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InJapanese mythology,Takamagahara (高天原, "Plane of HighHeaven" or "High Plane of Heaven"), also read asTakaamanohara,Takamanohara,Takaamagahara, orTakaamahara, is the abode of the heavenly gods (amatsukami). Often depicted as located up in the sky, it is believed to be connected to the Earth by the bridgeAme-no-ukihashi (the "Floating Bridge of Heaven").
InShinto,ame (heaven) is a lofty, sacred world, the home of theKotoamatsukami. Some scholars have attempted to explain the myth of descent of the gods from the Takamagahara as an allegory of the migration of peoples. However, it is likely to have referred from the beginning to a higher world in a religious sense. A Shinto myth explains that at the time ofcreation, light, pure elements branched off to become heaven (ame). Heavy, turbid elements branched off to become earth (tsuchi).Ame became the home of theamatsukami or gods of heaven, whiletsuchi became the home ofkunitsukami or gods of the land. Theamatsukami are said to have descended from heaven to pacify and perfect this world.[1]
In the beginning of theKojiki (Records of Ancient Matters), Takamagahara is mentioned as the birthplace of the gods.[2][3][4][5] It is assumed that Takamagahara existed in clouds above sea because there is a scene in whichKuniumi (国生み), the god of islands, lowers his spear to form an island. Also, when the goddess of the sun,Amaterasu (天照大御神) was born, she was commanded to rule Takamagahara byIzanagi (伊弉諾), the creator deity of creation and life.[6][7][8] In the part related toSusanoo (スサノヲ, the brother of Amaterasu), Takamagahara is described as the place where many gods live with Ama-no-yasukawa (天の安河), Ama-no-iwato (天岩戸), paddy fields, and a place for weaving, giving an impression that life was close to the human world.[9][10] It is stated that theAshihara-no-Nakatsukuni (葦原の中つ国, the world between Heaven and Hell) was subjugated by the gods from Takamagahara, and the grandson of Amaterasu,Ninigi-no-Mikoto (瓊瓊杵尊), descended from Takamagahara to rule the area. From then on, the emperor, a descendant of Ninigi-no-Mikoto owned Ashihara-no-Nakatsukuni.[11][12]
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In theNihon Shoki (日本書紀,The Chronicles of Japan), there is almost no mention of Takamagahara in the text. It appears only in the fourth book of the first stage ofJindaiki (神代記) and part of theposthumous name which was given toEmpress Jito in the fourth year ofYoro era (720).[7][12][13]
In contrast, in theFudoki (風土記, ancient reports on provincial culture andoral tradition) written inNara period (710–794), the word Takamagahara appears only at the beginning ofHitachi-no-Kuni-Fudoki (常陸の国風土記).[5][6]
Similarly, in the main text ofKogo Shui (古語拾遺), a historical record written in the earlyHeian period (794–1185), Takamagahara is mentioned only in the section of Ninigi-no-Mikoto.[14][15]
In modern times, Takamagahara was described as the "supreme celestial sphere" (至美天球) inTales of the Spirit World (霊界物語) byOnisaburo Deguchi.[16] The "supreme celestial sphere" is illustrated as a spiritual world of pure light in the radiant universe.[17]
There have been many theories about the location of Takamagahara. Theories differ greatly depending on how the mythology in the Kojiki is interpreted.
According to the celestial theory, the gods must be in the heavens or the universe above the heavens since high heavens are the dwelling place of the gods.[2][5] This conceptual view is represented byNorinaga Motoori's theory; he believed it was disrespectful to gods and emperors to consider other theories.[18] This idea was the mainstream view beforeWorld War II because of its strong connection with the emperor-centeredhistoriography.[12]
The terrestrial theory suggests that mythology always contains some historical fact, and thus Takamagahara must also reflect what existed. This theory was first represented byHakuseki Arai, aconfucianist during middle of theEdo period. Specifically, he stated that Takamagahara was located in Taga County, Hitachi Province (常陸国).[4][18] Also, some people believe Takamagahara existed, but outside ofJapan; one of the most popular such theories locates it atGangwon,South Korea. A chief proponent was the World War II war criminal, GeneralKanji Ishiwara.[19]
The Kyushu-Yamatai-koku theory is that any of the candidate sites for theYamatai-koku such as Yamamoto Country, Mii Country, Yamato Country, and Yasu Country in theChikugo River basin.[20] Some people specifically believe that Mii Country is the Takamagahara andNakoku is the Ashihara-no-Nakatsukuni.[21]
The artificiality theory proposes that wondering about location of Takamagahara is meaningless since myths are made up.Banto Yamagata, a scholar of Confucianism from the late Edo period, argues that theJindai period (神代, Age of the Gods) in theKojiki was a fiction created by later generations.[4] Ahistorian in 20th century,Sokichi Tsuda's view of history, which has become mainstream after the World War II, is based on his idea. Many scholars today also believe that the mythology of Takamagahara inKojiki was created by theruling class to make people believe that the class was precious because they originated in the heavenly realm.[22][23]
The town ofTakaharu, with Takachiho Mountain rising behind it, has long been recognized as the place ofNinigi-no-Mikoto's descent. In theSangoku Meisho Zue (三国名勝図会), a chronicle written bySatsuma Domain at the end of the Edo period, it is written that the name of this area,Takaharu (高原), is an abbreviation ofTakamagahara (高天原) and the area was the capital of Japan during ancient times.[24][25] The chronicle also states that it is the reason why there are other local areas with similar names such asMiyakojima (都島) andTakajo (高城).[26]
As a proof of this record,Amano-Sakahoko (天逆鉾), the spear of gods, can be found at the top of the mountain. It is presumed that the spear was placed around the Edo period, but the details are still unknown.[27] The town of Takaharu is also known as the birthplace of Emperor Jimmu. The main evidence is that Emperor Jimmu's infant name, "Sano-no-Mikoto", in the Nihon Shoki refers to the Sano area of the town.[28] However, there is no detailed explanation about it, and the current description of Emperor Jimmu is largely based onSangoku Meisho Zue (三国名勝図絵). According to the chronicle, Emperor Jimmu lived here until hisexpedition to the east.[29]
The town ofTakachiho is located at the Northern part ofMiyazaki prefecture. Ama-no-Iwato, Mount Amanokagu, and Shiioji Peaks can be found in this area.Takachiho Shrine is known for its specific type of Shinto ritual ceremonial dance called Yoru-Kagura, which is said to have originated from a dance performed by Ame-no-Uzume.[30][31]
Hinomiya-Heitate shrine, which calls itself the birthplace of the Takamagahara mythology, is at Soyo,Kumamoto. Shintai, the sacred body of the kami, is a stone slab carved with two types of Jindai characters, and the characters "Asohi-no-okami (アソヒノオオミカミ)" and "Hifumi (日文)" are engraved on the front and back of the slab.[32] The shrine's name "Heitate" means Himorogi, a sacred place or an altar, and it is said that this is the sacred place where the gods descended in ancient times.[33][34]
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Takama is located on a plateau at the foot of Mount Kongo inGose-shi,Nara Prefecture. The region's old name is Katsuragi (葛城), and Mount Kongo was called Mount Takamagahara in ancient times.[35] The Takamahiko Shrine is located at east side of Mount Kongo, and the area around the shrine is a traditional place where the gods of the heavens lived (Matsumura, 2014). The shrine is rated as the highest in theEngishiki (延喜式,Procedures of the Engi Era), and itsshintai (神体, body of thekami) is a mountain located behind the shrine.[36]Kagero Nikki (蜻蛉日記), a classicalwaka, indicates that Amano-iwato was atMount Katsuragi. Since this poem was written around 974, it shows that this understanding dates back to at least the Heian period (794–1185).[37] Similarly,Sanryu-syo (三流抄), the classical waka poem written inKamakura period (1185–1333), describes the location of Takamagahara as Mount Katsuragi.[38] Until the new Hitachi Province theory was proposed by Hakuseki Arai in the Edo period, this area was considered to be the location of Takamagahara. The stone monument of Takamagahara is in the parking lot of a temple in this area.[4][39]
Kayabe Shrine, Amano-Iwato, and Amano-Ukihashi are in the area of Hiruzen.[40][41]
The place was traditionally known as a small cave, but it was discovered to be much longer and deeper in 1929. The cave was named after what was believed to be the dwelling place of the Yamainu. Some places inside have been named as Takamagahara and Ama-no-Yasugawara.[42][43]
According to the theory proposed by Hakusei Arai, kanji in ancient times were representing pronunciation of the Japanese language, and the original meaning of thekanji does not match the meaning of the words they are describing. Therefore, the words expressed from them only explainedpronunciation not the actual meanings.[44] InKoshitsu (古史通), Hakuseki interpreted Takamagahara inhiragana instead of kanji and compared it to Taga Country in Hitachi Province.[45] Also, he suggests that places called "Takaama-no-Ura” and "Takaama-no-Hara" inHitachi Province originated from Takamagahara.[4][46]
The names of places such as "Amagahara (天ヶ原)" and "Takanohara (高野原)" still remain, and they are considered as "Heavenly Territory (天国領域)" according to the Kyushu-Yamatai-Koku theory.[47][48]
The Korean Peninsula theory was sometimes advocated mainly by amateur Korean researchers after World War II. Initially,Chuncheon City atGangwon-do was considered to be the location of Takamagahara in South Korea because of certain lyrics fromKomagaku, a type of traditional Japanese court music.[49][50]
However, in the 1990s, the chancellor of the Kaya University proposed a new theory calledGoryeong County theory. He believes that the name of Mount Sori from Takamagahara mythology came from the capital city of South Korea,Seoul, and therefore Goryeong County is its correct location. In 1999, a stone monument of Takamagahara (고천원고지비) was raised inKaya University.[51]
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