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A persistent problem for historians of Japanese religions has been the proper identification and definition of the Other World, a realm beyond ordinary experience that is also thought to be the abode of the kami and, occasionally, of the dead as well. Despite the fact that the Japanese tradition uses several names to refer to that experiential zone, most scholars conceive of it as a single entity and thus contribute to a confusion that has continued unabated to this day. It does not take wild flights of the imagination to suspect that Japanese scholars themselves might be under Western academic and/or religious influences when they use the term takai (other world) to refer globally to the three supernatural realms (namely, Yomi no kuni, "the land of darkness," Takamagahara "the high heavenly plain," and Tokoyo, "the permanent realm") that are mentioned in the myths. Although vague or simplistic distinctions are made at times, the designations are almost always conflated in a single category. In all cases, however, scholars fail to provide sophisticated interpretations of the terms. Even Carmen BLACKER conceives of the other world as a single realm; while recognizing the topic's importance, since she devotes a chapter to it in her book on Japanese shamanism, she offers little solace:

Visions of excess and excesses of vision: Women and transgression in Japanese myth