Ed. note: Information in this post comes from Akiyoneto, Nazo no Katakamuna Bunmei, Mystery of Katakamuna Civilization, 1981. We have already posted an introduction to Katakamuna Ancient Civilization. Avery Morrow in his book, reviewed in an earlier post, discusses the Katakamuna documents in his Chapter Five.
Narasaki and Katakamuna super-science
Living in the Rokko mountains of postwar Hyogo-ken, engineer Narasaki Kougetsu (or Satsuki) was putting power lines in izumi, spring waters. A hunter named Hiratoji appeared and said, please don’t do that – the animals can’t drink the water. He also mentioned do not shoot foxes.
In appreciation for Narasaki’s cooperation, Hiratoji showed him a scroll (uzumaki) which belonged to his father, head priest of the Katakamuna shrine. Over a period of twenty nights, Narasaki would copy the writing on the scroll while Hiratoji watched. There were eighty verses written in a strange “mirror script.” It took Narasaki many years to understand the writing and the contents. He had a hunch it was related to something he had earlier experienced.
Narasaki had been stationed in Manchuria. At the Nyannyanbyo Temple in Peisan (North Mountain) in Kiling, he met the Taoist monk Rausan. Rausan told him of ancient times in Japan, when there was a tribe called Ashiya with a high level of intelligence and a high civilization. They had writing called hakkyo-no-moji, 8-mirror writing. The Ashiya people had a special iron, advanced philosophy, medicine, yin-yang system, and herbal medicine, said the monk.
Narasaki learned that Katakamuna people had a highly developed sixth sense so that they had a good understanding of super-science. They could see beyond the visible world. Their science has been called “intuitive science.” Ohta Ryu, researcher of intuitive intelligence, claims that ancient people used intuition, that they were open to the universe so that they could see and accept, and could see the universe in everything. Akiyoneto adds that this connects with the European super-occult.
Narasaki later had a student named Uno Tamie. They formed a group called Soujisho and she pubished their magazine of the same name. Soujisho is a term coined by Narasaki for the “alternative science” of the Katakamuna people in which dissimilar things can be similar. He called their philosophy Katakamuna no Satori. In this philosophy, the names of Amenominakanushi, Kunitokotachi, and other kami were really terms in physics. Although Ms Uno heard many fantastic tales from Narasaki she did not publish them. He died before her.
The name Ashiya Touan appears in the Katakamuna document. He was the leader of the Ashiya tribe. The Ashiya tribe was driven out of Honshu to Kyushu by the tenson-zoku tribe (“ancestors from heaven”). This name which may point to the Yamato sounds like a reference to Amateru’s people in the Hotsuma Tsutae (q.v.). Tenson-korin is a myth in which kami “descend” from “heaven.”
There have been many stories about Ashiya Touan (or Ashia Douan) in local folklore, completey unrelated to Katakamuna. He may have been a chief of the tenson-zoku tribe, a powerful priest in the tenth century, or even a kitsune fox. The fox sometimes brings a crystal ball. Foxes appear frequently in the folklore of Nihon.
This brings to mind the fox with a ball in its mouth, one of the fox statues at the Fushimi Inari Jinja of southern Kyoto, headquarters of the Inari sect of Shinto. Could Ashiya Touan and the kitsune cult be connected with the Inari sect?
The ohaka grave of Ashiya Touan is called Kitsune-zuka, mound of the fox, in Shikugawa near Rokkosan, behind a jinja, according to legend. Some say that Hiratoji himself was a kitsune. There is an incident in Narasaki’s narrative where he tells Hiratoji, “I saw a fox, but I didn’t see you.” Hiratoji laughs, “Maybe the fox was me!”
Foxes at Fushimi Inari Shrine.
Narasaki’s lines of power for agriculture
See next post.
Ashiya and Tatara Smelting
See second post following.