湧き水と神の系譜Journey Through Kami Lineages
I frequently go on road trips in Japan, and one indispensable part of these journeys is replenishing water. Japan, being an island nation with mountainous terrain and numerous volcanoes, is abundant in high-quality spring water scattered across various regions. One of the joys of traveling for me is collecting this spring water as I move from place to place. Interestingly, though, I find there are waters that agree with me and others that do not.
In fact, there is an old Japanese saying describing places that suit one’s constitution as “lands with agreeable water” (水が合う土地), and conversely, places that do not as “lands with disagreeable water” (水が合わない土地). Originally, this expression referred to the optimal environmental conditions—such as climate, soil, and water quality—for plants and crops growing in a particular area, but gradually it came to be applied to humans as well.
With this idiomatic background, I literally taste and compare spring waters in the regions I visit, using my senses to judge compatibility or incompatibility with a location. Indeed, even simple spring water can vary significantly depending on environmental conditions. Particularly important to me are the minerals contained in the water and whether it suits my gut microbiome. Believing that these elements are directly connected to spirituality, I have continuously pursued investigations in this direction.
Viewed from a Shinto perspective, as I mentioned yesterday, this approach aligns closely with the idea of purification in response to impurity (kegare, 穢れ), which is central to an important Shinto ritual known as kiyoharae (清祓). Thus, if the water from a particular land suits me, it becomes the highest form of kiyoharae, purifying both body and mind, allowing me to fully absorb the spiritual power of the land and feel revitalized. While this might initially appear purely spiritual, through extensive research while traveling throughout Japan, I’ve become convinced it is far more than mere superstition.
Especially since I undertake unique journeys exploring ancient history and ancestral roots, I integrate these viewpoints with my observations on spring water. This is because, from such an integrative perspective, I gain insight into something profound—what I call the “genealogy of the kami” (神の系譜).
The term “genealogy of the kami” may sound strange at first, but I consider it equally important as understanding my ancestral roots. If ancestors are one’s “visible roots,” then the kami are the “invisible roots.” To clarify this from my unique perspective: without understanding the genealogy of kami, one cannot discern which shrines, among the countless ones in Japan, are appropriate for worship and which should be avoided. It’s not suitable to visit just any shrine; I begin by carefully examining whether the shrine’s main deity or accompanying deities, along with local legends, align with my own genealogy of kami. This, too, is part of the preparatory steps for shrine visits I mentioned yesterday.
As I’ve explained several times in Shitsurae, one must also consider that due to the Shinto reforms around the Meiji period, many shrines have experienced changes in their enshrined kami compared to ancient times. I therefore comprehensively evaluate these historical Shinto backgrounds. Readers may find this peculiar, but I place great importance on this process, skillfully avoiding the loss of my spiritual energy and exclusively visiting shrines that restore or enhance my spiritual power. Through offering unique prayers there, I’ve personally experienced heightened spiritual strength, improved luck, and enhanced journey quality.
At the foundation of my judgment lies the Kojiki (712). To me, the Nihon Shoki (720) is more like a reference dictionary—I rarely consult it unless needed—but the Kojiki forms my essential foundation, helping me design my travels while considering local traditions and legends. Central to this approach are the significant concepts described in the Kojiki known as the amatsukami (天つ神) and the kunitsukami (国つ神). These ideas derive from mythological genealogies of the kami. Simply put, the amatsukami are the kami worshipped by immigrant clans, whereas the kunitsukami are the kami worshipped by indigenous clans.
However, there are many exceptions: for instance, certain kami originally classified as kunitsukami were later incorporated into the lineage of amatsukami due to their significant contributions to the origins of the imperial line; conversely, certain kami initially classified as amatsukami were reclassified as kunitsukami after revolting against the imperial authority. Therefore, to properly discern these classifications, a thorough understanding of the diverse divine genealogies documented in the Kojiki is essential, and I constantly integrate and analyze my insights based on this foundation.
From my own research and experience, I have come to understand that my lineage aligns with the kunitsukami. Among these, I have been particularly influenced by the lineage of kunitsukami strongly connected to the worship of the ancient miko (巫女), the shrine maidens. From a spiritual perspective, recently, I have been frequently visiting shrines in areas with historical miko worship traditions. Yet, when considering ancient Japanese history concurrently with my research, these kami should theoretically be categorized as amatsukami, as they are worshipped by groups that immigrated to Japan during the Yayoi period. This is the complex part—I carefully determine from the Kojiki genealogies which lineage genuinely aligns spiritually. Even among amatsukami, there are specific lineages I consciously avoid worshipping. In other words, these classifications are diverse and nuanced.
Specifically, I avoid kami worshipped by clans affiliated with the imperial ancestor goddess Amaterasu, as well as kami worshipped by immigrant clans who subordinated themselves to Amaterasu. For example, this morning, I visited a shrine located deep in the mountains of Inaba Province (modern eastern Tottori Prefecture), dedicated to a miko deity named Yakamihime. Yakamihime is a goddess from Izumo mythology as recorded in the Kojiki. Interestingly, according to local ancient traditions, the clan worshipping Yakamihime originally came from the continent and settled this region. Thus, Yakamihime is a descendant of this immigrant clan, the Yakami clan.
This morning, as I prayed at this shrine, I unexpectedly met an elderly local woman who generously shared extensive knowledge about the area’s ancient traditions and customs. She confirmed that the tradition identifying Yakamihime as descended from immigrant clans had been passed down through generations in her village. From my perspective on ancient Japanese history, clan-based worship practices emphasizing the divine rituals performed by miko were characteristic of the Yayoi period, particularly prominent in its early phases. According to my theory, Yakamihime aligns precisely with the kami from this period.
Despite this shrine’s remote location, I inexplicably felt a strong affinity toward this land, prompting me to visit twice in three months, indicating a profound spiritual connection with Yakamihime. Such inexplicable experiences have occurred countless times. Of course, my spiritual lineage is not limited to Yakamihime; I have various spiritual connections with other kami as well. However, since each individual’s kami lineage is entirely personal, others’ lineages will differ significantly, leaving exploration as the only viable path. Hence, I only share my methods for exploring one’s kami lineage with close friends.
When visiting shrines that align with my personal kami lineage, I frequently encounter locals who, sensing a resonance between their land’s spiritual energy and my own, generously share valuable insights. These interactions become vital keys for uncovering my next destination. It genuinely feels like participating in a role-playing game in the real world—each completed task leads me to a new stage. Progressing in this manner year after year, I have gradually uncovered deeper truths not only about my ancestral lineage but also about my kami lineage.
Recently, based on direct experiences and sensory awareness, I have been integrating analyses from various perspectives, including ancient Japanese history, Shinto history, archaeology, folklore, local customs, and spring water, gradually approaching the essence of both my ancestral roots and kami lineage.
This journey can indeed be described as exploring the origins of Japanese kami, but Japanese kami remain exceptionally complex and challenging to understand fully. Likewise, decoding the unique beliefs that emerged from them is equally demanding. Therefore, rather than beginning with complicated discussions, I advocate a more intuitive approach—starting by experiencing and comparing various regional spring waters to identify compatible lands, then visiting shrines dedicated to the kami enshrined there.
While it may take several more years, I am considering sharing personalized recommendations of regions and shrines with both Japanese individuals and intellectually curious foreigners deeply interested in understanding Japan. I envision offering these insights to facilitate travel in Japan that can be appreciated at a much deeper level. Indeed, my current personal investigations lay foundational research for this ambitious goal. Eventually, I aim to identify shrines that restore spiritual energy and those that should be avoided, offering tailored travel recommendations accordingly.
Exploring mystical Japan in such depth cannot be satisfied merely by internet searches or AI-generated information; personalized guidance from these nuanced perspectives is indispensable. I firmly believe this represents the future of travel. If you are planning a road trip in Japan anytime soon, I strongly suggest starting by thoroughly comparing local spring waters to discover which ones resonate with you. By doing so, you will uncover the Japanese kami most aligned with your personal spirit.