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
Harai Kotoba (Words of Clearing)
This book also explains that the proper form for the clapping is the clap for heaven is in front of the face, the clap for earth is in front of the chest, and the last one for the ancestor’s God is behind the hips. The essential practice of the entirety of the Tokusa no Kandakara are concentrated in this short clapping hands ritual and directly connects to the core philosophy of Hakke Shinto.
In order to better understand the core philosophy of Hakke Shinto a further understanding of the concepts behind the three Gods that are recognized by the three claps is necessary. First the concept of God in Shinto is discussed by Nanasawa:
At Shinto shrines, the unique rectangular shaped gohei are the representation of the ancestral Gods. The significance of the four rectangles are to represent that respect is being paid back specifically for four generations from parents to great-great grandparents. After that, the ancestor God Totsumioya is known to represent the energy of our more distant ancestors. Nanasawa comments that:
In the traditional method of Hakke Shinto , the clap behind the hips is to pay respect to the God Totsumioya. Nanasawa explains that:
The ten stages begin with the first breath and therefore being born human is considered the tenth stage. From there, the ninth, eighth and seventh stages are the process of welcoming the ancestor God Totsumioya. Once united with Totsumioya the practitioner will be able to greet personified Gods from the ascending and decending axes of heaven and earth. From the seventh to fifth stage the practitioner will greet the earth God Kunitsu. The seventh stage welcomes the understanding of Totsumioya and Kunitsu. In the sixth stage the spirit is receiving consolation. From the fifth stage the additional practice of Saniwa intermediary is introduced, while the fourth stage includes spiritual practice in the manner of a Shinto priest.
Harai Kotoba (Words of Clearing)
The Hakke Shinto service for the dedication of Harai Kotoba (words of clearing) has four main steps: the sanshu no Harai (Third Step of Clearing), the Misogi Harai (Clearing and Purification), the Hifumi no Harai (Clearing of Hifumi), and the Oharai (Great Clearing). Before reciting these words, a traditional way of clapping hands should be performed. In 1942, Sodo Odagaki, a student of Seishichiro Takahama, published the book, “Words of Clearing for Shirakawa Family by a Former Shinto Priest” in which he describes one of the manners of clapping hands:
“To begin the practice of Hakke Shinto in the the Shirakawa Family method, a practitioner claps hands two times to pay homage to Gods of heaven and earth, and once more for ancestor’s God. This is one of the unique manners compared to other Shinto sects.”
This book also explains that the proper form for the clapping is the clap for heaven is in front of the face, the clap for earth is in front of the chest, and the last one for the ancestor’s God is behind the hips. The essential practice of the entirety of the Tokusa no Kandakara are concentrated in this short clapping hands ritual and directly connects to the core philosophy of Hakke Shinto.
In order to better understand the core philosophy of Hakke Shinto a further understanding of the concepts behind the three Gods that are recognized by the three claps is necessary. First the concept of God in Shinto is discussed by Nanasawa:
“The concept of God in Shinto is basically impersonal, but in some cases there are Gods that are similar to personified Gods, such as the God of ancestors. Since our ancestors used to be living individuals, they can be identified as personified Gods even though they become invisible after death. The successive line of Emperors, or Maruseke Nogi and Heihachiro Togo (Commanders of the Imperial Japanese Army and Navy respectively during the Meiji Emperors reign 1863-1912) as warrior Gods are some other examples of personified Gods in Shinto. At first it seems that people are being worshipped as Gods, but since these recognitions are given post-mortum, there actually is no physical person being worshipped, but rather an abstraction of that person’s human existence.”
At Shinto shrines, the unique rectangular shaped gohei are the representation of the ancestral Gods. The significance of the four rectangles are to represent that respect is being paid back specifically for four generations from parents to great-great grandparents. After that, the ancestor God Totsumioya is known to represent the energy of our more distant ancestors. Nanasawa comments that:
“gohei is the symbol of our ancestors but also a symbol of our human form. A person is born as a lifeform that is a unification of their ancestors and they are given the totsuka (tenth stage). This could be interpreted as the genetic information that we receive through our DNA. For those who can see things of the invisible world, they say that they see gohei-like energy arising at the moment of birth.”
In the traditional method of Hakke Shinto , the clap behind the hips is to pay respect to the God Totsumioya. Nanasawa explains that:
“Clapping hands on the back means to worship the one who faces forward. This is because the person is given life through their ancestors and therefore the person is the God of ancestor. In this sense all humans are living ancestor Gods and living personified Gods. At this stage you are asked to realize that you are God. Once a person has become one in body with the God of their ancestors, then they will be able to greet other impersonal Gods, for example, Kunitsu no Kami (God of earth).”
The ten stages begin with the first breath and therefore being born human is considered the tenth stage. From there, the ninth, eighth and seventh stages are the process of welcoming the ancestor God Totsumioya. Once united with Totsumioya the practitioner will be able to greet personified Gods from the ascending and decending axes of heaven and earth. From the seventh to fifth stage the practitioner will greet the earth God Kunitsu. The seventh stage welcomes the understanding of Totsumioya and Kunitsu. In the sixth stage the spirit is receiving consolation. From the fifth stage the additional practice of Saniwa intermediary is introduced, while the fourth stage includes spiritual practice in the manner of a Shinto priest.