The Reversal of One Intoxicated by Soma

◎Jade Tablet - 10-26

◎Mechanism for Vertical Ascent - 26

◎The Great Reversal and Inversion - 5

◎Man Is Drunk on Soma and Becomes Soma

From the monologue of one intoxicated by Soma in the Rigveda. Even through drugs, one can reach the sixth body, the Atman.

Man is drunk on Soma and becomes Soma.

“

Verily thus is my will, fain would I win both kine and steeds.—Of a truth I have drunk Soma.

Like winds that stir the waves of meath, the draughts I drank have lifted me.—Of a truth etc.

The draughts I drank have lifted me, as swift steeds draw a chariot.—Of a truth etc.

The hymn hath come to me, as to a fondling babe his mother.—Of a truth etc.

As a car-wright bends his car, I bend my words about my heart.—Of a truth etc.

The five tribes seem to me not worth a rush.—Of a truth etc.

Both earth and heaven obey my will.—Of a truth etc.

I have surpassed in might and glory both the earth and spacious heaven.—Of a truth etc.

Have I not drunk the Soma juice? Why then this humble plight of mine?—Of a truth etc.

He in his might hath looked upon the waters, generating power and wisdom.—Of a truth etc.

One foot of mine is in the loftiest heaven, the other I have placed down on the earth.—Of a truth etc.

I am great, great is my reach: I have upraised the sky aloft.—Of a truth etc.

Have I not drunk the Soma juice? why then this humble plight of mine?—Of a truth etc.
”
[Hymns of the Rigveda / Songs of Soma / World Classical Literature Complete Works Veda-Avesta, p. 50, quoted]

The speaker is said to be unknown.

Soma is a drink with the power to push "I" upward from the physical body. Furthermore, in the latter part, "I" becomes a creator god, surpassing the world, arranging the earth, even scorching the earth with fire and striking it with thunder and lightning. Already transcending humanity, the individual has reversed.

The power of Soma manifests as the ascending power of Kundalini, pushing "I" to the upper body achieved at the end of ascetic practices, but in the end, it seems to be a completely different kind of upward-pushing power that transforms a person into God itself.

What was initially a worldly desire for cows and horses in this monologue eventually transcends the limitations of being human, with the speaker regarding all of humanity as worthless, and enters a world without individuality.

He entered the world of the sixth body (Atman), but Soma must have provided the trigger for confronting and reversing into that world.

However, the psychedelic drug Soma alone does not allow one to reach a high level of consciousness simply by taking it.

This is because everyone faces death, but not everyone sees God or attains enlightenment at that time. Or, even if everyone encounters the end of the world, not everyone will attain enlightenment.

Therefore, since ancient times, Soma has been considered not a drink for humans but a drink for the gods, and ordinary people should not touch it.

Onisaburo Deguchi's Reversal - 3

◎Jade Tablet - 10-25

◎Mechanism for Vertical Ascent - 25

◎The Great Reversal and Inversion - 4

◎While Listening to the Voice of No-Ego, the Voiceless Voice

Onisaburo Deguchi entered Mt. Takakuma around the age of 28.

The poem he composed at that time, expressing his profound emotion and beginning with "Am I a bird flying in the sky?", suggests that the solitary bird repeating reincarnation not only flies through the sky but also transcends humanity and even time and space.

In Onisaburo Deguchi's collection of poems, "Sea of Mist," there is also a section titled "Around the Age of 28," indicating that the highlight of Onisaburo Deguchi's transcendental experiences occurred around that age. First, there was a visit to the spiritual world and encounters with high-ranking spirits, and then the reversal occurred. He advanced beyond heaven.

"Green Field

Around the Age of Twenty-Eight

In the midst of the blue of heaven and earth, alone, with a pure heart, I listen to the sound of a flute.

The sound of the flute echoes in the void, the sound of the shō flows over the earth, and my soul dances.

How fragrant it is, the green field where the back leaves flutter in the suddenly blowing wind.

Standing alone in the verdant, flourishing field, I do not feel lonely.

A journey to the spiritual world as if I were born with heaven and earth as my own.

While listening to the clear sound of insects chirping, I even know there is love in the spiritual world."
(From Onisaburo Deguchi's collection of poems, "Sea of Mist," p. 191)

"My spirit, becoming ever clearer, naturally
Stepped into a land yet unseen." (Ibid., p. 175)

"Soaking in the unparalleled beauty of the rare scenery,
I quietly listen to the voice of no-ego.

While listening to the voice of no-ego, the voiceless voice,
I breathe in the flowers of the divine land."
(Ibid., p. 141)

What is Onisaburo Deguchi's "no-ego"? In his essay collection "Moon Mirror," there is a sentence: "Unwavering faith, absolute obedience faith, Buddha-mind, no-ego mind, pure mind, Bodhi-mind, Japanese spirit – this is what is called Samadhi." It is thought that Samadhi here refers to Nirvikalpa Samadhi. Therefore, "no-ego" seems to refer to Samadhi, which is Nirvikalpa Samadhi. Onisaburo Deguchi also stated that the final step can be climbed by oneself without the help of gods and Buddhas (The Light of the New Moon, Vol. 1), so he understood.

Here, Onisaburo Deguchi experienced the reversal. Nyūga-ga’nyū (the self entering the Self, and the Self entering the self) occurred.

Samadhi is a term from the horizontal path, but it is substantially the same as the sixth body in the vertical path. This is no-ego. Onisaburo Deguchi has a main work called Reikai Monogatari (Spiritual World Tales), and it might seem as if he did not transcend the stage of the individual spirit, but upon closer inspection, he reached Samadhi, "no-ego," and has already transcended both heaven and hell, experiencing the reversal.

And the keywords for the enlightened state of mind are absolute, penetrating solitude, and the unknown, the unfamiliar. And the fact that the entire world is one with oneself ("A journey to the spiritual world as if I were born with heaven and earth as my own...").

Onisaburo Deguchi's Reversal - 2

◎Jade Tablet - 10-24

◎Mechanism for Vertical Ascent - 24

◎The Great Reversal and Inversion - 3

◎The Mechanism of Fuji-Naruto

It is thought that Onisaburo Deguchi died six times, experiencing cessation of breathing and heartbeat each time, and that he entered a state of divine-human unification during those instances, but he himself did not elaborate on this.

I believe all of those were great enlightenments, but the first was a week of intensive meditation in a cave on Mt. Takakuma. Onisaburo Deguchi wrote about his impressions of this experience under the title "Will."

In the January 1921 issue of the magazine Shinreikai (Spiritual World), there was an article titled "Recollections: Mt. Takakuma," and it contained something like a will left behind by Onisaburo Deguchi upon entering the mountain.

The circumstances were:

"The thought of repentance came in an instant; the mental state suddenly turned and turned again, finally leading to the exhaustion of sensation and the extinction of intention.

The next morning, Onisaburo was nowhere to be seen, and his family was greatly worried.

Suddenly, upon looking at the wall by the bed, they saw written in bold strokes:

Great God of Omoto

Moreover, it was in Onisaburo's handwriting.

In the drawer of the desk was a will for ascension to heaven.

'How strange it is that people in this world say there are no strange things, in their presumptuous ignorance.' (Norinaga)

What, then, was the meaning of the will? A great event for the nation; moreover, one of the three great secrets. Onisaburo's birth mother suddenly threw it into the fire. She must have foreseen future difficulties."

The content of the will, which was supposedly thrown into the fire, was:

"Am I a bird flying in the sky?

○○○○○○○○○○ (as in the original text)

Riding on a distant, high cloud,

I gaze, forgetting myself,

At the way people of the lower world,

Captivated by various joys, angers, sorrows, and pleasures,

Gesture and move their feet.

Truly an interesting human world!

Yet, I wish I could fall to the ground,

Carried away by too much amusement.

O divine spirit, be with me."

Judging from this content, he has not completely transcended his individual self, but I think the surprise unique to a person who has experienced astral projection for the first time, with the separation of spirit and body, takes precedence.

Rather, in the phrase "people of the lower world, captivated by various joys, angers, sorrows, and pleasures," I see that his human life is nearing its completion.

And the standpoint of seeing himself as a bird flying in the sky indicates that he is standing just before the step towards the reversal of the individual and the divine, which is divine-human unification. Beyond that lies all that cannot be expressed in words.

Various things have been rumored about the content of the censored part, but the three great secrets as I see them are:

Onisaburo Deguchi's Birth
Various rumors circulate in society, such as him being an illegitimate child of the imperial family, so I will not touch upon that here.

Onisaburo Deguchi pointed out that the Meiji Restoration was carried out by a team of about 20 people, and this must have influenced that. Incidentally, one of his teachers, Kin'toku Honda, was from Satsuma.

The Lineage of Onisaburo Deguchi's Spiritual Authority
The main current of the modern and contemporary Japanese spiritual world, continuing from Kin'toku Honda, Onisaburo Deguchi, to Dantes Daizi.

The inheritance of the esoteric rituals of Kundalini Yoga, symbolized by the mechanism of Fuji-Naruto.

Konjin of the Northeast, while being the main current, was suppressed and remained hidden from the people of the world. These three individuals have received similar treatment.

In this era, religions are only evaluated if they are established mainstream religious organizations or close to the ruling government. The main current, in particular, is not only unevaluated but also considered taboo.

According to "Prophecies and Assertions of Nao Deguchi and Onisaburo Deguchi, p. 254," Teruyo Uchizaki, a close aide, witnessed Onisaburo Deguchi secretly entering the Gekyuden (Moon Palace), named after the Orion constellation in Ten'on-kyo, Kameoka, at midnight on December 4, 1935 (four days before the Second Omoto Incident), and replacing the enshrined object with another stone. This enshrined object was returned to the Kunlun Mountains.

The Future of Japan
The secret of Ichirin (one rin – a very small unit of currency, signifying a minute but crucial point).

Japan's structure is not ley lines but dragon veins of the earth. The Median Tectonic Line from Makurazaki and Aso to Naruto, Ise, Suwa, and Kashima.

Onisaburo Deguchi had a theory of the Japanese dragon body.

Onisaburo Deguchi's Reversal - 1

◎Jade Tablet - 10-23

◎Mechanism for Vertical Ascent - 23

◎The Great Reversal and Inversion - 2

◎The World, the Universe Itself Is Oneself

The contemporary evaluation of Onisaburo Deguchi is extraordinarily low. This is despite the fact that post-war Shinto-based new religious movements, including Seicho-no-Ie, have mostly flourished, and their origin lies in Onisaburo Deguchi.

At first glance, Onisaburo Deguchi rarely depicted transcendence from the observing self, with only a few instances of expounding on non-ego. However, upon closer inspection, one realizes that the following poems, too, are composed from a standpoint that far transcends his miserable and pathetic self, where the world and the universe itself are himself.

Gathering sun, earth, and moon, making skewered dumplings,
A crocodile devours them sprinkled with sesame seeds of stars.
(Reikai Monogatari [Spiritual World Tales], Vol. 37, Chapter 7)

Having grown tired of eating dumplings of sun, earth, moon, and stars,
Now I drink the heavenly sea of the universe.
(Reikai Monogatari Nyūmōki [Record of Entering the Spiritual World], Chapter 6)

Initially, I thought this poem was a description of scenery seen during an astral trip outside the solar system, but then one cannot contain the sun, earth, and moon within one's own belly.

Furthermore, Onisaburo Deguchi predicted that the masses who saw this poem would surely think of him as someone with abnormal psychology—a god, a demon, a human, a megalomaniac, a person with dual personalities, or even a madman at the extreme of perverted psychology.

Even in this Reiwa era (current Japanese era), the reality of the world and oneself becoming one is still nothing more than the ravings of a megalomaniac to the average sensible member of society. But that is precisely the state of divine-human unification to be aimed for.

From the margin poems of Onisaburo Deguchi's Reikai Monogatari, Vol. 37 (composed immediately after the Great Kanto Earthquake):

The divine power that subdues the man-made
Earthquake that surpasses the Kanto earthquake.
(Ibid., Chapter 10)

Shikotsukasa himself is a deity, a fiery chariot,
Rushing through the city streets.
(Ibid., Chapter 11)

Whatever may erupt, entrusting to the One God,
The self-confidence of the true person is itself divine.
(Ibid., Chapter 11)

The rain of divine decree—earthquakes, thunder, fire—
Speaks of the state of a disordered world.
(Ibid., Chapter 12)

There are probably those who would try to cause an artificial earthquake greater than the Great Kanto Earthquake.

※"Jishin nariya" (自身神也) and "jishin shin'ya" (自信神也) indicate that oneself is divine.

※During the Showa Tonankai Earthquake (December 7, 1944, M7.9), when the earthquake did not stop, Onisaburo Deguchi twice scolded the heavens, saying, "Be still!" whereupon the earthquake stopped. (Source: The Light of the New Moon, Vol. 2 / Tsugumori Koniwa / Yawatashoten, p. 239)

The Great Reversal Where Self and Gods/Buddhas Are Inverted

◎Jade Tablet - 10-22

◎Mechanism for Vertical Ascent - 22

◎The Great Reversal and Inversion - 1

◎Encountering True Love, True Goodness, and True Peace

Enlightenment is the inversion of oneself and the gods/Buddhas, but unless one inverts that world through enlightenment, one will never encounter true love, true goodness, or true peace.

Therefore, meditation has existed as the primary method for approaching enlightenment since ancient times. However, there is a dilemma inherent in the position where oneself and the gods/Buddhas are inverted, which stems from the fact that the viewing standpoint becomes a completely different perspective. For this reason, from the viewpoint of modern science, which aims to fix the viewing standpoint, this inversion that occurs in enlightenment cannot be positively evaluated. (The dilemma that the viewing standpoint changes from one's individual self to the gods/Buddhas, who are all of the world).

In short, one cannot positively view enlightenment, nor can one prove that meditation is a method for reaching enlightenment.

In 【Avatar – At the Mercy of the Gods】, one of the main themes is the clarification of reversal and inversion. Various steps of enlightenment from ancient and modern times, East and West, are presented.

For modern people, a linear, straightforward curriculum system is easily accepted, but the fact that the most important final back straight is reversal and inversion is often not emphasized, hidden, evaded, unpublished, or passed down orally. In other words, the surprise and deep emotion at the reversal or inversion at the point when the observing self disappears after union with the divine is somehow not often spoken about.

However, the most important matters are often familiar and publicly available words from everyday life.

For a human being to become a god or Buddha is a reversal, as the individual becomes the entire world, the entire universe. The tantalizing beginning of that unimaginable transformation is shrouded in mystery. In the Kabbalistic Tree of Life (Sephirot), it is expressed as the Abyss. In the Zen Ten Bulls (Ten Ox-Herding Pictures), it is merely reported as a result that the ox, which is the entire world, and the person who found the ox, have disappeared without a trace.

Beyond the fifth body, the causal body, lies the sixth body, the Atman, which is god and Buddha. However, various scriptures, ancient traditions, and myths briefly mention the fifth body and do not elaborately describe how one can reach gods and Buddhas.

Now, only pursuing the side of good, the side of heaven, is the path to gods and Buddhas. This is because the devil cannot become a god (Dantes Daizi).

And one must jump out from heaven to the realm of gods and Buddhas. That is why the Tarot card depicts the reversal of the world as the Hanged Man, and the World Tree symbolizes this upside-down state with its roots pointing upwards and its branches and crown pointing downwards. There is a great reversal between heaven and the realm of gods and Buddhas.

In the Western alchemical text "Atalanta Fugiens" XXVII, the "key" is intellectual understanding, and the "lock" is the method of meditation. The "key" completely reverses all fixed ideas and worldviews up to that point, hence the expression: "'It will be found with the wind that destroys, repels the shock, and ruins people.'" The fact that the key, which is the Philosopher's Stone, is called base is an expression after the reversal of values (after the reversal of the world). In a worldview that values the spiritual, the value of the Philosopher's Stone is understood for the first time. In this era with many people who prioritize money, the Philosopher's Stone appears base and useless. The use of the useless.

And the preparation for the great reversal is maturity. The ego that has fully matured is an ego that is always ready to die. The individual self bids farewell to all the universe surrounding it—previous relationships, lovers, family, property, fame, status, etc.—and there is a phase of reversing and entering a new universe where everything is everything. This reversal is symbolically referred to as "being able to die at any time."

Furthermore, in the midst of the struggles up to that point, one faces the reality that if one desires everything, one will not obtain everything. This is because "total negation is one way in which total affirmation itself manifests in humans" (Amethyst Tablet Prologue / Dantes Daizi), and this becomes the reversal of the world.

In the Greek myth of Atalanta Fugiens, Atalanta is the god/Buddha, and Hippomenes, who relentlessly pursues her, is the ego. As long as the ego remains, one cannot become a god/Buddha, but in the footrace, Hippomenes threw three golden apples, and while the leading Atalanta was distracted by the golden apples, he reversed the situation and ultimately reached the finish line first. As a result, Hippomenes married Atalanta and became a god.

On the other hand, in the Kojiki (Records of Ancient Matters), when Izanagi no Mikoto retreated from the land of Yomi (the underworld), he was able to return to the living world by throwing three peaches at the pursuing Yomotsu-shikome (hideous women of the underworld) and the eight thunder deities at Yomotsu Hirasaka (the slope that leads to the underworld).

Yomotsu Hirasaka is the equilibrium point of reversal. That slope is:

A slope that separates good and evil, right and wrong, order and chaos, prosperity and decline; climbing that slope completely is the reversal.

For a human being to become an omniscient and omnipotent god is the "great reversal, inversion," and it is a tremendous undertaking. For those who have no connection to it, it is often an unbelievable and unimaginable event.

From Onisaburo Deguchi:

"The reconstruction and the rectification are the same. Without reconstruction, rectification cannot be done."

(June 15, Showa 21 [1946])

(The Light of the New Moon, Volume 2 / Tsugumori Koniwa / Yawatashoten, p. 367, quoted)

This means that unless one first dies, one will not awaken. Since the new era will be an era only for awakened people, for those who have attained enlightenment, it will not be realized unless many people undergo an experience that cannot be called the death and resurrection of the ego.