出版社:文芸社 著者:大野靖志 定価:1,680円
How Kotodama Manifests Reality
• Contents
• Contents
• Chapter 1 - Defining Kotodama
History of Kotodama Linguistics
A E I O U (phonetically: ‘ah’, ‘ei’, ‘ee’, ‘oh’, ‘oo’)
Applying Kotodama Linguistic Theory to the Kojiki (古事記 "An Account of Ancient Matters" - Japanese Mythology)
Correlating the 50 sounds to the Mythology of the Kojiki
List of the Sounds of the 50 Syllabary and the Correlated Kojiki God
Applying the Concept of Kotodama Energy in the Syntax of Language
Unifying the Five Strata into a Comprehensive Theory to Approach Everything
• Chapter 2 - Relating Kotodama and Shinto
Historical Lineage of Hakke Shinto
Far Reaching Influence of Hakke Shinto into Modern Times
How Dr. Kenji Nanasawa was Introduced to Hakke Shinto
The Historical Rites of Hafuri in the Training of the Crown Prince to be the Emperor
Grasp God, Eat God
“Religious Services” were the “Politics” of Ancient Japan
Revealing the True Meanings of the Rites of Tokusa no Kandakara (The Ten Stages of God’s Treasures)
Harai Kotoba (Words of Clearing)
Understanding the Gods Amatsu and Kunitsu (Heaven and Earth)
Observances to Console the Five Spirits and the Five Souls – The sixth stage
Understanding ‘Musubi’ - The Spirit of Unification
Explaining the Clearing Powers of Each of the Stages of the Rites of the Nine Strata
The Practice of Individually Becoming the Creator
Going to the State of Enlightenment
• Chapter 3 - Uniting Frontier Science with Shinto / Kotodama Concepts
---------------------------
Spontaneous Symmetry Breaking and Kotodama
The Heisenberg Uncertainty Principle and Kotodama
Defining the Quantum Field with Kotodama
●
Chapter 1 – Defining Kotodama
List of the Sounds of the 50 Syllabary and the Correlated Kojiki God
Kotodama Sound Mandala
If Kotodama Linguistic theory is correctly applied, and the energetic of the sound carried on words can be explained simply and elegantly, then where is the proof, and what purpose does it serve? As mentioned before, it was from the assumption that meditation on the energy of sound could change the nature of mind, and by extension through this knowledge of Kotodama the nature of the energy of creation could be known. However, the presence of conscious manifestation of reality is hardly a provable thing given that we all individually experience reality through our own consciousness. If it were to be so simply understood, then what prevents its concise application? To these questions, Ongasawara writes in his book, “A Hundred Gods Residing in Kotodama”:
The message of the Kojiki as interpreted objectively by Kotodama Linguistics is that the universe is in a constant state of creation, and that all existence actually originates from nakaima. In chapter 3, the correlations between this theory and those of modern quantum theory will be discussed in more detail. However, the general concept of the macrocosm being reflected in the microcosm as an emerging theme in modern science is worth considering here. If it is true that the assumptions of mythical wisdom mirror the most recent scientific elaborations on similar topics, then applying other precepts of knowledge from ancient times may also be useful. In other words, as scientific progress is pushed further, when one mystery is elucidated we are often only to find similar conundrums where each of the potential solutions resolves only a more difficult paradox. If the consciously focused parsing of reality by the application of the scientific method has its limits in consciousness itself, then a systematic application of a theoretical mechanism by which to change the abilities of consciousness must be further examined. Kotodama is the meditation on nakaima and can be applied to all things in the universe. To study the Kotodama is to perceive the creation and disappearance of thoughts and emotions in the way that nature embraces the birth and death of all life. Then, how can it be that one’s thoughts and prayers cannot be aligned with the essence of nature by using Kotodama?
Every living being is created out of nothingness and disappears into nothingness. To study the energy of sound as it was known in the Kojiki is to participate intentionally in the creative and destructive process of nature. After all, the hundred Gods of Kotodama must not reside far away from each of us, and will work actively here and now at this moment through each of us.
List of the Sounds of the 50 Syllabary and the Correlated Kojiki God
Kotodama Sound Mandala
1. | ウ | U (oo) | Amenominakanushinokami (天御中主神) one of the three Gods that existed at the dawn of time. (This God is connected by the center stroke of the tegatana (hand-sword) performed by sumo wrestler after winning a prize bout.) |
2. | ア | A (aa) | Takamimusubinokami (高御産巣日神) High Creator |
4. | ヲ | Wuo | Umashiashikabihikoji (宇摩志阿斯訶備比古遅神) Energy of the creation of the universe |
3. | ワ | Wa | Kamimusubinokami (神産巣日神) Divine Creatoreation of the universe |
5. | オ | O | Amenotokotachinokami (天之常立神) Heaven |
6. | エ | E (Ei) | Kunitokotachi (国之常立神) is one of the two gods born from "something like a reed that arose from the soil" when the earth was chaotic. |
7. | ヱ | We (wei) | Toyokumono no kami (豊雲野神) 2nd generation God - neither male nor female |
8. | チ | Chi (chee) | Uhigininokam(宇比地邇神) 3rd generation - top ranking male / brother energy God - the energy of the Earth is forming |
9. | 井 | Yi (yee) | Suhijininokami (須比智邇神) 3rd generation - top ranking sister / female energy God - the energy of Earth is forming |
10. | キ | Ki (kee) | Tsunuguinokami 4th generation of male God energy - life begins - symbolized by the growth of a bud, single celled organisms form |
11. | ミ | Mi (mee) | Ikuguinokami 4th generation of female God energy - life begins - symbolized by the growth of a bud, single celled organisms form |
12. | シ | Shi (she) | Ootonojinokami (意富斗能地神) 5th generation male God energy - God of male reproductive energy; more complex organisms form |
13. | リ | Ri (lee) | Ootonobenokami (大斗乃弁神) 5th generation Goddess energy - Goddess of female reproductive energy; Life is taking form energy |
14. | ヒ | Hi (hee) | Omodarunokami (於母 陀流神) 6th generation male God energy - God of the human form, fully equipped to receive God, imperfect without connection |
15. | ニ | Ni (nee) | Ayakashikonenokami (阿夜訶志古泥神) 6th generation Goddess energy -God of the human form, fully equipped to receive God, imperfect without connection |
16. | イ | I (ee) | Izanaginokami (伊邪那岐神) the 7th and last generation of Man God energy |
17. | ヰ | Wi (we) | Izanaminokami (伊邪那美神) the 7th and last generation of Woman Goddess energy. |
18. | タ | Ta | Ogotooshiwonokami (大事忍男神) Guardian Angel of facilitating communication with God |
19. | ト | To | Iwatsuchibikonokami (石土毘古神) God of boulders and large rocks |
20. | ヨ | Yo | Iwasuhimenokami (石単比売神) God of stones and sand |
21. | ツ | tsu | Oohitowakenokami(大戸日別神) God of the doorway that allows the daily entry and exit of God energy through humans |
22. | テ | te | Amenohukiwonokami (天之吹男) God of the cleansing power of heavenly rain |
23. | ヤ | ya | Ooyabikonokami (大屋毘古神) God of protection for household |
24. | ユ | yu | Kazemotsuwakenooshiwonokami(風木津別之忍男) Wind God |
25. | イェ | ye | Oowatatsuminokami (大綿津見神) Sea God |
26. | ケ | ke | Hayaakitsuhikonokami(速秋津日子神) Fast River God |
27. | メ | me | Hayaakitsuhimenokami (速秋津比売) Swift River Goddess |
28. | ク | ku | Awanaginokami (沫那芸神) God of Foam that Stands on Water, Millet God |
29. | ム | mu | Awanaminokami (沫那美神) Goddess of Foam that Stands on Water, Millet Goddess |
30. | ス | su | Shiranaginokami (頬那藝神) God of Cheek (somehow related to Water) |
31. | ル | ru | Shiranaminokami (頬那美神) Goddess of Cheek; related to the surface of water, the surface of things |
32. | ソ | so | Amenomikumarinokami(天之水分神) God of Moisture, governs the proper flow and distribution of water, relates to mountain energy, and easy birth. Son of 26 and 27. |
33. | セ | se | Kuninomikumarinokami(国之水分神) Goddess of Moisture, governs the proper flow and distribution of water, relates to mountain energy, and easy birth. Daughter of 26 and 27. |
34. | ホ | ho | Amenokuhizamochinokami (天之久比奢母智神) Goddess related to irrigation, represented by the gourd. Daughter of 26 and 27. |
35. | ヘ | he | Kuninokuhizamochinokami (国之久比奢母智神) God related to irrigation, represented by the gourd. Son of 26 and 27. |
36. | フ | hu | Shinatsuhikonokami (志那都比古神) God of the Wind - this is the divine winds that protected Japan from invasion in 1274 and 1281 |
37. | モ | mo | Kugunochinokami (久久能智神) One of the Four protector Gods of Nature - The God of and Creator of Trees, God of wood |
38. | ハ | ha | O’oyamatsuminokami (大山津見神) God of Mountain, God of war / war hero - son of 16 and 17 - related to God of mines and metal |
39. | ヌ | nu | Kayanuhimenokami (鹿屋野比売神) Goddess of Fields and Grasses / pickles and tobacco - daughter of 16 and 17. |
40. | ラ | ra | Amenosatsuchinokami(天之狭土神) God of Soil. Son of 38 and 39 |
41. | サ | sa | Kuninosatsuchinokami (国の狭土の神) Goddess of Soil. Daughter of 38 and 39 |
42. | ロ | ro | Amenosagirinokami(天の狭霧の神) God of Fog, son of 38 and 39 |
43. | レ | re | Kunisagirinokami (国之狭霧神) Goddess of the Fog, daughter of 38 and 39 |
44. | ノ | no | Amenokuratonokami (天之闇戸神) God of Darkness, son of 38 and 39. Energy of dark matter |
45. | ネ | ne | Kuninokuratonokami(国之闇戸神) Goddess of Darkness, daughter of 38 and 39 |
46. | カ | ka | O’otomadoikonokami (大戸惑子の神) God of Humble Completion, son of 38 and 39 |
47. | マ | ma | O’otomadoimenokami (大戸惑姫の神) Goddess of Humble Completion, daughter of 38 and 39 |
48. | ナ | na | Torinoihakusuhunenokami (鳥之石楠船神) God of Ships esp. the image of ship sailing like a bird over water |
49. | コ | ko | O’ogetsuhimenokami (大宜都比売神) Goddess of Food, Goddess of the 5 grains |
50. | ソ | so | Honoyagihayawuonokami (火之夜芸速男の神) God of Fire |
If Kotodama Linguistic theory is correctly applied, and the energetic of the sound carried on words can be explained simply and elegantly, then where is the proof, and what purpose does it serve? As mentioned before, it was from the assumption that meditation on the energy of sound could change the nature of mind, and by extension through this knowledge of Kotodama the nature of the energy of creation could be known. However, the presence of conscious manifestation of reality is hardly a provable thing given that we all individually experience reality through our own consciousness. If it were to be so simply understood, then what prevents its concise application? To these questions, Ongasawara writes in his book, “A Hundred Gods Residing in Kotodama”:
“{Understanding the nature of the energy of the creation of the universe} is not the same as understanding an event of archeological antiquity, nor is it to come to an understanding of the world as did pre-historic uncivilized people. It is not to grasp an astronomical understanding of the happenings at the starting spiral point of the nebula from which the cosmos are formed. It is not to understand the ‘Will of God’ as has been quested after by the crusaders of bygone times.
The starting point of the universe is always here and now. This is called ‘nakaima’ (this moment in timeless history). Understanding that at this moment, here at this point of mass, in this place in space, exists a starting point; is to understand this energy. To embrace this realization is to embrace the infinite possibility that we have with our human consciousness. This knowledge can be applied not only to change ourselves as individuals, but can also awaken a kind of change in lifestyles in enough people, that can ultimately change the course of human civilization entirely.”
The message of the Kojiki as interpreted objectively by Kotodama Linguistics is that the universe is in a constant state of creation, and that all existence actually originates from nakaima. In chapter 3, the correlations between this theory and those of modern quantum theory will be discussed in more detail. However, the general concept of the macrocosm being reflected in the microcosm as an emerging theme in modern science is worth considering here. If it is true that the assumptions of mythical wisdom mirror the most recent scientific elaborations on similar topics, then applying other precepts of knowledge from ancient times may also be useful. In other words, as scientific progress is pushed further, when one mystery is elucidated we are often only to find similar conundrums where each of the potential solutions resolves only a more difficult paradox. If the consciously focused parsing of reality by the application of the scientific method has its limits in consciousness itself, then a systematic application of a theoretical mechanism by which to change the abilities of consciousness must be further examined. Kotodama is the meditation on nakaima and can be applied to all things in the universe. To study the Kotodama is to perceive the creation and disappearance of thoughts and emotions in the way that nature embraces the birth and death of all life. Then, how can it be that one’s thoughts and prayers cannot be aligned with the essence of nature by using Kotodama?
Every living being is created out of nothingness and disappears into nothingness. To study the energy of sound as it was known in the Kojiki is to participate intentionally in the creative and destructive process of nature. After all, the hundred Gods of Kotodama must not reside far away from each of us, and will work actively here and now at this moment through each of us.