◎Jade Tablet - 10-1
◎Mechanism for vertical ascent - 1
◎The Guru cuts the seal on the crown of the head
For humans, the experience of breaking through limits or the ceiling seems to be limited to two scenes: the disembodiment in the mental body and the final ascent of the causal body culminating in the entry into Brahman.
In the initial disembodiment, it is said that two or three deities come to cut the seal on the crown of the head, and in the Brahman entry scene, only the entry is mentioned, and the details are not known.
Regarding this, the Kojiki, Japan's prideful mythology, presents both motifs: breaking through the ceiling from above and breaking through the ceiling from below. By realizing both of these, a person becomes a god, or rather, a person realizes that they were a god.
The motif of breaking through the ceiling from above is an incident that occurred immediately after Susanoo-no-Mikoto made a pledge with Amaterasu Omikami at the Ama-no-Yasu-no-Kawahara (the Heavenly Riverbed of Peace) and achieved androgyny. Due to this incident, Amaterasu Omikami hid in the Ama-no-Iwato (the Heavenly Rock Cave).
Specifically, when Amaterasu Omikami was in the heavenly weaving hall of Takamagahara, Susanoo-no-Mikoto broke the ceiling of the hall and dropped a skinned piebald horse headfirst through the hole. Upon seeing this, a weaving maiden was so startled that she pierced her genitals with a weaving tool and died.
This breaking of the roof from above corresponds to the Guru cutting the seal on the crown of the head during disembodiment. Even if the seal on the crown of the head is cut and one exits in the mental body, it is already known that disembodiment in the astral body does not lead to Nirvana.
Exiting the physical body in the mental body and reaching Nirvana are separate matters, but OSHO Bhagwan and Dantes Daiji have stated that exiting the physical body is a very startling event for humans.
Above all, while exiting the physical body in the mental body is not enlightenment, it is an important epoch as a preliminary stage to enlightenment.
On the other hand, the motif of breaking through the ceiling from below is, surprisingly, found in the tale of Hikohohodemi and Hoori in the Kojiki. Hikohohodemi is the grandfather of Emperor Jimmu, and for mystics, Hikohohodemi's birth of Ugayafukiaezu, an old child, corresponds to enlightenment. After training in the Ryugu realm (the Dragon Palace realm), one level below the human realm, Hikohohodemi's dragon-bodied wife gives birth to Ugayafukiaezu in a birth hut whose roof was not yet thatched with cormorant feathers. Giving birth to Ugayafukiaezu, Adam Kadmon, the complete human who is perfect as a human, in this world where the roof is incomplete, becomes an episode of human completion.
The complete human, Ugayafukiaezu, was born in a state where the opening in the crown of his head was already open, ready for union with the divine.
For mystics who pay attention to the Kojiki, these two instances of roof breaking have been treated as noteworthy foreshadowing. The first roof breaking occurred in the world of the gods, and the last roof breaking occurred as the starting point for humans becoming gods.
The fact that the roof is broken indicates that there is no indestructible wall between humans and gods. In Zen, this is expressed as sottaku-dōki (啐啄同機, the moment when the chick pecks the shell from within and the mother hen breaks it from without).
Ugayafukiaezu, the complete human, is also a symbol of the fifth body, the causal body. The causal body ascends towards the divine once the seal on the crown of the head is broken.
The Kojiki consists of three volumes: the Upper Volume, the Middle Volume, and the Lower Volume. It is said that the content of the Upper Volume is a prophecy that will all materialize in this era (Onisaburo Deguchi).
That is, it means that all humans will give birth to an old child and achieve great enlightenment, and it is not that only a specific person will attain enlightenment.
Humans proceed from the extreme of the individual to the divine/Buddha, and while the order is shown as the fifth body to the sixth body to the seventh body, or the causal body, Atman to Brahman, Nirvana, it is well known that an abyss lies in between, and a reversal occurs there.
In the Ugayafukiaezu section of the Kojiki, a lowly dragon woman gives birth to a human called Ugayafukiaezu, but this symbolizes human evolution, that is, a jump-out (vertical ascent). This is also a suggestion of reversal.
Now, the scene where the ascent of the causal body finally culminates in the entry into Brahman is what is called enlightenment or great enlightenment. There are the "being" side and the "non-being" side to great enlightenment, but both are enlightenment from the human perspective, and first there is enlightenment on the "being" side. At this time, the individual human unites with the entire universe, the entirety of time, all matter, and all that is non-material, which is God. This is expressed as nyuga-ganyu (入我我入, the self entering into God and God entering into the self), savikalpa-samadhi, realizing that one was God, and so on.
Beyond that is enlightenment on the "non-being" side, nirvikalpa-samadhi.
Also, such talk of transcending heaven and hell is often limited to Bodhisattvas only. Stories that transcend death and confront evil are often misunderstood.
A Bodhisattva is a person who has experienced seeing God, seeing Buddha, and seeing their true nature.
This chapter may be best read exclusively by those who have experienced seeing God, seeing Buddha, and seeing their true nature.
Hikohohodemi and Hoori - 1 (Knowing God by riding in the boat of Menashikatama)
Hikohohodemi and Hoori - 2 (The unification of a terrifying lifestyle and Japan)
Hikohohodemi and Hoori - 3 (The tide-ebbing jewel and the tide-flowing jewel together are the soul of Idunome)
Hikohohodemi and Hoori - 4 (The Holy King Ugayafukiaezu is born, and the governance of the world is completed)
※ "When Amaterasu Omikami sat in the sacred weaving hall to have the divine garments woven, Susanoo-no-Mikoto pierced the top of the weaving hall and dropped a skinned heavenly piebald horse into it, whereupon the heavenly weaving maiden, greatly startled, pierced her genitals with the shuttle and died." This kind of incident occurred. Weaving at this time is the governance of the world. It was the structure of warp and weft. Then, this governance was obstructed. The heavenly piebald horse, the skin of the wild horse was peeled off, and it was suddenly released from above, so the young Hime who was weaving was greatly surprised. At the moment of surprise, she pierced her genitals with the shuttle and died. It became a terrible uproar." (From the Spirit World Story, Volume 12, Chapter 29, Pledge of Childbirth)
