Essays From The Master

In the Komuso Ryu it is taught that like the self the mind has 9 aspects, one for each aspect of the self, the mind is thus seen as a tower with nine levels. Each of the levels or floors has five rooms in keeping with the five visible elements and the senses linked to those elements. The ninth level of the tower of the mind relates to the “Wa” or personal harmony, the aura, of the individual linking the individual with the Kokoro. The ninth level of the tower also contains a book or other knowledge device which all wisdom as it is the individual’s link to the Kokoro. The full forty five rooms of the tower and the vessel of knowledge show the total 46 aspects of the tower of the mind just as DNA has 46 chromosomes. The number 46 as 4+6 becomes the number 10 the same as the nine cuts and the hidden cut that activates the grid of power. The tenth cut and the vessel of knowledge also relate to the tenth amulet in the building of the shrine in the Komuso Ryu’s system of Kijutsu or magick also known as Kuji Kiri.

By linking knowledge to each of the nine ways of the ryu and mentally placing objects in the proper levels of the inner sanctum one is able via focus on the proper symbols to recall any event or information. Building such a construct also gives the adept of Komuso Nin Do a sanctuary apart from whatever is happening in the mundane world as well as giving one a ritual and training space that cannot be defiled by anyone or anything. It is in the ninth level of the tower, relating to the way of the moon, in which the Kagejin or the shadow self, the ninja identity dwells until it is called forth by the adept. One can see the Kagejin as an 11th element at work in the tower of the self concealed within the web of the nine mudra of the Komuso Ryu and revealed by the hidden cut in the system. These same revealed 11 elements can be found in the outer world for a total of 22 total elements in this configuration of viewing reality. All of this goes to prove the reflective and reflexive nature of reality making the adept the controlling and creative factor in his reality.

If one thinks of the 46 aspects of the tower of the self being symbolic of the same 46 aspects in DNA the reality of history living in the blood can be seen whether it is said as karma or past lives or what have you. In western occultism this is known as the Ancient Mysteries which some access through a process known as Atavistic Resurgence. If one thinks of the DNA as having access to all past knowledge and the self as all individual present knowledge it becomes possible to perceive possible futures and alternate forms of the present. The Kokoro is the energy of all forms of the Tao and their variations as well as their opposites manifesting as the primal Om-Mo and the various forms of Chi or external energy. The adept can use the Kokoro to cause atavistic resurgence in one’s self or others the energy of the Kokoro in a sense activating the DNA. With the DNA or blood as a prism for the Kokoro the adept can see possible outcomes and alternate perspectives of the present. With ritual and meditation one can use this as prep for any act of the path. By letting Kokoro move the adept and programming the movement of the Kokoro via intent through the will the adept is often made to move in ways that convey having knowledge of what the aims of the attacker are. This work is linked to the third mudra of the Komuso Ryu which is Toh or harmony with the universe tied to the will and the element of fire because where the will is focused becomes reality.