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
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Spontaneous Symmetry Breaking and Kotodama
The Heisenberg Uncertainty Principle and Kotodama
Defining the Quantum Field with Kotodama
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Chapter 2 – Relating Kotodama and Shinto
Grasp God, Eat God
An understanding of the “physical perception” of Hakke Shinto practice may be aided by discoveries in the field of modern brain science. Nanasawa says,:
Here, “information of the space creation” could be inserted the concept of God. A clue as to how the chanting gives rise to physical movement of the body during the practice may come from the recent findings surrounding recovery from severe brain trauma. In the past it was thought that severe brain trauma left the victim comatose or debilitated for the rest of their lives. It is being discovered that depending on the severity of the damage, and when given the proper rehabilitative techniques, that many patients with this type of brain injury are able to recover some of the basic functions conducted by the nervous system such as walking and talking that had been debilitated by the injury. The special therapies involve the development of the patient’s mental awareness of the proper function of their body as a thought. This awareness is being connected to the recovery of neural function either in remote locations of the brain or by reconnecting lost connections through nearby nerve cells. In other words, the mind can be trained like a muscle. Also, it is not a one way circuit, but a feedback loop. Nanasawa continues:
The physical movement that spontaneously accompanies the practice may at first appear to be strange or phenomenal; however it is not so inexplicable through our modern knowledge of the nervous system. The spontaneous movement that occurs with the practice is mitigated through the pyramidal tract of the nervous system. The same physiological pathway of the nervous system that is responsible for involuntary movements that do not need signals directly from the brain. The Katsugen (regenerating movement exercise) developed by Haruchika Noguchi is another example of a form of training that triggers physical movement through activation signals from the pyramidal tract. In his book, “Basics of the Setai Method,” Noguchi states:
Nanasawa says that while the physical movement of Katsugen and Omichi may appear to be very similar, the two practices are actually distinct from one another:
After a while, a spontaneous movement, “ohataraki,” (literally translated as “the work”) begins to occur to the kamishiro, however the consciousness of the priest is to remain clear. The practice does not give rise to any sort of particular state of ecstasy or out-of-body experience as sometimes described in other methods. Also the practice is not intended to trigger any visual or audial hallucinations.
At a glance, the state of ohataraki appears to be some sort of hypnosis, but the Saniwa is dedicating the words of the clearing chant in the normal manner which are not intended to bring about hypnosis. Also the meanings of the clearing words do not lead to a particular mental experience. According to Nanasawa:
As more research emerges, perhaps the exact mechanism behind the “physical perception” of Hakke Shinto rituals will be further elucidated. The Saniwa intermediary must terminate the practice if the kamishiro priest should draw in some spiritual or super natural phenomenon during the ritual. This is because the energy is being drawn for spiritual power in personal abilities that pertain to personal matters. Before a person is to attempt the practice it is strictly advised that the practitioner drops their self-conscious awareness and allow the mind to empty while remaining present. The first clearing ritual given will allow practitioners to feel that their body and mind are refreshed and emptied. Some people say they feel cleaned and sublime、and as the practice continues, they become united with God.
Grasp God, Eat God
One of the key terms to understand the practice of Hakke Shinto is the concept of “physical perception.” Nanasawa recalls that his teacher, Hiroshi Takahama, asked him, “Mr. Nanasawa, do you want to grasp god in your hands?” He was also told that the purpose of the ritual was to grasp god and eat god, and that the rite was the ritual service that God would practice. In other words, it was explained that the rite that he was to be trained was the ritual service in which human being and God become one. Seishichiro Takahama’s waka poem about this concept is as follows:
Shinto is a door knob, and a pine on the mountain peak, a fire stone pouch, and a song of a nightingale.
Grasses and trees, from humans to the sands, all are Shrines of Gods.
So, too, you are God, if you know it.
Grasses and trees, from humans to the sands, all are Shrines of Gods.
So, too, you are God, if you know it.
An understanding of the “physical perception” of Hakke Shinto practice may be aided by discoveries in the field of modern brain science. Nanasawa says,:
“In Omichi rites, chanting the clearing words helps one to create a state of mind in which we are free from being trapped in paying attention to the five senses. Namely the senses of sight, smell, sound, touch and taste fall away and then the chanting gives stimulation to the nervous system to move. This state of mind and body allows us to communicate directly with the information of the space creation.”
Here, “information of the space creation” could be inserted the concept of God. A clue as to how the chanting gives rise to physical movement of the body during the practice may come from the recent findings surrounding recovery from severe brain trauma. In the past it was thought that severe brain trauma left the victim comatose or debilitated for the rest of their lives. It is being discovered that depending on the severity of the damage, and when given the proper rehabilitative techniques, that many patients with this type of brain injury are able to recover some of the basic functions conducted by the nervous system such as walking and talking that had been debilitated by the injury. The special therapies involve the development of the patient’s mental awareness of the proper function of their body as a thought. This awareness is being connected to the recovery of neural function either in remote locations of the brain or by reconnecting lost connections through nearby nerve cells. In other words, the mind can be trained like a muscle. Also, it is not a one way circuit, but a feedback loop. Nanasawa continues:
“Omichi practice is a method to obtain the maximum knowledge of God with minimal effort. As a result of performing the practice your body will naturally begin to move. Some natural motions like sitting or standing become more complex motions as you continue in the practice. Spines are naturally swung as you receive information from God, similar to the movements that are seen when Orthodox Jews memorize and recite the Torah. This is a basic motion that must happen during the practice in order for one to acquire knowledge. This is also a positive sign that God’s wisdom is able to flow through a person like an ocean wave. Through the Omichi practice you can grasp God by unifying with each and every activity in the universe.”
The physical movement that spontaneously accompanies the practice may at first appear to be strange or phenomenal; however it is not so inexplicable through our modern knowledge of the nervous system. The spontaneous movement that occurs with the practice is mitigated through the pyramidal tract of the nervous system. The same physiological pathway of the nervous system that is responsible for involuntary movements that do not need signals directly from the brain. The Katsugen (regenerating movement exercise) developed by Haruchika Noguchi is another example of a form of training that triggers physical movement through activation signals from the pyramidal tract. In his book, “Basics of the Setai Method,” Noguchi states:
“The essence of human life, I believe, is an issue of natural force, voluntary work, or human instinct, which comes prior to knowledge and technique. I have come to realize that you cannot get it by studying books or technologies. I have therefore kept thinking of how to sensitize and accelerate the use of involuntary movement of the pyramidal tract during exercise. The Katsugen method for training of involuntary movements through the pyramidal tract was developed more than fifty years ago.”
Nanasawa says that while the physical movement of Katsugen and Omichi may appear to be very similar, the two practices are actually distinct from one another:
“Although there is the similarity that both practices give rise to movement that are signaled through the pyramidal tract, the methodology and overall experience are different. The Omichi ritual ceremony is conducted by a Saniwa (intermediary) and a kamishiro (Shinto priest). After the clapping of hands that is particular to Hakke Shinto, the Saniwa (intermediary) dedicates the clearing words, while the kamishiro (Shinto priest) receives the words over themselves while holding the hand posture gaiketsuin with their eyes closed.”
After a while, a spontaneous movement, “ohataraki,” (literally translated as “the work”) begins to occur to the kamishiro, however the consciousness of the priest is to remain clear. The practice does not give rise to any sort of particular state of ecstasy or out-of-body experience as sometimes described in other methods. Also the practice is not intended to trigger any visual or audial hallucinations.
At a glance, the state of ohataraki appears to be some sort of hypnosis, but the Saniwa is dedicating the words of the clearing chant in the normal manner which are not intended to bring about hypnosis. Also the meanings of the clearing words do not lead to a particular mental experience. According to Nanasawa:
“When the kamishiro becomes one with God with the guidance of the Saniwa, he is consciously aware of what is happening. . . . About 400 million years ago in the the first ‘brains’ on Earth were developing in the marine species ascidians. I imagine that this type of ancient brain worked in unison with the conditions of the land and water as a type of universal consciousness. The religious practice of Hakke Shinto is a method for humans that I believe gives access the ancient brain.”
As more research emerges, perhaps the exact mechanism behind the “physical perception” of Hakke Shinto rituals will be further elucidated. The Saniwa intermediary must terminate the practice if the kamishiro priest should draw in some spiritual or super natural phenomenon during the ritual. This is because the energy is being drawn for spiritual power in personal abilities that pertain to personal matters. Before a person is to attempt the practice it is strictly advised that the practitioner drops their self-conscious awareness and allow the mind to empty while remaining present. The first clearing ritual given will allow practitioners to feel that their body and mind are refreshed and emptied. Some people say they feel cleaned and sublime、and as the practice continues, they become united with God.