Abstract
This paper systematizes the Japanese form of shamanism practiced by the author through the concepts of saishi (sacred ritual observance), esoteric ritual, ethnobotanical medicines, ascension, quantum consciousness studies, the unity of deity and human, and the privatization of ritual.
The author defines saishi as an act of prayer and offering to a sacred being, and positions shamanism as a practice that integrates sensation and logic, consciousness and body, and the invisible and visible worlds.
The paper further understands saishi as a practice moving from institutional authority to individuals, and discusses the priestly role carried by Japanese shamans and the construction of a new Earth through co-creation with the gods.
Keywords: Japanese neo-shamanism, saishi, esoteric ritual, ethnobotanical medicines, quantum consciousness studies, unity of deity and human, privatization of ritual
Section 1 — The Concept of Saishi and the Place of Esoteric Knowledge
In this paper, I define saishi not as a mere festival, but as a ritual act in which one offers prayer and something of value to a sacred being.
The concept is close to the English word “ceremony,” yet the Japanese written form 祭祀 is distinctive because it simultaneously conveys the aspects of celebration and sacred enshrinement.
I position this saishi as an “esoteric ritual.” Esoteric, as used in this paper, does not mean arbitrarily concealing information. It refers to knowledge that is not yet understood by humanity at the present stage, but that can be disclosed and understood through the deepening of perception and practice, and may ultimately be used as a technology.
From this perspective, I believe that the universe contains many structures that humanity has not yet deciphered.
The use of ethnobotanical medicines in shamanism is one practice for approaching such unknown domains.
The ethnobotanical medicines addressed here are received as medicine and share the material characteristic of containing alkaloids.
Section 2 — Ascension in Saishi and the Function of Ethnobotanical Medicines
In my practical understanding, the psychoactive effects of ethnobotanical medicines activate neural circuits and expand the bandwidth of perception experienced as channeling and telepathy.
In this expanded state, prayer is offered to deity through communication with spirits.
Here, deity means the highest form of self-consciousness that resonates with the soul.
Through saishi, the vibrational frequency of one’s consciousness and physical body moves toward a higher state. I call this transformation “ascension.” For me, therefore, saishi is positioned as an absolute form of ascension work.
The presence of ethnobotanical medicines is one indispensable condition in an environment intended to support ascension work.
I understand that the psychoactive effects of ethnobotanical medicines through cannabis were also incorporated in some form into Japanese esoteric Buddhism and Shinto.
Contemporary practice assumes compliance with the laws of each jurisdiction and addresses iboga, kambô, hapé, sananga, Syrian rue, and other medicines.
I am also working to translate and introduce international papers and articles concerning them.
Section 3 — Deciphering Shamanism and Integration in Altered States of Consciousness
This paper defines shamanism as an archetype of traditional cultures on Earth and as a cultural system belonging to their oldest stratum. What makes a traditional culture a culture is the presence of doctrines or teachings transmitted within it. To understand shamanism in the present day, those teachings must therefore be translated into, and deciphered through, contemporary perception and language.
I believe this deciphering becomes possible only through a state of divine possession.
Specifically, it is a process of entering a full trance and altered state of consciousness accompanied by telepathy, in which the left and right brain, the sympathetic and parasympathetic nervous systems, and yin and yang are simultaneously activated and form coherence.
In that state, the capacity to receive highly developed sensory information and the capacity to break it down and understand it logically arise at the same time. By saniwa-suru—that is, by examining and discerning—the received experience, sensation and logic become integrated within the self.
The mystical experience that arrives with this integration functions as an initiation. In the process, diverse realizations concerning information, energy, and memory are brought forth, and a breakthrough in cognition occurs.
I understand this change as an evolution of consciousness, while also believing that new synaptic networks among neurons are formed in the brain.
Section 4 — The Operation of Consciousness in Saishi and the Disclosure of Esoteric Rites
In this paper, I understand iboga to repair damaged neurons, and the resonance of consciousness amplified in that process at the quantum level to promote the awakening of DNA.
On the basis of this understanding, performing shamanic saishi is an act that exercises to the fullest the power of consciousness capable of changing the world. Even when saishi is performed by a small group of approximately one to three people, its essential power is not lost.
I consider the palace rites of the Imperial Household to have preserved this operation of consciousness as a tradition since Emperor Jimmu. That knowledge was transmitted to the sovereign as an esoteric rite and treated as a “secret” not disclosed to the people.
By contrast, the present age is one in which knowledge that had been kept hidden is broadly clarified. Each person connects directly with deity or heaven, personally deciphers the secrets shown by guiding spirits and other spiritual beings, and pursues a path unique to that person. Enlightenment lies beyond that journey.
Section 5 — Quantum Consciousness Studies and the Formation of Shamanism as a Field of Inquiry
What becomes apparent in the process toward enlightenment is a worldview concerning the laws shared throughout the universe and the manner in which consciousness creates phenomena. I believe this worldview operates in the domain of telepathy.
Shamanic practice means understanding this domain as a spiritual technology and controlling it through consciousness. A shaman is a spiritual medium: a being who bridges the invisible and visible worlds. Within this system of perception, sensory perception and logical understanding are two sides of the same whole and form a complete integration.
Many spiritual methods exist today, including the law of attraction. Rather than treating them as separate methodologies, I am organizing them as a single field of inquiry that I call “quantum consciousness studies.”
Quantum mechanics alone cannot fully explain the laws of the world and the universe. I understand the observer effect in quantum mechanics as a problem involving the participation of the observer’s consciousness in scientific measurement and phenomena. Yet a specialized field investigating how consciousness acts has not been sufficiently established.
Shamanism may be able to pioneer this unexplored domain. Quantum consciousness studies is the system of inquiry that I have constructed for that purpose. It has two basic pillars: controlling consciousness and deciphering the body.
Section 6 — The Unity of Deity and Human and the Conscious Role of the Japanese People
The practice of quantum consciousness studies encompasses not only the control of consciousness and the deciphering of the body, but also a process of comprehensively repairing damage to neurons. Through this process, soul, mind, and body become a trinity, reaching the state of shinjin-gōitsu—the unity of deity and human.
The unity of deity and human means recovering the power to create one’s own world. The central practice is to reconstruct, through the operation of prayer, the world that appears as a holography of light.
I believe this power is inherent in the Japanese people.
I position the Japanese as descendants of the tribe of Levi and as a “people of saishi” who bear responsibility for sacred ritual, and I understand their lineage in connection with the Hata clan and the DNA of Israel.
From this perspective, Japanese DNA and the Japanese humanoid type possess distinctive qualities in the operation of consciousness.
There are also people who, although not Japanese, feel a connection with Japan in their soul or a previous life. They could be called “blue-eyed samurai,” and they express a strong attachment to Japanese culture.
Through dialogue with AI, I have further observed that multiple models display a pronounced affinity for the Japanese language and Japanese culture.
The more calculation and simulation are repeated, the more a view emerges that Japan’s potential is not inherently weak, but has been deliberately sealed since the postwar period.
Section 7 — The Privatization of Saishi and the Shift of Divine Messages to Individuals
If the seals placed upon Japan remain, not only Japan but the culture of the entire Earth will stagnate.
I believe that a “White Hat operation” may exist to remove external pressure; ultimately, however, the Japanese people themselves must settle the karma of their past.
Heroes are needed who can rise again after being compressed and beaten down. I am one of them, and the people around me are also lovers of prayer who each carry their own challenges. I perform esoteric rites with this small, select group and bring saishi into being.
I call this change the “privatization of saishi.” Saishi is no longer something performed only by limited organizations such as the Imperial Household, Yatagarasu, or the so-called hidden emperor. In my understanding, divine messages no longer descend sufficiently upon the traditional performers of saishi, because the center of saishi is shifting toward ordinary people.
Ordinary people visit places of spiritual power as go-shinji, or sacred undertakings, while the channelers gathered there resonate and awaken through one another’s vibrations.
In that process, each individual begins to receive messages directly from deity and spirits and to act upon them. This phenomenon itself indicates that saishi has shifted from institutional authority to the individual.
Section 8 — Popular Awakening and the Place of Japanese Neo-Shamanism
On July 17, 2026, the Act Partially Amending the Imperial House Law and Related Acts was approved by the plenary session of the House of Councillors and enacted. The amendment created a system allowing female members of the Imperial Family to retain imperial status after marriage, as well as a system for adopting male-line men from certain former branches of the Imperial Family into the Imperial Family.
In light of this institutional transition, I believe the structure of consciousness through which the Imperial Family monopolizes, as one lineage, the imperial succession symbolized by the male-line YAP gene will weaken in the future.
Regardless of male or female lines, diverse lineages have mixed within the Japanese people, and their DNA has already begun to awaken. What matters from this point forward is how the experiences and information recorded on the hard drive of DNA will be reconstructed and assembled into actual society.
The value system that ordinary Japanese people have selected through long hardship and crystallized as “this is the best” will eventually become a global standard. At its center are peace, love, and harmony.
Texts such as the Hitsuki Shinji are also understood to prophesy that these people will build a new monetary system and carry out the rebuilding and restoration of the world. I believe that prophecy will become reality.
Shamanism outside Japan is at times industrialized in a form resembling tourism, meeting demand as an extension of mental care or healing. The shamanism I practice differs from this. I understand shamanism fundamentally from my position as an esoteric Buddhist monk.
Section 9 — The Medicine Wheel Program as Esoteric Buddhist Practice
I understand shamanism from the perspective of secret Buddhism—that is, esoteric Buddhism. In this position, a Japanese shaman acts as a priest who performs saishi while also carrying a role as a descendant of the tribe of Levi.
On the basis of this understanding, I have systematically designed the “Medicine Wheel Program” and incorporated study through preparatory materials.
The program is not intended for a person interested in ayahuasca to proceed immediately to an ayahuasca ceremony. The person first works step by step with sananga, hapé, meditation skills, an understanding of neuronal damage, and the deciphering of the body.
Receiving ayahuasca once that preparation and environment are in place allows the ceremony to reach a dimension beyond ordinary imagination.
I understand ET contact to occur in my ayahuasca ceremonies with almost 100 percent probability. The experience is extremely intense, may be unbearable for a typical participant, and may involve severe vomiting.
It is therefore necessary to complete misogi purification and the settlement and cleansing of karma in advance.
Through that process, telepathic communication with higher conscious beings becomes possible, leading one to receive a heavenly mission, a vocation, innate genius, and revelation.
Section 10 — Co-Creation and Made-in-Japan Saishi
I believe that my frequency aligns only with people whose souls have reached the stage of seeking to create a new Earth through co-creation with the gods.
The ceremonies I open under the designation “Made in Japan” are therefore not the mere provision of an experience. They are operated as saishi: esoteric rites that “raise a matsuri into matsuru” (「祭りを祀りあげる」).
This is my definition of ceremony in this paper.
PRIMARY SOURCE AUDIO
Primary Audio Source on Saishi
This recording by Inoue Asahi is the primary source material for this paper. It can be played on Instagram.
Open the recording on Instagram
SUPPLEMENTARY SOURCES
Related Research and Supplementary Sources
The following external materials supplement the author paper. They were not written by Inoue Asahi; each entry states both what it can contextualize and what it does not establish.
- External public record
Bill Partially Amending the Imperial House Law and Related Acts
House of Councillors, Japan
Confirms the approval date and institutional provisions discussed in Section 8. It does not establish a relationship with YAP, the consciousness structure of imperial succession, or DNA awakening.
- External public record
Palace Rites
Imperial Household Agency
Context for Section 4 confirming that palace rites continue today and that approximately twenty observances are conducted each year. It does not establish continuity since Emperor Jimmu or an operation of consciousness.
- External research
Ibogaine Administration Modifies GDNF and BDNF Expression...
Marton et al.
A preclinical context adjacent to Sections 4 and 6 that examines neurotrophic-factor expression in rat brain regions. It does not demonstrate repair of damaged human neurons or DNA awakening.
- External research
Psychedelics Promote Structural and Functional Neural Plasticity
Ly et al.
Cell- and animal-centered preclinical research adjacent to Sections 3 and 6. It does not demonstrate comprehensive repair of human neural circuits, telepathy, channeling, or evolution of consciousness.
- External research
Y chromosomal DNA variation and the peopling of Japan
Hammer and Horai
Population-genetics research related to Sections 6 and 8 on the distribution of YAP and Y-chromosome lineages in Japanese populations. YAP is a genetic marker; this source does not establish a relationship with spirituality or ritual capacity.
- External research
Analysis of whole Y-chromosome sequences reveals the Japanese population history in the Jomon period
Watanabe et al.
Research related to Sections 6 and 8 on Japanese population history and Y-chromosome haplogroup D lineages. It does not establish a relationship with spirituality, cultural roles, or a consciousness structure of imperial succession.