The Edo Period is also considered to be the Golden Age of Yōkai. This is when people and towns from all over started to spread their different versions of yōkai. Villages from all over would continue to write and solidify their stories on scrolls. The thoughts and stories of yōkai could now be seen from one person's mind to another’s eyes. “Folklorists and artists like Toriyama Sekien (鳥山石燕; 1712 – 1788) scoured the country for obscure legends and half-whispered folktales to populate their yōkai Encyclopedias and illustrated yōkai scrolls” (Davison, 2013). The fear could actually be spread. The visualization of yōkai was also able to be manipulated by the artist. Towns and urban areas would tend to add humor to relieve some of the fear associated with yokai. A town called Otsu was popular for creating a souvenir similar to a postcard. Yokai were feared everywhere in Japan, but humor would help to ease the minds of the people. The yōkai of the Edo period was what set the base for yōkai to be so prevalent throughout time. In the Edo period, though, the masses almost never left the place they were born. If people got together and someone said, ‘This happened in Tōhoku,’ there was no way of checking, which heightened the sense of reality, and all the listeners got a kick out of exercising their imaginations" (Itakura 2020).

Yōkai has been able to continue for many, many generations. The jury is still out on how Covid-19 affected the yōkai culture. At this point, the world is connected. The internet is at its highest. Manga, Anime, and social media have now helped the spread of yōkai around the world. A particular resurfacing came about in 2020. A 19th-century yokai called “Amabie.” Komatsu writes, "A fish-like thing emerged from the ocean. Draw me and show to the people, so that you can be free from disease," (Komatsu [insert page number]). With the entire world in turmoil, some can say we are searching for desperate help. Yōkai had reemerged and the culture lives on. Continually being researched, some believe it needs its own research. Yōkai will continue to grow and so will the lifespan of its rich history. There have been some movements to build foundations for yōkai research, such as the construction of a yōkai database at the International Research Center for Japanese Studies, but I wanted to separately make a museum dedicated to yōkai (Itakura, 2020).