Category Archives: Motoake

Process of Kototama

How does Kototama “work”?

Kototama is the power of human speech to create. Wosite and Nekoye give an explanation of how Kototama functions creatively. The starting point is the Wosite description of the continuous creation of the world.

Amemiwoya in center of creaton

Creation Process

There is an Original Presence behind all that’s created. We give it the name, Amemiwoya, Exalted Sacred Parent. It corresponds to the Quantum Void, the Great Emptiness that has potential for everything. Amemiwoya, by reverberating the seed sound u, begins to umu (give birth to) Ame a and Tuti wa.  See the Motoake chart above.

In Ame-tuti, the word Ame represents an unseen dimensionless dimension of subtle, light, pure energy. The word Tuti refers to dense, heavy energy forms, that are seen and manifested as matter and physical energy of the phenomenal universe; it includes our Planet Earth and our Moon and humans and other beings.

Creation of Earth

The step-down process from Amemiwoya to light energy of Ame to dense matter of Tuti proceeds through five stages of vibration of the vowel sounds.

a Holding and anticipating 

i Breathing and flowing

u Running and activating

e Rushing and changing

o Balancing and stabilizing

The phenomenal world is thus created.

Creation of Humans

  • Amemiwoya initiates creation.
  • Akuta Kami protect Amemiwoya, and establish seasons of the year and directions of space.
  • Anami Kami protect Awanouta song of universe and language, and bring down vibrations to form the human body.
  • Misohu Kami produce the human body, and reverberate the human voice.

Human Voice: Nekoye and Kototama

The human voice has two aspects which we may refer to as Nekoye and Kototama. Nekoye is the forming of koye human speech and language out of ne throat sounds. When Misohu Kami reverberate in the human voice, the ne throat sounds become koye, words with meaning, and speech and language. Language enables humans to communicate and this, in turn, allows for cooperation and the building of society.

Kototama is a general term refering to the power/Spirit of language. The Spirit of language has the power to make koto things from koto words. We have above presented the Wosite view of how this is done. Conversely, Kototama is the language of Spirit. Spirit with a capital S is energy of Universe from Amemiwoya. Amemiwoya speaks through Kototama. In other words, not all human speech contains the same amount of energy or power. The closer to the will of Amemiwoya, the more energy and power will be carried in the Kototama of that speech.



Wakauta and Nekoye


Wakauta no Aya

We continue reading the aya that we introduced earlier.

Amateru and Hiruko

The 8th Amakami Amateru learned the meaning of the Motoake from his grandfather Toyoke-kami who designed the Motoake chart to teach cosmology. In the verse, Amateru and his sister Hiruko appear. They speak of their parents, the Hutakami Isanagi and Isanami, who taught the Awauta song and thus performed kuni-umi. The word umi means to give birth to. The word kuni can mean land or nation. In post-Wosite days, kuni-umi became the myth of how the islands of Nihon were created by the Hutakami. This aya shows that Hiruko is confused because she is thinking of kuni-umi as giving birth to land. Amateru explains what kuni-umi really means — giving birth to a nation — and how it was done.

This fragment contains a profound teaching called Nekoye. Nekoye is the process of transforming ordinary sound ne into speech koye. It lies at the basis of the Wosite language and is closely connected to the cosmology of Motoake. We will give an explanation of the verse. Line numbers are given in parentheses; ff indicates following lines.

Nekoye.  Hiruko listens to Amateru’s talk about Nekoye. She wants to know more about the beginning of Nekoye (Nekoye no u-i no). Here is Amateru’s explanation (63ff). Amateru teaches the A no Osite as follows. Ame and Tuti separate to make human form (68). At first, humans only made sounds (ne). When they stopped up their breath by closing the mouth, air blows out the nose (71). According to the A no Osite, this air-breath divides into three: clear u, light tirin, middle nu (74). This relates to the three-part creation of things: in Cosmos, of human life, and sound/speech.


Then the discussion turns to the process of hatsuon (pronunciation). Note that the shape of the mouth, as it pronounces the vowels, is similar to the shape of the glyphs. The sound of A is made. Moon-making Earth is wrapped tightly (musuhu) by strings (fusa) (76). The tamanowo cord births the Wa of u-A (77). The character of A separates into A-wa with A on outside and Wa on inside (78). The teaching also says that A breaks up into i, then e (80). “Breaks up” refers to the shapes of the glyphs of the five vowels, i.e., the shapes break up or change, in this order:  A I Wa. It also refers to the shape of the mouth when saying those sounds. Then Wa becomes o sound. The 5 sounds, the 5 energies are:  A is utuho, i is kase, u is ho, e is mitu, and o is hani (83). From the human in-breath, the 5 sounds differentiate into the 48 sounds (85). Thus the Law of Nekoye is revealed (Nekoye no miti akite) (86). Then we can say that Awa (Awa-kuni, the Biwako area) is the placenta (yena) of the kuni (Yamato), giving birth to the eight islands of Yamato (Yamato Yasima) (88).

Nekoye and Kuni-umi

Birthing kuni (89-106).  Hiruko says to her brother: In the past, our parents the Hutakami gave birth to three sons and a daughter. How could they give birth to a kuni? (92). Amateru answers: From the start, the people were tasked to spread the Awauta. All went well in organizing the kuni and transforming kuni land into kuni nation. Having kotoba language and being able to communicate with each other, people are able to cooperate and coordinate their activities such as for making rice fields. Auwa is the yena of koye (96), the aya states. Awauta makes the eight shapes of human body (katati) (98). The explanation of how to make ne into koye was taught by Amateru to Hiruko. Hiruko understood and, as Wakahime, continued the work of the Hutakami as she spread the Awanouta and the teaching of Nekoye.

Discussion.  The Motoake creation chart was designed by the sage Toyoke-kami, father of Isanami and grandfather of Amateru and Hiruko. Toyoke-kami taught the meaning of Motoake to Amateru. The Amoto center of the Motoake creation chart contains the Auwa (A-U-Wa). The first ring of 8 Akuta-kami protects Amoto and the throat. The second ring of 8 Anami-kami produce and protect sound. The two outer rings of 32 Misohu-kami create and protect the human body. All kami together make and protect everything, and everything protects the kami.

The teaching is that sound ne is produced, and by the action of the 48 kami, sound becomes human speech koye and language kotoha. We may imagine the concept as follows. Ne is like invisible koye. Ne becomes koye when Auwa serves as the yena or tamanowo, the placenta or the spirit cord, and the Misohu-kami make koye in the physical world. In a sense, Auwa is changing into ne, and ne is changing into koye. Therefore, Auwa is changing into koye, and koye is originally Auwa. This profound teaching is describing how human beings in the physical world are created, and how the Original Presence of Auwa breathes spirit into the ne of humans to convert it into koye of language.

The Hutakami performed kuni-umi, gave birth to kuni, by teaching the people how to convert ne into koye. The result is that the people could speak a common language with which they could communicate with each other. Then they could join together in their work such as raising crops and constructing houses. The unification of people is the creation of kuni.

This, then, is the story of how kuni land became kuni nation through the Awauta of the Hutakami. In the process of kuni-umi, they taught Nekoye. Nekoye is the power of speech for humans to communicate and collaborate. Amateru and Hiruko Wakahime continued the work of teaching Motoake and Nekoye. Amateru in addition applied the Motoake chart to the process of Hutaomani.

The photo shows the Koshikiiwa shrine to Wakahime in the Rokko mountains of Kobe. Credit: Okunomichi.



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.


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.


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.


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.


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.


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,

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.


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


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.


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   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.

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.