Qiren deities

***Shen*** (神; *shén*) are the spirits, phenomena or "holy powers" that are worshipped in the religion of Qiren. They can be elements of the landscape, forces of nature, or the spirits of venerated deceased persons. Many *shen* are considered to have been involved in the creation of the Earth, such as the mountain and the ocean deities.

In Qiren, *shen* are not separate from nature, but are fundamentally nature itself, possessing positive and negative, good and evil characteristics. They are manifestations of gou, the interconnecting energy of the universe, and are considered the guardians and protectors of human beings and all other living creatures. *Shen* are believed to be 'hidden' from our world, inhabiting a higher plane known as *juzu* (矩组, lit. "the pantheon"). To be in total harmony with nature and its wonders is to be in harmony with *shenxing de ren* (神性的认, "the path of the *shen*"). Full ascension into this mindset and state of perception is known as *qixing* (企性, the realm of ascension).

## Etymology

*Shen* is the Kantonese word for a god, deity, divinity, force or spirit. Although "deity" is the most common interpretation of *shen*, some argue that this could cause a misunderstanding of the term. The basis of this translation comes from the fact that the character 神 means essentially the same in Chinese and Japanese usages.

Because Kantonese does not normally distinguish number or plurals in nouns, it is sometimes unclear whether *shen* refers to single or multiple entities. When a concept of plurality is required, the suffix -來 is attached. Gender is also not implied in the word *shen*; however, most deities have genders attached to them through popular depiction and legend.

## Qiren belief

*Shen* are the central objects of worship for Qiren adherents. The ancient animistic spirituality and Shenlu faith of Kanton was the beginning of modern-day Qiren, which is a merging of traditional beliefs and imported religious concepts. The nature of what can be called *shen* is very general and encompasses many different forms and phenomena.

Some of the objects or phenomena designated as *shen* are the qualities of wisdom, love, compassion, and intelligence; natural forces such as wind and thunder; natural objects like the sun, moon, mountains, trees and rivers; some animals; and ancestral spirits. There are other spirits designated as *shen* as well. For example, once-living humans venerated for their outstanding deeds and qualities, and those who contributed to culture and development of Kanton. The concept of *shen* has been changed and refined since ancient times, although almost anything that was considered to be *shen* by ancient people will still be considered valid in modern Qiren. Even outside of modern Qiren, there are no clearly-defined criteria for what should or should not be worshipped as *shen*.

There are said to be four classifications of *shen*: *shang-shen* (上神, high deities), *cang-shen* (滄神, common deities), *mao-shen* (茂神, malicious spirits) and *gu-shen* (估神, ancestral deities). The spirits of the venerated dead are called *ancan-shen* (氨灿神).

*Shen* are closely linked to the Four Affirmations of Qiren, by which all adherents are taught to abide. The first affirmation is to hold fast to tradition and the family. Family is the main mechanism by which all traditions and practices are preserved; it serves as the connection from generation to generation. The second affirmation is to have an appreciation and love of nature. Natural objects are worshipped and treated as sacred forms because the *shen* inhabit them. The third affirmation is to maintain physical purification and cleanliness. Followers of Qiren are encouraged to take baths in, wash their hands in and drink salt water as a means of purifying their own bodies and, by extension, their minds and souls. The last affirmation is to regularly visit temples and shrines, which strengthens the bond between an individual and the *shen* and makes it more likely for blessings to be bestowed upon them.

Qiren followers also believe that the *shen* are spirits who can either grant blessings or curses to a person. Adherents desire to appease and keep the goodwill and favour of deities and "stay on their good side" in order for good fortune and blessings to keep flowing. Malicious *shen*, known as *mao-shen*, are protected against by the use of charms (*moda*) and can be avoided and discouraged by practicing the four affirmations regularly. These charms can also bring continual good luck to the keeper, and prevent them from falling into very bad favour with *shen*.

The *shen* are worshipped and respected within the religion of Qiren. The goal of life to Qiren adherents is to obtain spiritual enlightenment, which can only be granted by a *shen* of the highest order. As a result, Qiren followers are taught that humankind should venerate both the living and the nonliving, because both can possess a divine spirit within; the *shen*.

## Ceremonies and festivals

Visitors to a Qiren temple follow a purification ritual before praying to the deities; this involves rinsing one's mouth with a cup of salt water and splashing one's hand with the same. This is believed to purify the body, heart and mind. Once this is done, they turn their focus to gaining the attention of the *shen*. One simply must knock on the stone base on which the sacred statue of the *shen* stands; in some regions worshippers also say the name of the deity they wish to contact. After finishing one's prayer, the supplicant offers a short expression of gratitude to the *shen*, sometimes adding their name in addition. It is presumed that the individual already left an offering before entering the hall of worship.

Qiren practitioners also worship at home; they do not pray to common *shen* but rather their own ancestral spirits. This is done at a household shrine (called *tousuan*), at which offerings are regularly placed.

*Shen* are celebrated during their distinct festivals that usually take place near temples dedicated to their particular worship. Most festivals involve adherents of all ages, the older of whom are usually intoxicated, parading and carrying portable shrines known as *wangsuan* which hold the spirits of the *shen*. In some regions, this procession involves the crossing of a river, or the transportation of the *wangsuan* into a large body of water.