Okinoshima: The Mysteriously Veiled “Island Where Gods Dwell”

The Spirit of Japan’s Sacred Sites

Japan has a long history of revering nature as sacred and strictly limiting access to certain places.
For instance, the Nintoku Tenno Ryo Kofun (tomb of Emperor Nintoku), managed by the Imperial Household Agency, is a site of immense scale where entry to the burial mound itself is forbidden.
While rigorously protected, access for worship is permitted via designated paths and prayer areas.
This demonstrates a stance of maintaining the dignity of a historical heritage site while accepting respect from the outside world, albeit in a limited capacity.
Then there are places like Omiwa Shrine in Nara Prefecture, where the entire mountain is considered the goshintai (the embodiment of the deity).
Here, tohai (worship by climbing the sacred mountain) is permitted. Omiwa Shrine notably lacks a main hall (honden) behind its worship hall (haiden); Mount Miwa itself, which towers over and envelops the shrine grounds, is the place where the deity resides.
This exemplifies an ancient form of nature worship passed down to the present day.

The Island Where Gods Dwell

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However, Munakata Okinoshima, located in Munakata City, Fukuoka Prefecture, stands as an exceptionally unique sacred site in Japan, even when compared to others, due to its profound sanctity and strict access restrictions.
The entire island of Okinoshima is considered the goshintai of the Okitsumiya Shrine of Munakata Taisha, revered as the “Island Where Gods Dwell,” and public entry is generally forbidden.
The sheer scale of an “entire island as a deity” and how it reflects the depth of faith in a maritime nation like Japan instills a profound sense of awe and reverence in those who learn of it.
Okinoshima is not merely a protected historical heritage site, nor is it a sacred mountain where worship is permitted.
It is treated as a “living god” demanding absolute non-interference from humans.
This strict distinction clearly establishes Okinoshima as a unique sanctuary within Japan’s diverse and profound spiritual landscape.

Munakata Okinoshima: A History of Faith Passed Down from Antiquity

The tradition of worshipping a deity on Munakata Okinoshima developed from the 4th century onwards, a period of active exchange between Japan and foreign countries.
This faith in the Munakata Three Goddesses has been passed down for approximately 1,600 years to the present day, indicating it’s not just an ancient relic but a living tradition.

State-sponsored rituals were conducted on Okinoshima for about 500 years, from the latter half of the 4th century to the end of the 9th century.
Archaeological investigations have revealed in detail that these ritual forms transitioned through four distinct stages.
Such a clear progression of ancient ritual practices at a single site is an invaluable example, unparalleled elsewhere in Japan.
These rituals were established during the early Kofun period (tumulus period) as state-level ceremonies by the Yamato polity (the early Japanese state) to pray for safety in diplomatic missions and trade.
This shows that Okinoshima was not just a site of local faith but played a crucial role in prayers for the safety of diplomacy and trade, which were vital to the nation’s fate.

The rituals initially began as “rituals on top of large rocks” (iwagami saishi) from the late 4th to early 5th century.
From sites of this period, as many as 21 bronze mirrors, offered between rocks, have been unearthed.
No other ritual site in Japan is known to have had such a large number of mirrors offered.
Later, they transitioned to “rituals in the shade of large rocks” (iwakage saishi) from the latter half of the 5th to the 7th century, where rituals were performed under overhanging rock formations.
These rock shelters were less affected by rain and sunlight, leading to the astonishing discovery of votive offerings preserved in their original state beneath layers of fallen leaves. By the 7th century, pottery and miniature gilt-bronze items became the main offerings.
Furthermore, imported goods from China, such as Tang sancai (three-color glazed) long-necked vases from the High Tang Dynasty and gilt-bronze dragon heads from the Eastern Wei Dynasty, began to be offered.
This eloquently testifies to Okinoshima’s role as an important hub for international exchange.
In the 8th century, rituals were conducted in open-air sites, with pottery and talcstone human-shaped figurines (katashiro) as the primary offerings.

The Evolution of Rituals

These changes in ritual forms may reflect shifts in the relationship between worshippers and the sacred, or changes in social structures and religious understanding.
However, the continuous offering of imported goods from China throughout these transitions suggests that Okinoshima was a consistent strategic point in ancient Japan’s maritime routes, and that international exchange was supported by sacred ceremonies.

Archaeological surveys on Okinoshima have yielded approximately 80,000 votive offerings, unparalleled in their richness and quality.
These artifacts, in both quantity and quality, surpass those found at other Japanese sites, and most of them have been designated as National Treasures.
This vast collection of artifacts is why Okinoshima is often called the “Shosoin Repository of the Sea” (referencing the famous Nara repository of imperial treasures).
They are irreplaceable materials that narrate a history supported by the deep faith of people navigating between ancient Japan, Korea, and China, as well as local fishermen.
These 80,000 artifacts and the four stages of ritual evolution over 500 years signify more than just impressive numbers.
They indicate that during a period of intense international exchange, ancient Japan continuously and adaptively engaged with its deities through sacred sites, praying for national prosperity and safety.
Okinoshima can be considered not merely a regional shrine but a strategic spiritual nexus for ancient Japan’s foreign policy and maritime activities.

Notably, only about 30% of these entire ritual sites have been academically surveyed, with much remaining untouched underground.
This highlights Okinoshima’s yet-undiscovered historical value and how strict, faith-based protection has miraculously preserved its condition.
The Munakata Three Goddesses, enshrined at Munakata Taisha, are worshipped as guardians of maritime traffic, and Okinoshima is the sacred core of this faith.

The following table summarizes the evolution of ancient rituals on Munakata Okinoshima and their main excavated items:

Why is Entry Forbidden? Sacred Taboos and the Japanese Psyche

Okinoshima is called the “Island of Gods,” and the entire island is considered the goshintai of Munakata Taisha’s Okitsumiya Shrine, an extremely rare form of faith.
For this reason, public entry has been strictly prohibited.
This ban is not merely a physical restriction but is rooted in a deep religious and cultural belief that the island itself is a sacred entity that must be thoroughly protected from human interference.
It represents the pinnacle of nature worship in Shinto, where the island itself has been revered not just as a yorishiro (a vessel for a deity) but as “the deity itself.”

Okinoshima has long been protected by a taboo known as iwazu-no-shima (“the island of ‘do not speak’”).
This refers to strict rules: one must not speak of what one sees or hears on the island, and not a single tree, blade of grass, or stone may be taken from it.
This taboo is an expression of the spirit of preserving the sanctuary as something “untouchable” to protect its mystique.
The tradition of being nyonin kinsei (off-limits to women) is also strictly observed.
Even for men, landing was generally not permitted, and in the past, was limited to around 200 men selected by lottery for the annual local grand festival on May 27th.

Furthermore, since 2018, a policy has been adopted not to grant permission for general public landings, even for the local grand festival, without special permission from Munakata Taisha.
This suggests a clear prioritization of even greater conservation and maintenance of sanctity following the increased attention due to its World Heritage designation.
Even Shinto priests of Munakata Taisha are required to perform misogi (ritual purification) in the sea to cleanse their bodies before entering the island.
This signifies that even those who serve the gods must undergo thorough purification before entering the sacred precinct, and maximum consideration is given to ensure that human presence does not affect the sacred domain.

• More about Shinto: What Is Shinto? Exploring Its History, Spirituality, and Mystique

Changes Brought by UNESCO World Heritage Designation

In 2017, “Sacred Island of Okinoshima and Associated Sites in the Munakata Region” was inscribed as a UNESCO World Heritage Site for its outstanding universal value.
The value of this registration lies in the fact that the ancient forms of faith, centered on Okinoshima, have been continuously protected to this day.
Even after gaining international recognition as a World Heritage Site, the taboos on Okinoshima have not been relaxed; rather, they are being observed even more strictly.
This rigorous protection shows that it is not just about preserving a cultural property but is fundamentally rooted in respect for it as a living faith.
The fact that local residents, primarily parishioners of Munakata Taisha, initiated a grassroots movement in the early 2000s to aim for World Heritage status also speaks to a strong awareness of passing on their faith and traditions to the next generation, rather than merely promoting tourism.

While World Heritage designation often implies increased tourism and accessibility, the fact that the iwazu-no-shima taboo is maintained on Okinoshima, and general public landings were further restricted after 2018, highlights the profound spirituality underlying its protection
This clearly demonstrates that Munakata Taisha and the local community prioritize maintaining the island’s “sacred essence” as a deity over tourism or academic convenience.
This stance is deeply rooted in Shinto concepts of kegare (impurity) and harai (purification)—the belief that human interference can defile the sacred.
This strict protection transcends mere cultural heritage preservation; it embodies a uniquely Japanese spirituality of isolating a sacred realm, passed down from antiquity, from humans to maintain its purity.

The “ban on women” on Okinoshima is part of a broader set of access restrictions.
While it may be viewed as discriminatory in modern times, in the context of ancient Japanese mountain worship and island reverence, such prohibitions were often linked to concepts of purity, the perceived dangers of sacred sites for women (especially concerning pregnancy and childbirth), or the nature of ascetic training for men.
Mountains were sometimes considered dangerous places inhabited by chimimouryo (evil spirits of mountains and rivers), and access was restricted for women’s safety or to allow ascetic practitioners to undergo rigorous training without distraction from the opposite sex.
While the specific reasons for the ban on women on Okinoshima are not explicitly stated, this historical and religious background suggests that this tradition is maintained today not merely as custom, but as a complex result of ancient beliefs, social norms, and gender roles.

The Message of Munakata Okinoshima for Today: Reverence for Nature and Succession of Tradition

Munakata Okinoshima is an unparalleled entity, showcasing the pinnacle of Japan’s ancient nature worship, particularly the form of faith where “the island itself is a god.”
The Shinto concept of Yaoyorozu no Kami (literally “eight million gods,” signifying that deities reside in all things in nature) is embodied by Okinoshima in its purest form.
The phrase “Island Where Gods Dwell” is not just a metaphor; it speaks to a history where the entire island has been treated with reverence as a sacred being, and the profound depth of that faith which continues to this day.
Okinoshima prompts us in the modern age to reconsider the traditional Japanese sensibility of respecting nature – the seas, mountains, and rivers – and appreciating its blessings.

In an age where technological advancement tends to diminish reverence for nature, strictly restricted sites like Okinoshima offer a fundamental message: humans should be humble before nature.
It encourages a deeper relationship with nature, viewing it not merely as a resource, but as the source of life, the core of culture, and a link connecting the past, present, and future.
Okinoshima’s World Heritage designation signifies international recognition not only for its historical and archaeological value but also for the enduring faith and the spirit of the people who protect it.

As demonstrated by the iwazu-no-shima taboo, the stance of quietly yet rigorously protecting the sacred site without making it a spectacle can be considered a model for sustainable cultural succession.
This can also be interpreted as offering a response to contemporary issues like overtourism and environmental destruction.

Passing On a Living Religious Heritage to Future Generations

The fact that Okinoshima’s strict protection measures have been maintained, and public access further restricted, even after its World Heritage designation, highlights a tension between increased global recognition and deep-rooted religious traditions.
This decision reflects a conscious choice to prioritize the island’s spiritual integrity over attracting tourists or academic convenience.
This unique stance positions Okinoshima as a powerful example of a “living religious heritage” that resists external pressures and maintains its core identity.
It could also be said to present a model for “sacred tourism” that emphasizes profound reverence rather than mere consumption.

Munakata Okinoshima is a “living heritage” that conveys the history of ancient international exchange and faith to the present day.
Its mystique and strict taboos continue to hold special meaning in modern society.
The Japanese spirit of deifying nature and not encroaching upon its domain offers universal values that should be re-examined in an era where environmental problems are worsening.
Just as the island of Niihau in Hawaii is cherished and passed on to the future to protect its traditions and culture, ensuring Okinoshima retains its sanctity for eternity will be of great significance not only for Japan but also for the protection of global cultural heritage and the succession of spirituality.

Conclusion

Munakata Okinoshima is not merely a historical heritage site or a tourist destination. It is an unparalleled sanctuary where the island itself is a deity, and where an unbroken line of faith from ancient times to the present, and the unwavering spirit of those who protect it, still thrives. Precisely because access is so strictly limited, its mystique deepens, stirring our imagination.

The “Island Where Gods Dwell,” Munakata Okinoshima, reawakens in us a fundamental reverence for nature and a deep respect for the unseen – things often forgotten in modern society.
It continues to transmit a universal message, questioning what spiritual richness truly means beyond mere material wealth. For Okinoshima to be passed on to the future, shrouded in its sacred veil, will not only demonstrate the depth of Japanese culture but will also become an irreplaceable spiritual heritage for people all over the world to share.