10. Ametuti: Cosmos and Earth

The above image of M51 Whirlpool Galaxy is by NASA and European Space Agency and is in the public domain. The Wosite chart in this article is by S. Sakata.

This article describes Wosite cosmogenesis, how Cosmos and Earth are created by primordial forces of Universe. While we show only one short passage, the insights expressed here have been derived from other passages in Wosite literature. It is quite difficult to render into contemporary English. It requires study and practice of esoteric and hidden teachings. It is our intention to offer our modest knowledge so that people everywhere may benefit from it.

Hotuma Tutae Ametuti Passage

There is a very profound description of the origination of Cosmos, Sun, Moon, and Earth, found in Hotuma Tutae lines 2576-2583. This passage in Wosite is reproduced above, as verse in rhythms of five and seven. Next, we present the voicing of the verse. As you read it out loud, please sound each syllable clearly and consciously.

ame tuti no      hirakeru toki no

hi to iki ga:      me wo to wakarete

wo ha ame ni,      me ha tuti to naru.

wo no utuho      kase umi, kase mo

ho to wakare.      u wose no mune ha

hi no wa naru.      i me no minamoto

tuki to naru.      tuti ha hani mitu;

katu hani ha      yama sato to naru.

Glossary for lines 2576-2585:

ame,  cosmos, sun.  tuti,  earth.  hirakeru,  opening, separating in a natural way.  toki,  time.  hi,  first (when written as shown).  iki,  breath, will, mind.  wakarete,  divide.  wo,  male aspect of energy.  me,  female aspect of energy.  naru,  to become.  utuho,  ‘space’ energy of universe.  kase,  repetetive motion.  umi,  born.  ho,  fire (when written as shown).  u, great. wose,  male energy.  mune,  breath, origin, root.  hi-no-wa,  sun (when written as shown).  i,  will, mind, intent.  minamoto,  essence.  tuki,  moon.  hani,  soil without water; stabilized, fixed, determinate.  mitu,  energy moving, flowing.  katu,  moreover.  yama,  mountain.  sato,  plain.

The passage in Wosite & English:

At the time when Ame and Tuti separate,

first breath divides into a pair of Me and Wo.

Wo becomes Ame/Sun,

while Me becomes Tuti/Earth.

Wo no Utuho becomes very hot like Ho and produces Kase,

and Kase separates out Ho.

U-wose produces Hi-no-wa.

The essence of I-me becomes Tuki.

Tuti is made of Hani and Mitu.

And Hani makes mountains and plains.

Explanation:

With the first breath of origin, various phenomena occur. First Utuho Space energy divides into a pair of Male and Female energies. The Male energy being lighter, it becomes Sun and other celestial bodies. This is called Ame. Female heavy energy firmly solidifies and becomes Earth and Moon.

Kase comes from Male cosmic energy. Kase Wind energy is a regular occurrence, repetitive motion. It means that something is happening, regularly repeating. Although Kase is unseen, it implies the passage of time, and even more importantly, that time itself exists.

The part of Kase that moves vigorously at high temperature is called Ho, Fire energy. These three —Utuho, Kase, Ho — are always moving strongly, and are Male cosmic energy.

Sun from the Male was placed near Earth. Moon from the Female was placed closer to Earth. Life forms of people are comprised of inter-workings and characteristics of the five: Utuho/Space, Kase/Wind, Ho/Fire, Mitu/Water, Hani/Soil. Male energy of humans has Sun as its essence; Female will of humans has Moon as its essence.

The ground of Earth can be divided into Mitu and Hani. The hardened stable Hani makes the soil of mountains and fields. Water is a form of Mitu. The nature of Mitu is to increase as it flows, gathering while not changing its essence, and flows without stopping.

It is important to note that Space, Wind, Fire, Water, Soil, are not “things”; they are primordial energies with characteristic types of activity and therefore they represent processes. We may think in terms of gerunds: Soil hardening, Water flowing, Fire heating, Wind blowing, Space activating. Although this is rather simplistic, it is a start toward deeper understanding. 

We suggest that you spend time sounding the vowels to feel their primal energies. Write Wosite vowels and imagine their deep meanings.

It seems to us best to use the original Wosite terms for the five energies, since they are so rich in meaning.

Ame and Tuti, Cosmos and Earth

This Wosite verse describes the separation of Uchuu into Ame and Tuti, Universe into Cosmos and Earth. It explains how Earth and Moon are created differently from the rest of the Cosmos.

Uchuu may be said to be Universe, if we agree that Universe is All That Is. The essence of Universe is energy. Primordial energies are the source of our Cosmos. These energies are Utuho, Kase, Ho, Mitu, and Hani. Because the original energy divided into Male and Female aspects, the five primordial energies also bear these aspects. Utuho, Kase, Ho are Male energies. Mitu and Hani are Female.

To most astronomers, cosmos and universe are practically synonymous. However to esoteric thinkers, they may not be exactly the same. We may say that astronomers study the cosmos, the observable universe. The word “cosmos” originally meant to ancient Greeks the orderly universe. We may think of planets, sun, stars, galaxies as being observable and orderly. In recent times, the presence of dark matter and dark energy has been discerned. Thus, the study of the cosmos by astronomers now includes invisible yet observable (through their effects) matter and energy. Let us agree to use the term “cosmos” to mean this kind of universe.

Ame is Cosmos, the universe of outer space: sun, stars, galaxies, … Ame/Cosmos is produced by primordial Male energies. Tuti/Earth, is produced by primordial Female energies. Ame is not identical to Uchuu. In our view, Cosmos is only a part of Universe.

In summary, Uchuu/Universe includes Ame/Cosmos and Tuti/Earth, as well as the laws and principles of Uchuu/Universe and its unseen energies.

Earth and moon, by NASA.

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9. Ma: Yama, Muma, Koma — Mountains and Horses

Higashi-no-yama, Gifu, by Okunomichi

Yama, Mountain

We show here the writing of yama, mountain. This is an example of utuho-tai used to mean a location relevant to the situation. Here, in ya: a person on the mountain is looking up at the sky above the horizon (horizontal bar) for the rising movement of the sun (represented by the vertical bar). In ma, ma-sou is looking at energy coming down from above. The horizontal bar of ya means horizon; the horizontal bar of ma means the zenith of the sun. The movement of the sun is indicated by the vertical bar in both cases. The top of the mountain is a place that gets light for the longest time; it is closest to Ame. It is a place of gratitude for this gift from Ame. Perhaps this explains why Nihonjin have revered mountains from ancient times.

Muma and Koma, Horses

In Wosite literature, horses are mentioned many times. They were treasured as special animals. There are two names for horses. The horse that is natural or wild is called muma. The horse that one rides is called koma. Notice the difference in the ideograms of mu and ko. The wild horse is indicated by the ideogram of ho-tai overlaid with m symbol implying a more fiery temperment. Mu means able to move freely with natural energy. The domesticated horse is stable and fixed, as the hani-tai indicates. The common syllable ma is the ‘certain place’ of utuho-tai, namely the horse’s body.

Training of Horses

We learn from lines 3652 – 3659 of Hotuma Tutae (not shown but transliterated here):

kosi sue norite     yawa-yawa to     muma no asitori     ikisu ahi     awasu kaname no     nori-nori so     tune ni kokoro o     u-heki nari     muma ha umarete     mono sirasu     ata-hasiru toki     noriotu so     kanete wosiye ha     kanahu mono

Toyoke taught how to train wild horses: firmly seated on the horse’s back, slowly and gently keep the stepping in rhythm with the breath, for this is essential. Always get to know the horse’s mind. Wild horses don’t know but to run freely, and can toss the rider to the ground; so if we keep training on a daily basis, the horse will become well-accustomed to being ridden.

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8. O Vowel and the Completing Energy of Hani-tai

Hana-no-Iwaya, Kumano, by Okunomichi

Hani-tai

Hani-tai, as its square shape indicates, is heat energy circulating in a stable manner. It means that it is getting dry and firm. The process of change is over and has been completed, as the image suggests.

Hani and Verse 2593-2596

Hani is dry ground, clay. This is explained by its name, ha-ni. Notice how stable the ideograms ha and ni  look.

The verse reads:

hani ukuru     utuho ama-mitu     naru kusa-ki     utuho ha tasuku     mitu hiyasu

Hani receiving     rain from utuho     makes grass and trees     utuho helps     water cools.

Ground receives rain water from utuho (light, in this case air). Grass and trees grow with the help of utuho and cooling water. Observe the second time, utuho is written with the  ho  allograph, implying heat of fire. This may refer to radiational/radiative cooling. These lines again allude to the cycle of water.

In any case, hani-tai is the solidification and completion of process, the building of land and mountains.

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7. E Vowel and the Flowing Energy of Mitu-tai

Photo by Okunomichi

Mitu-tai

Mitu-tai is shown here. It is the basic shape for the vowel sound  e.  Mitu makes us think of mizu, water. Yet it means much more. The mitu-tai is clearly a process of flowing motion from top to bottom. The top of the shape is energy which is light, like vapor, mist, dew, or cloud. The vapor gradually becomes drops of water which come down, water flows on the ground and is sucked into the earth. As it moves, water gathers more and more quantity, from high to low places, and finally flows into the sea.

Mitu and Hotuma Tutae lines 2610-2613

The next figure shows how the word mi-tu is spelled out in Wosite.  It is made up of the  m  consonant with kase-tai vowel i  plus the  t  consonant with ho-tai vowel  u. 

The lines from Hotuma Tutae tell us about  mitu.  They read:

tuki no mitu     kutaseru tuyu ha     kawa no mitu     utuho ukure ha     kumo to nari     ti-ayumi nohoru     hani no iki

This is clearly a description of the water cycle where water comes down as dew and rain into rivers which then evaporate to form clouds and the cycle repeats.

Constellation Eridanus The River, by Johann Bayer, 1661

 

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6.1 Motoake (Amoto) Creation of Universe

Motoake (Amoto) Origin of Universe

Motoake (Moto-ake; moto, origin; ake, opening) literally means “opening of origin”, i.e., creation of Universe. Amoto (A-moto; A, cosmos, Universe; moto, origin) is a synonym, and it means creation of Universe.

The profound and beautiful Motoake chart was designed by Toyoke-sama to teach how the universe is created by the Original Presence, Amemiwoya. The charts were especially created by S. Sakata for this site. We colored the central circle pink to show it clearly. In the circle are three symbols. The upper spiral which opens counter-clockwise is the  A  symbol of Ame, Cosmos. The other spiral which opens clock-wise is the  Wa  symbol of Wa, Earth. In the very center, the ho-tai  U  symbolizes the movement of creation caused by Amemiwoya. This is most important. The central circle represents the place of Amemiwoya.

Creation was brought about by movement. This is the beginning and the origin of Universe. It divided into Earth and Cosmos, the rest of Universe. The Wosite letters  A, U, Wa  describe this process. They are in the center of the figure, and they represent the Center of Universe and Amemiwoya. Here is an enlargement of the three central ideograms.

Enshrined in the central circle with Amemiwoya is Minakanushi, first of mankind on earth, and first of the top leaders of Japan, the Kunitokotachi. This place is called  Amoto. It is symbolized by the North Star.

The eight ideograms in the innermost ring are the names of the eight Akuta-kami: To, Ho Ka, Mi, Ye, Hi, Ta, Me. These eight govern the corresponding eight phonemes. The Akuta have special important functions having to do with space and time.

Next, we turn our attention to the second Motoake chart with two colors.

There are eight kami in the second ring; they are called Anami-kami. (The ring is colored pink.) Anami-kami are in charge of the phonemes A, I, Hu, He, Mo, Wo, Su, Si (the phonemes in the pink ring). Anami-kami are Kami that bring down cosmic vibrations to form the human body. They control the mime-katati.

How is this done? In response to the phonemes, thirty-two Misohu-kami produce human mime-katachi (human appearance and constitution of the body). Misohu-kami are thirty-two reverberations of voice. They are shown colored yellow in the outer two rings of the chart.

Because there are eight kami in each of the first two rings and sixteen in each of the next two rings, there are a total of forty-eight kami represented by the forty-eight ideograms for the phonemes of Wosite.

Hutomani and Motoake

The Motoake chart shown above symbolizes the manifestation process. It was designed by the sage Toyoke-sama to help people understand the process of Universe. It comes from the Hutomani document written in Wosite by Amateru Amakami. As we stated in Post #1, the original name given by its author was Moto ra tutaye no humi. This means a humi for solving a problem by applying the principles of Amenaru-miti, the Way or Law of the Cosmos, as taught by the Motoake chart.

Meaning of Hutomani

What does the word Hutomani mean? Let us break it down into its parts.

Hu is the appearance of a new strong movement, an inspiration from Ame, Cosmos/Universe.

To is the gathering of the inspirational movement and stabilizing and solidifying it. It also refers to the teaching of To no Wosite from ancestor To-no-Kunisatsuchi as taught by Toyoke-sama.

Ma means receiving new energy, gathering the energy, and conveying it down to earth.

Ni is harmonizing the energy and manifesting that energy.

So, Hutomani means:

A new strong movement of inspiration appears from Universe. The movement is gathered, stabilized, solidified according to the teaching of To no Wosite. The new energy of movement is received, gathered, and conveyed down to earth. This energy is harmonized and manifested on earth.

We will provide you, dear Reader, further explanations of Hutomani and the Motoake.

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6. U Vowel and Generating Energy of Ho-tai

Torch aloe, Aloe arborescens

The Energy of Ho-tai 

Ho-tai, the sound of U

1. Ho-tai is shown above. It is the basic shape for the vowel  u.  It generally represents hot and light energy. Note the sun is shining down onto the ground of earth. The ground heats up, air moves up, The diagonal lines represent the coming and going of heat, moving very strongly. Therefore, ho-tai represents dynamic, powerful movement itself. This powerful energy can create new things, new forms of things.

Orion Nebula, birthplace of stars.
Photo credit: NASA ESA Hubble Space Telescope

Ho character, and passage from Mikasahumi 11557

2. The word  ho  is written in the ideogram above. It is made up of two parallel lines for  h  plus the square of the hani vowel  o. So the word  ho   is born. It has several different meanings. For example millet and rice put out new ears (called ho). As time moves, there are seasons and years, and new things appear. This movement causes creation. The wosite  u  thus means big and great. It represents the beginning and origin of the universe.

The lines are from Mikasafumi and they read:

katati hani     hu hasira tatite     mutumasiku     kore kami katati

The shape of hani     two columns stand     very closely     this precious shape.

Indeed, the shape of ho-tai is precious, for it represents the powerful force of creation.

3. Allograph: each of two or more alternative forms of a letter of an alphabet or other grapheme. There are various allographs of  ho  as shown here. They include those for  ‘time of year’, ‘millet ears’, and two forms for ‘fire’. The second is rarely used. The meaning of ‘fire’ is not only the ordinary fire, but it is also the hot energy that makes new things.

Festival of Ho (Grain Ears)

4 . We show lines 11552-11553 from Mikasafumi (right) with allographs for ho and hi (day) and 2638-2640 from Hotuma Tutae (left) with allographs for so, ro, ho.

Mikasahumi 11552 (right and Hotuma Tutae 2638 (left)

The former reads:

hotumi hatu-hi ha     u-ke maturi

On the first day of the Ho harvest season, autumn equinox, people make maturi for food.

The second excerpt reads:

kami maturu      so-ro no hotumi no       mi-ke mo mata      usu tuki sirake     hatu-hi ni ha      kayi to siru toso

In modern pronunciation, it reads:

kami matsuru     so-ro no hotsumi no     mike mo mata     usu tsuki shirake     hatsuhi ni wa     kayu to shiru toso

kami matsuru     gather rice and millet ears     and polish the grains white     the first day     make okayu and shiru.

Kami refers to a powerful natural force, here the grace of autumn. Maturu means honoring and thanking kami in a festival. So-ro are rice and millet, and hotumi means the ears are gathered. Usu tuki refers to polishing grain with an usu stone mill to make it white. Hatsuhi, the first day of the maturi, it is made into porridge/gruel and soup.

5. Hatsu-ho Matsuri

The Hatsu-ho Matsuri (festival of first harvest of rice) is held annually at shrines. In the shrines of Ise Jingu, they are held during the month of October. It is a time when the first harvesting of rice grown at the shrines is offered to Kami in gratitude. There is a later matsuri when the rice is cooked and presented to Kami.

The photo below shows the harvest boat arriving on the grounds of Naiku Inner Shrine of Ise Jingu from the sacred Isuzugawa (Isuzu River). It is laden with sheaves of rice. The sign in Japanese reads: O-hatsu-ho. The matsuri is a joyous time for the local community as well as the shrine.

Hatsu-ho Matsuri at Ise Jingu Naiku, by Okunomichi

Updated 2019.07.01

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5.1 Isanami and Imo

Monument for Isanami in Izumo, by Okunomichi

Isanami

Isanami-no-Mikoto has been revered throughout the land since Wosite times. Isanami was a woman of great accomplishment in the annals of Hotuma Tutae. She is remembered in myths, legends, and in shrines even today. There is a monument for her in Izumo, shown above, as well as one in Kumano, shown below.

Let us study the meaning of  isa  in the names Isako, Isanami, and Isanaki. Isanami, the daughter of Toyoke-sama, had the childhood name of Isako. After she married and the couple became the head of the land, she was named Isanami and he became Isanaki. Here,  i  has the greater meanings of mind, spirit, faith, and will.

The ideogram  sa  (drawn as a circle with a horizontal line through it) in  isa  means rich and clear, pure and bright. Notice how the bar of the  s  glyph takes the  a  energy and spreads it evenly when forming  sa. Thus, one of the meanings of isa is bright spirit.

In Isanami’s name, on the left of the figure, we note the ideogram for  mi.  The symbol for the consonant  m  shows a horizontal line indicating the balancing of energy and then the vertical line sending the energy down.  Mi means fruit, body, self, very appropriate for the female. For Isanaki, the last ideogram is that of  ki  which, in addition to meaning tree, also means male. Isanaki is an abbreviation of Isana-kine. Kine is the honorific title for man. It has a good connotation. Isanaki’s name is sometimes written as Isanagi, which is another abbreviation for Isana-kine. Although in general voiced consonants such as g and z are considered to have a negative meaning, in this case gi is not negative and is permitted in Wosite.

We note that in later documents, however, the names Izanami and Izanagi have replaced the  s  by the voiced consonant  z .  These are serious errors which darken and lower the energies. Remember that the horizontal lines in  sa  and in  mi  mean that energy is being balanced and harmonized. Balance and harmony play important roles in the worldview of Wosite. Therefore, we do not recommend using these spellings and pronunciations of these two beautiful names.

It is said that this natural stone monument marks Isanami’s resting place at Hana-no Iwaya, a sacred place in the Kumano region of Mie prefecture.

Hana-no-Iwaya in Kumano, by Okunomichi

Imo

This figure is that of  imo.  Imo means sister, wife, sweetheart (and also the potato). Amazingly, this word imo appears 58 times among all the Wosite documents. 

For our discussion, we consider this passage (Hotuma Tutae line 2718):

kokori no imo to     musuhase te

In this part of Hotuma Tutae, we are reading about Ukesuteme and Kokori-hime who were studying with Toyoke-sama. Kokori-hime was the sister of Isanaki. Toyoke-sama, father of Isanami who married Isanaki, connected them as step-sisters. Toyoke-sama is known for a long history of philosophy, analysis, and technology. He was unparalleled as leader, educator, and statesman. 

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5. I Vowel and Repetitive Energy of Kase-tai

Hokusai

Kase-tai and I Vowel1.   This is kase-tai. The shape describes light and heat from the sun from sunrise to sunset, first rising to its peak midday and then declining to sunset. To ancient people, light and heating from the sun were vitally important.

2.  Now, let’s study kase-tai more closely. The shape of kase-tai can also be considered to be the temperature change during one day as the sun rises and starts heating atmosphere and ground. The warmed air moves lightly, and it is called kase, wind. See above figure.

Kase, Kasu

3.  However the original meaning of kase is most important. Kase is separated out from male cosmic energy of utuho. It is the part that has regular movement like sunrise and sunset. Kase means there is movement or change. Something has actually occurred. However what has occurred is not visible to the eye. Therefore kase has this meaning of a regularly repeating movement, although it may be unseen. Furthermore, it has the even deeper connotation that time exists.

4.  Ka is the stem of two important words, kasu (on the left) above and kase (right). Kasu is a verb which means the sun moves during one day.

5.  Ka-sou is written as a vertical. It is the consonant  k. It represents solar energy coming straight down to the ground.

 

6.  To form the syllable ideogram  ka, let us look at utuho-tai again.   

Utuho-tai is a state of energy. It  has other meanings: that which is not visible to the eye; superior; something light and floating; primordial; a certain place; possibility of change, potentiality of transformation.

7.  Combine ka-sou with utuho-tai and we get the ideogram for syllable ka.  Ka is light shining on the ground. As a result, ka came to mean the time of one day duration, from one sunrise to the next sunrise. Even today, we find ka meaning day in spoken Japanese. From counting hi (1), fu (2), mi (3), yo (4), i (5), we have futsuka, the second day; mikka, the third day; yokka, the fourth day; and itsuka, the fifth day of the month. The first day is called tsui-tachi, from tsuki (moon) tachi (starting), namely new moon starts on tsui-tachi. So, until the tenth day of the month, the number is followed by ka. Other meanings of ka are bright; right; wealthy; right-side; west;  autumn.

Iki, Breath

8.  Let us study  iki. See figure below. The ideogram for  i  is the kase-tai bell-shape with the dot of Amenomiwoya in the center which represents Source. When we see kase-tai, we pronounce it  i  . The ideogram for ki  is kase-tai with the vertical line of  k . The modern word  iki  means breath. 

9.  What is the etymology of breath? Consider the verse shown with  iki  which is found in Mikasafumi lines 11349-11352.  It reads:

ame tuti imata

naru zaru ni     ame no miwoya no

nasu iki ha     kiwanaku ugoku

amotokami     mitu ni ahurano

When ame and tuti are not yet separated, Amenomiwoya’s breath is eternally and everywhere moving. An important part of the breath of Amemiwoya is called A-moto Kami. A-moto is powerful energy of space, and Kami is an honorific title.

Remember that ka-sou is energy from space that goes straight down to the ground. And kase-tai expresses regular movement of an invisible very light thing. Therefore, that is the meaning of iki, a regular movement of an invisible very light thing. Even now, iki is commonly used to mean breath.

The word  ki  means tree. When we look at this ideogram, are we not reminded of the Tree of Life? Iki is the breath of life. 

Repetitive Movement of Sun

https://en.wikipedia.org/wiki/Position_of_the_Sun

10.  The kase-tai image is very like the astronomical elevation angle of the sun during the course of a day. Shown in the chart are the angles on summer solstice, equinoxes, and winter solstice, all for a location of 56 degrees North latitude.

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4.1 Ama, Amakami, Amemiwoya

Ama and Amakami

The words that we study in this article all begin with ama which is written with the cosmic allograph for the Wosite  a .  Ama is the Wosite word for cosmos, which includes sun, stars, and galaxies. It also describes a highly respected person. The  a  in ama is written with the cosmic spiral of  a.

Kami is a word from ancient times which is still used today. Kami is a powerful force of nature or a person who possesses great power and has earned great respect. Amakami is a special term, a title, for a secular-spiritual leader in Wosite times. Amakami was a leader who stayed connected with Ama Cosmos. Amateru is the best-known Amakami in Hotuma Tutae. Let us try to understand Amakami through Wosite analysis.

First, for Ama, look at the right of the illustration below, and note how Ama is written in Wosite. The usual form of  a  has been replaced by a spiral that opens to the left. This is a special ideogram, an allograph, of a  when it is associated with Cosmos or Universe. In Wosite analysis, we treat it the same as the basic circular utuho-tai for  a.

The ideogram below it in the figure is ma, the circle of utuho-tai with an overlaid T-glyph indicating strong will. Therefore Ama refers to the energy from the Original Presence, the presence that originated Universe.

Finally the term we analyze is amakami.  The ideogram for ka means shining, as in kaguya. It also implies megumi wo watasu, sending blessings. Mi is a wind-like energy which is balanced and sent down. The amakami of the past always shone brightly for his people, sending them abundance equally, without thought of personal gain.

Amanohara

Amanohara (also Ahara) has important meanings in ancient Japanese. (See our later posts on Ahara and Takamanohara.) Amanohara is the place of the Amakami’s Congress. Amakami as the leader communicated with Ame Cosmos and the ancestors who returned there. This meeting of communication with Universe was held at the miya, Amakami’s residence. The meeting is called maturi.

Although now we think of matsuri as a festival at a miya Shinto shrine, the original meaning of maturi was connecting with Universe and its laws for the welfare of the people. By connecting with Universe, Amakami was following the Amenaru-miti, the Laws of Universe. This was Amakami’s most important responsibility.

Amanohara has the greater meanng of Cosmos and all the Laws of Universe. Regretfully now, these meanings of Amanohara have been lost to modern people.

Amemiwoya

Amemiwoya is the Great Source, that which produced Universe, the essence of existence. Amemiwoya generated Universe, and is the Presence of the Origin. Amemiwoya is Energy from the Original Presence. Amemiwoya taught the To no Wosite, the Amenaru-Michi, and other great teachings of The Way. 

Ame is the universe. Mi is a high honorific of great respect. Woya usually means parent. But Amemiwoya is not a person, rather “Something Immensely Great”.  

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4. A and the Originating Energy of Utuho-tai

Autumn equinox setting sun (Okunomichi)

 

Utuho-tai and A Vowel

1.  The ideogram a  is a dot in a circle. The circle is utuho-tai. What, then, is utuho? Utuho is uchuu universe when it is umu born out of void; it is unseen, it is pure potential. In the illustration below, utuho is spelled out in Wosite ideograms for u-tu-ho, read top to bottom.

 

Utuho

2.  Ho-tai is the triangular form of  u  vowel energy. See the article posted about ho-tai. Ho-tai represents the flow of energy from the left corner upward to the top, then down the right side, and finally horizontally to the left. The dot in the center of the triangle signifies an originating energy. This ideogram means great heat moving even now, as is necessary for the continuous origination of all things.

Next, consider the ideogram for tu. Tu is made up of the Y-like glyph of ta-sou overlaid on the triangle of  u. The Y-glyph represents reception of energy and the sound of the consonant  t. Note the junction at the center of the Y. The two arms gather energies from above, and balance and harmonize the energies; the vertical stem brings the energy downward.

The third ideogram is ho. It is made up of ha-sou for consonant  h  and hani-tai for vowel  o. The two lines of ho represent duality: up and down, male and female, etc. The square of hani-tai is like a box, bounding the contents and completing creation.

Utuho is the birth of all things, of all life.

Next, we look at words containing the utuho-tai, the  a  vowel sound.

Asa, morning

3.  The Japanese word asa (shown in red) means morning. In explaining asa, we consider the expression asakotoni. This means every morning, as in “every morning the sun rises.”

Let us analyze asakotoni. First, asa. Asa is made up of two circular ideograms. There is a dot in the first, and a horizontal line in the second. The  a ideogram is the unseen original energy, full of potential. The Sa ideogram has a horizontal line which indicates the balancing of energy. Sa is very bright and full of light. This helps us to understand asa as the time of day when the sun is rising and very bright, it has full potential.

Koto as a word is still used even now, but for the Wosite era, the meaning varies by each sentence. Asakotoni becomes a single concept through the particle* ni.  Thus asakotoni means “in every morning” or simply “every morning.”

* Particle, joshi:  Japanese particles, joshi or teniwoha, are suffixes or short words in Japanese grammar that immediately follow the modified noun, verb, adjective, or sentence. Their grammatical range can indicate various meanings and functions, such as speaker affect and assertiveness (Wikipedia).  In other words, joshi is not a noun, verb, adverb, or adjective per se. We may consider them “connecting words” since they give the relationships between the other words. They are very important in Nihongo.

The Wosite energy analysis goes something like this. Look at the images on the left. We have discussed the dot and the bar. We already know the meaning of the vertical k line, and the Y glyph for the t sound. The plus symbol represents connecting the energies both vertically and horizontally.

Ame, rain

4.  Ame means rain. It is shown in red. The expression we will study here is ame to huru nari. First, let’s look at ame, on the right. We have the same a as before. Now for me we have the river-like image of mitu-tai vowel e with a T-like glyph for the M sound. The energy which is always flowing is received and sent down. This is the real meaning of rain.

The particle to connects with ame and emphasizes it. This is due to the emphasis of the hani-tai of to.

As for huru, there are two triangles. Hu contains two vertical bars for the back and forth or male and female aspects of energy.  Ru has the upside-down Y indicating energy that is moving down and dividing as it goes. Nari is a joshi.

Allographs of  A

5.  There are various allographs (alternate forms) of the ideogram  a:  the basic, the formal, and the cosmic. The different ways of writing it helps us understand what is meant. The cosmic allograph indicates a connection with Ame, Cosmos. 

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