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The Hopi (Native American Tribe)


In a creation myth of the Hopi (descendants of the Anasazi) we find the story of the bashar and their upgrade –the insan:

In a remote past, the ancestors of men (bashar) lived below the surface of the earth. They were not yet human; they lived in the dark, behaving like insects. Now, there was a Great Spirit watching over everything. Some say that he was the sun. He saw what it was like inside the earth, so he sent his messenger, the Old Serpent Woman, to talk to them. She told them that the Sun Spirit wanted something better for them than what they had, and that she would lead them to another world (upgrade). When they came to the surface of the earth, it was then that they became men (insan).

Only the human being in his insan form can be aware of his Creator, adore Him, and build sanctuaries in which to celebrate His power and mercy.

We will try to explain here two Quran-ic verses and a biblical one which refer to the same subject. Both of them could lead to confusion as to their meaning if taken literally. Let us begin with the Qur-an:

(16) Sulayman was Daud’s heir. He said: “O people –nas! We have been taught the speech and the way of reasoning of the fliers, and we have been granted so much. This is really an undeniable grace.”
Sura 27 – an Naml
(17) Sulayman marshalled the jin, men and fliers in order and ranks.  (18) Thus they came to the valley of the ants. One of them said:  “O ants! Enter your dwellings مَساكِنَكُم, lest Sulayman and his hosts crush you without knowing.”
Sura 27 – an Naml

Two questions can be put forth on reading the above: Did Sulayman really know the language of the animals? Does the verse 18 refer to ants –the little black and red insects that we all know?

As for the first question –in the Qur-an Sulayman himself informs us that both he and Daud had been taught “the way the fliers expressed themselves”. This would be a literal translation –mantiqa at-tair منطق الطير. In the mathematical and philosophical terminology mantiq means “logic”, and in its linguistic rendition means “diction, expression of ideas and meanings through voice and words”. On the other hand, in the Qur-an the word mantiq is never used to mean “language” or “idiom”. In this case lisan لِسان.is always used.

(78) There is among them a group who distort the kitab by means of their language…
Sura 3 – ali ‘Imran
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ
(4) Truly we have not sent any messenger that did not speak to his people in their own language.
Sura 14 – Ibrahim
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ

Not one verse mentions that they knew or had been taught the language of the animals. Imagine the cacophony that would result from listening to thousands of animals “talking” while crossing forests and jungles, valleys and mountains. Who could resist it? Moreover, what transcendental information would have come to Sulayman from a turtle or a spider?

As for the term الطير attair it literally means “something that flies” not necessarily on its wings –a virus could also be called tair. In the following verse this idea is clearly expressed:

(38) There is no creature that moves on the earth or a flier that flies on its wings that does not form communities similar to yours.
Sura 6 – al An’am

That is, there are entities that fly without the need for wings and others that do so using them. In this case, the one in verse 16 above (Qur-an 27 an Naml), cannot refer to birds, because, again, knowing their language would not add to Sulayman’s wisdom, except headache and discomfort. After all, what can two doves talk about? What transcendental things do sparrows say? What thoughts cross the eagle’s brain when it searches for its prey?

Let’s look at the next verse:

(20) He inspected the fliers, and said: “What is it that I do not see the hud-hud? Is he absent? (21) I will inflict a harsh punishment on him or kill him, unless he comes with a clear reason.”
Sura 27 – an Naml

Sulayman counted among his armies powerful creatures endowed with consciousness and cognitive abilities –the yin– but whose language and logic were undoubtedly different from those of the insan. Allah the Almighty made them obey and serve Sulayman. They traveled the whole world with him. In the following hadith we are informed that there are yin that fly:

قال رسوللاالله الجن ثلاثة أصناف فصنف يطير في الهواء وصنف حيات وكلاب
)رواه الطبراني والبيهقي(
The Messenger of Allah (s.a.s) said:
“The yin are of three kinds: they fly in the air, they take on the form of snakes or of dogs.
(Al-Tabarani and Al-Baihaqi)

On the other hand, hud-hud هد هد was an onomatopoeic expression with which the cry of some of the yin was imitated (Lexicon, Lane). In any case, a bird cannot speak to Sulayman the way the  هُد هُد does:

(22) But he tarried not too far from there. He said: “I have learnt of something you know not. And I have come from Saba with true tidings. (23) I have found there a woman who rules over them. She is provided with everything. And she has a magnificent throne. (24) I found that she and her people worship the Sun instead of Allah. The shaytan has made their deeds pleasant to them and in this way deviated them from the path, so they have no guidance.”
Sura 27 – an Naml

It is not, obviously, the speech of a bird (a hoopoe, as the term hud-hud is usually translated). It is not just that it is a lofty language, but that the concepts imply the high level of consciousness of the speaker. How could such an entity live in the body of a hoopoe?

Therefore, fliers were a very special group of the yin who worked for Sulayman providing valuable information and guiding his expeditions by land and sea. Sulayman knew their language and logic, their psychology, and that allowed him to use them and know how to handle them.

As for the Jewish transmissions that affirm that Sulayman knew the language of animals, they are not, but legends that have nothing to do with reality. Old Testament explains the nature of that alleged knowledge:

33 He also spoke of the trees, from the cedar of Lebanon to the hyssop that grows on the wall. He also spoke about animals, about birds, about reptiles and about fish.

34 And men of all nations, from all the kings of the Earth who had heard of his wisdom came to hear the wisdom of Suleyman.

Kings 1, Chapter 4

The wisdom of Sulayman covered all fields of knowledge, including, of course, that of living beings –plants and animals of all kinds. This was a logical and useful knowledge, unlike that of the language of animals. Imagine Sulayman riding through the Amazon jungles accompanied by the speeches of millions of insects, snakes, felines… surely he would have gone crazy.

So, we have taken the first mystery out of the way –Sulayman speaks with a flying yin.

Let us move on. The first thing that we need to say is that within the “logic” of the divine system no animal is endowed with conceptual language or consciousness. However, what the ant says to its companions in verse 18, the same case as that of the hud-hud, is typical of a human being or a yin, not of an insect. Even assuming that Sulayman understood the language of ants, this does not mean that this capacity of Sulayman’s had as an inevitable consequence of raising these insects high above their ontological level. If we carefully analyse the discourse of the ant, we discover in it concepts such as caution, fear of death, the concept of death, knowledge of Sulayman as a person and the name of the species to which it belongs. At the same time, the ant that speaks in the Quran-ic verse is very concerned about its companions. Clearly, we deal here with human concepts and feelings, typical of the insan, not of animals or insects.

On the other hand, even if we accepted that the ants mentioned in this verse were really insects and that the hud-hud was a bird, we would find another inconsistency –Sulayman has been taught the language of birds, not that of ants. How comne then that he understands also the language of ants?

In the verse 18 (27 – an Naml) mentioned above, the ants are told to enter their dwellings, their habitations, and for this reason the term masakina is used –مساكن, plural of maskan مسكن, which means, “house, room, dwelling”. It is a word that designates only the place where people, not animals, live. The proper term to talk about the place where ants live (anthill) is kazib alnaml كثيب النمل (hill or mound of ants) or also ‘ash alnaml عش النمل (nest of ants).

The verse quoted below mentions bees. There, the word “house”, bait, بيت is used –a generic name for any type of a place meant for living:

(68) Your Lord inspired the bee to take for their houses the cavities they find in the mountains and in trees and those they themselves construct.
Sura 16 – al Nahl

The evidence provided above makes us rule out the possibility that the ant and its companions were insects. Who, then, were these creatures or entities that made Sulayman smile?

(19) And he smiled amused at her speech…
Sura 27 – an Naml

Let’s examine several images of anthills and constructions that were traditionally used as habitations and protection from extreme climates –suffocating heat, torrential rains, sandstorms, hurricane winds, glacial cold –to name some of them.

hopi1 .png

Sometimes, geographical accidents, such as mountain slopes, were used to excavate in them and turn them into perfect colonies of habitations very similar to anthills-cities found in jungles or desert zones:

hopi2 .png

If we erased from Image 8 the houses at the foot of the hill that had been added to the mountain chain over the centuries, we would get structures very similar to that of Image 9, both of them, in turn, very similar to large anthills, such as the one in Image 7.

These constructions, like those of Images 2, 3, 5 and 6, are ideal to protect their inhabitants from extreme weather, something that the insan has always looked for. Therefore caves were frequently used or mountain slopes have been carved or they have been built, imitating ants, from adobe, straw and stones. In most cases, there is an underground part, cooler than the visible upper part, more adequate for preserving food; the same technique and objective as the one pursued by the ants.

hopi3 .png

Another type of traditional construction is the so-called kiva or semi-subterranean dwelling, very common among the Hopi Indians, but also widespread in Arabia and Africa.

Even in present-day cities the insan continues to build houses and apartments below street level. It seems as if in this way man recalls his past and origin, the time when the bashar were begotten inside Mother Earth –a symbolic way of return to the Earth’s matrix.

hopi4 .png

hopi5 .png

In all the ancient cities of Africa, Arabia and the south and central areas of America we can see the same type of underground or semi-underground constructions that in some cases were used to store food or even grow crops, just as ants do.

hopi6 .png



Kabylie, Argelia

If we removed the houses and left only the mounds with their habitations, the place would indeed look like the valley of ants.

We could venture now to order into sequences the events which took place between the arrival of Sulayman in the valley of ants up to the records of the Hopi which speak of the ant people:

(18) At length they came to the valley of the ants. Then one of them said: “Ants! Enter your dwellings so that Sulayman and his hosts do not crush you without knowing it.”
Sura 27 – an Naml

This first sequence speaks of the type of housing just discussed, whether the dwellings of the anthill type or kivas, found in arid areas, where underground or semi-underground life helped these insan communities withstand suffocating heat and hurricane winds.

In the second sequence, the technique of cultivating certain vegetables a few meters below the surface had been developed, since at that depth the earth is always moist. Galleries will be built to link living quarters with the agricultural ones. In this way, the insan communities will be able to continue living in lands whose aridity made it impossible for them to grow crops on the surface.


We can see the same configuration in the three images above. Men, ants, termites, bees and thousands of other animals look to the subsoil as their place of habitation.

In the third sequence we see these territories take on the appearance of anthill villages. Even the movements of their inhabitants and their way of life resembled those of the ants –they spent much of their time underground.


Allah Most High has made all the communities in His creation follow the same pattern and thus the way of life of animals, including insects, teaches us many lessons:

(38) There is no animal that lives on the Earth nor a flier that flies on its wings but that he forms communities like yours.
Sura 6 – al An’am

The same way of life, the same needs –collect and store, or grow and store inside.

In the fourth sequence we see that it was Ismail who first built this type of housing, since the valley of Bakkah where the Ka’bah is located was very arid and nothing could be cultivated there. On the other hand, one of the names of Makkah was precisely “the valley of ants”, not because there were many (the ants always form communities of countless individuals), but because it was full of kivas and the life of those who lived there was very similar to that of ants, so much so that they came to be known as “the ant community” or “the ant people”, and it was those “ant people” who disappeared into their kivas to avoid being crushed by the army of Sulayman.

In the fifth sequence we move far away from Makkah to a place truly remote but at the same time very similar in terms of landscape and climate –the valleys of Utah, New Mexico, Colorado and Mexico. Those are desert areas, arid, with no vegetation, in which some of the native communities of the bashar are about to become extinct due to scarcity of food. The hosts of Sulayman will build there kivas, semi-subterranean dwellings, and in them they will cultivate certain vegetables whose seeds Sulayman has brought with him. There will be a voluminous exchange of products –from Arabia and Yemen new plants will arrive in America; other plants will travel from America to Arabia, where they will grow and originate rich and abundant varieties.

In the sixth sequence, a relation will be established between the bashar communities and the insan communities. The insan will teach the bashar, among other things, how to build kivas and how to grow legumes underground. This relationship will originate bashar-insan communities, which, in turn, will teach the Anasazi what they had learnt about construction and cultivation. Later, the Hopi communities will inherit this knowledge from the Anasazi. They will build entire villages from adobe as well as stone houses of up to four stories and numerous kivas (the Spanish will call them “Pueblo Indians”).

It is difficult to follow the traces left by these communities throughout such long periods of time, but the facts, as reflected in the Qur-an and transported into the Hopi myths, remain to this very day, and these facts speak of  the ant peoples that proliferated thousands of years ago in both Arabia and America. Faced with the same needs and using the same techniques taught to them by the people of Sulayman, they built prosperous and fertile rural areas where there was nothing, but aridity and barren land.



In the Enuma Elish, the myth of creation according to the Mesopotamian tradition, we find the same idea and the same bashar-insan interaction:

The name Enuma Elish comes from the first two words of the text (translated here: “when it is high”). It is also known as the “Seven Tablets of Creation” because it was written on 7 clay tablets. The text was written in cuneiform, using a wedge-shaped stylus, on damp clay tablets, which were then baked until hard.

Let me put together blood and a few bones.

Let me create a primeval savage that I will call Lullu, “human” (bashar)

Translated by Leonard William King

“In the speech that follows it can be conjectured that the gods complained that, although Marduk had endowed the heavens with splendor and had made the plants thrive on earth, there were no shrines built in honor of the gods, and there were no worshipers dedicated to his service.” (Translator’s note)


The myth of the creation of man according to the Maya tradition, Popol Voh, transmits almost literally the bashar-insan process.


The image above illustrates the creation of life on Earth. The Earth is represented by the two dragons, allegorical representation of volcanoes that will shape the different terrestrial layers. All living beings, including plants, are inside the earth. In the upper part, the tongues of the two dragons come together creating an opening through which all creatures will come out.

Faced with the fact that animals failed to revere them, they told themselves that they had to create before dawn a being that would worship them. They wanted to make man. They made several attempts at this:
They tried to make man of clay, but he could not sustain himself, he could not walk or multiply. Eventually, he fell apart.
Then they dealt with wood, which was a great advance, since those men talked and multiplied, but they had no memory (therefore they did not remember their creator) or understanding; they walked aimlessly or crawled. These were the first to inhabit the face of the earth (bashar), but they died in the flood created by the heart of heaven. Those who managed to survive hid themselves and became gnomes.
The man was made of tzite, and the woman of espanada, but these did not think nor did they speak. They were annihilated with resin and were disfigured by grinding stones. This was a punishment for not having thought about their mother or father.
It was not long before the Sun, the Moon and the stars appeared above the creators when they discovered what should really enter the flesh of Man. It was Yac, Utiu, Quel and Hoh who brought the food for the formation of man. This food became blood, and that’s how the corn entered by the works of the progenitors. The men who were created were four: Balam-Quitze, Balam-Acab, Mahucutah and Iqui-Balam (insan).

The Popol Voh talks of three creations or three attempts at fashioning a human being with memory and consciousness, capable of worshiping his Creator. However, the first creation, of clay, was a failure from the beginning: “it could not be sustained, it could not walk or multiply and it fell apart”. In reality, there were only two creations proper –the second and the third. The second one was already a complete human –he could run, speak and multiply, but he had no memory or conscience and, therefore, he could not worship his Creator. The third creation was the only one that achieved its goal.

In Chapter 2 of the Popol Voh the birth of the bashar by parthenogenesis is related:

It is said that they were only made and fashioned, they did not have a mother, they did not have a father. They are only called men. They were not born of women, nor were they begotten by the Creator and Maker, by the Progenitors. Only by a prodigy (parthenogenesis), by work of enchantment were they created and formed by the Creator, the Trainer, the Progenitors, Tepeu and Gucumatz.


Despite the incredible diversity of beliefs that coexist in India, no doubt that the text of the Rig Veda can be considered as the most orthodox of all.


Brahma, the God Creator, affirms that all things took the form of Manu and in turn from Manu were created other beings and divided into two parts: man and woman, which procreated the rest of humanity.

Manu, like Lulu in the Mesopotamian tradition, represents the bashar from which men and women will originate, some of whom will be later upgraded, thus paving the way for the insan.


According to the Zulu, Unkulunkulu emerged from the void and created the first man from two rocks and asked his fellow demigods and gods to create, with the help of herbs,  two human beings: a man and a woman.

Unkulunkulu is often confused with Umvelinqangi (the One who was at the beginning), the creator and omnipresent god, who manifests himself in the form of thunder and earthquakes, the creator of the first reeds from which the supreme god Unkulunkulu emerged.


Another striking element of the Zulu mythologyand other tribes of South Africa is the mythical swamp of Uhlanga, the swamp from which humanity was born.

The information this myth provides is that the first Nafs, Uhlanga, was created  in a swamp (parthenogenesis, the bashar emerges from the earth) and from it men and women sprang (sexual reproduction) –a reference to the following generations of the bashar or the insan.

(1) O men –nas! Fear your Lord Who has created you from a single Nafs, and created for her its mate, and generated from them both a multitude of men and women.
Sura 4 – an Nisa


(20) Among His signs is that he created you from earth, then you were humans –bashar– scattered around.
Sura 30 – ar Rum


(11) Let them ponder the following –Are they a creation superior to other beings We have created? In truth we have created them from a sticky clay.
Sura 37 – as Saffat

Another piece of information is about the double divine reality –consciousness, Umvelinqangi, and His acting manifestation, Unkulunkulu.


The Yoruba tribe occupy mainly the southwestern part of Nigeria, a territory known as Yorubaland. In their mythology Oduduwá is the founder of Ile-Ife. He was sent from the skies by Olodumare to establish the Earth and create its inhabitants (insan), after another Olodumare shepherd, Obatalá, failed to do so (bashar). To this end, Oduduwá received a rooster and a sack of sand, since the land was covered with water (everything in the beginning was water) at that time. While descending from the skies, the rooster that was with him escaped and began to fly, so that in his attempt to catch it, he dropped the sack of sand. It began to descend towards the water. On his descent, Oduduwá realized that the sand had formed a small “hill”, emerging from the waters, and that the rooster had alighted on it, expanding the sand with its legs. As a result, the earth continued to expand until it formed the soil of the earth. Then, he called that pile Ile n’fe, the land was spreading, and hence the name of Ile-Ife, the ancestral people of humanity and of the Yoruba.


All mythologies convey the same reality presented through different expressions and terminology. Water is the primordial principle from which all the other elements of creation will emerge. There will be a first attempt to create man, the creature that would be capable of worshiping and recognizing his Lord. After the “failure” there will emerge the true man, the insan.


The main aspects of their belief are respect for the spiritual world; the cult of the spirits and the mythical ancestors, called Pillanes and Wangulén (Antu Kuyén, etc.); the cult to the spirits of nature, called Ngen; and the interrelation of the Mapuche people with Ñuke Mapu (“Mother Earth”).


The Mapuche are indigenous people of the center-south of Chile and the southwest of Argentina, including parts of the current Patagonia.

In their mythology aspects of the prophetic tradition coexist and are mixed up with shamanic elements. The Mapuche are an example, among many others, of the bashar populations which had been visited by Sulayman and his hosts and which, after a more or less prolonged periods of influence and miscegenation, eventually abandoned those territories and never returned. The next waves of “visitors” would come much later, mainly from India and China. The last arrivals will be from Spain and Portugal.

In their beliefs we see the elements present in mythologies all over the world –the ancestors, honored and venerated. Who are those mythical ancestors, often worshiped as gods? The term alludes to Sulayman and his hosts, the bearers of civilization and Tawhid.


Greek mythology is undoubtedly the most encumbered with elements of legends and symbolism, but in reality not at all different from the rest of myths transported by many other different traditions.


According to Hesiod’s Theogony in the beginning was Chaos, deep emptiness. From this emptiness emerged Gea (the Earth) and other primordial divine beings: Eros (Love), the Abyss (the Tartarus) and the Erebus. Without male participation, Gea gave birth to Uranus (Heaven), who then fertilized her. In this allegory, the feminine and masculine elements appear clearly. In the beginning it was parthenogenesis –Gea gives birth without male intervention. Gea then creates her partner, the man, the sky, Uranus, who fecundates her –sexual reproduction:

(1) O men –nas! Fear your Lord Who has created you from a single Nafs, and created for her its mate, and generated from them both a multitude of men and women.
Sura 4 – an Nisa

An essential element in Greek mythology is the figure of a hero –a son of a god and of a mortal. He is the insan, the product of a bashar and the Ruh of his Lord. In him is represented the process of actualization. He is an entity superior to the rest of mortals (bashar), the only one to possess truly human nature.


Nordic traditions maintain the same elements of the myth of creation. Daud and Sulayman are represented as Odin and Thor. In the beginning, there was the ice world Niflheim, and the world of fire Muspelheim, and among them was the Ginnungagap, a “deep hollow”, the void, the undifferentiation… the beginning, where nothing lived. In Niflheim there was a fountain of icy water, called Hvergalmir (‘roaring cauldron’), which was constantly bubbling. Whatever fell out would end up in Ginnungagap. On making contact with the void, it became ice, until, in the end, the ice filled it up. The embers of Muspelheim fell on the ice, creating great clouds of water vapor, which, upon arriving at Niflheim, created each a block of ice. In one of them was a primitive giant, Ymir and a giant cow, Audumbla, whose milk Ymir drank. He licked the ice, creating the first god, Buri, who was the father of Bor, who in turn was the father of the first Aesir, Odin, and his brothers Vili and Ve. Ymir was a hermaphrodite and his legs copulated with each other, creating the race of giants. Then the children of Bor, Odin, Vili, and Ve murdered Ymir and from his body they created the world.


Nordic mythology, like any other, is full of interpolations added to the general text which make it increasingly incomprehensive. However, the general plot remains, albeit enveloped in a complicated symbolic language.

In the first text the creation of the universe is described –from the void, from the deep hole, water arises and from it fire. From their mutual interaction, the Earth and the Heavens will come into existence. Another key element that also appears in the Nordic traditions is the creation of the first bashar of a single Nafs (Ymir was a hermaphrodite and his legs copulated with each other, creating the race of the giants). The term “hermaphrodite” is here used to mean parthenogenesis.

At first Odin, one of the gods creators of all things, appointed some rulers and set them up as judges to regulate the destiny of men and the dwarves who were with them. They met at the center of Asgard, where he built twelve seats for them and a throne for himself. In the place where the other one was, there were two other chambers, that of the gods whose name was Gladsheim, and the sanctuary of the goddesses, Vingolf. The dwarves had been engendered from the flesh of the giant Ymir, from which they emerged after his death at the hands of Odin. They possessed intelligence and human form; they lived on Earth, in deep caves.

In this second text the yin are mentioned under the name of “dwarves” (other traditions speak of gnomes, elves, fairies, imps … but all these terms always refer to the yin). It is interesting to observe that they are endowed with the same characteristics as men (they are intelligent creatures). At the same time their way of life is described (they had human form –one of the many they could take on) and they lived in deep caves, where they would paint their own symbols and the human scenes that they contemplated every day.


Pangu was the first creator. In the beginning there was only a formless chaos from which an egg emerged. When the yin and yang forces balanced, Pangu came out of the egg and took on the task of creating the world. He divided the yin and the yang with his ax. The yin, heavy, sank to form the Earth, while the yang rose to form the heavens. Pangu remained between them, raising the sky for 18,000 years, after which he rested. From his breath came the wind, from his voice the thunder, from the left eye the Sun and from the right one the Moon. His body transformed into the mountains, his blood yielded the rivers, his muscles the fertile lands, the hair of his face the stars and the Milky Way. His hair yielded forests, his bones valuable minerals, his marrow the sacred diamonds.


Also in Chinese mythology we find all the prophetic elements of creation –a single creator and primordial chaos or emptiness. In the narration of how the Heavens and the Earth were formed, we have a description which comes close to that of the Qur-an and Genesis –that they were united and that he separated them with his ax, he himself remaining between them as a firm separation, as the expansion or firmament, al shidad شدادا.

In another version it is narrated that at first both the sky and the earth were united, undifferentiated in the absolute vacuum. That primordial Universe was indeed a big black egg, inside which the god P’an-Ku (or Pangu) slept a long sleep, a dream that lasted for 18,000 years. When P’an-Ku finally woke up he felt trapped inside the egg and with an ax he smashed it to get out.

The pieces of the egg that had kept P’an-Ku asleep were dispersed, and while the white ascended and gave shape to the skies, the colder and murkier element remained in the inferior part and gave origin to the Earth. The god was stationed between the two levels. This is how the colossal body of P’an-Ku served for a long time as a division between Heaven and Earth.


Japanese mythology, in spite of its difficult and baroque symbolism, also transports the prophetic elements of creation.

The first gods summoned two divine creatures into existence, the male Izanagi and the female Izanami, and commissioned them to create the first land. To help them carry out this arduous work, they were given a lance decorated with jewels, called Amenonuhoko (Heaven’s Spear). Then, the two deities went to the bridge between Heaven and Earth, Amenoukihashi (Heaven’s Floating Bridge) and agitated the ocean with the spear. When the drops of salt water fell from the tip of the spear, they formed the island Onogoro (Self-formed).


They descended from the bridge and made the island their home. Later they wanted to unite and so they built a pillar called Amenomihashira and around it they built a palace called Yahirodono (the Habitation whose Area measures 8 Arms). Izanagi and Izanami walked around the pillar in opposite directions and when they met, Izanami, the female deity, was the first to utter the greeting. Izanagi thought that this was not the proper way, in spite of this they united. They had two children, Hiruko (Infant of the Water) and Awashima (Island of Bubbles), but they were badly fashioned and were not considered gods.

They put the children in a boat and threw them into the sea, then they asked the other gods what they had done wrong. The gods replied that the male god should have initiated the conversation during the ceremony of the union. So Izanagi and Izanami went around the pillar once again, and this time, when they met, Izanagi spoke first and their marriage became successful.

Among all these intertwined names and symbols we can see, nevertheless, clear elements of the prophetic story –the separation between Heaven and Earth and a bridge between both, the firmament. Likewise, double creation is mentioned here. The first does not succeed and their children are not considered gods (insan). The second attempt is successful and the true gods are born, the true men, the insan.