disasters were attributed to his wrath. The belief in goryō-shin transformed the way the Japanese viewed death and the afterlife, turning the spirits of the dead into active participants in the affairs of the living. These spirits were believed to punish those who did not honor the kami, forcing the community to appease them through devotion and ritual. This belief system allowed the state to control the narrative of death, turning potential sources of chaos into protectors of the social order. The goryō-shin were calmed by the devotion of Shinto followers and were integrated into the pantheon as powerful forces that could be harnessed for the benefit of the community. This transformation of vengeful spirits into benevolent kami highlights the pragmatic nature of Shinto belief, where the goal is to maintain harmony and prevent disaster rather than to achieve a specific theological truth. The story of Michizane illustrates how a human life, marked by tragedy and injustice, could be elevated to the status of a god, providing a model for how the Japanese people have historically dealt with the complexities of death and the unknown.
The Eight Million Spirits
The phrase yao-yorozu no kami, or eight million kami, is an idiom that does not refer to a literal number but rather to the concept of uncountably many spirits that exist in the world. The number eight is used symbolically to represent all directions, suggesting that kami are present everywhere, from the highest peaks to the deepest oceans. This fluidity means that the definition of a kami is incredibly broad, encompassing natural phenomena like wind and thunder, natural objects like mountains and rivers, and even abstract concepts like fertility and production. The Engishiki of 927 CE listed 3,131 kami, but the number has grown exponentially over the centuries, with modern estimates suggesting millions of individual spirits. This expansion reflects the changing needs of the people, as new kami have been added to address contemporary concerns such as health, technology, and social welfare. For example, the kami of smallpox has evolved to include all contagious diseases, and the kami of boils has come to preside over cancer treatments. The concept of eight million kami allows for a spiritual system that is adaptable and inclusive, capable of absorbing new ideas and practices without losing its core identity. This openness to change is a defining characteristic of Shinto, which has no central doctrine or founder but instead relies on the collective belief and practice of the people. The sheer number of kami ensures that there is a spirit for every aspect of life, from the birth of a child to the death of an elder, creating a spiritual framework that is as vast and diverse as the world it inhabits.
Rituals of Purity
The practice of misogi, or purification, is a fundamental aspect of Shinto belief, necessary for humans to perceive the sacredness that the kami have created. This purification is not merely a physical act of washing but a spiritual cleansing of the heart and mind, required to gain magokoro, or a pure sincere heart. The ritual begins with the washing of hands and the rinsing of the mouth, followed by the spitting of water to symbolize the expulsion of impurities. Once purified, the worshipper focuses on gaining the attention of the kami through a specific sequence of bows and claps, known as ni-rei ni-hakushu, which alerts the spirit to their presence and desire to commune. This ritual is performed at every shrine, from the grandest temples to the smallest household shrines known as kamidana. The complexity of these ceremonies is such that it can take ten years for a priest to learn them, and the priesthood was traditionally hereditary, with some families serving for over a hundred generations. The priests, or kannushi, are not ascetics but specialists in maintaining the connection between the kami and the people, often married and living normal lives. The role of the miko, or shrine maiden, is equally important, assisting in the rituals and serving as a bridge between the divine and the human. These ceremonies are long and complex because they must be perfect to satisfy the kami, who will not grant magokoro if the rituals are flawed. The emphasis on purity reflects the belief that the kami are both benevolent and dangerous, and that the human condition is inherently impure and in need of constant correction. This focus on ritual and purity is what distinguishes Shinto from other religions, creating a practice that is deeply rooted in the daily lives of the people and the natural world.
The Changing Pantheon
The pantheon of kami is a living, breathing entity that has evolved over thousands of years to meet the changing needs of the Japanese people. As the society shifted from a hunter-gatherer lifestyle to an agricultural one, the kami transformed from spirits of the wild earth to guardians of the rice paddies and the rain. This evolution continued into the modern era, with new kami being added to address contemporary concerns such as health, technology, and social welfare. The kami of smallpox, for instance, has expanded to include all contagious diseases, while the kami of boils has come to preside over cancer treatments. This adaptability is a defining characteristic of Shinto, which has no central doctrine or founder but instead relies on the collective belief and practice of the people. The concept of kami is so fluid that it can encompass everything from the sun goddess Amaterasu to the spirits of the dead, creating a spiritual ecosystem where the boundary between the living and the dead, the human and the natural, is porous and constantly shifting. The pantheon is not a static list of gods but a dynamic network of spirits that interact with the world in real-time, responding to the needs and concerns of the people. This flexibility allows Shinto to survive and thrive in a rapidly changing world, absorbing new ideas and practices without losing its core identity. The story of the kami is a story of survival and adaptation, a testament to the resilience of the Japanese people and their ability to find meaning and purpose in the world around them.