Today, I had a strong epiphany concerning the rite of Johuta the Mirror. This epiphany gave me a deeper understanding of the Ivory Tablets of the Crow and its meaning in conjunction with the Yi Jing Apocrypha of Genghis Khan, two defining texts in the Art of Ninzuwu.

Interestingly, the rite of Johuta the Mirror, in the Ivory Tablets of the Crow, is placed after the Beast of Muh and precedes the Baptism of the Ancient One. It appears to the novice simply as a poem or affirmation of some sort, but its importance cannot be overemphasized as to its true meaning. The fact that it is placed before the Baptism of the Ancient One reveals its use in some rite of remote antiquity that remains obscure to the masses. If we examine, however, the Yi Jing Apocrypha of Genghis Khan, we can get more clarity about the rite itself and its unique meaning.

In the Yi Jing Apocrypha of Genghis Khan, we not only learn about the identity of the Ayaqox in ancient Shinto mythology, but also what the rites of initiation that appear in the Ivory Tablets of the Crow really mean and how the Johuta the Mirror rite was used. In the Law of Ayaqox section in the Yi Jing Apocrypha of Genghis Khan, we read:

Now it was during the days of the struggle between Amaterasu-Omikami and her younger brother Susanoo-no-Mikoto, that Lord Susanoo did in fact vandalize the rice fields of his older sister, the Shining Lady in Heaven. Amaterasu-Omikami became furious with Lord Susanoo and took refuge in the Heavenly Rock Cave, also known as Amano-Iwato.

The Shining Lady of Heaven was seen no more and the world turned dark and cold, as none of the Lords could call forth the Shining Lady of Heaven from the Rock-cave.

Ama-no-Uzume, ancestress of Sarume-no-Kimi, skilled in the measurements of the sexual energies, picked up a spear wreathed with Eulalia grass, and standing before the door of the Rock-cave of Heaven, skillfully performed a mimic dance. Ama-no-Uzume took the true Sakaki tree of the Heavenly Mount Kagu, and made a head-dress. She took club-moss and made braces. She kindled fires and placed the tub bottom upwards, and gave forth a divinely inspired utterance.

Now Amaterasu-OhmiKami heard the noise of Ama-no-Uzume and said to herself: “I have shut myself up in the Rock-cave, there ought surely to be continual night in the Central Land of fertile reed-plains. How can Ama-no-Uzume be so happy?” So with her august hand, she opened the Rock-cave door slightly and looked out to see what was occurring. When the Shining Lady of Heaven opened the Rock-cave door, she saw her glorious reflection in a mirror, which Ama-no- Uzume had placed on a tree, and the Shining Lady of Heaven slowly emerged from her hiding spot. Then Tajikarawo-no-Kami took Amaterasu-Ohmikami by the hand, and led her out the cave. Soon after, Amaterasu-Ohmikami was convinced to rejoin the divine world. This is the Law of the Ayaqox.”

We learn quite a bit from the account cited in Yi Jing Apocrypha of Genghis Khan. First, we see that the Ayaqox was known in later Shinto Mythology as Ama-no-Uzume-no-Mikoto, the Kami of the Dawn. She was very instrumental in helping lure Amaterasu-Omikami out of the cave. Ama-no-Uzume-no-Mikoto had placed a mirror in the tree and when Amaterasu-Omikami saw her reflection, she emerged from her “hiding spot.” The “mirror” mentioned in this account is the workings of Johuta the Mirror and by careful study we can see the purpose that such a rite plays in our spiritual work.

Amaterasu-Omikami had retreated to a “hiding spot” in a cave due to the actions of her younger brother, Susanoo-no-Mikoto. Susanoo-no-Mikoto is a kami associated with the sea and water. He was also banished to the Netherworld for his actions by several kami in some accounts. Interestingly, Susanoo-no-Mikoto, according to the works of W. A. Aston, means “man of Susa.” This seems to identify him as a personification of a priesthood existing in the ancient Elamite city of Susa. The battle that took place in the Babylonian Creation myth may describe a prehistoric battle that took place between a certain priesthood dwelling in the region of Elam and an empire located in the vicinity of where japan presently exists. In any event, Susanoo-no-Mikoto plays the role of an improperly trained subconscious mind. It is this unbridled subconscious mind that creates events in our lives that lead not to success, but a state of depression, symbolically spoken of in the myth as Amaterasu-Omikami’s hiding place.

Another interesting feature about this myth, in respects to the Art of Ninzuwu, is how Ama-no-Uzume-no-Mikoto is described as one “skilled in the measurements of the sexual energies.” This description reveals two things. First, it reveals that one cause of depression has a lot to do with the misappropriate use of the sexual force and our misunderstanding of sexual energy. The foundation of all magical, mystical, and religious rites, is based on the functions of the genitalia. However, it is not sexual in terms of the common man’s interpretation of such, but the hidden sexual energy, the kundalini-force is the source of the miraculous.

The abuse of sexual energy, by too much restraint or overindulgence, is the cause of many psychological disorders. In terms of karma, these things can lead to a life filled with ugly interactions with people and an abundance of dysfunctional relationships. All of these symptoms reveal the improper programming of the subconscious mind. Our “god,” the law given to us by our super-conscious minds, appears to be hidden, asleep and unrecognized in our lives.

In the Art of Ninzuwu, Ama-no-Uzume-no-Mikoto is known as the Ayaqox. The Ayaqox leads us to realization about the use and abuse of the sexual force. In the Ivory Tablets of the Crow, we read:

“Ayaqox the Great Woman was known as a Seductress in the world before man. She often changes shape to appear attractive to the mind of an Initiate. Sometimes Ayaqox will appear as a handsome man to a woman full of desire. Other times, she will appear to the man of great vigor, as a beautiful woman with long black hair and the face of a praying mantis with green skin.

But the Ayaqox also has a tail for she is the Person of Lust, and few can understand her. She left this world and remains in the Realm of Eternal Lust. Her dwelling place is full of clouds and flashes of lightening. It is said that even the ground She walks on will appear as the clouds of heaven.

The Ayaqox is able to discern the desires of others, their motives, even though they may be hidden. But, she is also the teacher of the price of lust and knows the karma that must be paid.”

The Ayaqox is skilled in the “measurements of the sexual energies.” She reveals the motive of others and knows the karma that must be paid for the inappropriate use of lust. The Ayaqox teaches us these things by revealing how they exist within our own lives. We can see the hidden desires of others as we learn how to recognize these things in our being.

The Law of the Ayaqox account, in the Yi Jing Apocrypha of Genghis Khan, is associated with the Forty-Eighth Hexagram, commonly known as Jing, The Well. Jing is also a term used in Traditional Chinese Medicine that some equate with sexual fluids, the semen and the menstrual blood, typified in Biblical lore as the Land of Milk and Honey. In the Art of Ninzuwu, the number forty-eight is hmu-lewhu, of Hmu over Lewhu. In the Ivory Tablets of the Crow, Hmu and Lewhu are defined as follows:

“Hmu.. Increases sexual energy and the eyesight. It is the fourth letter in the Vasuh language. Some have used this letter to travel to other worlds…Lewhu: It is the eighth letter in the language of Vasuh. It is used in initiating one to the divine energies of the stars.

Here we can see that Hmu corresponds to the sexual force and Lewhu to a divine initiation of the stars. This reveals that Hmu-Lewhu can be defined as an initiation into the starry realms by the proper use of the sexual energy. Surely, such an initiation is understood by the she who knows the “measurements of the sexual energies.” The Forty-Eighth Hexagram, The Well, is defined by some, like D. F. Hook, in the following words:

“A resurrection or transformation. Generations coming and going and the continuance of life and development.”

It is by such an initiation that the super-conscious is resurrected. It is for this reason that we find the Ayaqox as the Bestower of the Stone Bowl of Eternity. In the Ivory Tablets of the Crow, we read:

“After the Seven Days have passed, Ayaqox will visit thee in a dream and give unto you The Stone Bowl of Eternity…When you receive the Stone Bowl in the Dream, you must fashion one like it upon awakening.  And the Stone Bowl has many secrets, but it must be written about elsewhere, save that it must be made large enough to hold the Fire that one must pray over. When the Dream has ended, Ayaqox will reveal the Door of the Pure Place to you.”

The Stone Bowl of Eternity is used after the Baptism of the Ancient One and during the baptism itself. However, it is given to the Initiate during the Rite of the Ayaqox after learning about the “measurements of the sexual energies,” which is our first step in coming out of the cave of depression that the world alienated from the stars exists in.

The Ayaqox, Ama-no-Uzume-no-Mikoto placed the mirror in a space where Amaterasu-Omikami was able to see her reflection. When the “divine mind” awakens from its slumber, fragments of forgotten knowledge are remembered and the law of true-self begins to exert its influence over what was once the untamed subconscious mind. The Forty-Eighth letter of Genghis Khan to the Magicians of the Yi Jing states:

“The Lady knows that the history of man is the history of an unseen law. Things appear to change, but the transformation of moods and emotions in one’s environment is based on the unseen ruler of all experience, the sexual energy.

The measurement of this energy is known and the Book of Changes is an operation which can calculate the position of the sexual force at any given time. The Well is the menstrual cycle of the Lady, for it is the number forty-eight. Know that the changes of Heaven and Earth are the polarities of the full and new moons, and that the sign of the full moon is always opposite the sign of the new moon in the space of one month. It has been this way since the days of remote antiquity.

Now the full moon is the line of yang and the new moon is the line of yin. Know that in the space of one month, two lines are produced. But, in the space of forty-eight days three lines are produced. These things appeared before the creation of man and were known as the Menstruating-Woman among the race of men soon after.”

Johuta the Mirror helps aids us in seeing the beauty of the resurrection of the “divine mind,” in a manner similar to the joy experienced by Amaterasu-Omikami when she saw the beauty of her divine state of consciousness. Once we become are of how these unseen laws work in the universal scheme of things, we cannot turn back to such ignorant ways of being again.

Stated in previous writings, the term Johuta means “invocation of the spirit of life. The term Johuta is composed of two Sanskrit terms, huta, meaning invocation and the prefix, Jo, derives from the Sankrit Jai, or Jah, meaning victory, but also refers to, Iao. Madame Blavatsky wrote the following under the topic, The Christian Scheme;

“Iao is certainly a title of the Supreme Being, and belongs partially to the Ineffable Name; but it neither originated with nor was it the sole property of the Jews… In an old religion of the Chaldeans, whose remains are to be found amongst the Neo-platonists, the highest divinity enthroned above the seven heavens, representing the Spiritual Light-Principle (nous)(1) and also conceived as Demiurgus,(2) was called Iao, who was, like the Hebrew Yâho, mysterious and unmentionable, and whose name was communicated to the initiated. The Phœnicians had a Supreme God whose name was trilateral and secret, and he was Iao.”… In Sanskrit we have Jah and Jaya, or Jaa and Ja-ga, and this throws light on the origin of the famous festival of the car of Jaganath, commonly called Jaggarnâth. Javhe means “he who is,” and Dr. Spiegal traces even the Persian name of God, “Ahura,” to the root ah, which in Sanskrit is pronounced as, to breathe, and asu, became, therefore, in time, synonymous with “Spirit.” Rawlinson strongly supports the opinion of an Aryan or Vedic influence on the early Babylonian mythology. ….IAO, in such a case, would — etymologically considered — mean the “Breath of Life,” generated or springing forth between an upright male and an egg-shaped female principle of nature; for, in Sanskrit, as means “to be,” “to live or exist”; and originally it meant “to breathe.” “From it,” says Max Müller, “in its original sense of breathing, the Hindus formed ‘asu,’ breath, and ‘asura,’ the name of God, whether it meant the breathing one or the giver of breath.” 

Amaterasu-Omikami was so amazed by the reflection of her beauty in the mirror that she promised not to return to her cave. The more we grow in terms of awareness, the more we begin to abandon dysfunctional emotional states and habits. However, like the cave that Amaterasu-Omikami hid, these dysfunctional habits erroneously once served as a safe haven for the uninitiated until they were led, through the use of certain esoteric formulas, by Ama-no-Uzume-no-Mikoto the Ayaqox, into a greater understanding of Self and due to such were able to abandon such useless behavior. When this process begins to occur, the Initiate is able to catch a glimpse of the true self in the mirror, a very small glimpse. It is enough for them to abandon their former ways.

All throughout the initiatory course presented in the Art of Ninzuwu, the Initiate is learning how to align with the spirit of life, Johuta. It is like breathing for the first time, the process is a miracle in itself. It is based on such, that we gain an understanding about the placement of Johuta the Mirror in the Ivory Tablets of the Crow precedes the Baptism of the Ancient One, as the use of this mirror is abandoning the cave that the Divine Self once hid in. this means that the steps prior to the rite of Johuta the Mirror is the gradual resurrection of the divine mind.

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