The Month When the Gods Disappear from the Land
Where Do They Go?
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In Japan, each month once had its own traditional name, known as Wafū Getsumei（和風月名）—poetic expressions that reflect the changing seasons and the rhythms of nature.
For example, January is 睦月 (Mutsuki), February 如月 (Kisaragi), and March 弥生 (Yayoi). Each name carries a meaning shaped by ancient life and belief.
Among them, October is called 神無月 (Kannazuki), meaning “the month without gods.”
It is said that during this time, all the deities of Japan—except for Amaterasu Ōmikami（天照大神）—leave their shrines and disappear from the land.
But where do these countless deities go?
The answer lies in Izumo, in present-day Shimane Prefecture.
In Izumo, October is known instead as 神在月 (Kamiarizuki), “the month when the gods are present.”
It is believed that the Yaoyorozu no Kami—the eight million deities—gather here from all across Japan.
Ōkuninushi no Ōkami（大国主大神）, the principal deity of Izumo who appears in the Kojiki, is enshrined as the god of en-musubi—the binding of people, relationships, and destinies.
Even after ceding his land to Amaterasu Ōmikami, he remained a guardian of human connections, and his presence continues to be revered to this day.
Every year during this season, sacred rituals are held to welcome the returning gods, and Izumo remains a place of profound significance—a land where the deities are believed to reunite.
In this article, we explore the mysteries of Kamiarizuki—the month when the gods gather—and look closely at the sacred ceremonies of Izumo and the unique character of Izumo Taisha Shrine.
Kamiarizuki — The Month When the Gods Gather
Kami-mukae Shinji — The Descent of the Gods at Inasa-no-Hama
The deities are said to first descend upon Inasa-no-Hama（稲佐の浜）, a sacred beach located west of Izumo Taisha.
This ceremony, held in the tenth month of the lunar calendar, will take place this year (Reiwa 7 / 2025) from the evening of November 29 to the evening of December 6.
On the first night, people gather along the shore, where the light of countless torches flickers in the darkness.
This ritual, known as Kami-mukae Shinji（神迎神事）, is performed to welcome the Yaoyorozu no Kami—the eight million deities—from across the sea.
Sacred norito prayers are recited, and the local deities of Izumo offer words of greeting to receive the arriving gods.
After the ceremony, the deities are guided along Kami-mukae no Michi（神迎の道）, the “path of divine welcome,” leading to Jūkūsha（十九社）, a group of small shrines within the precincts of Izumo Taisha.
These shrines serve as temporary lodgings for the gods, who are believed to remain in Izumo for about a week.
Kami-hakari — The Divine Assembly
The reason all the deities gather in Izumo is to hold a sacred meeting known as Kami-hakari（神議り）, the divine conference.
During this assembly, it is said that they discuss the bonds and destinies that will shape the coming year—human relationships, encounters, marriages, as well as prosperity and harvest.
For this reason, Izumo Taisha is widely known as the shrine of en-musubi—the divine connection that binds all things together.
Throughout the week of their stay, numerous rituals and prayers are conducted nightly in Izumo.
Even today, the main ceremonies take place at Izumo Taisha, while affiliated shrines such as Izumo-kyō also hold their own rites during this sacred period.
Some of these rituals are open to the public, but the divine meeting itself—Kami-hakari—remains strictly closed to human eyes, its mysteries preserved through centuries of faith
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Karasade-sai — The Departure of the Gods
After a week of divine deliberation, the gods return to their respective sacred domains.
This farewell ceremony is called Karasade-sai（神等去出祭）, the “Rite of the Gods’ Departure.”
This year, it will be held on December 6 at 4:00 p.m. in the main worship hall of Izumo Taisha.
During the ritual, the deities are transferred from the Jūkūsha shrines to the main hall, where priests offer prayers of gratitude before sending them off.
At the final moment, as the chief priest calls out “O-tachi!” (“The deities depart!”), the gods are said to leave Izumo once more, setting forth to their respective lands.
Thus, Izumo becomes the stage for an extraordinary cycle—welcoming, hosting, and sending off the gods.
This entire sequence of rituals is collectively known as Kami-ari-sai（神在祭）, the Festival of the Gods’ Presence.
It remains one of the most sacred and spiritually significant times of the year in Izumo, a tradition that continues unbroken to this day.
Izumo Ōyashiro — The Sacred Land of Divine Covenant
What kind of place is Izumo Ōyashiro（出雲大社）, and why do all the deities of Japan gather here?
In the Kojiki, within the chapter known as the “Transfer of the Land” (Kuni-yuzuri), it is written that Ōkuninushi no Ōkami（大国主大神） once ruled the land of Izumo.
When a divine envoy of Amaterasu Ōmikami（天照大神） descended from heaven to demand the cession of the land, Ōkuninushi did not resist.
Instead, he accepted the command peacefully—but on one condition.
He asked that a magnificent palace be built for enshrining his spirit, one so grand that its roof would reach the heavenly realm of Takamagahara（高天原）.
The shrine that was said to have been built to fulfill this request is regarded as the origin of what we now know as Izumo Ōyashiro（出雲大社）.
The principal deity of Izumo Ōyashiro is Ōkuninushi no Ōkami, revered as the kami who weaves the bonds between people, events, and all forms of connection—known in Japanese as en (縁).
Although the exact date of its founding remains unknown, the name of Izumo Ōyashiro appears in both the Kojiki and the Nihon Shoki, placing it at the very heart of Japan’s ancient mythology.
The faith and rituals of Izumo Ōyashiro have been maintained since antiquity by the Izumo no Kuni no Miyatsuko-ke（出雲国造家）, a hereditary priestly lineage said to descend from Ōkuninushi himself.
This family governed the Izumo region while also performing the sacred rites of the shrine through countless generations.
Today, the lineage is divided into two houses: the Senge family（千家家）, who serve as the chief priests (gūji) of Izumo Ōyashiro, and the Kitajima family（北島家）, who continue the teachings of Izumo-kyō and preserve its traditions.
Both houses trace their ancestry to ancient times and have long played a central role in sustaining the spiritual life of Izumo.
Izumo Ōyashiro stands as the land where the covenant of Kuni-yuzuri endures—a place where the gods still gather, and where human connections continue to be woven.
It remains a sacred site where myth and faith meet most deeply, and where the enduring mysteries of Izumo Ōyashiro continue to dwell.
The Mysteries of Izumo Ōyashiro
Taisha-zukuri — Japan’s Oldest Shrine Architecture
The main sanctuary of Izumo Ōyashiro（出雲大社） preserves the ancient architectural style known as Taisha-zukuri（大社造）, regarded as the oldest form of shrine construction in Japan.
In the Kojiki, it is written that when Ōkuninushi no Mikoto（大国主命） agreed to surrender the land during the Kuni-yuzuri (“Transfer of the Land”), he requested that “the pillars of the palace be set deep upon the firm bedrock, and that its roof be built high enough to reach the heavenly realm of Takamagahara（高天原）.”
This myth forms the origin story of Izumo Ōyashiro itself.
It is said that the ancient main hall once stood about 48 meters tall—roughly equivalent to a modern ten-story building. For centuries, many believed this to be a mythical exaggeration.
However, excavations in 2000 revealed tangible evidence: three massive cedar trunks, each about 1.35 meters in diameter, bound together to form what is known as the Uzu-bashira（宇豆柱）.
These remains provided archaeological proof that such a monumental structure truly existed. A marker now stands at the excavation site within the shrine grounds.
Throughout history, Izumo Ōyashiro has suffered repeated collapses and fires, yet it has been faithfully rebuilt each time.
The current main hall, reconstructed in 1744, rises approximately 24 meters high and is designated a National Treasure—a living testament to both faith and craftsmanship passed down through the ages.
The Descending Approach — A Path of Reverence
Unlike most shrines in Japan, whose approach ascends toward the divine, Izumo Ōyashiro is known for its rare “descending approach” (kudari-sandō).
After passing through the grand torii gate, visitors gently descend toward the main sanctuary.
Several interpretations exist for this design.
One suggests that the downward slope represents humility before the gods: as worshippers descend, their heads naturally bow, symbolizing reverence and submission.
Another theory holds that the structure was intentionally designed to “enshrine and pacify” the powerful spirit of Ōkuninushi after the Kuni-yuzuri, grounding his divine energy in the earth.
A further explanation relates to the surrounding geography—particularly the proximity to Inasa-no-hama（稲佐の浜）—where deities are said to arrive from across the sea, descending toward the sacred precinct.
The West-Facing Sanctuary — The Logic of Direction
While most shrines in Japan face east or south, the main sanctuary of Izumo Ōyashiro faces west.
Thus, when one prays from the worship hall, they face the side of Ōkuninushi no Ōkami’s sacred seat rather than directly before it.
There are several interpretations for this unusual orientation.
The first is symbolic: the shrine faces westward toward Inasa-no-hama, the beach where countless deities are believed to land each lunar October, greeting them as they arrive.
The second is architectural: the Taisha-zukuri style follows the ancient “tsuma-iri” layout, derived from elevated dwellings with an entrance on the gabled side. This structure naturally positions the deity’s seat perpendicular to the entrance—hence the westward orientation.
A third theory is relational: behind the main hall stands Soga-no-yashiro（素鵞社）, dedicated to Susanoo-no-Mikoto（素戔嗚尊）, the father-in-law of Ōkuninushi. Out of respect, it is said that the deity’s seat was angled slightly westward, so as not to turn its back toward Susanoo.
The Rite of Worship — Two Bows, Four Claps, One Bow
At most shrines, worshippers perform the customary “two bows, two claps, one bow.”
At Izumo Ōyashiro, however, the traditional form is “two bows, four claps, one bow.”
The act of clapping, known as kashiwade（柏手）, symbolizes purification and the calling of the divine presence—it is not merely a gesture, but a sacred rhythm that aligns the heart with the kami.
During the annual imperial festival (chokusai), worshippers perform eight claps (happakushu), a number symbolizing infinity and prosperity.
The four claps used in daily worship are said to represent half of that sacred number—an expression of unending reverence even in ordinary prayer.
The Shimenawa — The Sacred Rope that Divides Worlds
The shimenawa（注連縄）, or sacred rope, marks the boundary between the divine and the worldly.
While most shrines display ropes twisted from right to left (migi-maki), Izumo Ōyashiro uniquely uses the opposite direction—hidari-maki, or left twist—based on the ancient Izumo belief that the left side is superior.
Some local traditions interpret this reversal as sealing away the lingering sorrow of Ōkuninushi’s Kuni-yuzuri, though the official explanation attributes it to an enduring ritual custom.
The shrine’s ropes are among the largest in Japan: the grand shimenawa of the Kagura Hall stretches about 13.6 meters long and weighs approximately 5.2 tons, while the rope at the worship hall measures about 6.5 meters and weighs around one ton.
These ropes are remade every few years by the people of Iinan-chō（飯南町）, through a process involving more than a thousand volunteers over the course of a year.
Each renewal represents both the community’s devotion and the continuation of sacred craftsmanship.
The Pilgrimage of Worship at Izumo Ōyashiro
The manner of worship at Izumo Ōyashiro differs from that of most shrines—at times even taking the opposite form.
Below is the traditional sequence observed when paying one’s respects.
Inasa-no-hama — Where the Prayer Begins
The pilgrimage begins at Inasa-no-hama（稲佐の浜）, west of the shrine grounds.
This beach, mentioned in the Kojiki, is the site of the Kami-mukae Shinji（神迎神事）, the ritual that welcomes the myriad deities to Izumo.
Here, visitors collect a small amount of sand, which they later exchange for new sand at Soga-no-yashiro（素鵞社）, a gesture symbolizing purification and renewal.
It is said that the act cleanses impurities and grants spiritual protection—performed quietly, with a humble heart.
The Approach to the Shrine
The approach to the main sanctuary descends gently from the grand Seidame-no-Ōtorii.
Visitors walk along the right side of the path, in contrast to the left-side convention at most shrines.
Traditionally, the center of the path is reserved for the kami, and thus worshippers walk to the side out of respect.
Purification at Harae-no-yashiro and the Temizuya
Along the approach stands the Harae-no-yashiro（祓社）, where one prays to remove impurities and calm the mind.
Next, at the Temizuya（手水舎）, worshippers cleanse their hands and mouth with water before proceeding toward the worship hall in quiet composure.
Worship at the Haiden
At the Haiden（拝殿）, the prayer hall, worshippers perform two bows, four claps, one bow.
The clapping purifies the surroundings and calls the divine presence; the four claps mirror half of the sacred eight used during the annual imperial rite, signifying infinite reverence even in daily prayer.
Circumambulation of the Main Sanctuary
After offering prayers, worshippers walk counterclockwise (leftward) around the main sanctuary.
Numerous subsidiary shrines (sessha and massha) line the precincts, each enshrining a different deity.
Moving slowly and reverently, visitors pay respects at each one in turn—this is the traditional manner unique to Izumo.
Soga-no-yashiro — The Exchange of Sacred Sand
Behind the main hall stands the Soga-no-yashiro（素鵞社）, dedicated to Susanoo-no-Mikoto（素戔嗚命）, the father-in-law of Ōkuninushi.
Here, the sand collected at Inasa-no-hama is exchanged for new sand imbued with spiritual power, which visitors take home as mamori-zuna, or protective sand.
Beyond the shrine rises Yakumo-yama（八雲山）, a sacred mountain believed to be the site of divine descent.
As it is a kinsochi—a forbidden ground—worshippers offer their prayers by placing a hand upon the mountain, but never step beyond the boundary.
The Kagura Hall and the West-Facing Main Sanctuary
Finally, visitors proceed to the Kagura-den（神楽殿）, where the grand shimenawa, 13.6 meters long and weighing over five tons, hangs in majestic form—handcrafted and offered by the local people.
The pilgrimage concludes at the main sanctuary’s west side, where worshippers bow toward the deity’s seat.
Facing west, the hall continues to embody Izumo’s ancient belief: to welcome the deities who come from across the sea, and to honor their eternal return.
Editor’s Diary
Having read the Kojiki countless times, I finally set foot at Izumo Ōyashiro（出雲大社）—a journey to see with my own eyes the world of the deities I had long imagined in words.
My first stop was Inasa-no-hama（稲佐の浜）, the beach that served as the stage for the Kuni-yuzuri, the transfer of the land.
Standing on the sand, I felt the wind and the scent of the tide intertwine, as if the memories of myth were gently rising into reality.
The atmosphere shifted the moment I entered the shrine grounds.
Passing through the torii and along the approach, the Haiden, Honden, and Kagura-den appeared one after another—far grander and more awe-inspiring than I had ever imagined.
The massive shimenawa at the Kagura Hall was breathtaking in its presence.
When I learned that it is replaced by hand every few years by local residents, I felt a quiet certainty that faith here is still very much alive.
As I completed my visit, a cloud shaped like a dragon stretched across the sky.
Perhaps it was only coincidence, yet it seemed to mirror the unseen power that lingers in this sacred land.
—Written by Sumire
This is a great write up. A couple of notes about the journey of the kami.
Before they come to Inasanohama they pause at Kotobikisan (琴引山) in Iinan-cho first and there's a ritual performed at the shrine on the top of the mountain at that time.
Likewise as they are returning they stop at the Mankusen Jinja (万九千神社) in Hikawa for another ritual before finally dispersing
There are a number of myths about how Izumo and Okuninushi joined the other gods (see https://www.kankou-shimane.com/en/japanesemythology/izumo-taisha/ ) and historians think (guess?) that the myths represent actual historical events when the Yamato Empire expanded to Izumo and, rather than conquering the existing Izumo kingdom militarily, formed an alliance with it through marriage and negotiation. Part of the supposed treaty for Izumo becoming a part of the greater Yamato empire was that the court would visit Izumo periodically - presumably once a year - and this turned into the myth of the kami visiting Izumo instead of the Yamato court doing so.
Regarding the Shimenawa, if you go to Iinancho you can make your own little one at the Ohshimenawasosakukan (大しめなわ創作館 ) just by Tonbara Michinoeki (and not far from Kotobikisan)
BTW I linked to this post at the start of my on scene report for Kamiaritsuki this year
https://open.substack.com/pub/lessknownjapan/p/when-the-kami-come-to-visit-izumo?r=7yrqz&utm_campaign=post&utm_medium=web&showWelcomeOnShare=true