Category Archives: Motoake

Awanouta. Part 4.  Amemiwoya and The Nine Stars of Motoake

kohosi big

The Motoake chart is shown once again here. It represents hidden laws and the history of Universe. This time we emphasize its aspect of Kohosi, the Nine Stars. The Nine Stars refers to  Amemiwoya, the Origin, in the center surrounded by a circle of eight Akuta celestial bodies. Creative energy works through sound and establishes people’s bodies. Although Amemiwoya is not concerned with individual people, nevertheless action always takes place for creation of life. And Awanouta is its song of creation.

Creation of Islands

The Motoake chart represents the birth of life (a baby) as well as the birth of a country (kuni). Kuni today usually means country or nation. In olden days it meant area or land as well as country. This has led to some confusion. The kuni-umi of mythology in the Kojiki has it that Isanagi and Isanami created solid land, more specifically the eight islands of Japan, while standing on the “Bridge of Heaven”. 

Ōyasima is a beautiful old name for the Japanese archipelago. It means the eight great islands, In traditional Japanese culture, the number eight represents all. Thus Ōyasima means all the islands of Japan. Yatami (ya-tami, eight peoples) means all the people of Japan.

One of the country’s sacred treasures is the mirror Yata no Kagami. It is commonly believed that it is an eight-sided mirror. However, in our interpretation, its deeper meaning is the mirror for all the people, the mirror that sees all and discerns ka and ga, the good and the bad.

Awanouta

To summarize, the Awanouta is a song of creation. As such, it contains all the sounds of the Motoake creation kami. Just as Amemiwoya gives birth to Universe and all that’s in it, the Awanouta gives birth to a country (kuni-umi) and unifies the people. Singing and reciting Awanouta is a way for everyone to connect with the kami of creation.

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Awanouta. Part 1. Song of Creation


Awanouta in box

Part 1.  Awanouta, Song of Creation

Awanouta (Awa no Uta) is a powerful song. See it in the box above. All figures provided by S. Sakata. It is comprised of all 48 of the creation kami as taught by the great sage, Toyoke-sama. Toyoke-sama designed the Motoake chart to teach the creation of Universe by Amemiwoya, Great Origin, and the 48 kami. The Wosite syllabary itself is powerful since it contains all 48 of the kami. Indeed, one can say that the Wosite language is powerful. Wosite contains the power of sound, the power of human voice.

Isanagi and Isanami, and the Motoake

The Awanouta was composed by Isanagi and Isanami, the futakami (two kami, the kami pair) who served as the 7th Amakami in Wosite era. When they first came to live in the capital, there was something they noticed. Although the two of them spoke proper Japanese, the people of the land found it difficult to understand each other because of their strong regional dialects. The two Amakami thought that it is important to clear the speech of the people to proper language. They would base the teaching on Motoake. When people sang the Awanouta, their speech would become beautiful and they would naturally acquire a unified sense of being Japanese. Further, the Awanouta contains the hidden laws and history of Universe. Creative energy works through sound, and sound energy establishes the message of Awanouta in people’s mind and body.

Verse 111  Akahanama and Awanouta

The Awanouta is given in lines 111 – 114 of Hotuma Tutae. It  goes like this:

a ka ha na ma     i ki hi ni mi u ku

hu nu mu e ke     he ne me o ko ho no

mo to ro so yo     wo te re se ye tu ru

su yu wu ti ri     si yi ta ra sa ya wa

The song begins with  a  and ends with  wa. As we know,  a  represents Cosmos, and  wa  represents earth. The song contains hidden energy of the creation of Universe. It applies to the birth of a baby as well as of a kuni, country/land/area.

The figure above shows the Awanouta in the box. Isanagi sings the first two columns and Isanami sings the next two columns. Note the eight ideograms shown in green. They are: a, i, hu, he, mo, wo, su, si. Did you realize that they are the eight Anami-kami in the Motoake chart? They were discussed in a previous post, Hutomani Part 1. These eight appear in the second ring (pink) of eight kami in the Motoake chart.

Motoake En.

Verse 654 Kuniume to and the law of 5 and 7

Verse 654 on the left side of the first figure reads:

kuni ume to     tami no kotoha no

hutu kumori     kore naosan to

kankayete     yine nana miti no

awa uta o     kami husoyo koye

isanagi to     simo husoyo koye

isanami to     utai turanete

Observe that there are three colors of ideograms in the poem:  Green indicates the phrase, yine nana miti. In blue, kami husoyo koye isanagi. In red:  simo husoyo koye isanami. We will explain them shortly.

Glossary:

kuni ume (umi) / birth of a country.  tami / people.  kotoha / language, speech.  hutu / very.  kumori / dim.  naosu / to fix.  kankayete / thinking.  yi ne / 5 root.  nana (ne) / 7 (root).   

miti / law (in this case).  kami / upper or first (in this case).  simo / lower or second (in this case).

hu-so-yo / 20 plus 4, or 24.  utai / sing.  turane / to continue.

Interpretation

The birth of the country     the speech of the people

was very dim.     To fix this

they thought of     law of 5 and 7 roots.

Awa Uta      upper 24 sung

by Isanagi;     lower 24 sung

by Isanami     who continued the song.

Isanagi and Isanami give birth to the country.

This verse is telling the story of the time when the speech of the diverse people was “dim”, that is, not clear, and they had difficulty communicating with each other due to their distinct dialects. Isanagi and Isanami thought of a remedy. Based on the intonation of the language, they felt that they would focus on a backbone of five and seven syllables (yine nana miti, the green ideograms in the poem). Five and seven are the base of syllables and grammar, the unique rhythm and intonation of the Japanese language. They composed a song of 48 syllables, and Isanagi sang the first half (kami husoyo koye isanagi, it says in blue) and Isanami sang the second half (simo husoyo koye isanami, in red). The reason they are called the kami upper and the simo lower will soon become clear in Part 2.

To protect the pronunciation, rhythm, and syllables of the five and seven, the eight Anami-Kami were placed at the beginning of each phrase in the Uta. These are shown as the green ideograms in the Awanouta.

From the age of Woshite to the present day, for more than three thousand years, the rhythm of five and seven is in the Japanese poetry, language and mind. Haiku and tanka poems employ 5 and 7 syllables.

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Hutomani. Part 3. Ahara and Takamanohara

Motoake Ahara En.In the previous post on the Ahara waka, we connected the terms: ahara,   anohara,    takamanohara. The  a  in ahara and in anohara, as well as the  ama  in takamanohara have the meaning of Cosmos, where high kami dwell. Takamanohara may be deconstructed to be taka-ama-no-hara, where taka means high and hara means place.

The term Takamanohara is better known to readers of Japan’s creation myth. Isanami and Isanagi are the kami couple who create the eight islands of Japan while standing on the “floating bridge of heaven” in Takamanohara. This, of course, implies that Takamanohara is “Heaven”, and is often pronounced Takama-ga-hara. We would like to give another version of the creation story, the version taught by the Wosite documents.

To the present-day Japanese, Takamagahara – known in English as “High Plain of Heaven” with “ama” translated as “Heaven” – is a mythical place. This idea is based on Ki-Ki (the documents Kojiki and Nihon Shoki from the 8th century). The true history of Japan was changed by Ki-Ki. This is very unfortunate. In this Ki-Ki view, only “heavenly” kami dwell in Takamagahara which is separate from the world of people. Indeed, when this happened to the name, people were moving away from a deep connection with the kami.

Originally, Takamanohara (note the spelling) was a place of kami and people. It was referred to as if it were in Ama, Cosmos. The significance is that people and kami were in harmony with Ama, Cosmos. Takamanohara was a place on earth where people tried to live and make decisions in keeping with the way of the kami, with the way of Nature and Universe.

The name changed after the Woshite period and it picked up a voiced consonant (“ga”). A voiced consonant generally abbreviates the original meaning and gives a negative connotation to it. So “Takama-no-hara” in changing to “Takama-ga-hara” became limited in scope and in imagination, and it lost its pure aspect.

It is hoped that by exposing the nature of the Woshite world, we can show our readers the worldviews of the Woshite people. This Woshite worldview regarded humans in unity, or at least humans that intended to be in harmony, with the kami of Takamanohara and with all of Nature and Universe.

Please re-read Welcome to the World of Woshite regarding kami and Ama, http://wp.me/P6TKUT-3.

As you continue to read our articles, you will develop a clearer understanding of the World of Woshite. The World of Woshite was in harmony with the Way of Ama.

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Hutomani. Part 2. Ahara Waka

Motoake Ahara En.

Here is an example of one of the 128 waka, the ahara (a-ha-ra) in the Hutomani anthology. In the above chart, it is the triplet of Anami 1 with Misohu pair (2) and it is outlined in red. This beautiful chart by S. Sakata was created especially for this article.

a no hara ha       kami no atumaru

hito no hara        situku ni waza no

miti zo umi keru

GLOSSARY

a-no-hara /amanohara /cosmic field where cosmic kami gather.  hito no hara /miya / the place where human kami leaders gather, the central figure being the Amakami.  atumaru / to gather.  kami /a human who possesses great ability and has earned high respect; also kami is a powerful cosmic force of nature.  situku /a beneficial dew of rain or light, flash of energy.  waza /technology, methods, law, ability.  miti / way, law.  umi / born, produced.

The Ahara verse

A-no-hara where cosmic kami gather,

and hito-no-hara where human kami gather,

receive beneficial drops of rain and a flash of energy.

Thus a way is born.

The way, of course, is the solution to a perplexing problem faced by the people. The way is also in harmony with the laws of Cosmos. This waka suggests a deep connection between the Takamanohara of the Cosmos and that on the earth.The human kami leaders gather at hito-no-hara on earth with the Amakami leader as do powerful cosmic kami who gather at A-no-hara cosmic place. The abilities of the people are increased with the benefits of rain and light from the sky.

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6.1 Motoake (Amoto) Creation of Universe

11)Motoake(Amoto)

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   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.

%22Ah:Uh:Wah%22

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.

Motoake En.

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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1. Woshite Literature

Woshite Documents

There are only three documents extant in the Woshite corpus, even though many others are mentioned in the ones that we have. The three documents are the Mikasafumi, the Hotsuma Tsutae, and the Futomani. They are written in verse of five and seven syllables. Even today, Japanese poems, called waka, have five and seven syllables. In Woshite World, we study the Woshite written language and equip ourselves to read and understand the messages contained in these ancient documents. This is an introduction to the three documents. As you read this article, you will begin to become familiar with the Woshite World. There is much to learn, and it will be tough-going at first. But fascinating as well! Your understanding will grow as you keep studying with us.

A note about the Wosite society.  In Wosite times, wise and compassionate persons rose to leadership positions. They took on the responsibility to oversee the welfare of the people of the land. At the top was the Amakami, and he was assisted by his Tomi. Today, we may think they were rulers governing people, but it was not quite like that. They kept the best interests of the people in mind as they dealt with issues from time to time. They approached situations from the view of the Amenaru-miti teachings. In a particularly difficult situation they consulted the Hutomani for inspiration and guidance. Therefore, for the most part, their society lived in peace and sufficiency for a long period of time.

Sounds of Wosite.  Woshite in the old days was pronounced Wosite. You will learn how to pronounce Wosite syllables and words in later lessons. You will note some differences with contemporary Japanese, namely the syllables:  hu, ti, tu, si in Wosite versus fu, chi, tsu, shi in contemporary Japanese. We are writing Wosite words for English readers using Roman letters that are close to the way the Wosite language was spoken. In Wosite times, the H syllables were pronounced like fa, fi, fu, fe, fo. However, the F sound spoken by Japanese is very gentle and very similar to an H sound. This is unlike the Western F sound which is very fricative. Therefore, we will use the letter H. Later the sounds of language changed so that the syllable hu became sounded more like fu, as it is written now. So these days most people say and write Futomani. Here on these pages we will write it Hutomani. And instead of Mikasafumi we write Mikasahumi. Let us start using the Wosite spellings of words. At first, you may have encountered some Wosite words before in their modern soundings and will find the traditional way a bit strange.
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Hotuma Tutaye (Hotsuma Tsutae)

The Hotuma Tutaye, at age around 2,000 years, is the youngest of the three documents and is, fortunately, complete. Of course, what we have are copies of copies. Tutaye is a term meaning a document that imparts knowledge and wisdom for later generations. All forty chapters, called aya, have been found and can be read today. The Hotuma Tutaye is an epic history of the land of Hotuma, the events and developments as well as the people who were prime movers. It shows that they tried to live in harmony with Universe, and most of the time succeeded in doing so. It conveys the lessons learned so that future generations can benefit.

The original 28 ayas of Hotuma Tutaye were composed by Kushimikatama, the Oomononushi who wrote it for Ihawarehiko (now called Jinmu Tenno). Oo-Tataneko of the same blood relationship added to it 12 more ayas in the times of Woshirowake (Keikou Tenno), approximately 800 years later. Oo-tataneko was Turugi-tomi and a descendant of Sosano-o, and this lineage called the Oo-mononusi held the position of Turugi-tomi from genertion to generation. His duty was to maintain peace and order in the land according to the principles of Amenaru-miti. (The title of Turugi-tomi is also called Migi-no-tomi which translates fo Minister of the Right. However, at that time, the position was different from what Migi-no-tomi came to mean later.)

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Hutomani (Futomani)

11)Motoake(Amoto)The Hutomani was compiled by Amateru Amakami. In order to have the best document for use by the leaders of society, Amateru compiled 128 waka verses. He was in his last years of life. The Kagami-tomi Amano-koyane assisted. The Wosite original calls this document Moto ra tutaye no humi. A humi, like a tutaye, is a written document to convey wisdom of the elders to succeeding generations. The term Moto ra tutaye no humi refers to how the solution to a problem is found. It is based on applying the principles of creation of Ame-tuti Universe. The words, Hutomani and Motoake, also refer to the creation process. The teachings were vital to understanding the process of creation, and thus to deriving a solution. The creation of Universe is taught through the Motoake chart shown here, and details are given in Post 6.1 and other posts. Please search on Category Motoake.

Motoake chart depicts the forty-eight creation Kami as the ideograms of phonemes. What is the relationship of the Motoake Kami to waka? Waka poetry is made of the combination of sounds of two kinds of Kami and their effects. Waka has a connection with the energies of Universe and the solution of a problem. When a problem arose, one of these waka poems would be selected to assist in the solution. Regretfully, we do not know the selection rules.

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Mikasahumi (Mikasafumi)

Mikasahumi is an older Wosite narrative of which only around 14% has been discovered so far. The fragment that we have consists of approximately 10,000 Wosite characters. The contents include history similar to that of the later Hotuma Tutaye. They also describe important events more precisely than does the Hotuma Tutaye. The theme of Mikasahumi is how to keep Amenaru-miti, the Way of Cosmos, alive for daily life. It carefully analyzes the changes that take place seasonally. It formed the basis for festivals and other events that observe the seasonal changes and express thanks for their blessings.

This seasonality has been transmitted even to today’s matsuri/festivals of gratitude: New Year’s eve and New Year’s day, Nanakusa (rice porridge with seven herbs), Setsubun (the traditional end of the winter festival), the Hina-matsuri doll festival in the third month, the Aoi-matsuri in the fifth month, the Tanabata-matsuri star festival in the seventh month. This is also continued in the observances of Jichin-sai (ceremony of calming the ground prior to building construction) and of Shichi-go-san (for children 7-5-3 years of age), and others. The origins and the ideas of all these traditional festivals are written in the ancient Mikasahumi.

There’s even more. Mikasahumi describes how the size of Universe is determined by a certain measurement technique. More familiarly, there is a measure to use for everyday purposes.

We learn from Mikasahumi that those who took on the responsibility for the welfare of people operated in accordance to the Laws of Ama, the Universe. (It would not be fitting to call them rulers or governors.) These ideas from Universe form the basis of the academic study of Japanese tetsugaku (philosophy).

Mikasahumi was written by Oo-Kasima who held the position of Kagami-tomi. It is said that the first half of Mikasafumi was written by the first Kagami-tomi Amano-koyane. Amano-koyane was a great-great-grandson of Toyoke-sama. Kagami-tomi was a top leadership position according to Wosite tradition. After Amano-koyane, the position was inherited for many generations by members in the lineage of Toyoke-sama. Kagami-tomi’s duty was to keep alive the transmission of the Kagami tradition: the discernment of good and bad in pursuit of Amenaru-miti, the right Way, in running society for the sake of the people. The word, Kagami, comes from ka (good) ga (not good) mi (to see). Kagami-tomi held the important responsibility of upholding the principles of Kagami. (In those days, Kagami-tomi was also called Hidari-tomi, which can be literally translated as Minister of the Left. The title, Minister of the Left, has continued but has come to carry a different meaning for his role.)

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Wosite Literature

Wosite writing is found extant only in the three documents described above. Two primary characteristics of Wosite literature are:  (1) Writing and reading proceed from top to bottom, and from right to left. This is similar to traditional Japanese writing.  (2) Documents were written in columns of 5 and 7 ideograms each. When read aloud, these lines amount to verses with rhythms of 5 and 7 syllables.

You will see selections from the Wosite literature in following lessons.

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