Takenouchi Documents - Hidden History of Mankind and Earth - Book II Chapter 1 (Part 2)

TAKENOUCHI DOCUMENTS BOOK II: Chapter 1 (part 2)

The record of world tours in the Takenouchi Documents and its significance

Adam and Eve in the Bible was the King of Adam-Eve (Mittoson)

In the record of the Takenouchi Documents, many historically famous people or legendary people appear. Adam and Eve in Genesis of theBible appear in one such reference. According to the Bible, Adam and Eve were the first humans created by God. They happily lived in theGarden of Eden, but they were tempted by the serpent and ate the fruit of the "tree of the knowledge" in defiance of Gods wishes. Theywere expelled from the Garden of Eden due to Gods anger. In the Takenouchi Documents, Adam and Eve appear to be the King(Mittoson).

Quote:

On the 11th of Ubeko (fourth month), 850 millionth year of the reign of the Amemekudarimido Sumera-Mikoto, the Sumera-Mikotoannounced a tour of the world. He landed on Guangdong in China where Mr. Kai Karago soon paid a visit to the Sumera-Mikoto and wasthen appointed as King of the region. On the 10th of Sanae (fifth month), in the 1 billion 30 millionth year of the reign of the Sumera-Mikoto, the Sumera-Mikoto descended on Mt. Hirefure in Yomoitsu (Yomotsu = Europe), the land of Yomoitsu. The King of the red-colored race Adam-Eve, the King of the white- colored race Koratomamusu, and the King of the blue- colored race Kiambocha(Cambodia), paid a visit to the Sumera-Mikoto, and were then appointed as the Kings (Mittoson) over the places where they resided.

This record is of the world tour by the 6th generation (Amemekudarimido-Sumera-Mikoto) of the Joko era.

The name of Adam and Eve in Genesis of the Bible derives from the name of the King of the red-race, Adam-Eve.

Adam-Eve was appointed King of the region by the Sumera-Mikoto. You may have now realized already that Adam-Eve in the TakenouchiDocuments is one person, not two people as introduced in the Bible. Adam-Eve appears in the Documents of the oldest era. The firstappearance of the name of Adam-Eve is as one of the 16 Princes and Princess who were dispatched to the world, dividing the world into16 regions during the 2nd generation of the Joko era. In other words, the name Adam-Eve, which appeared after this period, would be forthe Kings who succeeded him. The Bible says that Adam and Eve were expelled from the Garden of Eden. This actually means that theywere sent out to the world from heaven, in ancient Japan. Adam and Eve are presented as two people in the Bible. This can be explainedby the fact that the red-colored race32 is created from the genes33 of Adam-Eve. Accordingly, the red-colored race considered Adam-Eveas their parent. In that sense, Adam-Eve is the first human ancestor for the Europeans.

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1. Guangdong, China (Kai, Karako)

2. A castle in India (Kararae or respected man = King of the black-skin colored race from India was give the name Tenjuku Sonjya).

3. Mt. Hirefure, (Adam-Eve: King of the red-colored race, Koratomamusu: King of the white- colored race, and Kiambocha: King of theblue- colored race, were appointed).

4. Kienabinda, Sudan, Africa (Nuhia was appointed King).

5. Bais, Aisria (Australia) (Baintasakufu Mittoson was appointed Kokushu)

6. Gaimasu, Mexico (Philadelphia Mittoson paid a visit)

7. Braziria, Argentina (Argentina paid a visit and was appointed King)

8. Ohminatohama, Japan (Ohshu, Aomori Prefecture), Mt. Kamabuse (Mutsu City)

9. Tenshin-Jinso-Isshin-gu Shrine, Toyama, Japan. He returned home.

The Sumera-Mikoto with the highest number of world tours

World tours were generally held once in each generation, however, places of visits were different each time. The reason for this is notspecified in the Document. It is thought that it might be determined by the Divine edict. The number of world tours greatly variesdepending on the Sumera-Mikoto. Some of them traveled only once, and some more. The Sumera-Mikoto with the highest number ofworld tours is the Ametsuhiko-Hohodemi-Mihikari-Amatsu-hitsugiame Sumera-Mikoto, the 25th generation of the Joko era.

Quote:

On the 17th of Ubeko (fourth month) month in the 500,000th year of the reign of the Sumera-Mikoto, the Sumera-Mikoto announced atour the world. The Sumera-Mikoto built 32 Ameno-ukifune, and boarded them for the inspection tour.

The Sumera-Mikotos newly built 32 Ameno-ukifune to tour the world. This large number of ships indicates that the tour was of a large-scale. The world tour included 30 places visited over period of 100,000 years. The 25th generation of the Joko era was the last generationof the Joko era. It was the time when the King of each nation began to hold power independently, which weakened the ruling power ofthe Sumera-Mikoto. In order to restore the dignity of the Sumera-Mikoto and restore world order, an unprecedented large-scale tourwould have been carried out. Such evidence is that wherever the Sumera-Mikoto visited, a magnificent welcoming ceremony was held. Itwould be appropriate to say that these ceremonies were held not for whole heartily welcoming the Sumera-Mikoto, but to demonstratethe power of each nation. During such occassions, the Sumera-Mikoto appointed new Kings (Mittoson) and gave guidance on how togovern the nation. This story implies that regional governance by the King (Mittoson) largely deviated from the will of the Sumera-Mikoto.This world tour had the purpose of restoring the prestige of the Sumera-Mikoto; however, it did not work, resulting in the end of the Jokoera with this generation, and in the beginning of the much chaotic Fukiaezu dynasty.

A map of the world tour by the Ametsuhiko-hohodemi-nihikari-amatsu-hitsugiame Sumera-Mikoto, the 25th generation of the Joko era.

1. Descended on Hachiman-dake.

2. Visited Mt. Hidaka (Mountain with rich greenery, unknown)

3. Descended on Udsukihi, JiangAmur River

4. Visited Kyafuta Trading Castle (Castle for trading), and appointed King of China. 30 people gathered and where welcomed with music.

5. Descended on Afusutan, Kabuiru (Kabul, Afganistan).

6. Visited Baku Harbor.

7. Descended on Niayatsushi in Roma-kuni

8. Descended on Furankufuruto (Furaig) (Frankfurt, Germany) and taught politics and the law.

9. Descended on Maraga, 32 people, the King of the five-colored races paid respect.

10. Descended on Mt. Atlas, Moroko (=Morocco) (Amafurirasu).


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11. Descended on Sudan (Suidabon), 1,000 five-colored races paid respects and where welcomed with music.

12. Descended on Akura (Gineauira), Mr. Ukra paid respects.

13. Descended on Moka (Moha) in Arabia, and appointed King of Mohara.

14. Descended on Ohman (Omain) and Sur, appointed King of Sur.

15. Descended on Karachi harbor in Tenjiku (present-day Pakistan), five black-colored Kings paid their respects.

16. Visited Batona, and appointed Haiya as the Kokushu.

17. Descended on Bamo, 120 people presented a large bouquet.

18. Descended on Unnan (Yunnan, China), and taught politics

19. Visited Nansho (Ivanchang).

20. Descended on Malacca Harbor, and appointed Aisuto as the Kokushu.

21. Descended on Mateland (Meitoranto), 3,000 five-colored female and male races gathered, offering four bows and eight claps.

22. Descended on Henchinabarana, the 11 Kings of the five-colored races paid respects and played music. Appointed the King of Itoran.

23. Visited Bara, Burazil (present-day Brazil), 31 people of the five-colored races offered a bouquet.

24. Visited Magannge

25. Descended on Guatemara (present-day Guatemala) and the five-colored races paid their respects.

26. Visited Mekishiko and Moreria.

27. Descended on Toronto (in present-day Canada), 83 people of the five-colored races offered four bows and eight claps.

28. Descended on Darusu (Tsurusu), 18 people of the same family paid a visit.

29. Visited Kuwatsuberu, appointed King of Peru.

30. Takoma harbor (Present-day North America). Returned home by Ameno-ukifune

31. Returned to Mt. Saiyaki.

Jinmu Ten-nos expedition to the East was to look for human resources and reverse imports

There are many different interpretations concerning Jinmu Ten-nos tour to the East. One interpretation is that he was not Japanese, buta person who came from the Korean Peninsular, and the tour to the East is a record made by foreign troops about the Japanese invasion.Another interpretation is that Jinmu Ten-no was not a historical person, but a legendary figure from mythology adapted to Japan fromoverseas. One interpretation is that Jinmu Ten-no = Alexander the Great.34 This is because both stories are conveyed in a very similarsetting where Alexander the Great won victory in the midst of the war after being led by the raven35 during his expedition to the East, sodid Jinmu Ten-no during his expedition to the East.

A map of the expedition by Jinmu Ten-no, the 1st generation of the Kanyamato dynasty.

1. Rikuzen-monou-onagawa Harbor (Onagawa, Monou-gun, Miyagi, Japan)

2. Azichikamoka (Kichijinnsuku)

3. Jiang (China)

4. Mongol (Mongolia)

5. Bamiru highland (The Pamir)

6. Urarusuku (Uralsk))

7. Kiefu (Kiev)


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8. Italia (Italy)

9. Suitan (Sudan)

10. Camerun (Cameroon)

11. Abishinia (Abyssinia, Ethiopia)

12. Garara (Egypt)

13. Arabi (Saudi Arabia)

14. Omain (Oman)

15. Sur (Su-ru)

16. Tenjiku Karato (Kara-to)

17. Deiri (Delhi, India)

18. Batona (Patna, India)

19. Baruma (Myanmar)

20. Sham (Thailand)

21. Kougen

22. Fuzhou (China)

23. Xinghua harbor (China)

24. Asa harbor (Asa River, Sanyo-cho, Asa-gun, Yamaguchi, Japan)

( ) indicates the present place name

In any case, it is true that there are many interpretations surrounding Jinmu Ten-no. How do the Takenouchi Documents describe this? Inthe Takenouchi Documents, Jinmu Ten-no is the second son of Amaterukuniteruhiko-Momohiusukine Sumera-Mikoto, the 71st generationof the Fukiaezu dynasty. His elder brother Hikoitsuse Sumera-Mikoto, the first son who succeeded his father, had poor health so JinmuTen-no succeeded the throne. His era was the 73rd generation of the Fukiaezu dynasty; however he proclaimed a new era, theKanyamato Dynasty at the Koso Kotai Jingu shrine to commemorate his 100th birthday. This was the beginning of the KanyamatoDynasty, which has been continuing until now.

Jinmu Ten-no toured the world from 26th of the second month in 49th year of reign for 22 years36. Eight servants traveled with himthrough China, Central Asia, Africa and India before his return.

His expedition to the East was regarded as a foreigners invasion because he was regarded as a foreigner according one interpretation.There are reasons for it being called foreign invasion. The expedition began immediately after the great Tenpenchii (a convulsion of theheaven and earth) which hit the entire globe. As a result, Japan was badly damaged, together with Japan already loosing world power.During the world tour, Jinmu Ten-no tried to import culture and human resources from countries less damaged by the great Tenpenchii inorder to restore Japanese culture. After the return of Jinmu Ten-no from his world tour, many foreigners began to come to Japan. Thefirst aim was to rebuild Japanese culture, and therefore Jinmu Ten-no placed importance on foreigners and foreign culture. After suchefforts, the Japanese culture was restored in a short period of time. However, the history of Japan was altered and the fact that onceJapan was the origin of world culture and that the Sumera-Mikoto once ruled the world, disappeared. Jinmu Ten-nos policy to stress theneed for foreign culture for the purpose of a restoration of the Japanese culture led to the belief that he was a foreigner. Jinmu Ten-nosucceeded to the continuous family lineage of the Sumera-Mikoto which is mentioned in the Takenouchi Documents.

The last world tour was similar to the present diplomatic tour

During the Keiko Sumera-Mikoto in the 12th generation of the Kanyamoto Dynasty, the last world tour was held. It was not carried out bythe Sumera-Mikoto himself. It was Takenouchi Sukune37 who was appointed by the Sumera-Mikoto to tour the world on his behalf andunder the Divine edict. It was the age when Yamato Takeruno-Mikoto was active in Japan. The Sumera-Mikoto was not able to leaveJapan because he was not able to control domestic disputes.

Quote:

On the 23rd yearof the reign of the Sumera-Mikoto, the Sumera-Mikoto departed from Konetsu Harbor in Okishu, [Takenouchi Sukune] ona great sea ship on the 15th of the sixth month. Three Ameno-ukifune were built and traveled with him.

Takenouchi Sukune toured the world across the sea with the Ameno-ukifune and a big ship for over 27 years. However the world tour wasonly superficial because he did not appoint a King of each nation and was unlike the world tours carried out in ancient times. It wassimilar to the present friendly diplomacy. Having lost the status of world ruler, Japan became a small nation and thus had to find a way tosurvive. Japan built a nation with the heart of peace, consequently8 Japan would not survive if attacked with military power. Japan had tomaintain harmony with other nations. Takenouchi Sukune had to bear such a wish of the Sumera-Mikoto and the destiny of Japan.

One example of this was when Takenouchi Sukune visited China; he paid a visit to the shrine for worshipping the ancestor of China.Takenouchi Sukune was the Sumera-Mikotos representative who was entrusted with full power. With such authority, he paid respects tothe ancestor of a branch nation. This meant that the Sumera-Mikoto was worshipping the ancestor of a branch nation. Takenouchi Sukuneaccepted this because he wanted to protect Japan and the family lineage of the Sumera-Mikoto peacefully. He toured the world over manyyears hoping that the Sumera-Mikoto would once rule the world again.


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Takenouchi Sukune

A map of the world tour by Takenouchi Sukune.

A map of the world tour by Takenouchi Sukune.

Sumera-Mikoto mausoleums and ultra ancient divine funerals

Sumera-Mikoto mausoleums remain in many parts of the world

The first thing one can recall concerning mausoleum for the Sumera-Mikoto are the tumulus, such as the tumulus of Nintoku Ten-no.38What about the mausoleums of the Sumera-Mikoto from the Joko era and Fukiaezu dynasty? The locations of the mausoleums are


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recorded in detail in the Takenouchi Documents. The activities of the Sumera-Mikoto are summarized for one generation, however, thelocation of mausoleums are recorded according to sub-generations. It is startling to find that the mausoleums are also spread around theworld. Lets examine the location of the Sumera-Mikoto of the 2nd generation of the Joko era.

1st sub-generation: Totono Yama, Amakoshine (Mt. Kurai, Japan)

2nd sub-generation: Kanchen mountain shrine, Azichi, Tenjuku (India)

3rd sub-generation: Zaoh mountain shrine, Michijioku (Zaoh, Japan)

4th sub-generation: Mototori mountain shrine, Isetsu (Ise, Japan)

5th sub-generation: Mt. Takimiya (unknown)

6th sub-generation: Heavenly god Niiya, Hidama, Amakoshinenaka (Toyama, Japan)

7th sub-generation: Mont Blanc Mountain shrine, Yomotsu (Switzerland)

8th sub-generation: Mont Blanc Mountain shrine, Yomotsu (Switzerland)

9th sub-generation: Akonkagua Mountain shrine (South America)

10th sub-generation: Nitaka Mountain shrine, Taiwan (Taiwan)

11th sub-generation: Eusuto Mountain, India (Mt. Everest = Present Chomoranma)

12th sub-generation: Midai Mountain shrine, Isetsuhi (Ise, Japan)

13th sub-generation: Atlus Mountain Alu, Africa (Africa)

14th sub-generation: Rabasu, Andes Mountain, Hinata-Ebirusu (Andes, South America)

15th sub-generation: Melbourne shrine, Herufu Mountain, Osutorari (Melbourne, Australia)

16th sub-generation: Makkinre Mountain shrine, Hiuke-Ebirosu (Mt. McKinley, North America)

17th sub-generation: Roki Mountain shrine, Hiuke-Ebirosu (The Rocky Mountains, North America)

18th sub-generation: Suyuruchina Mountain shrine, Azichiyoan (Greece)

19th sub-generation: Azichi Chengdu Sichuan, Jialing Jiang (Chengdu, China)

20th sub-generation: Kyobashira Mountain shrine, Daishokusaku (Tokushima, Japan)

21st sub-generation: Akakubi Mountain shrine, Daishokusakuhime (Tokushima, Japan)

22nd sub-generation: Kadomanzu, Himaraya, Tenjiku (Kathmandu, India)

23rd sub-generation: Kinibaru Mountain shrine, Borune (Borneo, Malaysia)

24th sub-generation: Orania Mountain shrine, Papua (Papua New Guinea)

25th sub-generation: Surinagaru shrine, Karakorumu Mountain, Tenjiku (Kharakhorum, India)

26th sub-generation: Hirumi Mountain shrine, Miyoi (Miyoi)

27th sub-generation: Samara, Afuri (Sahara, Africa)

28th sub-generation: Boronya, Itari (Bologna, Italy)

29th sub-generation: Boronya, Itari (Bologna, Italy)

30th sub-generation: Amerahi Mountain shrine, Tamiara (Tamiara)

31st sub-generation: Hiwawashi Mountain shrine, Miyoi (Miyoi)

32nd sub-generation: Amerahi Mountain shrine, Tamiara (Tamiara)

33rd sub-generation: Norikuradakehikage, Hidama, Amakoshine (Gifu, Japan)

It could be said that mausoleums for the Sumera-Mikoto are located all around the globe. The Sumera-Mikoto selected his spouse fromaround the world and he selected the location of his own mausoleum around the world. This was possible because ancient Japan was theworld ruler at the time.


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Locations of the burial mounds for the sub-generations of the Sumera-Mikoto of the 1st generation of the Joko era

1. Mt. Fukumimifuji (Asahimerushimeyama) (Mt. Fuji, Japan)

2. Mt. Shinno, Anado of Heaven (Yamaguchi, Japan)

3. Ashikura (Ashikura, Shirakawa-mura) (Gifu, Japan)

4. Mt. Ushiwa, Ushiwa Shrine (Okayama, Japan)

5. Miyoi tumulus Koyoi-kuni (Mu continent)

6. Danoh-kuni (Korea),

7. Mt. Klyuchevskaya (Kamchatska)

8. Takasue, Everest Sangu, Tenjiku (India)

9. Hidaka Sangu, Taiwan (Mt. Aratake)

10. Sakitama, Musashi (Saitama, Japan)

11. Monteri, Mt. Whitney, (Sierra Nevada Mountains, North America

12. Bogot, Columbia, (South America)

13. Mt. Alpu, Ostrali (Australia)

14. Heavenly god, Niiya, Fuji (Kintaro-Onsen in Uozu, Japan)

15. Hamiru highland (Pamir highland)

16. Ashikura, Shirokawa-mura (Gifu, Japan)

17. Kesusoshi, Australia (unknown)

18. Yoroba (Europe), Mt. Temaudo (unknown)

19. Mt. Fuji (Sunton-gun), Subashirikami (Japan)

20. Youan, Yomotsu (Ionia, Greece)

21. Hane shrine (Mt. Hane), Toyohiwake-kuni (Ohita, Japan)

Numbers show the sub-generations of the Sumera-Mikoto of the 1st generation of the Joko era and their burial places. ( ) indicatespresent place name.

Locations of the burial mounds for sub-generations of the Sumera-Mikoto of the 2nd generation of the Joko era.

1. Mt. Toto (Mt. Tate), Koshinenaka (Toyama, Japan)

1. Mt. Kaka (Mt. Haku), (Kisakinomiya) (Ishikawa, Japan)

2. Kanchen Sangu, Tenjuku, Azichi (Mt. Kangchenjunga, East side of Mt. Everest)

3. Zaoh Sangu, Michijioku (Zaoh, Japan)

4. Mototori Sangu, Isetsu-kuni (Ise, Japan)

5. Mt. Takimiya (unknown)

6. Amekoshinenaka-hidamakokuniriya Heavenly god (Mt. Tenjin, Uozu)

7. 8. Mont Blanc Sangu, Yomotsu-kuni (Switzerland)

9. Akonkagua Sangu, Hinata- Ebirosu-kuni (Santiago, South America)

10. Nitaka Sangu (Taiwan)

11. Mt. Eusto, India (Mt. Everest)

12. Miruoh Sangu, Isetsuhime-kuni (Ise, Japan)

13. Mt. Atlas, Alu, Afurika-kuni (Morocco, Africa)

14. Rabasu, Mt. Andes, Hinataebirusu kuni (The Andes, South America)

15. Meruborun shrine, Mt. Herufu, Osutorari-kuni (Melbourne, Australia)

16. Makkinre Sangu, Hiuke-Ebirosu (Mt. McKinley, North America)


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17. Roki Sangu, Hiuke-Ebirosu (Rocky Mountains, North America)

18. Suyuruchi Sangu, Azichiyoan (Greece)

19. Shengdu, Sichuan, Azichi (Chengdu, China)

20. Keichu Sangu, Ohgetsu-kuni (Tokushima, Japan)

21. Akakami Sangu, Ohgetsu-kuni (Tokushima, Japan)

22. Kadomanzu, Himaraya, Tenjiku (Kathmandu, Nepal)

23. Kinibaru Sangu, Borune (Mt. Kinabalu, Borneo,)

24. Orania Sangu, Papua-kuni (Papua New Guinea)

25. Surinagaru shrine, Mt. Karakorumu, Tenjiku (Karakorum Range, India)

26. Hirumi Sangu, Miyoi-kuni (Mu continent)

27. Samara, Afuri-kuni (Sahara, Africa)

28. 29. Boronya, Itari-kuni (Bologna, Italy)

30. 32. Amerahi Sangu, Tamiara-kuni (Atlantis continent)

31. Hiwawashi Sangu, Miyoi-kuni (Mu continent)

33. Norikuradake-hikage, Amakoshinenaka Hidama-kuni (Gifu, Japan)

Numbers show the sub-generation of Sumera-Mikoto of the 2nd generation of the Joko era and the place they are buried.

( ) indicates present place name.

Burial mounds for the 1st generation of the Joko era in Japan

1. Mt. Fuji

2. Mt. Shinno

3 & 16 Ashikura

4. Mt. Washu

10. Sakitama

14. Mt. Uozuno-tenjin

19. Subashiri

20. Mt. Haneyama

The number represents the sub-generation


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Burial mounds for the 2nd generation of the Joko era in Japan

1. Tateyamani Sumera-Mikoto

1. Kisakinomiya is buried in Shiramine (Hakusan)

3. Mt. Zaoh

4. Mt. Mototori

5. Mt. Takimiya

6 Mt. Uozno-tenjin

12. Miruohi-yamamiya

20. Peak of Keichu (Kiyorozu-tanemakihime Kisakinomiya)

21. Kiyorozutsukuri Akakubi Sangu

33. Norikuradake-hikage

Numbers represent generations of the Sumera-Mikoto. Burial mounds of the Sumera-Mikoto of the 4th, 5th, 12th and 21st generationscannot be identified so that areas where the burial mounds are most likely to be found are mentioned.

After the Fukiaezu dynasty, mausoleums were located in Japan

After turning over to the Fukiaezu dynasty, the world governance by the Sumera-Mikoto began to weaken and the spouse was selectedonly from Japan. At the same time, the location of mausoleums was also selected within Japan.

There are 72 mausoleum locations for the Sumera-Mikoto of the Fukiaezu dynasty for the Sumera-Mikoto of each of the 72 generations.Although not all the locations are clearly known, I have marked most of the locations on the map of Japan. The map indicates that themausoleums where spread all around Japan. If mausoleums of the Sumera-Mikoto of the Joko era are included, the total number of themausoleums is enormous. Many mausoleums from the Fukiaezu Dynasty are located in the mountains, like in the Joko era. Since oldentimes, Japanese people continue to worship mountains and many mountains enshrine a sacred object for worship. The belief that deadpeople go to the mountain is deeply routed in culture of people from some rural areas. People from these cultures might sub-consciouslyremember that many mountains are the mausoleums of the Sumera-Mikoto of ultra ancient times.

Map of the location of burial mounds for the Sumera-Mikoto in the Fukiaezu dynasty. From this period, burial mounds were no longerconstructed outside of Japan.

1. Ascended from Hirayama Ohmioya

2. Haneyama, Ohmiyanomori


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3. Kagenobu Yamanomiya, Musashi

4&7 Tsurugasakashiro (Usaka) Toyama

5. Kamutateyama, Monou-gun (Kikazan)

6. Ohmuroyama, Ohita

8. Omanohashidate Ohmiya, Tanba

8 Sagara (Divided soul)

9. Ohtsukagu

10. Akaiyama, Iwaki

11. Asahiyama

12. Annenyama, Toyama

13. Ohminenomoya, Fuji

14. Komayaya (Komagadake), Shinano

15. Kuman Ohmiya, Ehime

16&19 Mikuniyama, Konoe (The divided soul is in Araiyama)

17. Hoshidake Ohmiya, Ohita

18. Akarihane Daigu, Kanto

19. Jikiiri Miyashiro, Bungo

20. Ryugasaki

21. Ohtera

22. Amateruyama sendo, Izutagata (Amagisan)

23. Monouzuka, Ohkaritadake

24. Atakaura, Minobe, Kaga-koku

25. Toyama, 54. Tomeruyama, 64. Tomeruie Mikado

26. Gufukuno miya, Toyama

27. Tadeshinayama Shinshu

28. Aira, Takachiho

29. Urushizuka, Kanako (Masumachi)

30. Takakuniyama sendo, Noto

31. Houdatsyama Ohmiya sendo, Noto

32. Fujiyama, Niiya (Toyama)

33. Himiji sendo, Harima (Himeji)

34. Asahidake Ohmiya sendo, Harima (Asahiyama)

35&56 Shiro sendo, Tsuruga (Annenbo)

36. Akagine, Kanto

37. Gonohe

38. Harunasan

39. Zaoh Sangu

40. Amagisan

41. Misuzuyama (Sanpeizan)

42. Kakukouyama Ohmiya, Tosa (Sekkousan)

43. Amenoriyama, Ohmiya sendo, Nagato (Amagoiyama)

44. Bunkyozan, Ohsumi

45. Ejiri Miya sendo (Ejiriyama)

46. Takasuyamamiya sendo, Echizen (Kureha no miya)

47. Itoyoiyama sendo, Hidakauraga (Kamuidake)

48. Sumiyama, Bunkoku

49. Hieizan, Ibukiyama sendo

50. Tokorosawa sendo, Musashi (Tokorosawazuka, Ashiotsuka)

51. Gohyakuimiya, Niiya

52. Miya sendo Kiohkumotoriyama

53. Ametsuka, Hitachikakushima

55. Amanonimiya sendo, Tanba (Sonobe)

57. Akai sendo, Iwaki (Akaimizuishiyama)


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58. Mt. Fuji Sendo

59. Miya sendo, Ecchu-minato (Futagamiyama)

60. Ohtsuka, Tsukubasan sendonariki

61. Ten-no tsuza, outside of Takaahamara, Hitachikakushima

62. Annebokitashiro, Omijinyama

63. Chimumutsuka, Kureha sendo

65. Daiseito sendo, Hitachinoniiharu

66. Munehiyamamiya sendo, Yamato (Unebiyama)

67. Kuwabaramitsukata, Ohsumi

68. Kureha Ohmiya sendo Mikadoue

69. Otakarayama, Bungezan, Ohsumi

70. Ohtakarayama, Takachiho sendo

71. Sendo, Yamatoikomayama

72. Kamadoyama, Kishu

Numbers indicate the generation of the Sumera-Mikoto and the location of their burial.

Detailed arrangements are made for locating mausoleums and anniversary ceremonies of the Sumera-Mikoto

In the Takenouchi Documents, death is expressed as departing for the Divine world, and the funeral ceremony as the burial of a god(Divine funeral). This shows that human beings are the direct descendents of God. As there are many rituals followed for a present-dayfuneral ceremony, there were various rituals to follow for Divine funerals in ultra ancient times.

Quote:

On the 26th day of Minatsu (sixth month), in the 31 billionth year of the reign of the Amehinomoto-hinohimii-nushi Sumera-Mikoto (3rd

generation of the Joko era), the Sumera-Mikoto made a decree for all people of future generations, including the Sumera-Mikoto in theland of Heaven and all the five-colored races. The Divine edicts sets out that the bones of the deceased are to be buried. The first, thirdand fifth anniversaries are to bury the bones of the deceased on the peak of the mountain, and an image is to be made out of the boneson the first, third and fifth anniversaries with the Divine name, engraved with Divine characters (Midori characters), is to be offered at theAmatsukami-Kunitsukami-Hajime-Tamaishi-Tamaya Shrine. The tenth, thirtieth, fiftieth, centennial and millennium anniversaries are to beheld at the shrine.

This record was found in the Shirei-Seiten (Divine-Spirit-Sacred Book). It clearly states that the location of mausoleums have beendetermined by Divine edict. The world-wide locations of mausoleums for the Sumera-Mikoto of the Joko era were all based on the Divineedict. Furthermore, mausoleums for the Sumera-Mikoto of the Joko era have the name of Sangu because the Divine edict ruled that thebones were to be buried on the peak of the mountain. A molded image was made on the first, third and fifth anniversaries. Then tenth,thirtieth, fiftieth, centennial and millennium anniversaries were held at the Amatsukami-Kunitsukami-Hajime-Tamaishi-Tamaya Shrine.

Before their life span became shortened, not many people celebrated fifty-year funeral anniversary. In ultra ancient times the life spanwas so long that children were able to hold millennium anniversaries of their parents. The rules for the Divine funeral was not fixed, andvaried with each era.

The method of the Divine funeral determined happiness or unhappiness in the next life

The Takenouchi Documents describe the reincarnation of human begins. The record is found in the decree for the Divine funeral from thetime of the Takamisubi Sumera-Mikoto of the 10th Joko era.

Quote:

The Okutsuki-miya shrine should be built underneath the soil where the bones of future generations of the Sumera-Mikoto and thefive-colored races are to be buried [the body is cremated and only the bones are put inside the shrine], and a Divine funeral ceremony isheld. Those who bury the bones of those Divine-spirits should hold a Divine funeral so they are able to return to God naturally. Those whobury these bones will lead a peaceful, secure and long life up until the time of their grand children. If the bones are buried according tothe teachings made by branch nations of the future, life will be at a loss, spirits will turn in their grave, and various misfortunes such aspoverty, shortened life span, and various sufferings will result. Their next life will become evil or they will have to go through muchdifficulty. The people in the land of Heaven, the five-colored races must bury [the bones] in the way of a Divine funeral. Observe this.Those whose bones were buried in this manner will become healthy, rich and prosper, and everything will be victorious, peaceful andprotected.

This suggests that another method for holding a funeral ceremony was introduced from overseas during those days. Burial of the dead,based on that method, was strictly forbidden. If that method was used, the buried and those who did the burying would become unhappy.It is interesting to know that the Takenouchi Documents recognize reincarnation of human beings, according to these words, those whowere buried using another method will become evil or one will have to go through much difficulty in the next life. In this way,reincarnation is often cited as a means of warning for the next life. This implies that reincarnation was widely accepted in those days.

During the 59th generation of the Fukiaezu dynasty when the power and authority of the Sumera-Mikoto began to collapse, a Divine edictconcerning the method for the Divine funeral was issued by Amaterasu god.

Quote:

The Sumera-Mikoto in the land of Heaven and all the five-colored races, the bones of the deceased should be buried. Future generationsshould not be misguided by different methods from branch nations. Do not be perplexed with your life and death. If one wavers and buries


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the bones based on another method, various misfortunes will come to the nation, the family, and the descendents. The next life will sufferfrom poverty, evil . . . (omitted) and various diseases. To all the people of the land of Heaven and all the five-colored races, those whoare buried according to the method of the Divine funeral, the Divine-spirit of the deceased, and those who bury the bones, will enjoyeternal happiness. There are four types of funeral ceremonies for Divine-astral spirits. The spirits will be re-born into an eternally happyage.

This Divine edict is similar to that issued by the Sumera-Mikoto of the 10th generation of the Joko era (except for the description of thefour ceremonies). It teaches of four different funeral ceremonies for four different souls. The four souls generally refer to the fourclassifications according to the function of the human soul-spirit. However the Takenouchi Documents bare another meaning.Unfortunately the function of each soul is not clearly known. I will however illustrate my interpretation of the four souls according to thetype of funeral ceremony.

Type1:

Ara-Tama are to be buried with the bones: This refers to the method of burying the bones and the location as determined byDivine edict.

Type2:

Kushi-Tama are to be buried in the land of Heaven-God-Sun: This refers to a funeral ceremony to send the soul off to the Spiritualworld. The land of Heaven-God-Sun refers to the Divine-Spirit World, the hometown of the soul. This is another type of the funeralceremony.

Type3:

Nigi-Mitama is for a soul to enter into a spirit-tablet prepared by the descendents through an inauguration ceremony. In Buddhistterms, this refers to a name-tablet with a posthumous name for the deceased engraved on the front. The decree signifies theimportance of inaugurating name-tablets for ancestor spirits by the family of the deceased.

Type4:

Saki-Mitama is so a soul can go to the Koso Kotai Jingu-Shrine and the ceremony is held on the centennial anniversary: On thehundredth day anniversary after death, a funeral ceremony is held at the Koso Kotai Jingu-Shrine.

By observing these four methods, humans can avoid misfortune in future lifes.

Quite a few Japanese people practice Shinto rituals fo a birth, Christian ceremonies for a wedding and Buddhist ceremonies for a funeral.Many misfortunes may result in modern society because humans have forgotten the methods for a Divine funeral.

The Koso Kotai Jingu-Shrine, Isogara in Ibaragi Prefecture, Japan. Takenouchi Kiyomaro re-constructed the shrine after shifting fromToyama.


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