the mirror of yata inscription - designed by shinto, taoist, hindu and hebrew sages

7/27/2019 The Mirror of Yata Inscription - Designed by Shinto, Taoist, Hindu and Hebrew Sages

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Yata-no-kagami: the Mirror of Yata

Housed at the Imperial Houses Shinto shrine of Ise Jingu is the Mirror of Yata.

Figure 1: The Sacred Mirror Yata-no-Kagami

This mirror is considered a gift to Japan from the solar goddess, Amaterasu Omikami. Theemperors believed so much in the presence of Amaterasu in the mirror that they assigned their

own daughter to minister as a priestess over the shrine together with a large royal entourage.

In the legend of Amaterasu, goddess of the sun, she and her own group of maidens reigned over

a beautiful heavenly plain. They would tend the sacred rice fields, weave, dance and makecontests. Susanowo, Amaterasus brother, challenged her to a contest to see who could produce

more gods. Amaterasu took Susanowos sword and made three gods. Susanowo took

Amaterasus jewel necklace and produced five goddesses. Amaterasu claimed victory since it

was the female gods belonged to her. All was peaceful until her brother, Susanowo, desecratedthe heavenly rice fields. Even worse, he butchered the heavenly horse and threw its skin into the

room of Amaterasu, where she and her heavenly maidens were weaving.

Though Susanowo was banished for his crime, Amaterasu hid herself in a cave, causing darkness

over the heavenly plain. All the heavens and earth gathered outside the cave to draw out the sun

goddess and restore light to the world. Nothing would bring her out. So they performed a dance

and placed a mirror in front of the cave entrance. Amaterasu peered out in curiosity at the festivesounds of laughter. There she saw herself in the mirror and was drawn out by her own beauty.

There was a great celebration as the entire universe was lit up once again. Even Susanoworepented for his irreverence and offered his own reconciliation gift. He killed the eight-headed

dragon, Yamata no Orochi, and gave the tail which became a sword to Amaterasu.


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Having restored the universe, Amatersu turned to her son, Ame no Oshidomimi to offer gifts to

the human emperor in order to maintain order until she return. Her son was not able to overcome

the chaos of the earth. So she turned to her grandson, Ninigi no Mikoto. He offered the emperorthe jewel necklace of Amaterasu, the sword of Susanowo and the mirror of Yata that brought the

light out of the cave. The emperor of Japan placed these three gifts in the Shrine of Ise; the

people learned the arts of agriculture, weaving and dance; the country was united under theShinto faith; and the world was restored to order until Amaterasu returns. The Shinto believeone day this Princess of the Sun will return through the mirror.

There is a clue to the return of this Maiden of Heavenly Enlightenment written on the back ofthis mirror. This writing was recorded by Yutaro Yano, a Shinto believer, who was given special

permission by the Ise priest after World War II. The letters Yutaro copied are present in the

center of the diagram above.

Yutaro was inspired to write the text from the back of the mirror upon hearing rumors that the

Hebrew name of God was written on the back. Yutaros daughter, together with the Shinsei

Ryujinkai Shinto believers, felt called after much prayer to reveal the letters to the Emperorsfamily and later to the public in the book of Shinto researcher Wadoh Kohsaka.

These 4 letters represent the Hebrew name of God on the Mirror of Yata.

If this inscription is genuine, it represents a monumental discovery regarding the extent of

diaspora for earlier Jewish exiles. Further study of the inscription on the mirror is the primary

focus of this research toward verifying its authenticity or exposing it as a hoax. Since some of

the letters appear Hebrew and others early Japanese, there has been confusion as to how tointerpret the text. Yet, notice the similarity between the Hebrew and early Japanese scripts

below:


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Japanese Script on the Mirror of Yata

There are relatively few true Japanese signs on the back of the Mirror of Yata. Of the 37 signs,only 11 appear to be from the early Japanese script; 6 if repeats are excluded. Of these 6 signs,

four are not only syllables, but actual numbers as well. How these numbers and syllables add

meaning to the inscription on the mirror is described below.

There are four early Japanese number signs on the Mirror of Yata appearing among the lower 18

signs as follows:

These early Japanese numbers are the Hisign, the Fusign (upsidedown), the Misign (upsidedown and piercing line is extended), the Yosign (upsidedown). These nativeJapanese numbers 1 to 4, correspond to (ichi, ni, san, shi) in modern sino-Japanese.

The Hisign represents the Sun and is the only one of the four numbers upsideright. Thesenumbers slant within the 30 signs on the mirror to represent the earth as it appears slanted 23 on

its axis. The astronomy of a stationary Sun (the upsideright Hi) with the Earth overturned (the

upsidedown Fu, Mi & Yo) represents two possibilities: first this Summer Solsticeconfiguration turns into a Winter Solstice after half a year; secondly the Earth turns over in

relation to the galaxy every 26000 years during the galactic alignment. The Japanese numbers

on the Mirror of Yata not only tell of the Sun and Earth, but also represent the moon and stars:


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Three early Japanese syllables are also present on the Mirror of Yata. These are the ra, waand hi syllables. Below is a brief description of these syllables, their Chinese origins and howthey compare with the early Hebrew Script.

As related among the Japanese numbers above, the Japanese Hiragana syllable hi(also bi

or pi) means sunshine or day. It comes from the Chinese Han symbolpi (also bi or ti)

meaning to compare or combine and representing two human figures, one behind the other.

Other meanings of the hi syllable are day, sunshine, fire, fault or ratio. It also represents the

mystical principle of Yang (Sunshine, heaven, male). The Japanese hi resembles Tet,

the 9th

letter of the Hebrew Alphabet. The original meaning of Tet is a basket, to contain, to

surround, mud/clay. It is noteworthy that the Chinese sun symbol,ri, in its original seal form

was a circle surrounding a dot to represent the sun, a pictoglyph identical to the early Hebrew

Tet. This relates to the mythology of the Mirror as Amaterasu represents the Sun personified,but it also relates to her reflection in the sacred mirror enabling her to restore light to the world

by such a sublime comparison, which works out in the philosophy of harmony within Yin and

Yang.

The Japanese Hiragana syllablewa comes from the Chinese symbolmeaning peace,harmony or an ancient mouth organ and representing a tree beside a hole or mouth. The

Classical Chinese versionalso meaning peace and harmony is the representation of aflute beside a tree. The flute pictogram represents a compound (from top down) of gather

together holes of tied bamboo of various lengths. The katakana syllablewa appears and

sounds much like the early Hebrew equivalent of vav, the 6th

letter of the Hebrew Alphabet.

The original meaning of Vav was a tent peg or hook. The mythology tells of the sacred treedecorated with 9 jewels and the sacred mirror outside the cave of Amaterasu identical to the

Chinese origin of wa. Harmony results when Amaterasu comes out of the cave.

The Japanese syllable ra comes from the Chinese symbol liang (also ryang or yang)


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meaning good or virtuous. Interestingly, the central part of the mirror has both this Katakana

sign for ra as well as the Hiragana equivalent . The Hiragana meaning for ra used as a

suffix identifies the plural, place or direction, condition or affection towards. The Japanese

Ra syllable resembles the Hebrew Resh , the 20th

letter of the Hebrew Alphabet. The

original meaning of Resh was the head of a man, the beginning or at the top. The Chinese

symbolliang in its original seal form is a compound of eye + knife or eye + woman,to put into order, to divide, a seed, to nourish. The Chineseliang/yang symbol is a pictoglyphcombination of eye and knife/woman symbols, telling of the mythology of Amaterasu born

from the eye of her father, Izanagi.

Is it significant that the Hiragana and Katakana symbol for ra originates from the Chinesesound of Yang? And is this significance related to the Chinese philosophical words for Yin and

Yang?

Notice the Chinese radicalfu on the left side of the word for Yang below.

This fu sign appears on the right side of the Japanase symbols for ra .

(place, a ladder) when on the right it means mound/abundant (from, a compound of

stackedperfect/ten), when on the left it means city (from three enclosures with a kneelingperson, the kneeling person represents many devout citizens).

In the diagram below, the Chinese Yang symbols for mound, sun and rays of the sun are pointed

out on out. Also notice the alternative meaning of the fu sign used on the central portion of theMirror of Yata. Instead of mound, city is chosen since it appears on the right side of the

Japanese ra signs. Virtuous City of Ra, deity of the Sun, draws ancient Egypt into this mysticaldialogue of sages on the Mirror of Yata.

Interestingly, the Hiragana ra is used by the Japanese for local vocabulary, while the

Katakana ra is used by the Japanese to identify foreign words of the same sound. Perhaps

the mirror is illustrating that this separation of foreign words was a deliberate design of the early

sages to welcome the diversity of foreigners into their land. This cultural linguistic entreaty

corresponds with the philosophy of the Yin Yang symbol, which intends opposites not merely toattract, but to welcome to the point of abandoning the self and even becoming like the other. The

irony is that the self becomes reflected in the other and nothing of this identity is lost provided a

mutual harmony remains.


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To honor these Jewish exiles into the mythical story of Japan, the Mirror of Yatas Virtuous City

can freely expand into the Virtuous City of G-D (Hebrew), namely Jerusalem. The Hebrewsages include a word play on the City of the Sun (or Ra) to place their hearts not only inJerusalem, but also in this land of exile where the nearest Hill awaits the Dawn of Amaterasu.

The Shinto sages welcomed the Jewish sages much like the Chinese wisdom keepers welcomedthe Shinto. That is the Chinese Yin and Yang symbols can be understood directly from the

Chinese pictoglyphs to mean what they teach to the Chinese. However, the Chinese loaned

syllables to the Japanese that offer an expanded Japanese meaning to the Yin Yang symbols.

Consider the Yin Yang symbols as they translate from the Chinese writing. As described above,

the Yang symbol means Hill of the Suns Rays. Below is a breakdown of these Chinese

meanings:

fu, place, ladder, sacred mound

ri, sun

yi/yid, one

wu, rays of the sun, enclosure

yang, male, sun, to open, bright, rays of the sun

yang, place of sunlight, Mound of Dawn; personified by Mu Kung (Tung Wang Kung), god

of Immortals and consort of Hsi Wang Mu.

The Yin symbol breaks down as follows:

fu, place, ladder, sacred mound

ngi, two, in Hiragana ni, also meaning dual, as in the dual nature of Yin and Yang.

mou, secret or breath; the Katakana mu equivalent to the Hiraganamu; originallyfrom the Chinesemou meaning cow/ox

yun, air, speak or clouds; originally rain above air (yi rain) yin, darkness, shade

yin, place of darkness, shade, secret, female; personified as Hsi Wang Mu, Queen of

West/Tortoise reigning over gnii of Kun-lun Mountains (TaoistMt. Sumeru)

The Yin Yang symbol corresponds with the Chinese pictograph meaning as the Place ofShadows revolving with the Place of Dawn. As a result, the Taoist spirituality incorporates time
http://en.wiktionary.org/wiki/%E3%82%80#Japanesehttp://en.wiktionary.org/wiki/%E3%82%80#Japanesehttp://en.wiktionary.org/wiki/%E3%82%80#Japanesehttp://en.wikipedia.org/wiki/File:Taijitu_-_Small_(CW).svghttp://en.wiktionary.org/wiki/%E3%82%80#Japanese


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(night/day) with mystery (the unknown/enlightenment) with identity (female/male) and so forth.

Japanese sages can approach the Yin Yang symbol from their own mythology, where the SunGoddess Amaterasu hid in Yin looked at the Mirror of Yata and she rose at Yang. The Yin Yang

symbol corresponds precisely with this mythical image which is also regarded as a sacred

mirror.

Japanese sages can also approach the Yin Yang symbol from the perspective of their own

Hiragana and Katakana syllables.

fu, on the mirror of Yata is placed right and therefore means City.

ri, synonymous with the Hiragana also meaning Sun and occurs on the Mirror of Yata three

times. Recall that hiis synonymous with ri, but actually comes from the Chinese Han

symbolpi, meaning to compare as one person after another.

yi, one in Japanese is pronounced ichi, but in the early Kanji is actually hi, or hito.

wu, can only be matched with the Katakana syllable wa, as there is no wu designated

for the Katakana or Hiragana syllables. As described above, the Hiraganawa comes fromthe Chinese symbolmeaning peace, harmony or an ancient mouth organ and representing atree beside a hole or mouth. Notice the Classical Chinese versionof harmony containsthe mouth organ with four bamboo reeds similar in number to the four rays of the Sun as they

appear on the wu syllable above.

Therefore, the Japanese Hiragana and other symbols on the Mirror of Yata expand the Chinese

Yang symbol from a Japanese mythological perspective. The Hiragana and Mirror define Yang

as the City of the Sun reflecting the One who brings peace, like the sound of pipe and laughter

that beckoned Amaterasu to gaze out of the cave at the mirror hanging on the tree of life.

The Mirror of Yata inscription was not only designed to reflect Hebrew characters, but also the

Chinese Yang symbol through early Japanese and Hebrew scripts. The definitive proof consistsin the following: using the diagram below, a corresponds to the Sun ri or ra; b corresponds

to the place hill or city; and c corresponds to the four rays of dawn or four marks of the

Hebrew Tetragrammaton (the name of G-D).

Having the Mirror of Yata inscription contain the Hebrew name of G-D and the Yang symbol is

significant in itself. Yet, how does the Katakana and Hiragana Japanese scripts of the 9th

Century c.e. appear on a mirror from the 3nd

or 4rd

Century c.e.? There are two possibilities: firstthat the mirrors inscription was not genuine to the original mirror of Amaterasu and was carved
http://en.wikipedia.org/wiki/File:Taijitu_-_Small_(CW).svg


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around or after the 9 Century; and second that the Mirror inscription is genuine by reason that

the Katakana and Hiragana scripts were designed in part using this mirrors inscription.. Either

way, there was a Shinto and Hebrew influence in the carving of this inscription.

Though the script does have a fraction of its symbols in early Japanese, Chinese and Hebrew, the

majority of the symbols still remain a mystery. There must be another script present on themirror. Legend has it that the Mirror of Yata was a gift to the Emperor of Japan by the solargoddess, Amaterasu and that this exchange occurred around the 3

rdor 4

thCentury c.e.. The

above confirmation of the presence of the Hebrew name of G-d and the Chinese Yang symbol is

also telling of the influence of ancient Hebrews from a diaspora of mirrors antiquity. TheseHebrews developed or joined a community of sages that included the Shinto and Taoist influence

also on the mirror. Coming to Japan, the Hebrews passed through China and must have also

been in contact with ancient India on their travels from the Middle-East. Is there evidence of the

ancient Brahmi occurring on the Mirror of Yata?

At first glance the most striking Brahmi character is the ancient Aum symbol pointed out on the

mirror above. Considering the regions between Israel and Japan and identical Aum signoccurring twice on the mirror, the ancient Brahmi is a candidate for more complete decipherment

of the mirror. For example, ancient Brahmi match close to 75% of the letters (27/37) almost

exactly, where even the early Japanese or Hebrew scarcely matched closer to 25%. Consider thechart below which names the Brahmi and Hebrew found on the mirror.


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The seven central letters are from the Hebrew script used at the time of the Roman persecution of

the Jews (the Roman siege against Jerusalem by Emperor Titus, 67-70c.e. and the destruction of

the Jewish communities of Salamis, Cyprus and Leontopolis, Egypt early in the 2nd

Century c.e.).The remaining letters appear to consistently match with the 2

ndand 3

rdCentury c.e. Brahmi script

in the regions of northwest India. These Brahmi letters run from the top right counterclockwise

covering the first 12 letters and continuing around the bottom 18 letters. What is remarkable, isthey also make sense read in reverse by intension to confirm the meaning of the text. These

Brahmi words can be understood by an early Sanskrit dictionary. There meaning will unfold a

definitive relationship between the mythology of Japan and India used to shed light on the

situation of the 2nd

Century c.e. Jewish diaspora.

The Brahmi and Hebrew Transcription


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Brackets are used to name the three Hebrew letters among the 30 listed above. Below theBrahmi transcription is a closely related syllable that appears more like the mirror (cl. jha) andvariations of the same Brahmi letters of that time period (cl. dja. ja, and pa)

Five out of seven of the Hebrew letters have added marks on the letters of the mirror. Perhapsthe authors attempted to hide the Hebrew somewhat so the mirror was not broken by those

causing the exile. The extra lines may also be due to the author adding vowel and pronunciationmarks as todays Hebrew illustrates. In each case, todays lines or dots are replaced by lines in

the same portion of the word. Another possible word for the first three letters as noted by earlier

researchers is the Hebrew word for light. Light applies to the reflection on the mirror as thealternative choice of return reflects the hope of return from exile by those who wrote on the

mirror. Both words appear to match somewhat. Perhaps the author intended both to be


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understood as turn to the light of God. The word God will be used in place of the actual

Hebrew letters for Yahweh from this point on to respect the practice of keeping the word sacred.

The Brahmi and Hebrew Transliteration

The 7 central letters of Hebrew from the top right to the bottom left: (Hebrew is read from left toright)

Sadi ( ), Waw ( ), Nun( )Yod( ), He ( ), Waw( ), He ( )

The 12-18 letters counterclockwise in early Brahmi are:

Sa Ga Ra Ja Pa Aum (He) Sa Ga Shi Pa TiSagara japa aum (heHebrew) sa geshpati

(Yod) Ma Ya Ma Dha Ja Ya Sa Pa Ma A (Waw) Ra Aum Ja Va Tha A(yodHebrew) Maya ma dha jaya sap ma a (waw-Hebrew) ra aum java tha a

The 18-12 letters clockwise in Brahmi are:

A Tha Va Ja Aum Ra (Waw) A Ma Pa Sa Ya Ja Dha Ma Ya Ma (Yod)

Atha(r)va ja aum ra (wawHebrew) ama pas yaja dha(r)ma yama (yodHebrew)

Ti Pa Shi Ga Sa (He) Aum Pa Ja Ra Ga Sa

Tip pash gasa (he-Hebrew) aum pajra gasa

The Hebrew and Sanskrit Translation

The three Hebrew letters hidden among the Brahmi script make Sanskrit vowel sounds, which

add emphasis to the text. But taken by themselves, these three Hebrew letters make up their ownHebrew word also:

He, Waw and Yod make up the Hebrew word for Woe!; Ho!; Alas!; Come forth!As above the central portion reads (7 letters from Hebrew):

Return to God

Or with the three hidden Hebrew letters:

Come forth! Return to God.

Or

Come forth! Light of God.
http://en.wikipedia.org/wiki/Tsadehttp://en.wikipedia.org/wiki/Waw_(letter)http://en.wikipedia.org/wiki/Nun_(letter)http://en.wikipedia.org/wiki/Yodhhttp://en.wikipedia.org/wiki/He_(letter)http://en.wikipedia.org/wiki/Waw_(letter)http://en.wikipedia.org/wiki/He_(letter)http://en.wikipedia.org/wiki/He_(letter)http://en.wikipedia.org/wiki/Waw_(letter)http://en.wikipedia.org/wiki/He_(letter)http://en.wikipedia.org/wiki/Yodhhttp://en.wikipedia.org/wiki/Nun_(letter)http://en.wikipedia.org/wiki/Waw_(letter)http://en.wikipedia.org/wiki/Tsade


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This is the call of Amaterasu. Also, these three letters are the three gifts Amaterasu gave to the

Emperor of Japan. The original symbolic meaning of each Hebrew letter as it corresponds to the

three sacred objects of the Shinto Shrine of Ise are:

yod the symbol for a jewel or bead (from Amaterasus necklace)

waw - the symbol of a spear or sword (the sword from the defeated dragon, Yamata)he - the symbol for jubilation or dance (performed with mirror beckoning Amaterasuout of the cave of darkness).

The counterclockwise Brahmi translation is:

Sagara japa aum (he-Hebrew) as Geshpati.

Sagara, King of the Solar Clan, pray softly the AUM; (Ah! Truly!) To reach towardsGeshpati, the deity of invocations and speech.

(yodHebrew) Maya ma dha jayasa pam a (waw-Hebrew) ra aum java tha a(Ee!) The horses cry causes victory and protection, take pity. (Oh!) With burningdevotion AUM swift as a horse cry for our welfare, take pity.

The clockwise translation of the Brahmi is:

Atha(r)va ja aum ra (waw-Hebrew) ama pas yaja Dha(r)ma Yama (Yod-Hebrew)Atharva, fire priest who writes sacred text, born from the AUM of brightness

and glory; (Oh!) The soul beholds the sacrificial worship of the trumpet

of Yama, deity of the underworld; (Come!)


Sprinkle the animal sacrifice together with the song. (Ah!) AUM the stout offering, (of the

stout deity, Ganesa), and the song.

Choice of Brahmi and Hebrew letters:

The central Hebrew letters correspond with a blend of 3rd

Century c.e. Hebrew and ancient

Indian Brahmi (200-300 c.e. Kshatrapa or 300-500 c.e. Gupta). Within the outer region, the three

Hebrew letters are obtained from the central decipherment.

Of the top 12 letters, sa, ga and pa occur twice and match exactly with the Brahmi. AUM is

a nearexact combination of the Brahmi au and m. The m sounds like ng and is

represented by the dot in the upper right portion of the aum glyph. The ja glyph is also an exactrepresentation of the Brahmi. The Hebrew he exactly matches the Hebrew letter. The two

letters that appear questionable are the ta and sha appearing like the lowercase Roman

numbers for n and m. Changing the sound to ti and shi or ish makes sense in terms ofthe appearance of Brahmi consonants with an i appendage added. That is, the Brahmi script


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syllables vary based on the placement of the vowel around the fixed consonant, where ta and

sha become near exact matches for ti and shi on the mirror.

Of the lower 18 symbols, 8 have been deciphered in the above 12 and are exact matches.

However, the appearance of ja changes, though both forms are acceptable in the early use of

Brahmi. More exact Brahmi letters are the first a, tha, ma and dha. Difficult to translatewas the Brahmi va, the second a and the two ya letters. Perhaps a look at the mirrors exacttext is needed. However, these letters match well and only 7 of the 37 letters were not exact.

That is a certainty of 80%. In the context of the diaspora Hebrews, an exact text may have

exposed decipherment. The appearance of the ya sign in Brahmi is a particular give away forthe language. To hide this unusual letter the authors wrote the mirrors ya sign to be broken

with the top appendage laid over the ya to conceal it somewhat. It makes the Brahmi appear

more Greek or Roman. Therefore, the authors hid the letters just enough to mystify the passerby,

but not too much so the sound of the Trumpet of Yama might one day be heard.

Some important considerations:

- The Hebrew letters divide the reading like a mirror. The Hebrew also begins andends the writing.

- The Three Hebrew letters in the Brahmi portion of the text taken by themselves asHe, Waw and Yod make up the Hebrew word for Woe!; Ho!; Alas!; Comeforth! When taken to mean Come forth! the word occurs once in the Hebrew Bible

in the following verse: Zechariah 2: 6Ho! Ho! Flee from the land of the north,

says the Lord; for I have spread you abroad as the four winds of the heavens, says theLord. 7Ho! Escape to Zion, you who dwell with the daughter of Babylon.

- The sound of Aum comes from the Hebrew Ayin and Mem producing the wordforbeside, before, juxtaposed, like one standing across from a mirror. The word

must have been also used by the early Hebrews who found refuge in nearby Indiaduring their exile. To prevent their numbers from overwhelming their hosts, the

Hebrews must have spread out their clans across the East. Aum from the above

Hebrew letters is found in the Hebrew Bible in Psalm 72, a song of Solomon pleadingfor a King of Justice and to enable the glory of God to fill the whole earth. The verse

of this Aum has a peculiar saying. It literally reads: Psalm 72.5May he (the king

of justice) live with(aum) the sun and before the moon, through all generations!

Choice of Sanskrit words:

The Mirror of Yata

Yata is also a Sanskrit word for all people, to engage or to control.

There may be a play on this word as a lesson of wisdom for rulers to engage all people. Firstly,

they are to Turn to the Light of God and the king is subject to Him.

The Bhagavad-gt5.25 contains this word Yata as if to teach the meaning of a true ruler:
http://vedabase.net/bg/enhttp://vedabase.net/bg/enhttp://vedabase.net/bg/enhttp://vedabase.net/bg/en


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labhante brahma-nirvam

ayaka-kalmachinna-dvaidh yattmna

sarva-bhta-hiterat

SYNONYMSlabhanteachieve; brahma-nirvamliberation in the Supreme;ayathose who are

active within;ka-kalmawho are devoid of all sins; chinnahaving torn off;dvaidh

duality; yata-tmnaengaged in self-realization; sarva-bhtafor all living entities; hitein welfare work;ratengaged.

TRANSLATION

To achieve true freedom in the Supreme be as those active (within the heart and mind), free fromsin, having torn off duality, engaged in self-realization with all living things work for their

welfare truly engaged.

Return to the light of God

The Prince and Priest of Japan (any nation or people) is being given the name of Yata in its full

Sanskrit meaning so that when he looks in the Mirror of Yata all that he sees is the light of God,not himself.

Sagara japa aum as Geshpati.Sagara (King of the Solar Clan) pray softly the AUM; Truly! To reach towards Geshpati (the

deity of invocations and speech).

The Leader of Peoples is given a second name:

Sagara

Sagara is the ancient Hindu King of the Solar Clan. Sagara attempts to prove his supremacy by a

horse sacrifice. As well, Indra (the Supreme Being of the day who separated the earth from sky

and dwelt in between) uses a horse to ride the sun as a chariot. This is why Indra stole the horseof Sagara and prevented the sacrifice. The 60 000 sons of Sagara dug a hole to capture the horse

and found it beside the sage Kapila in deep meditation. They accused him of theft, but when he

opened his eyes of innocence they all perished. The ancient message: all face eternal death in the

hole of the underworld looking into the mirror of our soul trying to find our innocence.

Sagaras decendents (grandson and great grandson) were used to retrieve the horse by being

more polite to Kapila. Just like Amaterasu, it is the son who fails and the grandson who

succeeds. The sage Kapila not only gave the horse back, but he also graciously imparted wisdomto enable all of Sagaras sons to resurrect from the dead. The key was to convince the queen of

living water, Ganges, to pour her river upon the earth. But this could only be done if the water

was tempered and purified through the hair of Siva, creator deity of destruction and the moon.The proper homage was given to these deities and when so much as a drop of the river touched a
http://vedabase.net/l/labhantehttp://vedabase.net/b/brahmahttp://vedabase.net/n/nirvanamhttp://vedabase.net/n/nirvanamhttp://vedabase.net/n/nirvanamhttp://vedabase.net/r/rsayahhttp://vedabase.net/k/ksinahttp://vedabase.net/k/ksinahttp://vedabase.net/k/ksinahttp://vedabase.net/k/kalmasahhttp://vedabase.net/k/kalmasahhttp://vedabase.net/c/chinnahttp://vedabase.net/s/sarvahttp://vedabase.net/b/bhutahttp://vedabase.net/b/bhutahttp://vedabase.net/h/hitehttp://vedabase.net/r/ratahhttp://vedabase.net/r/ratahhttp://vedabase.net/r/ratahhttp://vedabase.net/l/labhantehttp://vedabase.net/b/brahmahttp://vedabase.net/n/nirvanamhttp://vedabase.net/n/nirvanamhttp://vedabase.net/n/nirvanamhttp://vedabase.net/i/inhttp://vedabase.net/r/rsayahhttp://vedabase.net/r/rsayahhttp://vedabase.net/r/rsayahhttp://vedabase.net/a/arehttp://vedabase.net/k/ksinahttp://vedabase.net/k/ksinahttp://vedabase.net/k/kalmasahhttp://vedabase.net/k/kalmasahhttp://vedabase.net/k/kalmasahhttp://vedabase.net/a/arehttp://vedabase.net/c/chinnahttp://vedabase.net/d/dvaidhahhttp://vedabase.net/d/dvaidhahhttp://vedabase.net/d/dvaidhahhttp://vedabase.net/y/yatahttp://vedabase.net/a/atmanahhttp://vedabase.net/a/atmanahhttp://vedabase.net/a/atmanahhttp://vedabase.net/i/inhttp://vedabase.net/s/sarvahttp://vedabase.net/b/bhutahttp://vedabase.net/b/bhutahttp://vedabase.net/b/bhutahttp://vedabase.net/h/hitehttp://vedabase.net/i/inhttp://vedabase.net/r/ratahhttp://vedabase.net/r/ratahhttp://vedabase.net/r/ratahhttp://vedabase.net/r/ratahhttp://vedabase.net/i/inhttp://vedabase.net/h/hitehttp://vedabase.net/b/bhutahttp://vedabase.net/s/sarvahttp://vedabase.net/i/inhttp://vedabase.net/a/atmanahhttp://vedabase.net/y/yatahttp://vedabase.net/d/dvaidhahhttp://vedabase.net/c/chinnahttp://vedabase.net/a/arehttp://vedabase.net/k/kalmasahhttp://vedabase.net/k/ksinahttp://vedabase.net/a/arehttp://vedabase.net/r/rsayahhttp://vedabase.net/i/inhttp://vedabase.net/n/nirvanamhttp://vedabase.net/b/brahmahttp://vedabase.net/l/labhantehttp://vedabase.net/r/ratahhttp://vedabase.net/h/hitehttp://vedabase.net/b/bhutahttp://vedabase.net/s/sarvahttp://vedabase.net/c/chinnahttp://vedabase.net/k/kalmasahhttp://vedabase.net/k/ksinahttp://vedabase.net/r/rsayahhttp://vedabase.net/n/nirvanamhttp://vedabase.net/b/brahmahttp://vedabase.net/l/labhante


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bone of the dead, they were restored to life. The Shinto in Japan also practice misogi, the ritual

cleansing of the body in the river near the shrine. The message: the Creator has provided the

rivers of the earth, not merely to grow all living things, but also to serve as a symbol for thecleansing of the contrite human spirit.

japa

Japa is a form of prayer that is hummed or muttered using sacred incantations of the Hindu. The

prayer is almost silent for only the still hearted to comprehend and to protect it from irreverent

ears.

aum

The Hebrew use the sacred word of India. India was a safe haven for many Hebrews during thediaspora. The significance of this history was downplayed for colonial and political reasons and

much of this story has yet to be rediscovered from the ancient past. In fact, this research is yet

another clarification that there was more shared between ancient India and more local cultures,such as that of the Hebrews than the more distant Aryans. Therefore, this research warrants a

deeper investigation on the topic of the use of Aryan propaganda to justify the colonial invasions.

More important would be the open dialogue among scholars and the vital study regarding the

genuine transfer of universal knowledge and spirituality between the cultures, in this case,between early India, the Middle East and the far East. And how these cultures grew up together

like brothers and sisters under the care of a common yet diverse family of sages.

(the Hebrew He)

This letter represents the number 5 and is the most sacred of the ancient Hebrew whose use of

Kabala aided in the transmission of beliefs in times of persecution. The letter is a sacredtalisman representing the hand and a silent way of expressing the sacred Name of God. Notice in

India and other Indigenous art works containing the eye of enlightenment upon the hand. The

symbol fits well here on the mirror for only the eye of the sacred to see. He is also the symbolin Hebrew for thread (early Phoenician origins). The Hebrews were commanded to tie fringes

(threads with five knots called tzitzit) to the corners of their garments. This is also a Shinto

tradition; ie. shimenawa, the rope with hanging knots for priestly garments, used in marriage or

to mark off sacred grounds. The most famousshimenawa is theMeoto Iwa, or husband and wifewedded stones representing Izanagi (the large) and Izanami (the small). These are the divine

parents of Amaterasu.

(For Meoto Iwa see http://www.wayfaring.info/2009/06/10/rocks-that-rock/)

For clarification on the Hebrew significance of this sacred fringe thread see Numbers 15:38 and

Deuteronomy 22:12. In Hebrew, such a fringe also means a lock of hair, like that of which theangel grasped to lift up Ezekiel and carry him between heaven and earth (cl. Ez. 8:1-3). This

raising of Ezekiel occurred before the captivepriests of Israel. The angel that raised him appears

like fire from the waist down and as a bright man from the waist up. The Hebrew presents a playon words between fire (esh) and man (ish). The letter sh on the mirror contains the appendage


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possibly reflecting this play on words. There is a significant relationship between the remainder

of Ezekiel 8 and the Hindu mythology of Sagara. Ezekiel 8 also expresses the digging of the

hole through a temple wall; the finding of evil (lit. Lucifer) when exposed to light in the darkmirror; the purification of the self; the identification of the Creator of the sun (much like the

HinduPrajapati or Lord of Creation); the return to Jerusalem from the North (as in Zachariah 2:

6 above) and the purification of Jerusalem. The message in the mirror tells of a Hebrew peoplein exile who were not so much strict Zionists as they were Spiritual and they understood thatJerusalem was first in the heart. Though torn away from Jerusalem by their enemies, they were

humble enough to look in the mirror and be the first to change. However, they also

acknowledged that devotion to the One True God was the only way to be risen up by the hair ofwisdom and purified by the suns enlightenment. This purification of the man, ish, is a

purification by fire, esh, much like in the Shinto Shrine of Ise.

as Geshpati.

Embrace the deity of speech. The naming of another Hindu deity while using the name of God

in Hebrew suggests three or more possibilities regarding the authors of the writing on this mirror.One possibility is the writers were Hebrews monotheists, and therefore wrote the name of

another Hindu deity to mean not another god, but an attribute of the one true God that the human

being looking in the mirror was responsible for embracing. Another possibility is the sages were

blending there spiritual values on the mirror using syncretism or making a general religion out oftwo or more religions. A third possibility is that these sages belonged to two or more different

spiritual backgrounds and were sharing their faith in a unified, yet distinct manner on the mirror.

The message: embrace enlightenment through prayer, teachings and living by them with theappropriate actions and rites, while embracing all others of various spiritual backgrounds. In this

regard the mirror offers an invaluable lesson to the world today torn apart by misunderstandings

that often lead to suffering and war.

(yodHebrew) Maya ma dha jayasa pam a (waw-Hebrew) ra aum java tha a(Ee!) The horses cry causes victory and protection, take pity. (Oh!) With burning

devotion AUM swift as a horse cry for our welfare, take pity.

Maya ma

The horse of the Hindu and Japanese myths is perhaps the horse of time or season (ma). Ma also

means poison. It was at the Churning of the Ocean the horse appears, but also the grey ocean

soup, which was poison to humanity. Shiva swallows this poison to save the earth. Together

with Yama, this underworld sacrifice appears to be represented in the Brahmi yaglyph. Theglyph is broken and pierced through (see transcription ofya above), as if the Hebrew/Brahmi

authors intended to illustrate the sacrificial offering signified in the coded word.

dhajayasa pam aTo cause the victory together with protection. Pam may also be the word for drinking, as in

drinking of the poison causes victory over death, the deity of the Underworld.

Ra aum java tha a


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The burning fire of devotion, AUM, swift as a horse, this prayer for help. The Brahmi alettersappear to be left hanging in the reverse, but in Sanskrit they can mean to take pity. It fits well inthe mirror text.

Atha(r)va ja aum ra ama pas yaja Dha(r)ma Yama Atharva (Fire deity or priest who writes sacred text) born from the AUM of brightness (heat,love, splendor); And more! The soul beholds the sacrifice (worship) of the trumpet (teachings) of

Yama (deity of the underworld); Come!

Atha(r)va

In Sanskrit, the Atharvans are the priests of the fire altars and keepers or writers of the sacred

word of god. Perhaps the Brahmi writing Atharvan welcomed the diaspora Hebrew priests intotheir circle of sages since in their own travels they faithfully kept their fires lit for travel and

protected the Torah so faithfully.

ja aum ra

The Brahmi and Hebrew sages use another play on words with the name of the Egyptian sun

god, Raa. But ra is used as a modifier of the act of standing before God (aum juxtaposed).The ja means in Sanskrit, to be born by; born by the aum, the constant silent prayer we face

when we turn to the true sun of justice, our own Creator by way of ra, burning devotion.

(Waw)

The Hebrew waw can be meant hear in two ways, as a joining together or an inverting. The

meaning: on the mirror the soul is meant to invert from evil tendencies to good by joining to thelight of God. The Hebrew letter also represents the number six, a symbol for death. Yet, Ezekiel

8 has the six persons (all the dead) that flank the angel much like the symbol of the menorah. All

are called to be raise up like Ezekiel into enlightenment, purification, eternal life.

ama pas yaja

The soul beholds the sacrifice (the worship, the fire and offering). The words match the theme

and present a contrast to the Atharvan fire priest. To be a true Atharvan, the soul must also go

through the fire. Then the person looking through the fire may present anything at all and it will

be a pure offering.

Dha(r)ma

Dhamma (Pali) and Dharma (Sanskrit) refers to the law, the teachings, and how to live by them.It may also mean to hold or a trumpet. Consider the holding of the trumpet as a first step to

Dhamma, and then the blowing of the trumpet as a second step. However, one must practice and

hold the sound itself in exactly the tune fit for the occasion. Such a skill requires a community, amentor, a practice and a performance. This is the path of the apprentice on the spiritual journey


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to acquire a sense of belonging by developing a skill to honor God and the community by way of

training, passage-rite and functional ceremony.

Yama

Yama is the Hindu deity of the Underworld, who has two guard dogs with four heads each.Notice in the Japanese myth of Amaterasu, Yamata is the eight-headed dragon killed, whose tailbecame a sword and sign of peace for Japan. And the Shinto shrines contain two koma-inu guard

dogs facing each other. In Sanskrit, Yama means raised, like Ezekiel was raised by the angel

by the hair into the sky. Yama may also mean a driver, a chariot or a twin, which relates thedeity of the Underworld to Indra, the deity who drives the sun in a chariot. The twins as sun and

moon, represent the twins within our own soul; the one who tends to evil and the one who tends

to good. Venus as Morning and Evening Star is also represented as the twins of the Underworld.

Venus is lost in the light of the sun for six days; on the seventh day, Venus is restored. The twinsister of Yama is Yami, the first born from the sun (vivasvat). The trumpet of Yama is used to

herald the rising of the sun. The Dhamma of Yama is the teachings of enlightenment and the

actions that prove the teachings are real. This ultimate reality is called in the Rig Veda, rta (theChinese tao, the Hebrew torahor Christian logos):

O Indra, lead us on the path of Rta, on the right path over all evils. RV 10.133.6

Therefore, dhamma may also literally mean reality and the laws of the natural realm, but also

creations way of living by those laws and maintaining harmony. Message: all travel the path of

the sun, even through the underworld at death. Therefore taking a good look in the mirror withthe eye of our Creator is necessary. Those invested in Dhamma are kind to all living things and

they have a certain respect for the elements.

(Yod)

The Hebrew yod is the 10th

letter and represents perfection. Message: come to the mirror of

creation and participate in perfection. It closes the message on the mirror and appears in itsearliest pictoglyph form as an arm. Message: the arm of God holds the sun and moves us to

enlightenment.


Sprinkle the animal sacrifice together with the song. (Ah!) AUM the stout offering, (of the

stout deity, Ganesa), and the song.

Tip pash gasa

Sprinkle the animal sacrifice and sing. The Shinto shrine ceremonies include cleansing,

offerings, prayers and dances to the ancestral kami.

Aum pajra gasa

AUM the stout offering and the song.


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Ganesa is the Hindu elephant head deity. He was a son of Shiva killed by decapitation and

brought back to life with an elephant head. His elephant call can be likened here to the trumpet

of Yama. His body is also very stout and so represents the stout offering mentioned here. Theshape of Ganesas body is identified in India with the AUM symbol. He has a missing tusk he

used to write with, which represents the justice and mercy of the god. Ganesa is the head of the

ganas or followers of Shiva. Theganas were resurrected from death by the cleansing hair ofShiva, and Shivas celebration with drum and dance gave him the title, Lord of the Dance. InJapan, the kagura are the ancient ritual dances of the Shinto accompanied by musical

instruments. In the sacred Hindu text, Chinmayanandas upamantro 8, a prayer to Ganesa

reflects the tone of the chant on the mirror:

O Lord Ganapati! You are the Trinity Brahma, Vishnu, and Mahesa. You are Indra. You

are fire [Agni] and air[Vyu]. You are the sun [Srya] and the moon [Chandrama]. You

are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], andSwargaloka [heaven]. You are Om. That is to say, You are all this.

The Chinese Mythology and Taoist Prayer

In Chinese myth there are ten suns each with their turn at day as their mother, Hsi Wang Mu (the

Queen of the West/Tortoise) takes them across the sky in her sun chariot with six horse dragons.

The horse(s) of her chariot is(are) sacrificed as they fall over the western horizon much like thehorse of Sagara. She begins by a lake in the East at the tree of Yang-ku. Her children are washed

in this lake every morning. To the West each sun arrives at the tree of Fu-Sang. The mythology

is similar to that of Amaterasu when considering the tree placed outside the cave with the ninejewels and mirror hanging on its branches. In the Chinese myth, the sun rises through a hole in

the base of the tree of the east. The Chineseyangsun is represented by the three-legged crow;

the odd number three also stands for yang. There are ten such crows, much too hot and bright

for life on earth. Therefore, the Archer Yi comes and shoots down nine of the ten crows leavingthe one to continue providing light to the world.

Theyin finds its home as the toad or hare of the moon. Heng-o or Chang-o, the wife of ArcherYi, is herself the moon goddess who offers the hare the wood of the cassia tree to pound the

elixir of life. Heng-o will swallow the elixir and turn into a toad. Compared to the Japanese

myth, Amaterasu might be reflected in the toad burrowed in the ground of the cave, while herreflection in the mirror is the moon, Heng-o, then jumping out of the cave at dawn as the Woman

in the chariot of the sun, only to set as the Queen of the Western Paradise. The interaction

between Chinese and Japanese myth lends well to theyin/yangphilosophy of dual natures

turning into each other and becoming one. Yet, the original nature of each remains in the wholeproducing a third harmonious binding force never separated from the virtue of loving kindness.

Tao gives life to the one

The one gives life to the twoThe two gives life to the three

The three gives life to ten thousand things

All beings support yin and embrace yangAnd the interplay of these two forces fills the universe
http://en.wikipedia.org/wiki/Brahmahttp://en.wikipedia.org/wiki/Vishnuhttp://en.wikipedia.org/wiki/Shivahttp://en.wikipedia.org/wiki/Indrahttp://en.wikipedia.org/wiki/Agnihttp://en.wikipedia.org/wiki/Vayuhttp://en.wikipedia.org/wiki/Vayuhttp://en.wikipedia.org/wiki/Vayuhttp://en.wikipedia.org/wiki/Suryahttp://en.wikipedia.org/wiki/Suryahttp://en.wikipedia.org/wiki/Suryahttp://en.wikipedia.org/wiki/Chandrahttp://en.wikipedia.org/wiki/Brahmanhttp://en.wikipedia.org/wiki/Swargahttp://en.wikipedia.org/wiki/Swargahttp://en.wikipedia.org/wiki/Brahmanhttp://en.wikipedia.org/wiki/Chandrahttp://en.wikipedia.org/wiki/Suryahttp://en.wikipedia.org/wiki/Vayuhttp://en.wikipedia.org/wiki/Agnihttp://en.wikipedia.org/wiki/Indrahttp://en.wikipedia.org/wiki/Shivahttp://en.wikipedia.org/wiki/Vishnuhttp://en.wikipedia.org/wiki/Brahma


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Yet only at the still-point,

Between the breathing in and the breathing out,

Can on capture these two in perfect harmony.Tao Te Ching, Lao Tzu

Tibetan Buddhist Tonglen Prayer

To breathe in and breathe out, is perhaps the most misunderstood Eastern meditation to the

Western mind. More than merely inhaling and exhaling, the Buddhist Tonglen meditation

consists with inhaling the suffering of the world and exhaling benevolence to all beings (sentientbeings: plants, animals and spiritual objects, sacred sites and entities). This self-less prayer leads

to acts of love with positive karma in return. Designed with a mind of enlightenment

(Bodhisattva), these acts are fueled by generosity, virtue, patience, joyful energy

, focused contemplation, and wisdom(the Six Perfections). In Western

experience consider the athlete before the championship match focused on the playing field and

imagining his every move in the game ahead. No doubt in his meditation he scores point after

point for his team. This is the act of the Bodhisattva in practicing the Tonglen; his team is everysentient being and his goal is to replace all suffering with acts of well-being. Those singing,

laughing and dancing outside the cave of Amaterasu were intend on absorbing the sufferingcaused by Susanowa and releasing the goodness that Amaterasu had hidden in her cave; her light

was not merely the sun, but enlightenment itself. We know it was enlightenment since even

Susanowa turned toward her and repented.

The Buddhas disciples asked their master before his last breath, We beseech you, give us the

sum of your teaching upon this last breath. The Buddha replied with his last breath, I breathe

in and I breathe out.

Also see The Generation of an Altruistic Intention from the Tibetan Book of the Dead.

The Hindu Breathe to Imitate the Sun

Fire resolved, I will burn; the sun, I will give heat; the moon, I will shine; and sowith the other deities, each according to its deity. Like the middle breath among thebreaths is Vayu (deity of the Wind) among the deities. Other deities set, but not Vayu.

Vayu is the deity who never goes down in the west.

There is a verse:That from which the sun rises

And into which it sets

It rises from breath (prana) and sets into breath. The gods made it dharma.It is, today, and tomorrow, too.

What they resolved to do then they still do today. So one should undertake just one vow:

one should breathe out and breathe in, thinking, May not evil, may not death, hold me!And when one undertakes it, one should desire to bring it to completion. Then one winsunion with that deity, shares a world win him (Vayu, equated with Breath).


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Brhadaranyaka Upanisad 1.5

Theprana are the 10 senses in Hindu philosophy, also called vital breaths. These prana aredivided in two groups: theJnanendriyas (knowledge senses), of hearing, touch, vision, taste and

smell; and theKarmendriyas (action senses), of speech, grasping, walking, procreation and

elimination. The Jnanedriyas are breathed in and the Karmendriyas are breathed out. Theyreflect the 10 suns of the Chinese myth, where all sun must die in their setting in the west, butone is able to rise again. Of the 10 prana, the one that rises again is a form of procreation

represented by various purifying passage rites including death itself and the final rebirth. The

rising of Amaterasu out of her cave in the underworld is a reminder of these events of dying andrebirth intended to teach us how to actually rebound from suffering into life, joy, peace and

enlightenment.

A Shinto Prayer

The following Shinto prayer, found in the Yengishiki, shows the Shintoists' intermingling of

their spiritual feeling with nature and complements the prayer on the mirror:

I declare in the great presence of the From-Heaven-Shining-Great-Deity who sits in Ise.

Because the Sovereign great goddess bestows on him the countries of the four quarters

over which her glance extends,As far as the limit where Heaven stands up like a wall,

As far as the bounds where the country stands up distant,

As far as the limit where the blue clouds spread flat,As far as the bounds where the white clouds lie away fallen-

The blue sea plain as far as the limit whither come the prows of the ships without drying

poles or paddles,

The ships which continuously crowd on the great sea plain,And the roads which men travel by land, as far as the limit whither come the horses'

hoofs, with the baggage-cords tied tightly, treading the uneven rocks and tree-roots and

standing up continuously in a long path without a break-Making the narrow countries wide and the hilly countries plain,

And as it were drawing together the distant countries by throwing many tens of ropes

over themHe will pile up the first-fruits like a range of hills in the great presence of the Sovereign

great goddess, and will peacefully enjoy the remainder

Hebrew Breath and Resurrection

The Hebrew sages in exile in Japan shared their teachings with these Eastern sages involved in

designing the inscription on the Mirror of Yata. The theme of breathing in life and resurrection

of the 10th

sun and Sagaras 60000 coincide with the following Scripture from the ProphetEzekiel:

The hand of the LORD was upon me, and the LORD carried me out in a spirit,and set me down in the midst of the valley, and it was full of bones;


23/24

and He caused me to pass by them round about,

and, behold, there were very many in the open valley; and, lo, they were very dry.

And He said unto me: 'Son of man, can these bones live?'

And I answered: 'O Lord GOD, Thou knowest.'Then He said unto me: 'Prophesy over these bones, and say unto them:

O ye dry bones, hear the word of the LORD:Thus saith the Lord GOD unto these bones:Behold, I will cause breath to enter into you, and ye shall live.

And I will lay sinews upon you, and will bring up flesh upon you,

and cover you with skin, and put breath in you, and ye shall live;and ye shall know that I am the LORD.'

So I prophesied as I was commanded;

and as I prophesied, there was a noise, and behold a commotion,

and the bones came together, bone to its bone. And I beheld, and, lo, there weresinews upon them, and flesh came up, and skin covered them above; but there was no

breath in them.

Then said He unto me: 'Prophesy unto the breath, prophesy,son of man, and say to the breath:

Thus saith the Lord GOD:

Come from the four winds,

O breath, and breathe upon these slain, that they may live.'So I prophesied as He commanded me, and the breath came into them,

and they lived, and stood up upon their feet, an exceeding great host.

Then He said unto me: 'Son of man, these bones are the whole house of Israel;behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.

Therefore prophesy, and say unto them: Thus saith the Lord GOD:

Behold, I will open your graves, and cause you to come up out of your graves,

O My people; and I will bring you into the land of Israel.

Ezekiel 37:1-12

It is the prayer of the Rainbow Warrior looking for a reflection in the Mirror of Yata with even

the faintest glimmer of light from the Creator: Come from the four winds, O breath, and breathe

upon these slain, that they may live. Breathing in the suffering of the world today brings aboutthe awareness of the Global Warning crisis as the crossroads for humanity that it is. Breathing

out the Rainbow Warrior Pledge to restore Mother Earth is the benevolent action that will unify

humanity toward the return to that Promise Land spoken of by all our ancestors.

Consider the Hebrew myth of the Flood of Noah a parallel to the Chinese mythical hero Nu Kua

(Nu Wa) who repaired the tilted earth with five stones of different colors (the five elements

symbolized by the rainbow). From Adam to Noah there is an ancestral line of 10 Ancestors who

are akin to the 10 sons of the ancient Chinese Queen of the West (Hsi Wang Mu). The 10 sonsshone too brightly and lived too long, just as the line of 10 from Adam to Noah. One of the sons

of Hsi Wang Mu was able to rise to enlighten the earth as the former 9 are struck down by the

arrow of Yi, the Archer. Just the same, Noah has risen to offer humanity another opportunitytowards enlightenment under the light of the sun.


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Conclusion:

The writing on the back of the Mirror of Yata of Japan has been copied faithfully enough to

decipher the ancient Brahmi from northern India with portions of Japanese, Chinese and Hebrew

of the 2

nd

to 4

th

Century c.e.. Complementing contemporary theories regarding the origins of theJapanese scripts, this mirrors symbols may be the earliest source of portions of the Katakana andHiragana borrowed from the Chinese script. The evidence would suggest that Chinese sages

where also present, together with the Indian and Hebrew sages who shared in designing this

inscription with the Shinto priests at Ise, Japan. A critique of this research may brush it off outof a false sense of respect for this sacred icon of the Shinto religion. However, the research

presents those who are devout with the opportunity to witness the opening of a Sacred Seal

loaded with universal values to help bring those of all religions together for the first time just in

time to restore the earth. The Buddhist in Tibet calls it a great and hiddengter-ma; the Hindu ofIndia call it a nidhi; meaning treasure and hidden by sages to be revealed in a future time when

the world would have a desperate need. Today is the day, and the Mirror of Yata is the Treasure.

Therefore, Japan, China and India received diaspora Jews from the early centuries of our era andthere was an exchange of gifts and some sharing of culture and spirituality. The gifts included a

mirror and with the mirror came the most sacred messages of the World Religions hidden in a

cave of mystery one day to be revealed to unify humanity towards a new dawn of enlightenment.

Application: this research and its author are being maligned by the Police State in the measure exposed by the

American hero and most true brother to us all, Edward Snowden. Be advised that in reading it you may also be

harassed by the Police State or given false witness regarding the author by a malicious source. Contact the United

Nations with the details of any such activity toward you. In spite of the assassination of his character in unspeakable

manners and the symptoms of Major Clinical Depression reignited by this harassment from the Police State, the

author is presenting the research anonymously as well as possible as a free gift to those of good will who will

receive it and assist in the work of those Finding Turtle Island by the Rainbow Warrior Pledge to restore human

harmony with Mother Earth. Those participating in this malicious activity listen to my outcry: I, whom Presidents

and Queens have friended on Facebook, with bent knee and head bowed have received the 500th Elephant of theHindu Sages, wild as it has appeared to you, is now tamely carrying me before you to convince you of the true way

of Redemption of which all humanity is in need of in order to repent for causing global warming and restore our

ecosystems. Take the Rainbow Warrior pledge in Finding Turtle Island lest you suffer the severe consequences

caused by an inactive response to the 7th Fire Prophecy of the purification of the earth opened as a Great Seal on this

Treasured Scroll and Mirror of Yata.

References

http://eos.kokugakuin.ac.jp/modules/xwords/entry.php?entryID=317

http://japanesereligions.blogspot.ca/2009/03/shimenawa-spelling-dilemma.html

http://www.isejingu.or.jp/english/myth/myth4.htmhttp://upload.wikimedia.org/wikipedia/commons/2/26/Indus_Script_and_Brahmi_Script.gifhttp://www.spi.com.sg/spi_files/shinto_shrine/secrets_of_shinto2.htm

http://en.wiktionary.org/wiki/Index:Chinese_radical

http://en.wikipedia.org/wiki/Man%27y%C5%8Dganahttp://e-macrobiotica.blogspot.ca/2011/01/yin-e-yang.html

http://en.wikipedia.org/wiki/Tonglenhttp://www.mechon-mamre.org/p/pt/pt1237.htm
http://japanesereligions.blogspot.ca/2009/03/shimenawa-spelling-dilemma.htmlhttp://www.isejingu.or.jp/english/myth/myth4.htmhttp://upload.wikimedia.org/wikipedia/commons/2/26/Indus_Script_and_Brahmi_Script.gifhttp://www.spi.com.sg/spi_files/shinto_shrine/secrets_of_shinto2.htmhttp://en.wiktionary.org/wiki/Index:Chinese_radicalhttp://en.wikipedia.org/wiki/Man%27y%C5%8Dganahttp://e-macrobiotica.blogspot.ca/2011/01/yin-e-yang.htmlhttp://en.wikipedia.org/wiki/Tonglenhttp://www.mechon-mamre.org/p/pt/pt1237.htmhttp://www.mechon-mamre.org/p/pt/pt1237.htmhttp://www.mechon-mamre.org/p/pt/pt1237.htmhttp://en.wikipedia.org/wiki/Tonglenhttp://e-macrobiotica.blogspot.ca/2011/01/yin-e-yang.htmlhttp://en.wikipedia.org/wiki/Man%27y%C5%8Dganahttp://en.wiktionary.org/wiki/Index:Chinese_radicalhttp://www.spi.com.sg/spi_files/shinto_shrine/secrets_of_shinto2.htmhttp://upload.wikimedia.org/wikipedia/commons/2/26/Indus_Script_and_Brahmi_Script.gifhttp://www.isejingu.or.jp/english/myth/myth4.htmhttp://japanesereligions.blogspot.ca/2009/03/shimenawa-spelling-dilemma.html

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