There are 4 world in the Kojiki: “Takama no hara”, “Ashihara no nakatsu kuni”, “Yomi no kuni”, “Ne no katasu kuni” and “Watatsumi no kami no miya”. Up until now, the worlds depicted in the Kojiki where taken out of context from the text and explored from an historical point of view. For example, “Ashihara no nakatsu kuni” was interpreted as the ancient name for Japan. Opposing this, Saigo Nobutsuna claimed that the Kojiki has an internal structure and that each world should be explored from within the text as a whole. He theorized a three world structure: “Takama no hara” as the worlds of the gods, central and sacred world that maintains the order of the cosmos, “Ashihara no nakatsu kuni” as the ground world, secular and outskirt world that represents chaos, and “Yomi no kuni”, “Ne no katasu kuni”, “Watatsumi no kami no miya” as underground worlds (Saigo Nobutsuna, Kojiki no Sekai, Iwanami shoten, 1967).However, when the worlds of the Kojiki are viewed as a single worldview, they crystallize. When we look at the discourse in the Kojiki, we realize that each world is not preemptively located within a single structure, but rather it materialized itself on the spot. Moreover, each world transforms each time a god experiences it (Andassova Maral, Kojiki: Henbō suru Sekai, Minerva shobō, 2014).This presentation will focus on the worlds of “Ne no katasu kuni” and “Watatsumi no kami no miya” and it will look at how they are formed. Moreover, it will interpret the meaning each worlds holds when looked from the perspective of the shamanic experience of Hoori, who visits Susanowo, Ōnamuchi and “Watatsumi no kami no miya”, all of which are in contact with “Ne no katasu kuni”. Both “Ne no katasu kuni” and “Watatsumi no kami no miya”’s names do not appear in descriptive form, but rather within a conversation. I would like to explore the meaning behind this, and clarify the connection between it and the “shamanism” created in the Kojiki.