Category Archives: Katakamuna

Hokura Shrine 保久良神社(ホクラジンジャ)and Katakamuna


Katakamuna in Rokkosan

In about the year 1950, the Katakamuna scroll was seen in the mountains of Rokkō (六甲山 Rokkōsan) of Hyogo prefecture by Narasaki Kogetsu. During his engineering work on Kincho-san mountain in the Rokkosan range, Narasaki met a hunter named Hiratōji whose father he said was the “Guji of Katakamuna Shrine”. Hiratoji showed him the makimono scroll, the shintai (sacred object) of the shrine. The Katakamuna Shrine has never been found. However, there is a Hokura Shrine that some associate with Katakamuna.

What we call Katakamuna is connected with the Ashiya tribe, an ancient culture that was known to Taoists in Manchuria, according to Narasaki.

Look at the above map of the Rokko mountains with Ashiya to the southeast and Nishinomiya to the northeast. At Nishinomiya is the Hirota Jinja of Kanasaki Kami who raised Wakahime and is one of the enshrined kami, along with Amaterasu. Wakahime and Mukatsuhime, principal consort of the male Amateru/Amaterasu lived in the Rokko area during Wosite times. The Rokko mountains were originally named Mukoyama after Mukatsuhime. For more about Wakahime and Mukatsuhime, please see WoshiteWorld.

See our other posts on Rokkosan and on Katakamuna by using the Search box.

Reporting on MysterySpot blog

The MysterySpot blog reports on their visit to Hokura Shrine. After showing photos of the many megaliths on the shrine grounds, they propose that the megaliths are arranged in a spiral connected in some way to Katakamuna. This is our interpretation of the final sections of the above blog.

In 1949 or 1950, at Kinchozan, where the Hokura Shrine is located, 楢崎皐月 Narasaki Satsuki (aka Narasaki Kōgetsu) is shown a document called Katakamuna by an old man named Hiratōji at Katakamuna Shrine. The Katakamuna literature is written in iconographic characters consisting of geometric circles and straight lines arranged in spirals. 

Earlier, when Narasaki was stationed in Manchuria (in 1941 or so), he had heard from the priest Lu You San, about the 八鏡化美津文字(ハッキョウカミツモジ) (Hakkyo Kamitsu-moji) of the アシア(Ashia) tribe. So, later when he saw the Katakamuna documents, he thought it might be the characters of Katakamuna and succeeded in translating the documents.

By deciphering, Narasaki found that this Katakamuna document is a science book that describes the view of the universe by ancient people who built a high degree of civilization expressed in the form of poetry. Based on this, Narasaki is developing a unique discipline called 相似象学sōji zō-gaku “similarity pattern science”

It has astonishing contents such as atomic transmutation, principle of positive and negative superposition, uncertainty principle, limit saturation law, landscape engineering, medical method, farming method.

Excerpt from “Nihon no butsurigaku yokō”  Japanese Physics Proceedings by Narasaki Kōgetsu on MysterySpot blog:

Ama is a latent state in which the amount of space-time is degenerate, and it is the original state of Ma before the manifestation and activation of matter and life quality, to be correct, the latent state behind the objective. And it is infinite outside the universe. According to the intuition of the ancients, the universe that we have in concept is a finite universe (Takatama), and there are several universes (Takatama) in the unlimited Ama. In addition, infinite Ama is also an integrated latent state of differential infinite quantity Ame, and there are various latent pattern energy protectors (Nushi) who occupy the unlimited limit of Ama. This is called Ame-no-Minakanushi, and it is said that Ame-no-Minakanushi exists in the unlimited differential quantity.

For those who are interested in another ancient writing system, please visit WoshiteWorld.


The Super-Science of Katakamuna, by K. Fukano – 3.


Two WorldsLatent and Phenomenal Worlds

by K. Fukano

For reference, we present the complete syllabary chart of Katakamuna. This chart is from K. Fukano’s book. Fukano has placed the Katakamuna symbols in modern syllable order, for the sake of the modern reader. It was probably not done this way in Katakamuna days. Note that in the “u” row, the leftmost entry is “n” where “wu” should be. That is the way it is done in modern times. However, there is reason to believe that it was originally “wu.”

Katakamuna Syllabary

by K. Fukano

Katakamuna AIUEO

Fukano uses this chart to demonstrate the similarities of Katakamuna and katakana syllables. He suggests that Katakamuna is the root of katakana. He points out characters ki, sa, to, yi, ra, and ri. What do you see?

For comparison with Wosite, here is the Wosite syllabary of 48 characters. Note that Wosite consonant order varies from the order shown above. Consonant order is important because it is an indication of the process of development during that time period. The biggest difference is that there is no “n” in Wosite. Instead, in the proper place there is indeed “wu.”

Wosite Syllabary

by Y. Matsumoto

Wosite 48.001


The Super-Science of Katakamuna, by K. Fukano – 2.

KATAKAMUNA 3 centers

We continue reporting on the book by physicist K. Fukano. He has studied the 80 verses of the Katakamuna scrolls as presented by Narasaki, and has interpreted them according to his own knowledge of physics. Katakamuna verses are written in the style of waka, i.e., in rhythm of five and seven, five and seven, etc. They are written in spiral fashion beginning in the middle. In the center is a circular symbol, one of the three shown here. The most coKATAKAMUNA verses 5 & 6mmon circle is the Yatanokakami symbol, the one on top which occurs in 71 out of 80 verses. The next is called Futomani which appears in 7, and the bottom circle is the Mikumari, in 2 verses.

These two spirals are Verses 5 and 6 of the Katakamuna scrolls. Together they are the most important. Verse 5 has 24 characters. Verse 6 has 24+5 characters, the last five being “Ka ta ka mu na,” which may be taken to be the title of this work, and will be omitted from the analysis.

Together, these two verses have 48 syllables/characters. All of the Katakamuna characters appear once and only once in these two verses. The spiraling characters have been put into the form of a table, as shown at bottom. This chart comes from Narasaki’s “orange booklet,” Ultra-Ancient Civilization of Japan, which we reported on earlier. By studying the chart, we can figure out how the character syllabary was organized and formed.

Before going on, we’d like to give this excerpt from the earlier post. We wrote:

Narasaki learned from the scrolls that spinning and orbiting are the basic nature of time and space. Because of the spinning and orbiting motions, there is a center of motion and the  energy is equal in all directions. This wave movement makes magnetic and electrical energy. This affects mountains, the environment, humans, and plants.

Character Order of Katakamuna

The organization of the Katakamuna syllabary of characters is not by a, i, u, e, o, although those are indeed the five vowels. Let us read Verse 5:

hi hu mi yo i     ma wa ri te me ku ru

mu na ya ko to     a u no su he si re

Verse 5

Verse 5

Now, look at the two sequences of five characters:  hi fu mi yo i      mu na ya ko to. These are the numbers from one to ten!

HI FU MI.002

Next, examine the small circle going around the larger circle. Starting from the “east” position, the circle moves counter-clockwise from hi (1) through ya (8), and there is a double small circle for ko (9), and finally no circle at all for to (10). Already, we see that the character sequence describes movement in space and time. It may represent the sun’s cycle as seen from earth, from sunrise to the next sunrise. We have learned in Part 1 that the small circle is called Mari and the large circle is Ma.

You can study Verse 6 in the same way.

ka ta ti sa ki     so ra ni mo ro ke se

yu ye nu o wo     ha e tu yi ne ho n*

Note: possibly “n” was originally pronounced “wu.” See Part 3.

Verse 6

Verse 6

The characters may be grouped according to their similarities. The seven characters, ma wa ri te me ku ru,  do seem to be related, don’t they? And so for the second set of seven, a u no su he si re. We can group the characters in this fashion all the way to the end.


Yatanokakami and 48 characters

48 in Yatanokakami

The chart above has grouped the 48 characters into similar patterns. The illustration makes a point: all 48 symbols come from the Yatanokakami symbol. The circular symbol with eight small circles in the center of Verses 5 and 6 and the vast majority of the verses is called Yatanokakami. What is it, and what does it mean? Let us break this long word down into its constituent parts. Ka can mean root, and it can stand for chikara, power. Mi is essence (e.g., fruit). Therefore, kami is the essence of the root or essence of the power.

What is kakami? We usually think that a kagami is a mirror. In this case, using the two meanings of ka, we have: the essence of the root of the power.

What is yatanoYa is eight in traditional Japanese. Yatano means fully saturated. It is equivalent to eight electrons fully saturating the orbit around the nucleus of an atom.

Finally, Yatanokakami means the fully saturated essence of the root of the power. That is represented by the symbol of the Ma circle and its eight Mari circles. In other words, it is the cosmology of Ama, Universe. And Katakamuna is the root of Universe.

Table of Verses 5 and 6

Verses 5-6


In the above poems, we have used original syllable pronunciations, not the more recent Chinese sounds. The four Sino-Japanese sounds are chi (originally ti), tsu (tu), shi (si) and fu (hu).

You may have noted a lack of dakuon voiced consonants. Ancient languages followed the Kototama principle and avoided dakuon because it darkens vocal energy. Examples of voiced (unvoiced) syllables: da (ta),  zu (su), bi (hi). See also other posts with keyword “Kototama” by Okunomichi and by

Revised 2017.04.14


The Super-Science of Katakamuna, by K. Fukano – 1.


In an earlier post entitled, KATAKAMUNA ANCIENT CIVILIZATION, we mentioned a book written by Fukano:

Fukano Kazuyuki, 超科学書「カタカムナ」の謎, Chogakusho Katakamuna no Nazo, Super-Science Katakamuna Mystery, Kosaido Books, 1993

We have been studying the book and we present this summary of the main points of the super-physics as we understand them. While most of us think of Katakamuna as an ancient writing system of Hinomoto, author Fukano has interpreted the verses as descriptions of the physics of Universe. What is remarkable is that such an old physics could be so like modern physics. Put another way, our modern physics may be approaching what was known to ancient people! Indeed, Katakamuna’s Latent and Physical Worlds may correspond to David Bohm’s Implicate and Explicate Orders

Katakamuna Universe

What is Katakamuna? Katakamuna is the root of all in Universe. Ama is Universe and includes Time, Space, and Everything. The Space aspect of Universe is Ame. Time and Space together are Ma. Mari is the fundamental quantum which is always spinning ‘up’ and ‘down’ and orbiting around Ma. Through the movement of Mari, Amashigenryou is possible and it, itself, is revolving and condensing. Thus Amashigenryou creates the two aspects of Universe: Kamuna, The Latent World, and then Amana, the Phenomenal World. The Phenomenal World is created through the combined energies of Kamuna and Amana. Kamu is infinite energy of Universe.

Amashigenryou is the fundamental building block of Universe created by the motion of Mari. Mari are quanta of the ultimate differentiated “particles” and their movement creates all the quanta of Amashigenryou as well as the Latent World and the Physical World.

Kamuna and Amana Worlds


Kamuna     Amana

Latent     Physical

Unseen     Seen

Infinite     Limited

Hidden     Present

Kamuna is the Latent World. We may call it the Unseen World, Infinite World, Hidden World. It is the world of pure nonphysical energy. Kamuna is mugen-sekai, Infinite world. 無限 mugen, limitless.

Amana is the world we know as the Physical World. Also it may be called the Seen World, Limited World, Present World, Phenomenal World. It is our familiar world of matter. Amana is gensho-sekai, Phenomenal World, the world we live in. 現象 gensho, phenomenal. 現 gen, present; sho, vision.

Note that author Fukano calls Kamuna and Amana “worlds.” Perhaps we can think of them as dimensions, or as Bohm’s orders. Amana comes from Kamuna. The Physical World comes from the Latent/Hidden World. The integrated chikara power of both creates Universe.

Kamuna Amana

Kamuna giving rise to Amana

Amashigenryou アマ 始 元 量

Amashigenryou is the elementary quantum of Universe, the spiraling of the microscopic particles of Universe. Everything is a converted version of Amashigenryou.  アマama; 始 shi, beginning; 元 gen, origin; 量 ryou, quantum

Amashigenryou always keeps revolving and rotating, repeating, overlapping, condensing, creating first Kamuna and then Amana. Then the chikara powers of Kamuna and Amana combine. The combined power creates  ryushi’, seen particles, which are the ‘gensho’ phenomenal particles, and stabilizes the Seen World. The Seen World then has matter, substance, seimei living things and objects.

Kamu and Mari

Kamu is infinite energy. There is infinite energy Kamu in Universe. Universe is made of physical matter as well as the Latent, i.e., the physical and the nonphysical. Amashigenryou is generated in the world of Infinite Kamu, from ‘the infinite derivation of Mari.’

Mari. The ultimate differentiated quantum of Universe is called Mari. It is the source of Amashigenryou and other quanta. Mari is a spherical particle. The size of Mari is in the order of 10^-80 cm. Mari is not a perfect sphere; it has a dent in its surface. Without this dent, rotation around an axis would not be possible. Mari simultaneously rotates clockwise and counter-clockwise, creating yin-yang polarities. 

Latent World

In the Latent World, Mari マリ are quanta of the itsu-tsumi (5 tsumi) : toki, tokoro, ikatsumi, makumi, karami.

toki is quantum of time

tokoro is quantum of place

ikatsumi is quantum of electricity

makumi is quantum of magnetism

karami is quantum of gravity

The mari of ‘toki’ is Amashigenryou, the quantum of time in the Latent World. The mari of ‘tokoro’ is  アメAme, the quantum of space in the Latent World. 

The last three tsumi (the quanta of electricity, magnetism, and gravity) are together called mitsugo in the Latent World. They create the living and non-living ‘mokoro’ with forces of electricity, magnetism, and gravity.

Mokoro in the Latent World consist of one each of the three mitsugo forces. The ‘object mokoro’ of nonliving things is a mitsugo with one axis that is repeatedly living and dying. The ‘seimei mokoro’ of living things has eight axes, instead of only one. All eight axes are living and dying repeatedly and all eight are rotating.

Physical World

The Physical World of Time, Space, and Everything is derived from, or created by, the Latent World through the action of the Mari.

Mari of ‘toki’ makes Time.

Mari of ‘tokoro’ makes Space.

The other Mari together make Everything: the living and nonliving things of the Physical  World.

Editor’s Note:  The details in this last part about the relationships between Latent and Physical Worlds come from the small table, very near the end, on page 225 of the book, while the beginning of this post comes from an earlier part of the book. We wish to express our appreciation to E.K. for assistance with the difficult translation. 

Concluding Remarks

The physics of Fukano is not easy to understand, and we do not claim to have interpreted it correctly. However, we feel it is important to call it to your attention so that you can delve more deeply into its study. We continue with Parts 2 and 3.

Revised 2017.04.12


Ashiya Iron and Tatara Smelting



Narasaki and the Metal Teapot

Narasaki Kougetsu, the “discoverer” of the Katakamuna documents had been stationed in Manchuria during World War II.  He had an opportunity to visit a Taoist temple. The monk made tea by boiling the water with just a few leaves for the fire. Narasaki was astounded – how could the water boil so fast? He asked to purchase the teapot but the monk declined saying, “You can buy it in Japan.”

In the mountains of Rokkosan after the war, the hunter Hiratoji told Narasaki that the Ashiya tribe lost a war with its enemies and went to Kyushu. At Touga-kawa-kako, the end of the Touga River, there is a town called Ashiya. In Kyushu, there is a chagama teapot called Ashiya-kama. Could it be similar to the monk’s teapot?

In Fukuoka city, island of Kyushu, there is a tourist attraction called Ashiya-gama no Sato, Ashiya teapot village. Photo and quote from

The town of Ashiya earned national prominence as a maker of iron tea kettles for Japanese tea ceremonies, or “kama”, in the Muromachi Era (mid-14th century – late 16th century). Now, casters at Ashiyagama no Sato Village are hard at work trying to restore the production of such kettles in their studios.

Ashiya Iron

We turn our attention to learning more about the special iron in the teapot of the monk. In Iwate-ken, some people have in their possession what they call mochi-tetsu or bei-tetsu, meaning iron shaped like a ball of mochi rice cake. The early 20th century occult researcher Sakai Katsutoki went to see them. In more recent times, priest Omiya Shirou who is an author of many books about Old Shinto went and actually obtained a few stones. These are highly pure magnetic iron. They are colored red or black. Sometimes they would lose and regain their magnetism. Could they be the meteorite called hihi-iro-kane in the Takenouchi Documents?

Also found in Iwate by Sakai was an iron kagami mirror with writing on the back in kamiyo-moji, one of the scripts of the Age of Kami. It said: futa hashira / mitsunoe mitsunoto / kantakara. So it is speaking of divine treasures (kantakara). Futa hashira are two pillars.

Studies by Kanazawa University in Ishikawa have found iron foundries and iron mirrors from late Jomon times. This is much earlier than previously believed. Rudwig Beck who has been studying iron-making has stated: We don’t see ancient iron objects because iron rusts!

Tatara Technology

The people of Ashiya had a low-temperature technique for smelting iron. Pure iron melts at 1539 degrees. Even iron containing carbon requires a temperature of 1200. At this temperature, the copper in ore can be obtained, while bronze (a compound of copper and tin) melts at 700 degrees. Strangely, the Ashiya people smelted iron in bronze pots, in other words, at temperatures below 700 degrees!

Mochi-tetsu has high iron content and is related to low-temperature smelting. This technque went to the Izumo area which became reknown for it’s iron-making technique called tatara. Interestingly, the old kanji for tetsu iron could be read as “king of metals.”

In summary, people of Nihon have had metal-making techniques since ancient times, and this technology may stem from the Ashiya civilization’s “super-science.”

Ed. note: Some of the information in this post comes from Akiyoneto, Nazo no Katakamuna Bunmei, Mystery of Katakamuna Civilization, 1981, and also from Avery Morrow’s book. See earlier posts. If you use the search box for keywords such as Katakamuna, Narasaki, etc., you will find many other related posts.



Narasaki’s Lines of Power for Agriculture

Narasaki Iyashirochi figure

Iyashirochi and agriculture

We have learned about Narasaki Kougetsu and the Katakamuna documents which he recorded. Now let us look at his technical work. Narasaki was an eletrical engineer working in the mountains of Hyogo-ken after the Second World War. His work involved electrical power lines with special interest in their effect on the growing of plants and crops. His field work included studying the terrain in the mountain range of Rokkosan. Narasaki found that the location of an iron foundry could be correlated to superior or inferior grades of iron produced there.

He found correlations of mountain peaks and valleys with lines of high and low life energies. Lines of high energy connect mountain peaks. These lines he called iyashirochi. Lines connecting valleys have low energy and he called them kegarechi. Kegare is a word denoting negative qualities.

It is difficult to translate iyashirochi. It is related to places of iyashi or iyasaka, which are positive nouns. Kobayashi Bigen Sensei recommends as a toast to abundance and happiness the ancient Iyasaka! rather than the current Kampai or the former Banzai.

Nevertheless, iyashirochi have high electrical potential. Iyashirochi are characterized by an abundance of negative ions which strengthen the body. Also the negative ions balance the positive ions and there is a natural flow of charges, more energy moving. As Alfred Watkins in England showed, ley lines are lines of power. Iyashirochi may be ley lines of similar power.

As is known, dowsing is a technique used to find deposits of water, ley lines, stone walls, and other underground objects. In Japan, a dowser using a branch of the hashibami hazelnut tree can feel certain changes when near such objects. The explanation is given by a physicist from Sorbonne: underground water affects the earth’s magnetic field. The magnetic field is felt by the dowser’s body, and the effect is magnified and made visible by movement of the branch.

A team of three scientists has connected dowsing to megaliths. John Taylor is a professor at Kings College in England. Eduardo Baronofsky is an Argentinian expert. Bill Louis is a dowser with technical experience. He can feel water under stone circles that is flowing to other stone monuments. He places his hands on megaliths and identifies points of circling, spiraling energy. He measures those places and finds that they have twice the magnetic field strength. From these experiments, we may conclude that megaliths do contain significant energy, in the form of magnetic energy.

Scientists and dowsers report that menhirs, dolmens, and other megalithic works have been placed at points of high energy. Generally these are places where ley lines cross. It can also be noted that in Australia, Aborigines hold ceremonies at power points characterized by megaliths and pictures of snakes. Snakes and their brethren, dragons, often represent these ley lines.

Ed. note:  Illustration and information from Narasaki’s book, Three Electrostatic Laws, see earlier post. Some of the information in this post comes from Akiyoneto, Nazo no Katakamuna Bunmei, Mystery of Katakamuna Civilization, 1981, and Narasaki’s book, Three Electrostatic Laws. See earlier posts. If you use the search box for keywords such as Katakamuna, Narasaki, etc., you will find many other related posts.


Akiyoneto’s Book: Katakamuna Mystery Civilization


2014-08-01 11.35.30Ed. 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.

Ashiya Touan

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!”

2014-08-01 11.05.46

Foxes at Fushimi Inari Shrine.

Narasaki’s lines of power for agriculture

See next post.

Ashiya and Tatara Smelting

See second post following.




Katakamuna and Ultra-Ancient Civilization of Japan by Narasaki Satsuki


Okunomichi presents a brief summary of the contents of an updated booklet on the Ashiya Civilization of Katakamuna by its discoverer, Narasaki Satsuki. The booklet is Ultra-Ancient Civilization of Japan, 30pp, 2007.  See details below and on


「日本の上古代文化」 内容   Ultra-Ancient Civilization of Japan, title

楢崎皐月.  Narasaki Satsuki, author.   久保田 覚巳.  Kubota Satoshimi, editor

アシヤ文化研究会.  Ashiya Bunka Kenkyukai, Ashiya Cultural Research Association

Narasaki unlocked the Kojiki and found the ancient secret of Katakamuna: iyashiro no michi, kannagara no michi. With the intuitive intelligence of ancient people, they understood the law of nature and attained a high level of physics and philosophy.

Narasaki’s family kept the original copy of this book, published it undated, around showa 40 = 1965. It was edited and republished in 2007. It also contains at the end 声音記号と片仮名文字の対照表, a sheet of vocal symbols and katakana characters (as a foldout page).

Narasaki has also written a book, 「静電三法」Seiden Sampo, Three Laws of Static Electricity. It is intended by the Ashiya Bunka Kenkyukai to keep education correct. They hope that this booklet will be useful to those researching 「カタカムナ文献」Katakamuna Documents and 「日本の古代史」Ultra-ancient History of Nihon.

Our summary of the contents

(1)ゆがめられた日本歴史.  Distorted history of Japan

An ancient civilization called Ashiya existed in ultra ancient Nihon. Then the Yamato people became dominant and Chinese culture was imported. The Kojiki contains evidence of Ashiya, and physicist Narasaki has unlocked its secret.

After World War II, history prior to the third century was wiped out, including that of Emperors Jimmu (ascended throne 660 BCE) and Ojin. These emperors are now considered legendary although they were actually historical.

This booklet is based on Narasaki’s lectures on the discovery of the true culture of ancient Nihon.

(2)上古代史の混迷.  Confusion of ultra-ancient history

After the second world war, education in Japan was changed due to the influence of the United States on Japanese nationalism. The true history was lost, and in middle school these days, no one knows about Jimmu Tenno. The country that was called Yamatai by the Chinese may have actually been called Yamato by the people.

Mori Kiyohito (author of Kōkoku shidō-ron, 1939) believed that Himiko was Hime-mikoto (venerated princess), and she was Empress Jingū (169-269 CE). For 120 years between Jingū and her son Ojin (270-310 CE), no Tenno is named. Why? After Jingū’s death, a male ruler was not able to maintain peace, and a 13-year-old female was chosen. 

Historians say that Yamato began after Himiko, but this is mistaken. Narasaki believes that Yamato began earlier, around 600-700 BCE, the time of Jimmu, and about 500 years later Jingu who was known as Himiko reigned in Kyushu.

Around 300 CE Japan had an imperial house in the land of Mimana (now part of Korea). At that time Japan was more powerful than Silla or Kudara because it had higher technology.

(3)日本の上古代に高度文化があつた.  Advanced culture of ultra-ancient Japan

An old book of China of about 1200 BCE writes that the highly intelligent Japanese presented herbs to China. The first emperor, Emperor Qin Shi Huang, of China sent General Jofuku to Japan to find the elixer of immortality. [Jofuku (in Japanese) is Xu Fu (Hsu Fu) who was born in 255 BCE in Qi, an ancient Chinese state, and served as a court sorcerer in Qin Dynasty China. He was sent by Qin Shi Huang to the eastern seas twice to look for the elixir of life. His two journeys occurred between 219 BCE and 210 BCE. After the second, he may have remained in the islands of Japan until his death, for he never returned. ]

During the later half of Kamiyo (Kamiyo-no-kohanki), between the Stone Age and the Iron Age, the Japanese made weapons stronger than those found in China, and they had better ships. Nihon Shoki says that Sujin Tenno (97–30 BCE) in his 17th year ordered his country to build ships. In Ojin Tenno’s times (270–310 CE), ships made in Izu no Kuni measured 17 ken (~50 ft), where 1 ken =~ 3 ft. The London Museum has an Japanese iron mirror that does not rust (like the non-rusting iron of Ashiya).

There were many kinds of kamiyo moji in the kamiyo and chokodai periods, but regretfully, evidence that they were actually being used is lacking.

Kojiki Questions

The Kojiki was written in kanji and the project began under Temmu Tenno. However, it was not until 712 that the Kojiki was completed by another editor in the imperial court, Ō no Yasumaro, and presented to Empress Gemmei (707–15). Hida no Are dictated the contents; he could remember everything that he had read or heard. He was 28 years old at the time, and he was reading kodai moji, ancient scripts. What were the moji? What were the documents?

Shinwa no naiou, inner depths of myths. Kojiki myths are goofy stories. Why? Narasaki suspected that they contained hidden messages which he strove to uncover.

Ogasawara Koji, sensei of Kototama study, wrote an article in an October Showa 38 = 1963 magazine, Kougaku. Called The Study of the Imperial House, the paper stated that the base of Kototama Futomani is seishin gensho, the interior of a person (such as intelligence, emotions, spiritual nature). Just as living things are made of cells, atoms, electrons, the universe is also made up of parts. The Spirit of the universe is Izanagi, while the Object (physical things) of the universe is Izanami.

Subete no gensho, everything that exists comes from Spirit and Object which are connected with Musubi (a deep philosophical concept).  Even if science is now highly developed, without shidou, the spiritual way of kami, human society will not be able to function well. Then Kototama Futomani with its highly developed science will save society. Kojiki is the manual of how to use Kototama Futomani.

* Mikusa no Kantakara Three Sacred Treasures were put away in three separate places so that the wisdom would be hidden until it was time to save humanity. All names of Tenno have Futomani meanings. The stories of Kojiki are metaphorical. The secret will be unlocked by the right person at the right time.

* The Kojiki is yogensho, prophecy. The mystery of the Iwato Hiraki myth of opening the cave door is a prophecy. Who will unlock the door and unveil the secret?

(4)古事記に秘められた謎.  The mystery that has been hidden in the Kojiki


Narasaki as engineer-physicist was fortuitously assigned to Manchuria. There, he visited a Taoist monk several times. He had a translator the first time, and he became very interested and went back a couple more times by himself, communicating in written kanji. Narasaki asked the monk to teach him, since he regarded China as teacher to Japan. The Taoist said no, because Japan had a higher culture than China, some of which came to China. He learned that all theories can be understood through the JapaneseYata no kagami. The Taoist monk said that Yata-kana (the kana of Yata-kagami moji) is arranged in a special order. The same sounds can have different meanings, and Yata-kana is a method of systematic changes.

After the war, when Narasaki was working in the mountains of Rokkosan, the mountain man Hiratoji brought scrolls containing strange moji. Narasaki suddenly realized that this is Yata-kana, Yata-kami-na, writing of the kami of Yata, which he had heard about in Manchuria. He set about copying the writing and then interpreting them.

Ogasawara has said that the names of kami in Kojiki are all Futomani, i.e., kami-no-na is Futomani. The term Katakamuna comes from kata-kami-no-na.

* The Taoist monk said that moji were created by kami.

The Manchurian story above is the first key. Hiratoji and Rokkosan is the second key.

Rokkosan Mountains (Kobe)

Hiratoji was not a hunter, as some believe. He was a shugenja, a mountain ascetic. This seems to make more sense, in view of the understanding we now have of the contents of the scrolls. The Katakamuna moji of ancient Japanese people are primarily symbols of mathematics and physics. Katakamuna is connected with Kojiki through the magatama curved jewel, which represents movement in the physics of nature. Iyashiro no michi is kannagara, how we should live, the Way.

After reading Narasaki’s story, the booklet editor thought of how dark the world became when the iwato cave door was closed, like it is now. But the cave door will open. The knowledge of the kami will emerge as Light.

Physics of Katakamuna

In the scrolls, there are 29 sounds, 360 kami, in 48 moji symbols (for the syllables of the language).

Narasaki learned from the scrolls that spinning and orbiting are the basic nature of time and space. Because of the spinning and orbiting motions, there is a center of motion and the  energy is equal in all directions. This wave movement makes magnetic and electrical energy. This affects mountains, the environment, humans, and plants.

Ma is the essence of time and space. In Katakamuna moji, this is represented by the larger circle. Mari is the small circle in the moji. Mari have four properties: spinning, orbiting, positive, negative. For example, spinning of earth gives day and night; orbiting or revolving gives seasons of the year. Mari means mawari, circulating. The illustration shown is an example of Katakamuna moji from the booklet. See also Note the large circle of Ma, and the small circle of Mari that goes around.

Ancient people could feel the honshitsu essence of time and space in the shape of a sphere with the four properties named above. They could feel it instinctively by living in nature.

Shizen housoku, Laws of nature. (p 23 in the booklet). Sadamari is the law of nature of the ancient Japanese. Mikusa no kantakara (Three Divine Treasures) and jinja no torii (torii of shrines) have the same meanings. ( p24).

Ryoushi  [量子, quantum] is a quantum of time and space and it has the four possible states from the two options each of the two properties named above:

(a) positive spin, positive revolution; (b) positive spin, negative revolution;

(c) negative spin, negative revolution; (d) negative spin, positive revolution.

It seems to us that Katakamuna’s positive and negative spins may be spins up or down, i.e., in opposite directions, as in modern physics. There are two sides of Ma, the essence of time and space: the objective world, and the back of the objective world [like spins up and down].

The word Soujisho  相似象学, also the name of Narasaki’s
Katakamuna magazine, was created by Narasaki, and it refers to the similarities of opposite things. This reminds us of a mirror’s reflection which is similar and yet opposite.

In conclusion, we are amazed to find such knowledge of advanced physics possessed by an ancient civilization.

Revised 2016.07.30


The Megaliths of Rokkosan: Koshiki-Iwa Jinja

Rokkosan is a fascinating mountain range in Hyogo-ken. It forms the mountains that are the backdrop to the port city of Kobe. As we wrote elsewhere, one of the shrines (Ikuta Jinja) on the mountain faces the port and has served as a lighthouse for ships at sea. The buildings of Kobe look new, and perhaps they are newly built, after the disastrous Kobe Hanshin earthquake of 1995. Prior to that, the city suffered greatly from American firebombing in 1945. Now the city is quite prosperous as a center of business activity. The cable car takes skiers and nature lovers up to the peak for a fine view of the city below. Many young and not-so-young regularly walk these hiker-friendly mountains. And yet, Rokkosan keeps its mystique.

There are many important shrines in the Kobe area. In fact, one of them, gave its name to the city. Kobe comes from Kambe, people appointed by the Emperor to maintain the shrine, and it means “Door to the Kami”.

Rokkosan has since prehistoric days been regarded as sacred. Megaliths of different types are found in those mountains, and some have clearly been worked by human hands. Standing stones in the mountains were the first shrines created by man. Archaeologists have found artifacts supporting ceremonies held on sacred grounds from long ago.

We present our photos of megaliths at different locations of Rokkosan. Here, we showcase the megaliths of Koshiki-iwa Jinja.

Koshiki-iwa Megalith Monument of Wakahime Shrine

This is the megalithic monument towering over the Wakahima hokora. See that post. These are photos of the front, side and back. Note how beautifully the arcs of the two stones fit.

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Other megaliths on the grounds include a grouping with a small passageway. The compass (red arrow points north) indicates that the alignment of the passageway is toward the west, probably sunset of the equinoxes.

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Another east-west alignment passageway, and other megaliths.

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Book Review of The Sacred Science of Ancient Japan: Lost Chronicles of the Age of the Gods

Avery Morrow, The Sacred Science of Ancient Japan: Lost Chronicles of the Age of the Gods, 2014, 224 pp, Bear & Company.


In this book, published in January 2014, Avery Morrow discusses four (of many) parahistorical documents: Sendai Kuji Hongi Taiseikyo, Hotsuma Tsutae, Takenouchi Documents, and the Katakamuna Documents. These are arguably the most important. He provides information not readily available in English. Ever since the eighth century, the only written records acknowledged by conventional historical researchers have been the Kojiki, Records of Old (712 CE) and the Nihon Shoki, Chronicles of Japan (720 CE). They have enjoyed 1300 years of official sanction in Japan and later in the West, and are together referred to as the Ki-Ki. The Kojiki has two English translations, those by Basil Chamberlain and by Donald Philippi. The Nihon Shoki translation by George Aston has no rival. Indeed, these three books have had no rival – until now.

Morrow entreats us to consider the four parahistories as offering valuable possibilities for prehistoric times. In so doing, we push back the horizon of prehistory to well before the start of the Common Era. Ancient people have long had writing and enjoyed a high level of culture, as advances in archaeology are now confirming.

The stories of the classical Ki-Ki are regarded by moderns as mere myths. What if they were legends of actual people and events? We would need to delve into the mythology to uncover and understand their real meanings. Myths are often historical, scientific information allegorically disguised as fantasy. There are subtle reasons for this.

Morrow has taken this challenging area of research and ably presented them in a well-organized, direct, manner. A chapter is devoted to each document and obviously serves only as an introduction. The reader must continue to search for further information, as yet only available in the original Japanese. Okunomichi presents in the pages of this blog site our translations of rare Japanese sources.

We encourage the reader to learn from this book and continue to extend the research and spread the findings. They will be joining Morrow, Andrew Driver, and Okunomichi in this quest. We commend Morrow for opening the way.

In our current period, hidden histories are emerging into the public eye. Even more important, hidden teachings are being unveiled. These teachings will guide us to a new era of higher spiritual development, a return to a Golden Age at a more advanced and integrated level.