Aiki no In-yo-ho (Aiki no On'yoho / Onmyodo)

[Nathan Scott]

[Post deleted by user]

[Walker]

Interesting thinking Nathan. Thanks.

[don]

Originally posted by Walker
Interesting thinking Nathan. Thanks.

Yeah, Me, too. It's out of my area, but I enjoyed reading it. Hope it blossoms into a good thread.

[kokumo]

This calls to mind a story Ken Nisson passed along from Henry Kono.

One day, seeing the opportunity to ask Morihei Ueshiba a question, and being North American enough to sieze it, Henry Kono said: "Sensei, how come we can't do what you do?"

Ueshiba replied: "Because you don't understand in-yo."

One more data point.

Best,

Fred Little

[Cady Goldfield]

Interesting anecdote, Fred.
Nathan, I wouldn't take the mindreading stuff too seriously... ;)

[Dan Harden]

Or...........drum roll
"Perhaps it is the simplist of all explanations" he says while dancing on that famous razzor.
Agonizingly precise use of relaxed connection and breath while reading the attacking frame........nawh.
It must be magic.


I simply cannot believe I am reading this, or that we are discussing this.

Sing along to the sixties

"Where have all the fighters gone
Long time passing
"Where have all the fighters gone
Long time ago....."
Where have all the magic techniques gone
after beating everyone?
I think they never were
I think they ne...ever were


He watches as Randy Couture gets "air" in a no-touch throw by Ueshiba!!
Nathan wake up....nathan...NAAAATHAAAN!

Whew that was a close one bud.

me:D

[Cady Goldfield]

:laugh:

Dan, you're actually getting funny in your old age. :toast:

[Dan Harden]

So....er... wadda ya saying?
I'm old?
Or I was never funny?
What?

Oh to have him alive today at his prime with what we know now. I suspect that the "In-Yo" mind reading would have come from his students reading certain fighters like a book and keeping them away from him. Wait a minute...or did I just accurately describe the past?

Me:D

[Dan Harden]

Nathan and Fred
No foul intended.You know I'm just kidding -with you two personally- about a view of the larger topic at hand, and Nathan I am most assuredly putting words in your mouth at your own expense. Yes I know you niether said it or alluded to the undefeatable idea. I needed a commercial break.
Back to work.

Iiiinnn......yoooooo and so the arrow goes

Peace
Dan

[Cady Goldfield]

Originally posted by Dan Harden
So....er... wadda ya saying?
I'm old?
Or I was never funny?
What?

Oh to have him alive today at his prime with what we know now. I suspect that the "In-Yo" mind reading would have come from his students reading certain fighters like a book and keeping them away from him. Wait a minute...or did I just accurately describe the past?

Me:D

It's odd how people who are masters of their discipline (whether martial art or other) always seem to be doing "magic." For us lesser-adepts, the subtle movements, tight and economical use of energy, and a knowing eye and mind trained from thousands of encounters are beyond our perception. We see only "magic."

[kokumo]

Originally posted by Dan Harden

Oh to have him alive today at his prime with what we know now. I suspect that the "In-Yo" mind reading would have come from his students reading certain fighters like a book and keeping them away from him. Wait a minute...or did I just accurately describe the past?

Me:D

Hey Dan --

No offense taken on my part.

Does "reading certain fighters like a book" equal "mind-reading?"

Hmmmm.....I see this kind of thing as a continuum. Obviously there's a huge difference between "this one means to make some serious trouble," and "he's thinking about painting the moulding eggshell white."

The anecdote is what it is. Whether that means that Ueshiba had his own ideas about in-yo framed in terms of his own admittedly eclectic non-martial pursuits or if he got some instruction from Takeda in a specific doctrine that exists inside DRAJJ, I have no idea.

And the conversation reported in English was originally in Japanese. Whether Ueshiba referred to "inyo no mitsu" or "inyo no imi" or simply "inyo no koto" is something I don't have a clue about either. (respectively: "the mystery of inyo" or "the meaning of inyo" or "the matter of inyo") Those word choices might make a big difference if we're trying to draw a line back to one source or another.

To tell you the truth, I hadn't thought about that story in a long time and Nathan's post called it to mind, nothing more, nothing less.

Best regards,

Fred Little

[Scott Harrington]

Nathan Scott,

1st – Great job moderating the Aikijujutsu section (though I think a little heavy-handed at times – perhaps too much coffee in the morning affecting the b.s. filter?) Keep up the good work.

Regarding the book, “Aikido:Tradition and the Competitive Edge” by Fumiaki Shishida and Tetsuro Nariyama, I highly recommend this for the library. Excellent portrayal on Tomiki Aikido and as you stated, a nice section at the end on Daito-ryu. This work was originally published in 1985 in Japanese.

In “Aikido:Tradition and the Competitive Edge”, the section on Daito-ryu is an overview, taken from newsletters printed by the Daitokan (late Takeda Tokimune Sensei’s dojo on Hokkaido). As best as I can tell, the material was written in the mid 1970’s. I luckily obtained a copy in English (translator unknown) some years ago. A rambling discussion by Tokimune regarding his father’s life, it goes into much much much more detail. Some of this has been mined by Mr. Pranin, but there is still a lot of gold.

Besides documenting many of Takeda Sokaku Dai-Sensei’s instructors, it also recounts stories from his childhood on up. Unlike the portrayal by John Stevens Sensei in his “Abundant Peace”, it shows a very different character. Besides being multi-faceted in his training, he also studied several esoteric Buddhist sects (him and Stevens would have had some good discussions) and was at times, though certainly a brash man, humble and able to learn from his ‘rash’ actions.

But back to your excellent point, Nathan. To quote a section regarding his experience with the ‘far side’ of Buddhism and
onmyodo:
_______________________________________________

Through this experience Sokaku learned a great deal about his own attitude toward martial arts training. Until then, he had devoted himself to his training only hoping to become strong and to be able to win in a match. However, he realized that he could not compare with the supernatural powers possessed by the ascetics who could call the clouds and wind. He was clearly defeated by them and deeply ashamed of himself. Sokaku also learned that he had been a man of little faith. Sokaku continued his martial arts training and at the same time began visiting dojos of esoteric Buddhism in various towns intending also to engage in religious training. He moreover visited spiritual mountains in the country for training. Later, Sokaku studied under Chikanori Hoshina who was an assistant priest of the Nikko Toshogu Shrine in Mt. Futara. He studied the secret mind reading technique of aiki and acquired various superhuman powers such as an unyielding spirit, clairvoyant power, and prescience. Although only about five feet tall, Sokaku became a very unusual martial artist and continued to travel around Japan teaching and spreading Daito-ryu until well into his 80’s. Such a feat was made possible only by his superhuman power of aiki.
__________________________________________________

Of course, this is a recount by a son of his father, but in the reading, one can see a great amount of detail, and there are accounts he gives when he actually saw his father do things he could not do or understand how he did them. And this was written after he had trained a loooong time. So – a grain of salt while some ‘huuummm’ on this subject.Yes, training does great things but are there great things?

While Cady Goldfield rightfully is skeptical (as Carl Sagan said to St. Peter, “Well, extraordinary claims need extraordinary proof and you have a nice set of gates here, Pete”), one must remember that a great alchemical sage came up with something called calculus. And we’re not talking figs here.

Is there an aspect of onmyodo to Daito-ryu and thus Aikido?

If this passes your b.s. filter, I have some more. Sorry so long.

Scott Harrington
scott@aikitools.com
www.aikitools.com

[Arman]

Interesting post Nathan. In the larger mystical sense of in-yo and aiki, I don't really have anything else to add.

As you might already be aware, of course ( ;) ), in-yo and mind-reading are routinely practiced on the mat. In-yo many times relates to breathing patterns, and attacking at the weak point of the pattern is considered very important. Also, metsuke (eye-contact), comprises at least two elements: controlling your opponent with your eyes, and reading your opponent's intentions through his eyes. All before the "attack," or physical contact, begins. And there are the ushiro-dori (rear) techniques. A major, if not the major, point of these is to develop metsuke at the back of your head. To develop sensitivity, in other words, to malicious intentions directed at you that you cannot see with your physical eyes. This sensivity, and timing as it relates to it, are very crucial for ushiro training.

Nothing that hasn't been discussed publicly many times, and printed for public consumption. But I thought I'd throw it into the mix of this topic.

Best regards,
Arman Partamian

[Mateo]

I think it is worthwhile if one is a historian of martial traditions to note that there has been a record of Daito-ryu/Aikido practitioners who have claimed to have powers of a mystical nature.

As a practitioner of a martial arts that makes such claims I think one has to ask "How does this information enter my practise?" or "What am I to do with this information?".

Am I to try to train my sensitivity to the level where I can read the thoughts of others? In the martial tradition that I am being taught, be it Daito-ryu or another, is there instruction provided in this? Which part of the curriculum contains information on this training?

Nathan, you have the rather thankless job of moderating and infusing a bit of interest in the Aikijujutsu threads and we thank you for you work here. I know that you have probably spoken to this on much earlier threads but I'm wondering about the nature of your own connection to Daito-ryu? I'm just curious as to your own training background and which branchs of Daito-ryu you've been involved with. Thanks once again for your work here.

[Dan Harden]

It is possibly note worthy to observe that with todays means of travel, and communication-there is no more legends like Takeda and the lesser but supposedly much talented Ueshiba.
The romantics say the era and conditions that produced them no longer exists. The pragmatists may have other ideas
Assuming their prowess was indeed what it was reported to be;

Why could they not teach others to equal them?
Why is there no one else that equals them?
Why is everyone else doing physical techniques that can be explained?
Were they doing physical techniques that can be explained?
How much of the physical response we "observe" is conditioned response?
How much of the attack is trained familiar "clean" attack?
If this Aiki is profound and effective in a crossplatform format-(assuming then that it is indeed not dependant on trained familiar attacks and conditioned response) why is it not practiced in this fashion against interupted-rythm, stacccato, freestlye attacks?
Why is there no anti-aiki training?

Perhaps in the long run we are seeing what amounts to as just a very good martial art? With a dynamic we are used to seeing and can relate to. One where some people get it and others do not. Where some are very good and others- not so much.
Magic? Mind reading?
I do not think this serves any good purpose. And indeed it serves to discredit the well deserved efforts of many greats who spent agonizing hours sweating thru repetative training to earn their skills and reputations.
Cheers
Dan

[Dan Harden]

No Zolie, you both misunderstood my point regarding the use of Aiki's In-Yo teaching as a practical means VS esoteric, and mores the point any real life (meaning "living") persons ability to use it effectively against what I would consider a real fight or fighter.

Your quote or should I say- notion- of some high level adepts ability to persevere in a "prolonged bout" through the use of "neutralization through Aiki"- I find to be completely without merit and not even worth the time discrediting. Quite frankly I have personally found and I suspect I always will find- the up-close and personal version to be rather short lived and quite frankly, lacking.
Perhaps you are thinking of Aikido Randori? Or all of the various Aiki schools who say they don't look like the other Aiki schools, even though watching them shows them all to look ever so strangly alike? If so, I assure you I have a different sort of vision in mind or at the very least we are not discussing the same things here.

Truthfully, Martial art training as it is used and trained by most people I have seen fully supports the contentions I made in my first response. To wit, training in an Aiki "style" is just that, and for that. From the onset of a rather staid and known series of standard attacks through the conditioned response mechanisms that have been trained into the adepts through their Ukemi.
Great Judo and great Judo masters are just that and for that as well. From the onset of the lack of myriad attacks; hitting, kicking, headbutting etc, to the methods of recieving and taking.
On and on.
This is the thrust of my point as far as training with and for certain attacks (or lack thereof) on through to the type of response that is acceptable, even to the point of watching people get inculcated and trained into a "conditioned response" for the type of defenses offered in their schools. After years of "training" this way it is interesting to listen as the teacher lets his boys loose and calls what they do "freestlye."

Whether or not there was in fact In-Yo training as an esoteric precept in Daito ryu is interesting for some, and for some I guess worth researching for the history of the art. Since no one is left who can make use of it in the same grand way that our predessesors "supposedly" did, it leaves the merits of researching the "practical" use of them- moot.

cheers
Dan

[Chris Li]

Originally posted by Dan Harden
It is possibly note worthy to observe that with todays means of travel, and communication-there is no more legends like Takeda and the lesser but supposedly much talented Ueshiba.
The romantics say the era and conditions that produced them no longer exists. The pragmatists may have other ideas


I'm not disagreeing, but what do you think about Kimura Tatsuo? Certainly, a similar kind of mystique seems to have built up around what he's been doing.

Best,

Chris

[Dan Harden]

What "I think" is spelled out clearly in the several posts above. The individual does not matter. No one is "magic" against sustained trained aggression by an adept fighter all the time.
The levels of "magic" exhibited in the defenders skill- will equal the skill level of the "attacker" to truly take them apart.
And/or the level of the witnesses ability to understand or truly "see" just what they are supposedly........seeing.

Zoli's response is another example of the level of understanding of real conflict I was referring to. It is more of the same anecdotal examples of limited encounters, and I see no reason to debate.

I was referring to the past "greats", who could supposedly take on any number of attackers and persevere. I contend they had, as the crux of their displays, attackers who used technique typical of the era and culture the greats existed in. Thus after agonizing training in a known environment, they did well in that limited fixed environment.
I simply cannot imagine them in the capable hands of people I can think of today. Any attempts to do the highest levels of technique that people are referring to would most assuredly not look like magic or mind reading in anyone’s book.
And there would go the legend.
I would not bet a nickel on any of them in todays environment.

Bruce Lee was "undefeatable" and magic as well- until he found himself in the loving arms of Judo Gene Labelle and he ended up in the trash can.
Anyone can be magic. Depends on who they are matched up with.

Anyway, Aiki is wonderful and I am a fan, and I train, but I choose to keep my feet on the ground and at least see them, and us, for what it and we are.

Cheers
Dan

[wagnerphysed]

Dan,
I'm having a hard time following the cohesiveness of your posts. It seems as though you are saying there are no great martial artists left and also that there never really were any great martial artists. My interpretation, and I know this could be way off which is why I'll ask for clarification, of your last post is that you are saying that what made great martial artists of the past great was the lack of ability of their oponents. Please clarify, because that doesn't sound like something you would say.

As far as magical masters are concerned (magic being defined as something that I can not yet explain or replicate), I have seen several. Kondo Sensei, Angier Sensei, and Kuroda Sensei come to mind immediately.

[Richard Elias]

There is no magic, only magicians.

[Walker]

What, "Grandpa Magic"?

[Cady Goldfield]

"Magic," and even "magician," implies supernatural forces and the ability to manipulate them. As Rich and Doug know well, there is no supernatural activity here.

Instead, then, let's compare adepts to "prestidigitators" rather than to "magicians."

[Richard Elias]

Cady,

No offence, but that’s just quibbling on semantics. I was actually just quoting something my teacher once said. The statement itself already implies that there are no supernatural forces, only people that use them. They are therefore not using anything supernatural, but those who don’t know any better don’t know the difference. That statement apparently even creates an illusion. Honestly, if people can’t see through the illusion and want to think there’s something ethereal involved then they deserve to be deceived. We are all human, “master” and novice alike. Anyone has the potential to be able to do anything anyone else can, if they are willing to put in the time and hard work it takes.

If he can do it, then I can do it.
Maybe not today, but I will get it eventually.

That was something I often had to remind myself when I was studying with Angier sensei.

[Neil Yamamoto]

There is no magic, only people too stupid too understand what's right in front of them.

Rich, your comment of "If he can do it, then I can do it.
Maybe not today, but I will get it eventually." is almost exactly what I said to Don the first time I met him.

[Cady Goldfield]

Rich,
No offense taken. However, "prestidigitation" ("legerdemain"... ie., dexterity, physical skill) wasn't meant as a quibble on semantics -- it is representative of a person's mechanical, physiological and psychological adeptness, as contrasted with the supernatural. Big difference, and, IMO, a better analogy than "magician," which still implies the supernatural. ;)

Neil,
"Too stupid"? We're discussing something that is not related to intelligence or stupidity -- it's more "feel" and kinetic "understanding" than intellect. As Dan Harden would simply say, "Some people just get it, and others never do." No slight against those don't -- that's just the way some people are wired.

[Nathan Scott]

[Post deleted by user]

[Jeremy Hulley]

Cady,

If I may put words in Neil's mouth (and maybe some scotch when I get back) too stupid refers to people who would rather attribute this stuff to ki, magic or whatever crap as opposed to good solid technique done at a really high level. Folks who would rather believe in magic.

I think that I need to want to "get it" and be open to the possiblity that I can and will someday do the cool !!!!...I acknowledge that its just good stuff, basics, sensitivity, solid jj done at a high level.

FWIW and hope y'all had good holidays

Jeremy

[Dave Neeley]

Originally posted by Richard Elias
There is no magic, only magicians.


Sounds like a pickup line you and Neil would use in a bar.


Sorry, couldn't resist.

[Cady Goldfield]

Originally posted by Dave Neeley
Sounds like a pickup line you and Neil would use in a bar.

Sorry, couldn't resist.

:laugh:

Also

Jeremy,
Thanks for the point. Somehow, I seem to have missed Neil's intent. But then, I'm known for obtuseness in some circles! :p

[Mark Jakabcsin]

Originally posted by Nathan Scott


I will say this: Daito-ryu may consider aiki to be an explainable technique, but on the other hand, I've heard quotes from Sokaku (and obviously Ueshiba) that clearly indicate a level of applying aiki that is not physical (ex: putting seminar participants in order through aiki, etc.).


Nathan,
Check out the new book titled 'Blink: The Power of the Subconscious Mind' by Malcolm Gladwell. At least for the example above I think this book will shed some light on how this 'might' be possible. Basically the book makes a strong case that our subconscious mind can pick-up and analyze large amounts of facts/details in an instant with amazing accuracy. Frequently when we go back and analyze how or why our subconscious mind came up with the answer we are at a loss.

Putting seminar participants in order of aiki ability probably falls into this realm. Over time Takeda Sokaku's subconscious mind could analyze someone's ability simply by the way they moved and the tension in their bodies. As one progresses in the aiki arts and begins to understand aiki I believe everything changes, including their basic jujutsu and the way they move. By applying Gladwell's theory to aiki arts it would be possible to watch a person perform basic jujutsu and 'know' their level of aiki ability. Heck someone of Sokaku's understand could probably tell by simply seeing people walk and stand. The subconscious mind would pick up on the subtle changes that have occurred or not occurred in the participants jujutsu and simply know.

Over the years there have been a few threads where folks voiced their opinions about a well known practitioner and his ability to do aiki. When asked to spell out why they feel negatively towards his ability they generally can't, they just know. According to Gladwell this is very common when using the subconscious mind.

While this doesn't really answer your initial question I did think it was interesting and slightly related. (I hope you do as well.)

mark j.

[Nathan Scott]

[Post deleted by user]

[Richard Elias]

Cady,

Actually you are missing my point.

I originally put up my teacher’s comment because of Brian Wagner’s lil comment mentioning “magical masters” and a few other minor references prior to that. I was in no way trying to define or label as magic the skills of those practitioners in these arts that have achieved an above average level of ability, precisely the opposite. It was just something that came to mind when I read the references to said skills as being magical. We are actually on the same page.

The comment was to say that what appears to be magic in fact is not. It is these person's high level of ability in these arts that make them appear magical to those who don't understand what it is they are seeing.


... sorry for the distraction.

[Neil Yamamoto]

Jeremy pretty much summed up what I meant, thanks.

Cady, you ain't obtuse. Just not used to my eloquent way of communication.

One of my favorite phrases is "The fact you are stupid has nothing to do with your screwing up the technique." Guess who told me that one?

I think we are all in agreement, it's something that is hard to communicate via writing. And Dave, it is a line I've heard used in a bar. I think it was Big Tony...:D

[wagnerphysed]

Just for clarities sake, when I use the term Magic I understand it to mean what a magician practices. Cady prefers to call this prestidigitation ( I guess it sounds more scientific that way). I view these words as the having the same meaning. Yes, magic is an illusion. A well hidden secret. Some do it well, others do not. Some don't even understand the trick. However, every trick can be learned ( and I don't believe that everyone has the ability to learn all tricks by any means).

Magic is very different from Mysticism. Mysticism is what is practiced by wizards and warlocks (maybe even witches), not martial artists. Try as I might I still can't move things with my mind or incantations. However, as I've practiced Daito-ryu, I have noticed an increase in my ability to see through the illusions and dicern the true nature of tricks used by some martial arts.

[Richard Elias]

Actually there is quite a bit of "mysticism" associated with martial arts, that some of what this thread is originaly about, Nathan cited serveral different ryu that have such practices. Katori ryu, Kashima Shin ryu, Kashima Shinto ryu, Araki ryu, all have forms of shinto mysticism connected to them that is taught at the higher levels.

I guess it's all in how you choose to define the terms used. Magic, mysticism... Roget's thesaurus even prestidigitation comes as a synonym for magic, along with... abracadabra, alchemy, allurement, astrology, augury, bewitchment, black art, conjuring, conjury, devilry, diabolism, divination, enchantment, exorcism, fascination, foreboding, fortune-telling, hocus-pocus, horoscopy, illusion, incantation, legerdemain, magnetism, necromancy, occultism, power, prediction, presage, prophecy, rune, soothsaying, sorcery, sortilege, spell, superstition, taboo.

Call it whatever you want, if it's something you think you are unable to understand it might as well be magic to you.

[wagnerphysed]

I understand what you and Nathan are talking about. I don't know much about the subject myself, the mysticism being referred to here. I think it is important to add though, that it is my personal belief that somewhere in myths and legeds lies the truth. Our ancestors (humans) devised stories to maintain records of our past and when something happened that could not be explained, they made their best attempt at explaining it within the stories that we label as myths.

Maybe what Nathan, and the rest of us, is (are) talking about is some form of esoteric buddhism? I don't know what role this may have played in Daito-ryu, but it seems to have been prevelant and relevant to some of the older sword arts being studied today. Again, I dont know very much about this subject or even if this is the right track for this thread.

[kenkyusha]

Originally posted by Richard Elias
Call it whatever you want, if it's something you think you are unable to understand it might as well be magic to you.
"Any sufficiently advanced technology is indistinguishable from magic."

Be well,
Jigme

[Cady Goldfield]

Originally posted by kenkyusha
"Any sufficiently advanced technology is indistinguishable from magic."


:toast: :smilejapa

[Dan Harden]

Brian, et al,
If we wish to discuss it as a form of “A teaching” that is one thing. As a form of Mystisism that effects physical technique I would discount it.
As far is “it” being a form of esoteric Buddhism we need to first define “it” and then look at who studied what in Buddhism..
And if In-yo was a form of mysticism that could somehow effect the physical world and it is what drove their techniques then one is left to deduce that this esoteric practice must have been taught as well? Then to whom? They are all so different, in faith or lack thereof and in style.
In this immediate discussion we have Takeda and Ueshiba- seemingly the only two of lets call it the “early famous Aiki men group” who mentioned it? Where does that leave Sagawa, Kodo, Hisa, Yoshida, etc. Secondly were it a discovery of otherworldly “powers” for conflict why was it not mentioned as a source by all?
Third where does that leave the modern guys, lets call them the “later famous Aiki men group” who do their magic as well but seemingly through what they have told everyone was agonizing sweat through constant and continual repetition in training?

I am no fan of attaching esoteric “magic” to something that is a physical skill. I get equally frustrated with people who say things like "Everyone can’t do it so they greats must know a secret." blah blah blah. I think many say things like this to validate their own lack of talent or training. Some guys are very dedicated and train and get nowhere. We all know…them.....their not us...er..right? Others get it much faster. Aiki as we know it here on this board is different to each style but shares common bonds. But it is taught principles and skill sets of physical techniques joining two movements. We all know some are bad, some are good, some are great, and some are amazingly great.
It is my contention that you can add to that; the time period, the type, form, and levels of aggression that were and are offered to an adept to train in, to make this connection or should I say allow this connection to happen in. Making a connection in Judo, boxing, the Dojo, any X art, and then trying to pull off that connection in free-stlye MMA with a very adept fighter may be a whole different animal all together.
Much of what Aiki is, is for limited encounters. In truth that is enough as most encounters are in fact limited. And you can make it look even more magic in a Dojo setting.

The real key is- how do we train? What are we training in? What are we training to do? These are rhetorical so please don’t answer.
So we move up the ladder in our training with different goals in mind and with different input that we train to respond to. The training isn’t all the same, and we, are not all the same. But our potential is still there as a group. By this I mean that, we are, as a group, most assuredly the equal to, any other man, in any other culture. It is talent, time spent and the degree of teaching that separates us from each other

Magic powers of deduction in sifting through a crowd?
Many can do it. Many people who deal with the public do it. Heck high level Attorney litigation training, Various public speaking training- both teach skills toward this.
Drunks are fairly easy to spot looking into their eyes and faces. It is my opinion that many character flaws and who we are can be carried in our countenance and postures as well as in our body language. Some men are good at reading people and it is a learned and intuitive skill through learning that involves the eyes. While I am no pro at this I have to “read” entire groups of people in presentations. So there I am caught; up in a multi-media presentation, free flowing in a question and answer period, chuck full of information-sometimes it is heated, and all the while I am tryng to discern the difference between what is being said and what is being solidified. Who responded postively who was unmoved.
AND THEN,I have had to wait for a vote.
I am almost never wrong in telling the client which way it is going to go.
But I never once told them I sorted the panel, or the entire room.....by Aiki.

You will and probably -have- seen another form of it in a dojo. I've done it-it's nothing exceptional. It's realy rather mundane. I can be teaching a group and have my back almost turned to a pair and can see body frames and movement that is off. I have finished showing things to the two I am with and then turned and told the two behind me what was wrong with their movement. They look at me in wonder. “how did he do that?” But Cady can tell you I have very pragmatically told them it is the framework of movement that is just simply “off” thus it stands out as being “not right.” It appears pretty exceptional as it was caught with just barely peripheral vision, but it all very practical. I have seen many teachers do this as well and in much larger venues.

We should resist all forms of beliefs that would separate us from our potential. These are physical skills. Mind, breath, eyes, and movement.
Cheers
Dan

[aikihazen]

Interesting how the same discussion is taking place on the Aikido Journal Board.

Being both a long time Zen and Martial Arts Practicioner and a guy whose has died and come back to life my experiance of magic is closer to what I think Bodidharma ( The ORIGINAL MYSTIC :) who founded Eastern Martial Arts and brought Chan Buddhism to China) and Ushieba Sensei were talking about. All the Martial Arts can be (it's your choice) a path to the magical, that was thier original purpose.Through practice the self may slip away and your are "magically" transformed into something perhaps unexplainible but wonderful none the less. Also through practice I am blessed to see that there is magic in everything.... that life itself is one big magic trick and is best enjoyed with "no mind". Which is why I will "practice" until the last breath leaves my body. :D

William Hazen

[wagnerphysed]

Dan, Thanks for the clarification. I think your last post ties everything previously said together (not that you need to do that for me). I agree with your statement about explaining things in terms of mysticism taking away from our potential and the potential of others. So, I think this discussion rally has two points of view.
1. This aspect of Daito-ryu should be investigated for the sake of historical value.
2. Investigation of this aspect may uncover an actual physical skill that can be transmitted and passed on by someone with talent enough to see it and replicate it.

[Arman]

Consider the effects of esoteric Buddhism on combative activity. See, e.g., the essay by my teacher, David Hall, on Marishiten, in the Skoss edited book, "Koryu Bujutsu." Mysticism and esoteric practices can have, theoretically, a very real, physical impact on mind-states and combative function.

Best regards,
Arman Partamian

[Richard Elias]

Exactly.

I think there is a distinct difference with interpreting or calling techniques you’ve seen as being “magical” and the mysticism associated with martial arts.

It may be incorrect to consider the techniques, or the more physical aspects of the arts as mysticism, though they may seem magical to those that don’t understand what they are witnessing. The mysticism though would be more appropriately connected to those spiritual practices (ie; Shinto and esoteric Buddhist rituals) that are sometimes a part of martial traditions, that are designed more for mental focus and mind-body-nature unification. These practices are also viewed as spiritual purification and self-defense against malevolent forces and negative thoughts considered self-destructive and sometimes influenced by outside sources. It was believed that self-defense wasn’t only confined to the physical world, but one must also defend himself spiritually against evil forces (negative thoughts/energy) and spiritual attacks of an enemy. Just as there are rituals of purification to rid one of or defend against such negativity, there are/were also those designed to weaken an enemy either by increasing one’s own dominating spirit by drawing upon supportive energies, or by calling on forces to effect the enemy in a negative manner.

Of course one must have faith in these rituals, their origins and meanings, for them to be of any benefit, but the result is a edge in personal confidence and an awareness of things on a level above that of the typical martial artist that only practices physical technique.

[Dan Harden]

Of course one must have faith in these rituals, their origins and meanings, for them to be of any benefit, but the result is a edge in personal confidence and an awareness of things on a level above that of the typical martial artist that only practices physical technique.


**********************

Heightened senses and an edge are a practices awareness or a forced circumstance. It can be taught, forced, and unfortunately experienced through cirumstances that are NOT religous in nature.

Were the effect as a supposed spiritual aspect- true, then any faith could have equal benefit. To know, understand or be inculcated into a shinto or buddhist sect (as the origin) of some indigenous art disavows other faiths or lack thereof as having any merit. Unless you care postulating that all faiths thrum with this "power." Or it is an etherial flibity-bit that is out there waiting to be snatched by our intrepid martial seaker. And to carry this notion forward-then priests and devout Chirstians who fast and pray are martialy aware? Or if I understand this idea they would be if they asked?
Or is this reserved for Japanese type people who are shinto or buddhist? As in Ueshiba's Kotodama faith believing the universe resonates to the sound of.......Japanese... words. Hhmmm.

In-Yo is very practical and pragmatic from a martial principle to a life principle to world moving force. Discovering the truth of it on a personal level may change behaviour and understanding but it will not change anyones technique without a lot of work.
Sweat, with awareness, is better than just sweat.

I have had my own experiences with what I believe to be a transitional moment where my abilities changed, that meaning, they made a shift in what I can only describe as an extremely short period of time. I saw things I didn't see before, with a relaxed mind and then body, breathing and body frames and movement became rational and spontanious. I have my own thoughts as to why and who made it happen, and it has nothing to do with shinto or buddhism.

Still in all, Nathans idea of studying the cultural or spiritual teaching, or supposed technique, if there was one, is something those interested should pursue.


Cheers and happy holidays you guys
Dan

[Richard Elias]

Dan,

Well met, but I think you misunderstood the nature of my post.

I was in no way trying to imply that the religions of Japan have some sort of monopoly on the effects of spiritual practices and martial arts. Such practices would have to be focused in that direction to give one the conviction he desires. Relative cases would be Crusaders of the middles ages and Muslim Mujahed, warriors that fight with religious conviction that supports their cause, and they find strength in this. There are numerous examples of such things in many cultures throughout history. I fully agree that high level skill can be developed without such religious trappings (though personally I find it very interesting) but how much more zeal a religious warrior, with his faith and fear of god and the afterlife, has is well known. They are willing to die for their cause and gain salvation in the process. That’s not to say that other haven’t also had such conviction to their causes though they not stem from religious zeal.

Even with that said I am not saying that Japanese warriors were religious fighters, but that their spiritual practices and beliefs were intermingled with their martial practices rather than being a separate entity. Most religious beliefs effect all aspects of the believer’s lives. As with any sort of mysticism or religious practice the “energies� and/or spirit/god invoked must be directed or focused to a particular cause of action, the intent of the practitioner being the guiding factor. In other words, if you pray to Jesus, Allah, Buddha, Shiva, or whatever deity, to give you strength and skill and keep you pure and protected from evil, the result is the same.

I was only trying to relate some of those beliefs that are specifically related to the traditions of Japan from which the martial arts we practice stem from, They were an integral part of the arts development, which is made obvious by inclusion in the names of the arts themselves. The originators gave credit to their beliefs for the inspiration that gave them the insight to develop their art. It was really more of a bit of history related to the topic at hand that I have learned about, not an opinion on how we one should train or that one must become Shinto or Buddhist to become a good martial artist. That and it seems that the mysticism connected to the arts and a practioner having "magical technique" often get confused, so I thought I would add my own two, or three or four, bits on how they are not the same thing, though they may be related.

But, I also feel it would behoove one to study, even if only superficially, some of the history and practices of the spiritual disciplines specifically related to the history of ones own art, if for no other reason than to give one greater insight into the art you practice and the motivation behind some of what it entails. In some systems things such as Shinto are interwoven throughout the entire art to such a depth that not having an understanding of it means you may be missing something and such knowledge is even required to be initiated into the arts higher teachings.

[Joseph Svinth]

If you're going that direction, then the full combination is God, gold, and glory.

The early Muslims and the Spanish Conquistadors knocked over whole continents using that mindset. More recently, the British Empire also did very well, at least until the combination of the Second Anglo-Boer War, the Great War, and Amritsar shattered middle-class Britons' faith in God and glory.

[Richard Elias]

I wasn't going there... that's just it... I was just talking about mysticism/spirituality/religion in relation to Japanese martial arts, in a traditional sense. I was only making a relative connection of something non-Japanese that is somewhat similar. But like I said, the Japanese were not religious warriors, they were warriors that happened to have religious/spiritual beliefs and connected them to their martial arts.

[Nathan Scott]

[Post deleted by user]

[Ellis Amdur]

Araki-ryu does make use of "in-yo gaku" - particularly five element theory. Rather than religious, this is a method of sophisticated kiaijutsu, in which one uses one's physical stance, verbal expression, psychological orientation, etc., etc. to organize oneself to do specific things. (Vague, I know, but it is as if booting up a computer program - one has access to information/skills that one otherwise would not). Further, one is able to set up the other person in any number of ways - there can be elements of hypnosis in this, misdirection, intimidation, or conning. The enemy can believe you vulnerable where you are not just as much as one can overwhelm them with your own will.

Example from work. I've elicited confessions from child abusers, who did not confess to law enforcement or child protective services, even though I had previously informed them that if they did confess something, I would report it. (In brief, because it's hard to explain, I align myself in such a way that the individual wants to gain my approval - I become the parent they never had).

At least here, no religion whatsoever.

Further, there is an underpinning of Mikkyo - esoteric Buddhism. I asked my instructor to teach me and he informed me that it would be a waste of time. I got offended, thinking he was saying the typical, "you aren't Japanese, you won't understand." He went on to say, "It's not spiritual stuff. It's a technology of psychological influence. For you to understand it, you will have to spend years mastering difficult Japanese language, accept the cultural set of Japanese Buddhism, go through initiations, etc. And, you can learn the same thing in a fraction of the time if you learn Western psychology."

P.S. Speaking of eliciting behavior, Nathan - email me please. Business stuff.

P.P.S. General kiai - have a happy and safe new year, one and all.

Ellis

[Walker]

A friend of mind, who some of you know, wanted to add something in response to this thread, but found his e-budo account no longer worked. He as asked me to post it for him.
Hello one and all,

This will be my first post to this or any public martial arts forum. I know and have trained with many of you so I guess it is pointless to ask you to be gentle . . .

I thought that I might have something of value to add to the present discussion.

The following points have already been made with regards to mysticism and martial application:

1. Sometimes mystical knowledge is used as a default explanation for experiences otherwise unexplainable (although not necessarily unknowable) to an individual or group of individuals.
2. Sometimes claims of mystical knowledge are used as a diversionary tactic for the purposes of an individual or group trying to keep proprietary knowledge proprietary, or to cover up for a lack of ability.
3. Sometimes mystical knowledge is part of an art's narrative and consequently a valuable component of that art's “personality” and, like a human, the art separate from its personality becomes something akin to a vegetable. It exists but fails to relate in a lasting or meaningful way with others.
4. Sometimes mystical knowledge is the pedagogical framework and/or language by which a martial tradition knows and communicates with itself.
5. Sometimes mystical knowledge provides a motivational and/or inspirational narrative/life view that works to support an art, its morals and values, or its adopted cause.
6. Sometimes normal vocabulary which is mundane in the culture of origin but unfamiliar in a transplanted culture can take on the airs of mysticism. (For example the word “mind” in English is a common and practical referent to a commonly experienced and accepted experience which is nevertheless not directly quantifiable. This word due to its immediate ambiguity could easily be attributed with mystical overtones by those of another culture seeking to derive its meaning in the context of their own experience and/or interests. The matter is further complicated if someone other than a linguist (say perhaps an author of a self-help book) introduces the word to the new culture.)

Mikkyo has at one time or another done all of these. For those “not in the know” its imagery and mythos has served, and continues to serve, as a convenient explanation for “life's mysteries.” Certainly there have been, and probably still are, charlatans and unscrupulous priests who have used Mikkyo's mystical ambiance to “cloud the minds and ensnare the souls” of unsuspecting innocents. Mikkyo's trove of folklore has, and continues to, serve as a compendium of moral lessons and cultural knowledge in Japan.

Ultimately, however, Mikkyo is a means by which the goal of Buddhism can, it is claimed, be quickly reached, that being the cessation of suffering via “awakening” to the 'thusness' or 'suchness' of our condition. This “awakening” alludes to a fundamental shift of perception essentially resulting in the “loading a different operating system” on an individual's mental computer. Since nobody deals directly with reality but rather they deal with hereditarily, culturally, experientially and linguistically influenced models of reality, this shift in perception changes reality in a fundamental and tangible way for the individual.

I suspect this is one of the main attractions of Mikkyo to ancient martial artists who have pragmatic concerns first and foremost in mind. Not only can they experience a personal change in their perception of reality (by the way, Buddhism has a problem with taking the notion of an inherently existing ultimate reality as an inherently existing ultimate reality - it is considered one of several extreme views), but they can also understand how that perception, and change of perception, can come about. This in itself can be strategically useful in the manipulation of others' perceptions and can take advantage of a potentially “static” nature of another's adopted view of reality.

This sort of purposefully dabbling in delusion (self and others') is called “hoben” in Buddhism or “expedient means” and is a common means of “deliverance” (and abuse for that matter) in Buddhism.

I should hasten to point out that all this artistic symbolism and explicit secrecy, although shrouded in mystical lore (not to mention the unfortunate occurrence of cultural and ethnic elitism), is ultimately pragmatic in nature. It is meant to work, not as mere ideology or superstition, in the world of an individual's living experience. The fact that so many martial arts greats, both past and present, testify to its practical applicability both in practice and in combat and have wed their arts with Mikkyo, I believe speaks for itself. I would also point out that while I imagine most accomplished masters of Buddhism and martial arts started out with an idea of what they wanted to achieve, the hope that they could achieve it and faith that their practice would achieve their desires, all of the masters' “enlightenment experiences” that I am aware of were preceded by heroic amounts of hard work containing both measured success and frequent failure.

I'll conclude by saying that in their pursuit of the practical martial benefits obtained through serious Mikkyo practice many martial arts founders seem to have found an accordance of principle with their respective arts and consequently expanded that application of principle beyond the expediency of personal combat to an approach to life in general.

Hopefully this first post is of some benefit.

Genko
Shingon Buddhist Priest (of no real consequence)
A.K.A. Allen Beebe

[Dan Harden]

Dear Richard

I don't think I did, in fact, misunderstand your point. I think I understood it well. It is simply my firm belief that the study of human response to stress or to various input can be learned through teaching and through observation. Further that is distinctly NOT religious in nature. It also my belief that some, in the Japanese martial community try to make it so, when it is not. Which is why I stated that the study of Shinto, Zen, or Buddhism is a study of historical curiosity as to its "Cultural" influence. But for me, it stops there. I do not believe it is necessary to study it to learn the various martial and phsycological lessons it is trying to impart. To wit, there are many oter successful means to learn it. This was cited in my earlier response about sorting through Aiki. Therefore the study of it is to glean pertinent and practical lessons.
Just now, reading Ellis's response, I am reminded of a lesson from Takenouchi ry-it is something I outlined in one of my last posts in the "You can't do that with a Shinken" Thread in the sword forum about a tea serving technique. Ellis did a far better job (typical -ya gotta love that guy) of stating my point here than I did over there, and it covers some of the same ground, that of controling yourself and setting things in motion to garner an opponents trust and lead to them remaining open to an attack while you erstwhile det about preparing their demise.
I mention it because while interesting in itself, I learned similar techniques in my youth from an ex-con in how to set up a target and then used it in bouncing in a bar and then much later from the Dale Carnagie school for contract negotiations and presentation skills.
And so it goes.

All for studying the etherial
But keeping my feet on the ground
Cheers
Dan

[Dan Harden]

Edit time ran out sorry, the wife made breakfast.

What is ultimately important here for we older guys -well mostly older-is for us to point out to young men and new practioners here that you can only go so far in learning to fight. If you want to stop your career in learning to fight a fighter ala a ring fight- then you may have limited psychological and physiologic imperatives to deal with. For other more encompassing daily uses you need to learn to see beyond what is in front of you and to set about learning people and hence your potential opponent. While this will aid you in fighting, thinking your way through this world and avoiding its pitfalls is a far more beneficial study then fighting your way through it. And for what it's worth, it is not distinctly religious-though it helps.

Cheers
Dan

[George Kohler]

Originally posted by Walker
A friend of mind, who some of you know, wanted to add something in response to this thread, but found his e-budo account no longer worked. He as asked me to post it for him.

Sorry for being off topic.

Tell Mr. Beebe that his account should be working now.

[Richard Elias]

Dan,

Ok, I think I was just not explaining myself well from the start (too many words not enough relevant content). I totally agree with you and Ellis and Allen, etc. That was never the point of my posts but I think I kinda went off on a tangent (and took y’all with me, sorry) on what the whole spiritual aspects were because I personally find them interesting. My bad.

I made my initial post because of references to mysticism and magic. There is a lot of this stuff associated to Japanese martial arts and culture, they tended to be very superstitious. What I should have said though was that the mysticism associated with Japanese martial arts is something completely different than what Nathan et all were talking about. (Thus the “there is no magic, only magicians” comment) And that you would basically have to be a believer in such mysticism for said mysticism to do you any good, but that it could provide advantages to one who did believe in it. But not advantages you cannot obtain otherwise. I know full well that such practices are not necessary to be a skilled martial artist and that psychological manipulation of the opponent, and creating of mental focus, or awareness (or whatever you want to call it) do not require any such spiritual belief structure. I believe I even said so at one point. My own teacher did not impart any such Shinto or Buddhist spiritual practices because he never learned them either. But he did teach us much about the use of psychology and whatnot to manipulate an opponent and even ourselves, though it was all totally pragmatic.

I still do think that if one’s art does have such spiritual aspects to it that you should learn some about them, again, if only superficially. Not because you need them, but because they are apart of the arts history and may give insight to where the originators are coming from, a connection to the arts past. But then I do get into all the old traditions and rituals, etiquette and all that, I just find the stuff fascinating.

[Arman]

Well, I would agree that there are many methods and methodologies for achieving pyschological/tactical advantage over your opponent. I would also agree that mysticism, et. al., is not a necessary component.

But in response to some earlier posts that sort of poo-poohed the mystical/physical relationship, whether or not one believes in it, I find it hard to imagine that you can even postulate that it is an unecessary and/or irrelevant element to combative function. Why?

Any analysis is analogical. We can imagine what a 14th century samurai performing the invisibility rituals of Marishiten before battle might have accomplished, psychologically, and try and compare it to something equivalent today. But for all the talk about the cultural ouvre of koryu, about the rootedness in specific tradition that goes beyond the mere technical waza, I'm frankly suprised at the apparent certainty and dismissivness of some folks.

Do I believe in kami and protection rituals and warrior goddesses? No. Does it follow that I can therefore assume to understand the psychological power such a belief may have imparted upon an ancient warrior in battle, and further assume that any such advantage was a) negligible, or b) easily replicable through other, more modern methods? No again. All I can legitimately claim is that there are modern, pychological, non-mystical methods that work in such and such a way. To take the next argumentative step is, 1) a bright neon logical fallacy, and 2) scientifically banal because you have nothing to rest your claim upon but pure conjecture. Many koryu utilize these rituals everyday in their practice without even knowing what they are for anymore! But we are sophisticated, I know, and seem to generally assume that something ancient and non-rational is, as a matter of course, easily dissmissable without much thought.

Nathan, I apologize for going so far off topic, not just in content but in context. The relationship of this to Daito ryu is even more remote. My apologies, and I promise to remain from here on out on topic.

Best regards,
Arman Partamian

[wagnerphysed]

Arman, after looking through my current copy of Webster's, I find I am in complete agreement with you.

I think you are on the money when you said,
we are sophisticated, I know, and seem to generally assume that something ancient and non-rational is, as a matter of course, easily dissmissable without much thought. I firmly believe that there is value in investigating these types of practices/beliefs/traditions. Somewhere in the myths and legends of the past lay truths that are hidden in mans inability to understand or communicate so as to explain these practices in a manner that we, a modern and technologically advanced people, can understand and won't dismiss as fantasy.

I think your thread is on topic. It is a step towards creating the mindset necessary for opening this discussion and broadening the parameters within which the investigation can take place. A simple message of don't dismiss so easily that which we find implausible just because it challenges the framework of our acquired knowledge and personal belief systems. At the very least remember that not all things are as they appear (while tempering this with a healthy dose of some things are no more than they appear).

[Dan Harden]

Arman,
I object to your objection.....what? heh heh

Seriously now. Lets make sure we understand each other.
The nature of your post seems to allude that –we- who do not believe in it as a power to effect the physical world and that the essential lessons are all practical and can be learned elsewhere are seeing ourselves as superior?
Your quote.
But we are sophisticated, I know, and seem to generally assume that something ancient and non-rational is, as a matter of course, easily dismissible without much thought.

Without much thought?....Er.....What?
How much thought have ..you... put into this compared to ours?
The thrust of my argument was for rational thought and more of an analytical process comparing the valuable salient lessons contained in these teachings to be pragmatic only and then discussed a comparison to other less heady and more mundane sources.
And you tied your thoughts in with this..
Your quote
“Many koryu utilize these rituals everyday in their practice without even knowing what they are for anymore!
Hmmm…..
So here we have just a few people posting in this topic. Of those, only a few are -in- a Koryu or have studied them. And strangely, or maybe not-we are the ones, er..poo-pooing this notion. To be clear, after reading the responses several times I do not see our view as being dismissive at all. In fact I have read rational argument, comparative analogies, personal experience to lend support of those same arguments and even a bit of individual technique analysis and teachings from our experiences. We even furthered the “idea” of why the practices might have affected martial abilities. That is forthcoming, thoughtful, and expresses willingness to share and communicate. Dismissive? Hardly.

And Just a note, when you state that “Many Koryu utilize these rituals everyday and they don’t even know what they are for anymore.” Perhaps you should consider just how dismissive that sounds! And lumping all Koryu in is really rather odd and simply wont do. Don't you think?
Please re-read my post and Ellis’s. Particularly what Ellis’s teacher had to say about the supposed need to learn these dogma to glean martial relevance. Is it happenstance or odd that I was taught why they were and that "I didn’t need to study it to get what was essential to learn" from two completely different sources then him. And here, just now, you got to hear much the same from across a continent from a person with far more experience in Koryu then me-the very same thing.


Brian writes
I firmly believe that there is value in investigating these types of practices/beliefs/traditions. Somewhere in the myths and legends of the past lay truths that are hidden in mans inability to understand or communicate so as to explain these practices in a manner that we, a modern and technologically advanced people, can understand and won't dismiss as fantasy.

It is fine to say you are interested in learning these ancient practices and how they may connect. But were that -statement of interest- to be relevant and to have weight-then should you, in turn, so easily dismiss those who went before you and came back with a story you may not want to HEAR. One of practical value and of experience that says......."You don't need to go there."
Maybe not.


This began with a notion of whether or not In-yo was and is an esoteric method or established teaching that brings depth of technique to life in...Daito ryu.
In truth with the larger cultural framework and Takeda's background the question answers it self.
For histoical purposes, I don't think anyone will find a cross-referenced, verifiable, and supportable written record. And with only brief verbal comments as your source I don't think the verbal ones will have much merit either.
As to it's merits in other arts- it appears you heard from a few and are not interested in them either.
So...keep searching.

In any event, Lets debate, postulate and challenge each other here light heartedly as brothers-in-arms. We may eventually meet and it will be nice to do so with arms open.

Can I offer you some tea?
Cheers
Dan

[Arman]

Dan,

The thrust of my argument was for rational thought and more of an analytical process comparing the valuable salient lessons contained in these teachings to be pragmatic only and then discussed a comparison to other less heady and more mundane sources.

Exactly. This is where I disagree with you, really. I don't believe we really can rationally understand the lessons contained in these teachings (mystical, et. al.) and thus glean the pragmatic elements for any significant comparative purpose. Why? Because the phenomenon is highly subjective and personalized, and we really don't have any modern equivalents. I know there are some koryu teachers that really might believe in protection and power mudras, etc., but 1) they are few, I believe, and 2) are not placed in a warrior culture. IOW, they know they will never use them in battle. Thus the pyschological power of such things are mostly empty shells.

Having said that, we can imagine, theoretically, what an ancient warrior might have accomplished with such rituals, and try and draw rough comparisons to modern day warriors, i.e. soldiers, not professional citizens who practice martial arts.

See, at the heart of your conceit is the presumption that you can understand these mystic rituals, take the kernel of non-supernatural stuff from it, discard the rest, and figure out how such a thing would work now. But the context is so radically different in time and thought (ancient v. modern), that the only conceivable comparison to today are soldiers in combat and the psychological state of mind they might find themselves in, and the various benefits and problems inherent in certain combative mind states.

But this is not what you are talking about. You are talking about koryu practioners that for the most part are non-military men and women who do not expect to fight for their life with ancient weapons on any given day.

All of which is to say that there are, I believe, many good and wonderful things about studying koryu. I always like to remind myself, however, that there is a world of difference between what I am studying and what an ancient warrior was studying, even if the form and doctrine remain, roughly, the same. Take the difference between a trained marine who has seen combat and a citizen reading about the training and then trying to copy it outside of a combative framework, only multiply the difficulty by a thousand because, with koryu, you are dealing with something centuries old, and with rituals wholly unfamiliar and meaningless to you.

Is it happenstance or odd that I was taught why they were and that "I didn’t need to study it to get what was essential to learn" from two completely different sources then him. And here, just now, you got to hear much the same from across a continent from a person with far more experience in Koryu then me-the very same thing.

I would never tell someone with more experience than I that I knew better. With regard to a phenomenon that I know neither person has experienced, I would only say that I, respectfully, disagree.

Best regards,
Arman Partamian

[wagnerphysed]

I guess there isn't much left to be said regarding the practical nature of In-yo. Now that there is a clear understanding of position and understanding itself, it might be time to get back to the original discussion and the reason why Nathan started this thread. What was that again?

Dan, I'd love some Tea...thanks!:cool:

[Dan Harden]

Arman writes

Having said that, we can imagine, theoretically, what an ancient warrior might have accomplished with such rituals, and try and draw rough comparisons to modern day warriors, i.e. soldiers, not professional citizens who practice martial arts.

See, at the heart of your conceit is the presumption that you can understand these mystic rituals, take the kernel of non-supernatural stuff from it, discard the rest, and figure out how such a thing would work now. But the context is so radically different in time and thought (ancient v. modern), that the only conceivable comparison to today are soldiers in combat and the psychological state of mind they might find themselves in, and the various benefits and problems inherent in certain combative mind states.


********************************

Well, Let me sort through here.
You go from saying
1. I don't understand them and therefore how they may relate, or what can be gleaned or discarded.
2. Therefore the two Japanese teachers I had didn’t either
3. By comparison since we made a similar point-
Both Ellis and his Koryu teachers don't know either.
Anyone else you'd like to add to the list?

Then you add the observation that I/ we/ they are conceited in- I guess-quoting what we were told or learned because of it. So tell me is Ellis or his teacher conceited since he did know them and told Ellis he didn’t need to go through them to understand there were modern equivalents in plain old Psychology?

Hmm....set that aside

In the next paragraph you state that these things (that we don't know) can only be equated with -of all things- military (only?) combative mindset. Then you go on to compare that to this warrior culture they all presumably lived in-the ever-ready Samurai bunny myth.
OK.
Since "WE" don't know what they are and why these principles can NOT be learned through the study of them in Psychology, but YOU know they are paralleled and prevalent in a military combative mindset- perhaps you can enlighten us?

I assume- since you have just stated that certain things parallel military training-that you realize you have just broken the logic of your own argument. In that, you must somehow now admit you know and understanding of these things yourself in order to know there are parallels.

Anyway, enough. Lets not argue. I suspect that we will both leave with the same view we came in with, and I've no wish to cross you.

There are most certainly other means and methods to get you there and it does not have to include the study of Shinto or Buddhism, great though they may be. Odd that some of us here have been in extremely stressful life threatening situations. Some of us more than a few times, and managed to maintain a steady mindset and control the situation. And it happened without Buddhism- or your ideal of “Buddhism as must be taught in a warrior culture” er…..milieu?
Faced with a life threatening situation once- I remained completely calm and talked the guy into giving up. Why was I calm? I believe in a Christian God and I prayed. Never lifted a finger. I was sure he could be talked down.
So, did I sort him by Aiki? Was I Fudo Myo incarnate in my steadfast stance? No. I was relaxed and trusting. Could sense I wasn't afraid?
Perhaps these teachings here- are just as Ellis’s teacher alluded to-just another “way.”
We're always looking for something more exotic or sexier than what we have under our own noses.

Cheers
Dan

[Ellis Amdur]

One addendum to my last post - and I've certainly lost track of whom I may be agreeing with or disagreeing.

Specialization leads to unique views and skills. For a mundane example, boxing developed the hook after the cross-buttock throw, which neutralized roundhouse punches, had been eliminated. Circular punches "safe" to throw, study produced the very specialized hook . . . which, if elbow strikes had been allowed, never would have developed either.

Therefore, I've no doubt that the specialization of any mystic practice leads to specialized "technology' which might cause psychologicall and spiritual changes (and even access to certain neurological changes) that one couldn't access by "generic" psychology. The "relaxation response," for example, is not Shingon meditation..

Best

Ellis

[Ellis Amdur]

Wanted to edit, but my 15 minutes were up. One other point comes to mind. Notwithstanding the idea that the esoteria of one people (outsiders) are the psychological technos of another, and can be found within one's own, it also comes to mind that a psychology in the direct and specific service of combat has it's own rules and information. Most all of the psychology I've learned in the West ranges from support to harmonizing to analyzing to benigh spiritual study to manipulation (NLP for an example of the last - In my opinion! Let's not get sidetracked on that. NLP partisans are as rabid as aiki devotees of any ilk!). The inyogaku that I referred to previously focused on manipulation, defeat, and ultimately the destruction of the enemy. I learned through this information regarding power over another, etc., that did not seem to be present (or at least structured) in any other study I had. I have adapted this to radically different ends, at times, than it's original developers, but nonetheless, it is unique BECAUSE of the context (Japanese combatives, Araki-ryu specifically) for which it was made. Thus, in regard to esoteric training in other schools, (or even the stuff in my own which I did not learn) - because I do not know it, I cannot assert that I know it another way.

Finally, I was talking with a Feldenkrais practitioner (a method of neurological training through "awareness through movement" and he informed me that humans, for the most part, are able to access appr. 5% of their total muscular capacity in ordinary circumstances, with remarkable indivudals going up to 8%. - whereas chimpanzees can mobilize up to 35%. A practitioner of martial arts, he suggested that those whom we consider "superhuman" may merely be individuals who are able to access the ability to utilize a higher percentage of their muscular capacity (read the biography of diminutive strongman, the Mighty Atom, who practiced specialized breathing methods and was able, during his stage shows to hypnotize people so that THEY could bend horseshoes that, untranced, they couldn't budge). Is it possible that some of the mystical/esoteric, practices are a technology to cause the neurological system to be able to make the muscles more efficient and more of the muscles accessible to use?

Best

Ellis

[Dan Harden]

Damn you Amdur
Listen up fella, if you keep dropping these clear and concise thought-bombs, eloquently stated and with such parsimony, I am going to pay you a visit!


And buy you dinner.
#$%#ing pin head Show-off
Cheers
Dan

[Dan Harden]

Heres your 15 minutes thrown back at ya.

The use of muscle tissue, and more importantly connective tissue, to control bones that circumevent flexation-firing is a learned response. Now, learning to react and move this way with lazy, predictable, "clean" attacks,(which I call dojo training NOT fighting) or with wrist grabs and gi grabs is one thing. Learning to move this way naturally with more agrressive inerrupted-rythm attacks and learned punches and kicks from someone who knows what they are doing are two different things.
Also disconnecting the shoulders from themselves and from the hips...oops, excuse me, we are talking Japanese and Chinese right? I meant the Ki or chi respectively-can lead to some fairly dramatic results in those unused to such freedom of movement. And long muscle movement-accessed through relaxation- will afford use of more tissue. That said it is better to use bone connections in my view.
By the way, it works with weapons. The left-hand power ideals in sword can be outdone in power and close-quarter speed with right-hand lever cutting. It has to do with the bone connections-and that not specifically in the hands but rather in the legs and hips....er....Ki
I have to remember...Japanese...Japanese...


As for Mystics technology (neet phrase BTW) That still qalifies as physical training. Similar to relaxed stalling in Judo or wrestling.
Show-off
Dan

[Arman]

Dan, Dan, Dan, ;)

To state that I can try and imagine what an ancient warrior derived from mystic rituals does not mean that I therefore know. It is the best I can do. You, however, seem to not only know, but also to understand the non-mystical advantages of such techniques and ALSO how these might be applied in our modern context.

The best analogical entity we have to an ancient samurai is a modern soldier. The "best" does not mean "the same." What is the clear, reasonable connection between an ancient samurai and a modern soldier? Training for life and death combat, and possibly, participating in such combat. Hence the possibility of some very limited, but possible interesting and insightful, comparisons, based in part on imagination and conjecture. This is not a logical contradiction. You equated "imagine," with "knowing," not I. It is you, not I, who assume they "know" what these mystical thing-a-bobs are good for, and that we can achieve the same effects without them.

As for taking the word of your teachers, that is something between you and your teacher, not me. If I named five prominent and respected martial artists who agreed with my position, would you suddenly change your mind? Why do you assume that I should?

My use of the word "conceit" was as a more flavorful synonym to "assumption," not as in "conceited," a term I did not use.

You may posit some samurai "bunny myth," but I'm simply talking about the example of a samurai that trained for, and fought in, battle. Mythological, eh?

Finally, my argument is taking issue with (I hope) the substance of your own argument: viz., that we can "know" what these mystical rituals provided for ancient warriors, as passed down in some koryu, and also discard them while salvaging the non-mystical benefits. Your reply to my challenge has mostly consisted of attempts to find logical problems with my syllogisms and to imply that I'm foolish for arguing against you, Ellis, and both your teachers because. . .hmmm, not sure because why. Although given his most recent posts, I don't think I'm really arguing against Ellis in this discussion.

So, instead of this tactic, perhaps you might consider answering my challenge regarding the possibility of obtaining such knowledge about ancient mystical rituals, how you do it, etc., etc. Unless of course your only answer is that my teacher said so, which is fine. We can just agree to disagree.

Best regards,
Arman Partamian

[wagnerphysed]

Dan, I am confused. When you are saying muscle tissue, are you refering to smooth or striated? On connective tissue, are you refering to fascia, ligaments or tendons? When you mention relaxation are you refering to coordinated agonist and antagonist muscle concentric and ecentric contractions or are you merely refering to the eccentric phase of the contraction? In terms of hip and shoulder seperation, are you refering to the actual seperation of the articulating structures?




The use of muscle tissue, and more importantly connective tissue, to control bones that circumevent flexation-firing is a learned response.

Dan, connective tissue connects muscle tissue to the bones and through contraction (concentric phase) and relaxation (eccentric phase) of muscles the bones in our bodies are able to move at the articulations or joints in the structure. Therefore, the muscle may be the most important aspect here.

I'm not sure what you mean by a flexation response, but judging from the context you used I'm guessing you mean an autonomic response to external stimulus (i.e. fight or flight ...stress response)? Is this correct? If so, I think that a flexation response might more accurately describe a reflex response similar to when a Doctor thumps your bent leg just below the patella and you kick up. Is this more like what you were describing?

In the west, and I learned this in my sports psychlogy, phylosophy of sport, and sport in society classes, we tend to treat mind and body as a duality (two seperate entities existing simultaneously together). More accurately the mind and body are inseperable (I'm sure that no one will argue this point here).

So, any training with the mind affects the body and any training with the body affects the mind. Coordinating training so that both the body and the mind are training at the same time has a profound affect on the neurological level for the whole (mind and body) An example of this might be training Kage, Metsuki, Kokyu, Kiai and muscular patterns while swinging large pieces of white oak with a partner in a paired kata (saw this at the Meiji Jingu Enbu this past November...it was very cool to watch).
Anyway, cross training (so to speak) to hit the neural pathways of the brain and neuromuscular training (via proprioceptive training) can result in what Ellis Amdur referred to in his post. Another way to achieve this (non-martial art related) might be through years of practicing something called Progressive Muscle Relaxation. I won't add any more length to this tangent by describing it. It can easily be researched through GOOGLE.

Is it then not possible that the practices we discuss here are a form of training the mind and body at the same time to get a very specific response? Training in a different manner may illicit a similar response, but until we know what was specifically accomplished by this training, we won' know how similar or disimilar our response truly is. That doesn't necessarily mean we need to practice these rituals to find out what their effects are, as Arman pointed out even if we did study and learned to mastery, the differences in our current environments would most likely restrict our abilities to recreate the responses that these ancient warriors were able to achieve (if in fact they did achieve anything). This I believe would hold true for anyone in our society today, regardless of race, culture, or religion.

However, we can gleen certain insights through an anthropoligic and historical study of these practices. We don't need to buy into a belief system to gain an understanding of how a tool may have been used. We simply need to develop an understanding of the system, possibly a working knowledge.
Does this logic pass muster?

[Joshua Lerner]

Originally posted by Dan Harden
We're always looking for something more exotic or sexier than what we have under our own noses.

Cheers
Dan

I will attest to the fact that what is under Dan's nose is neither exotic nor sexy.

Hugs and kisses,

Josh

[Nathan Scott]

[Post deleted by user]

[Arman]

Nathan,

Thanks for reminding me that this is supposed to be a discussion about Daito ryu. You are making a valient effort to keep the thread focused, and this tangential discussion regarding mystical rituals and esoteric Buddhism inherent in many koryu is winding a bit loose, eh? Sorry about that. Once again, I'll try to refrain.

(BTW, it's all Dan's fault. ;))

Best regards,
Arman Partamian

[Dan Harden]

Nathan

Point taken. We were really wandering far a field. Sorry about that. And yes you're right about leaving it alone to those who are interested in that particular venue and in that aspect of their training.
Have a good new year Bud and good luck in this pursuit.
Arman and Brian that goes for you guys as well.

Josh, I'll see you in a few weeks!
Cheers
Dan

[Arman]

Dan,
Thanks, and you too.

Best regards,
Arman Partamian

[Kendoguy9]

Hello all,

There is a very nice short article on onmyodo that I thought would be good to include here in the aikijujutsu section.

Takeda Sokaku sensei's grandfather Soemon was a master of onmyodo or yin yang magic/divination. Per www.daito-ryu.org:

Soemon studied the arts of yin-yang divination (ommyodo) in Kyoto under the Tsuchimikado family, who were descendants of renowned diviner Abe no Seimei (921-1005), eventually receiving a menkyo (license of mastery) certificate and obtaining the title of Takumi no Kami. After returning to Oike in the Aizu domain he served as the chief priest of Aizu Ise Shrine and was known both as an expert in the Shinto religion and yin-yang divination and a master of Daito-ryu. He taught these arts in different places, and also transmitted secret teachings to the Aizu domain councilor Saigo Tanomo.

Since yin yang concepts play a role in Daito-ryu I thought this rare essoteric art/science deserved a little more attention here. Sadly the article is uncredited online (I've seen it posted several places) so I have no idea who posted it. If anyone knows who originally wrote it I would love to know so I could credit them. I found this copy at: www.rhizome.org/directory/resumes/1004873.doc

Onmyodo


-Formative Years The Architect of Japan’s-


Introduction


in the religions have had an effect on Japanese history since the times recorded Buddhism, the light and darkness of Japanese religion. These two scholar? The answer to this question will usually be Shinto and in Japan—what word does this evoke in the mind of the East Asian Studies Religion Kojikithe life to come. is the religion of death and reincarnation, and concerns itself with purity, and concerns itself with the life in this world, whereas Buddhism for what the other religion lacks. Shinto is the religion of birth and of Japan. Many times Buddhism and Shinto are said to compensate one of the earliest written historical account ,

or Confucian studies taking place in a Buddhist monastery.” religious traditions… One can find Shinto elements in a Buddhist service mutually exclusive beliefs and practices forming smaller or larger isolated between Shinto and Buddhism, however, “should not be taken to indicate a beneficent, mutual union. This state of complementary dualism the Japanese people-- the attitude of bringing the two opposites into harmonious symbiosis of religions in Japan signifies the attitude of This1,of religion at the University of Southern California states that of this religious synchronicity. Robert S. Ellwood, a professor Indeed, it is impossible to draw a line between religions in Japan because

religion called nihondo, the “way of Japan.” and the strands that make it up are so many support systems to a larger ,have argued that this rope is itself the fundamental religion of Japan Nonetheless it is identifiable as the Japanese way. In fact, some and shift along its length, and the rope is flexible and changing. rope is not everywhere and always the same. The strands change rope that extends from prehistoric time up to this very day. The rope called "Japanese religion” or the “Japanese way”—a is best to consider the various [religions] as strands within a larger Perhaps it2


system, Onmyod religions, which were later brought into Japan. This religious finds a religious system that acted as a cohesive agent between various When one looks back into ancient Japanese history very carefully, one an explanation as to why this religious synchronization occurred. ,or Confucianism from Buddhism and vice versa. There is, however as Ellwood, for it is indeed impossible to separate Buddhism from Shinto Many scholars come to the same conclusionō.and a lasting effect on the formative years of Japanese history has had a tremendous effect on Japanese religion ,

of Onmyod Part 1– An Analysisō

An Introduction to Onmyodō

Onmyod ō for the name Onmyod ,or perhaps, even to scholars of Japanese studies. This is understandable ,is an unfamiliar word for the average personō was inevitable that Onmyod has been lost in history. In a way itō became forgotten, for Onmyodō process, however, Onmyod whole composed of Buddhism, Shinto, and Confucianism. In this Japanese religion into what it is now—a diverse, yet unified and integrated laid the foundation for the development ofō and doctrine to the other religions, which dissipated Onmyod ,gave away too much of its own rituals, ideasō .into the darkness of Japanese history

Onmyodō .itself, as its name suggests, is Japanese Daoism3.Japan century c.e. and was the first foreign religion to be introduced into period of possibly three centuries from the sixth to eighth century Daosim was brought into Japan very early in Japanese history over a 4 The element of Onmyodō theories were adopted first by the Tenn the ancient times as well as the theory of five elements. These was astrological technology passed down fromō5 introduction into Japan was that only religious Daoism to its exposure to Daosim. However, one peculiarity of Daoism’s works of nature-- a technology that did not exist in Japan previous lineage because of its far-advanced systematic interpretation of the6 was brought into Japan and philosophical Daosim7 Japan in the seventh century century c.e., Onmyod came in at a much later date. After Buddhism was introduced intoō .well as the religious ambiguity of Japan system of rituals, forming the foundation for Japanese occultism as strengthens its role as a mystic, magical8 Throughout Japanese history, Onmyodō of Onmyod influenced the religious culture; however, before analyzing the impactō on Japanese history, Onmyodō understanding of the religious system of Onmyod itself must be explained. Without anō.impact it had on the formative years of Japanese history one will not be able to see the significant ,



Chapter One—Onmyodō as Religion


professor of anthropology at Cornell University. ,the theory of liminality and communitas conceptualized by Victor Turner by Ronald M. Green, professor of religion at Dartmouth College, and two major theories: the theory of religious deep structure conceptualized Many scholars of religion have struggled to answer it and there are is a religion? This is a puzzling question with no single answer. What

.have a core “deep structure” which is founded upon moral reasoning on logic and rational reasoning. He argues that all religions theory of religious deep structure is a definition of religion based Green’s9Green argues that all religions’

.deeds by holding out the promise of a redemption not based entirely on one’s they are prepared to ease their insistence on judgement and retribution ,of self-condemnation that inevitably accompanies sensitive moral striving that the righteous are rewarded. And, in response to the kind ,them that governing one’s life by this method is not ultimately self-destructive adherents to the method of moral reasoning. They try to assure differences, religions contain these elements. They point their to overcome moral paralysis and despair. Whatever their surface beliefs that suspend moral judgement and retribution when this is needed reality of moral retribution and third, a series of “transmoral” “the moral point of view”; second, a set of beliefs affirming the has three essential elements: first, a method of moral reasoning involving deep structure10


moral person. if followed, will bring positive gains--such as eternal life—to the ,religions exist for the purpose of setting down moral codes, which Thus, Green’s argument is that all

theory poses a problem for Onmyod Green’sō because Onmyodō which Green states all religions must have. Onmyod completely lacks any of the three deep structuresō concern of Onmyod lacks moral codes and has no conception of life after death, the primaryō .world, which is perceived as filled with evil and chaos is to identify and avoid troubles in this11.(!there is no moral code darkness—hardly a reward for living a moral life (not to mention that a netherworld where the dead are supposed to spend all eternity in the after death was that of a miserable existence in “Yomi no Kuni,” it was a taboo to deal with death. The only conception of life ,Due to the fact that death was the greatest impurity, according to Shinto 12be, one could argue that Onmyod deep structure is indeed the definition of what a religion ought to Thus, if Green’s theory of religiousō is not a religion, for Onmyodō .lacks a moral force as its guide

theory of liminality and communitas also seems to exclude Onmyod Turner’sō .religious experience—the liminal time/space to achieve community awareness beyond socio-moral codes by sharing the Therefore, as with Turner’s theory, a religion exists as a method of the communitas, a feeling of belonging beyond social structure. He further states that liminal time is essential in the strengthening a manifestation of chaos opposed to the orderly cosmos of average life. could be characterized as a suspension of social mores and laws, as exist to create liminal time and space. Liminal time and space from being called a religion. Turner states that religious rituals13

theory fails to convince one that Onmyod Turner’sō is exactly the opposite of what Onmyod is a religion because his conception of religionō of Onmyod is trying to achieve. The main objectiveō through the application of the onmyogogyo is to understand the laws of the universe14 perceived as totally chaotic. The practice of Onmyod and bring order to the world, which was largelyō natural phenomena capital, performing rituals, interpreting supernatural and catastrophic/rare them appropriate temperaments, choosing an adequate place for the imperial in organizing Shinto, Buddhist, and Daoist deities as well as giving was the empirical application of these theories15fate. The job of a practitioner of Onmyod and most important, calculating one’s own ,ō it by applying Onmyogogyo. Thus, Onmyod was simply to observe a phenomenon and interpretō.to explain all phenomena in the universe is a science based on its own scientific method that could be applied ,which most definitely is not a religion ,


Chapter Two—Onmyodō Cosmology


Onmyodō .which is repeated ,observation, he will measure and calculate the outcome of the experiements equipment to make it possible to repeat his theory. Then, through he will operationalize his theory by using technological utensils and ,Onmyogogyo theory to categorize the observed phenomena. Then When an onmyo practitioner observes natural phenomena, he applies the on the methodological paradigms of theory, operationalization, and observation. is a science—a method of understanding the phenomena of nature based16an old collection of magic spells, without significance.” of the I Ching, and received the reply: “Oh, that’s nothing but When Carl Jung met Hu Shih in the mid 1930s, he asked Hu “of his opinion However, what exactly is Onmyodgogyo? 17However, Hu recalled that—

.faith in this nonsense asked the priest for an I Ching oracle. But he had not the slightest No sooner said than done. They went into the temple together and As a joke, he had said to his friend: “Here you can consult the oracle!” love affair. They were just passing by a Taoist temple. a walk with a friend, the friend told him [Hu Shih] about his unhappy One day on

he replied, “as a joke I asked a question too.” him whether he had not profited by this opportunity. “Yes,” who does everything one does not wish to do oneself, I cautiously asked of course . . .” Remembering the well-known story of the “good friend” ,correct. Whereupon he replied reluctantly, “Oh yes, it was I [Jung] asked him whether the oracle had been

.I asked “And did the oracle give you a sensible answer?”

.to put it that way.” The subject obviously made him uncomfortable He hesitated. “Oh well, yes, if you wish18


to use the I Ching, and commented that bundles arbitrarily. Carl Jung, as a part of his research, learned yarrow. The oracle then divides the forty-nine stalks into two I Ching itself is a form of divination employing forty-nine stalks of Yet, even Hu admits, albeit reluctantly, to the accuracy of I Ching. been expected to look upon Daoist practices as mere superstition. old” so China could be reborn into a modern country, Hu might have Being the one who refuted “everything

.by the will All other manipulations proceed mechanically and leave no room for interference in each bundle, and yet the result depends upon their numerical relationship. a single swoop. He does not know how many stalks are contained is, without counting—dividing up the bundle of forty-nine stalks at intervention in this experiment consists in the experimenter’s arbitrarily—that the only subjective19


which seemed to suggest the idea of an acausal parallelism.” the I Ching for “time and again [Jung] encountered amazing coincidences of interpretation are derived. Jung attests to the accuracy of on a very arbitrary first step from where the structured numerical theories Thus, the practice of I Ching is based20.of Chinese history up until the present I Ching oracles have been taken seriously since the unwritten antiquity Perhaps the accuracy of I Ching is further realized by the fact that

I Ching, or the The Book of ChangesOnmyod and is also the source of the yin-yang school of Daoism, from which is one of China’s classics ,ō .the doings of the shinrabanshou has borrowed its knowledge of interpreting21 However, not all of Onmyodō .and merged into what we could call the onmyogogo theory merged and the five-element and yin-yang theories were systematized to develop on its own until the Han dynasty, when the two schools were school of Daoism formed separately from the yin-yang school and continued of the onmyo part of the onmyogogyo theory. The gogyo, or five-element came from I Ching. I Ching was mainly influential in the formulation22

are all on. myo while darkness, softness, water, midnight, the moon, and winter Similarly, light, hardness, fire, noon, the sun, and summer are all and introverted and therefore, males are myo while females are on. most males are offensive and extroverted whereas most females are defensive ,into male and female. When one compares the male with the female shinrabanshou into on (yin). For example, most creatures are divided shinrabanshou into myo (yang), and static, defensive, and introverted of all, the onmyo theory classifies kinetic, offensive, and extroverted First

.on and myo are both concepts to describe the relative state of shinrabanshou Furthermore, an important point to observe in the onmyo theory is that shinrabanshou which are on move backwards, turn left, or go downwards. ,which are myo will move forward, towards the left, or/and upwards; whereas shinrabanshou movements can be detected. For example, shinrabanshou but it also forms the foundation from where the future tendencies of ,onmyo is not merely a theory to dualistically categorize shinrabanshou ,However23.night, it is myo form a shadow and thus is on, but when the same candle is lighted at time and place. For example, a lighted candle under the sun will myo, the distinction is not absolute and could change depending on the and myo depending on circumstance and even when they appear as on or on have myo manifested within them. All creation appears as on All things that are myo have on within them and all things that are

.aligned with fire, water, earth, metal, or trees onmyo theory: a method of categorizing the shinrabanshou into groups gogyo theory, on the other hand, originally had the same role as the The24,the five category of shinrabanshou to the five states of the ki By interacting with onmyo philosophy, the gogyo theory transformed from 25 the gogyo theory went which forms the shinrabanshou. However, the most significant change

equally among all seasons and times. and dusk, water with winter and the night, and earth is said to be distributed spring and the morning, fire with summer and noon, metal with autumn Similarly, time and gogyo are related in the following way: trees with metal with west, water with the north, and earth with the center. ,into the following relationships: trees with east, fire with south elements to space and time. Space in gogyo could be organized to describe time and space; this made it possible to ascribe the five through is its application as concepts

onmyo and gogyo form the basics of Onmyod Theōwithin on,” and water is “on within on.” myo.” Similarly, fire is “myo within myo,” metal is “myo no shadow is cast. Therefore, trees are called the “on within signifies vitality and mid-day—when light is at its strongest and and dawn—when light once again emerges from darkness; whereas, fire have less myo and more on compared to fire because trees signify renewal myo. Also, although trees and fire lean more towards myo, trees while metal and water are on, and earth has an equal amount of on and varying degrees of on or myo present within it: trees and fire are myo after they are employed together. Each of the five elements has but these theories become practical only ,26the above explanation of Onmyod ,from which shinrabanshou could be interpreted and observed. However The relationship between the on and myo of the gogyo form the foundation ō .should help in understanding the onmyogogyo theory grasped and understood in one reading. An example of its application cosmology is abstract and is unlikely to be

.it signifies death, the ki of water is also associated with death North is also the direction of water, an “on within on,” and because the sun settles, the north, is the direction of death and winter. This signifies the death of the sun; thus, the direction towards where dusk, light is lost and the world loses its heat—night falls. of metal, a “myo within on,” into an entropic ki. After east into the direction of aging and autumn as well as making the ki the sun falls under the horizon and night ensues. This makes the ,to the point of reaching the western horizon, the direction of metal gradually goes down, a movement characterized by on. Once on increases it is ironically the destroyer of myo. This explains why the sun nothing is left. Thus, although fire is “myo within myo,” of power and vitality, a lighted torch slowly consumes the torch until strength, vitality, and the summer. Although fire is a symbol the sun is southernmost in the sky, the direction of fire, signifying the point of being “myo within myo,” (noon). At this point easily be concluded that the sun will keep on rising until it reaches state of being where on is gradually being replaced by myo—it could with life. Also, because trees are an “on within myo”—a spring, and thus, the ki of trees that signifies the east is also imbued of the sun. This makes the east into the direction of life and sun rises from the eastern horizon in the morning, symbolizing the birth The27.horizon and the whole cycle will start once again When myo becomes strong enough, the sun will be reborn from the eastern thus, on stops accumulating and myo starts to gain its influence. ;Water is associated with death, but it is also from where life is born

The cosmos, to the Onmyod above model sets the fundamentals of the onmyogogyo theory on the shinrabanshou. Theō one of the five elements. However, when Onmyod Everything and every phenomena could be divided into on or myo and into practitioner, has a definite order. ō of the above information, Onmyod theory must be explained in greater depth. With the foundation is used as a form of divination, the onmyogogyoō .the future their mystical means to see the true nature of things and to see into practitioners could finally start employing


Chapter 3—Onmyodō Mysticism


explained in the previous chapters, Onmyod Asō is fundamental in all other forms of Onmyod upon the principles of onmyogogyo. This knowledge of the cosmos as a means to allow its practitioners to see the world as structured is an early attempt to form a empirical paradigmō .pentagram these relationships are the conflict pentagram and the complementary affect and transform into one another. The two theories describing between the five elements and two theories that explain how all elements Before describing divination practices, one must know the relationships practices, including divination practices. 28till the present as the symbol of Onmyod conflict pentagram is signified by a five pointed star, and remains Metal wins over trees because metal could chop down trees. The a fire. Fire wins over metal because fire could melt metal. and stops its flow. Water wins over fire because water could extinguish The earth dominates over water because the earth blocks the waterways over the earth because trees suck nutrients out of the earth. pentagram could be explained by a simple analogy: The trees dominate each element has the property of creating one another. The conflict of devouring another, while the complimentary pentagram emphasizes how in that the conflict pentagram emphasizes how each element has the property These two theories contrast each otherō.

.to water, and water gives birth to trees gives birth to earth, earth gives birth to metal, metal gives birth complementary pentagram explains that trees give birth to fire, fire The29of all creation and phenomena. cyclical nature of the world; the tai ji describes the natural course without doubt, represent the cycle of life and death as well as the ,is commonly known as “the ying-yang symbol.” This symbol on.” This phenomena is represented by the tai ji diagram which representing the gradual shift from “on within myo” to “on within ,depicts the change of seasons from spring, summer, autumn, and winter This theory of complementary pentagram

twelve zodiac ten core attributes of shinrabanshou. Combining this with the the five elements could be divided into yin and yang, composing the the five-element theory and the yin-yang theory are combined, each of When30 .system becomes incredibly sophisticated symbolizing the eight directions and their onmyo analogy), this divination) sun, and the moon, with the twelve devas, and with the eight tri-grams ,with the twenty-eight “guest” stars of the moon, with the five planets the future. Furthermore, when the sixty tendencies are combined which could be used to look into the past, and more importantly, into ,forms the sixty tendencies of all things31of interpreting these signs, which makes Onmyod Added to that, there are various methodsō these numbers and signs. Therefore, it is important to know the various methods of interpreting without which the knowledge of the interpretive theories, makes no sense. divination practices a maze of signs and numbers

of the earliest Onmyo technologies brought into Japan was Tonk Oneō.32 Tonkōto find out how to hide from potential trouble. Tonk as its characters suggest, is a method used ,ō this nature, Tonk the heavens and the gods will protect the practitioner. Due to was thus employed as a way to find the correct direction and time whenō strategies during times of war. The theories guiding the Tonk was most often used as a way of forming militaryō practitioner of Tonk the position of stars and the gods at that specific time. The sixty tendencies and the eight tri-grams (directions) combined with discipline are quite complex, as it relies on the relationship of theō stars, and gods. One famous episode when Tonk ,used to calculate the relationships between the tendencies, tri-grams theories and must know how to use the chyokuban, a rotating diagram must be highly knowledgeable in onmyogogyoō was used is when Tenmu Tennō used Tonkō :Shoki, it is said to defeat Prince Otomo. In the Nihon

Tenn When Tenmuō this phenomena, Tenmu Tenn dark clouds started to cover the heavens. Being suspicious of ,arrived at Yokokawa with his army, thickō emerge victorious in the end and govern all under heaven.” that all under heaven will be divided into two factions, but I shall used his chokuban and said “This signifies33


Later on, Tenmu Tennō by employing his Tonk defeats Prince Otomo in a stunning victoryō that Tonk predictions. This not only suggestsō onmyogogyo theories. also means that military leaders then had a good understanding of the was used in actual military expeditions but

Onmyo discipline is Jugond Anotherō.34a Daoist magician holding a sword while casting a spell, and thus Jugond The characters composing jugon symbolizeō is highly magical and esoteric. Historically, Jugondō was the first Onmyo discipline to be brought into Japan35 of the Daoist magician. Thus, the Jugond and the five-element theory, and thus preserve the traditional image spirits, or destroying monsters/apparitions by employing Chinese medicine and concentrate on solving problems such as disease, possession by evilō of Jugond psychiatrists, employing Chinese medicine and hypnosis. The name magicians acted as ancient pharmacists andō on their body and walking through fire, was transferred into Shugend most of its practicies, including the practice of pouring boiling water disappeared in the early Heian period butō and state OnmyodōJugond The fact that the greatest master of.ōno Ozuno, the creator of Shugend Karakuni no Muraji, is an apprentice of En ,ōimplies close ties between Jugond ,ō and Shugendō.36

Shugendō is another discipline that is thickly influenced by OnmyodōMost scholars of Japanese religion understand Shugend .ō fact that the Tenn have also been deeply influenced by Onmyo thought. Due to the not realize that Shinto mysticism and Japanese mantrayana esotericism esoteric mysticism. They are right in saying that, but most do to be a combination of Shinto and Mantrayanaō ,(the daijosai to build shrines (such as Ise Shrine) and to conduct rituals (such as of Japan heavily relied upon Onmyo principles37 ,rituals, such as the harai norito and due to the fact that core Shinto purity38 one could say that Shinto’s foundation is thickly influenced by Onmyod ,and the misogi, are in reality Onmyo practicesō.39This could be seen first hand by the fact that the Kojiki the and Nihon Shokiinto Onmyod Shinto, such as the gods and the fertility rituals, were all absorbed are riddled with Onmyo thought. The elements that were originally ,which more or less served as Shinto doctrine ,ō of Buddhist mysticism. Kukai, in Shinto’s Onmyonization was Kukai, the founder of the Shingon school To make matters more complicated, one of the greatest contributors to myths, and the antiquity of Onmyo influence on Shinto is painfully obvious. One could also see that Onmyo elements are present in the Japanese creation and categorized into the five-elements. Nakatomi no Harae Kunkai40 that takamagahara explains Shinto mythology in Onmyo terms. For example, Kukai states41 daeva kings and the twenty eight host the movement of the sun, moon, and the five planets as well as the twelve Kukai further states that “the happiness of all people depends on is in reality the sun, the moon, and Venus.

.relationship between Shinto gods and the five-elements stars. Kukai also explains the42

the Vajrapana Sutra (It is believed that the Kukai was also the one who brought

Chinese mystics because such a document does not Vajrapana Sutra is a fabrication by

Shyukuyod exsit in India), the core documentō..his studies in Tang China in 810 century c.e an Onmyo discipline, into Japan following ,43 .Buddhism has been deeply influenced by Daoist five-element thought to the fact that he learned Mantrayana Buddhism in China, where Mantrayana One may wonder why Kukai was versed in Onmyo thought, but this is due44principles. Once during the Taish work he had completed during his lifetime which all fit within the gogyo His knowledge of Onmyo technology is apparent from the various construction ō a dam where Kukai reinforced lake Manno era, the Japanese government decided to build45 .than what one would expect from a Buddhist monk in 812 century c.e the technology used by Kukai to reinforce the lake was far more advanced the government technicians investigated the lake, they found out that into a reservoir for irrigation. When46through extracting and processing tan or mercury. The ,Rentanjutsu aims at creating the Shintan, the medicine of immortality Rentanjutsu, which was the most advanced discipline in Onmyo technology. Kukai was also a practitioner of a Daoist alchemical practice called Sankei Mandala Myoyoji .extracting mercury on Mt. Koya—the headquarters of Shingon Buddhism preserved in Tanjo shrine depicts Shingon priests47Shukuyod the above account with the fact that Shingon astrology is derived from Buddhism because Mt. Koya lies on a huge mercury deposit. Combining It is possible that Kukai chose Mt. Koya as the headquarters of Shingon ōschool, is enough to prove that Onmyod which is an astrological branch of the five-element ,ō .influence in the formulation of Shingon mysticism has had substantial, if not a fundamental


Onmyodō in Japanese History Part 2- The Effect of

Introduction

written above, the technology of Onmyod Asō their future tendencies. However, Onmyod years, capable of explaining all phenomena and all creation while calculating was, to the people in Japan in Japan’s formativeō itself was not named Onmyodō Jugond it was called by its various component theories and schools, such as ,until the early Heian period. RatherōShukuyod ,ōTonk ,ōShingon mysticism (Mikkyo), Shinto ,

of Onmyod and applied to the early history of Japan. Thus, tracing the history various religions and schools that the onmyogogyo theory was expressed were influenced by the onmyogogyo theory. It was through these mysticism, and the like, which allō of onmyogogyo thought. is analogous to tracing the history and transformations


in Asuka era Japan Chapter 4—Onmyo thought


oldest account of Onmyo thought being brought into Japan is found in The

the Nihon Shokito this source, a professor of the five-element school was According.




.Korea) in 513 century c.e brought to Japan from Kudara (Southwest48the This means that this was the first time I Ching was brought into Japan as well because the I Ching magic, and on Tonk of calendar making, and texts on astrology, on geography, on Daoist arrived from Kudara, including professors of astrology and professors to late seventh century) progressed, more scholars of Onmyo thought is based on the five-element theory. As the Asuka era (early sixthōthen and was assigned to study texts on Tonk The Otomo family was one of the vassal families that served the court their vassals study these texts and learn from the Kudara professors. The Yamato court at that time made.ō.49may have had its roots in Tonk became a founder of the Koga ninja clan suggests that Koga ninjutsu The fact that the Otomo family laterō.to the balance of yin and yang around them a study of how to hide one’s self according ,50Korea) attacked them, Kinmei Tenn Kudara asked for help when Shiragi (Southeast Korea) and Koukuri (Northern spread rapidly through the aristocracy of Japan. In the instance where There is no question that Onmyo thoughtō .astronomy, and divination ,Kudara needs and not to forget sending them professors of medicine told his men to send whatever reinforcement51

religions made Onmyod Combined with this, the attraction of the Japanese people towards ritual-oriented into Japan, the religious aspect of Onmyo thought became emphasized. Buddhist monks, who are religious officials, were bringing Onmyo thought China brought most Onmyo texts into Japan. Due to the fact that Japan entered the seventh century c.e, Buddhist monks from Korea or Afterō .their claims that Buddhism was needed/not needed Buddhist influences, the two sides used Onmyo thought as a way of legitimizing were clashing with each other over whether Japan should get rid of all adopt Buddhism or not. When Mononobe-no-Moriya and Soga-no-Iname were not even mentioned during the controversy over whether Japan should of Onmyo principles could be seen by the fact that the onmyogogyo theories widely accepted. This wide acceptance52.angered the Heavenly Sovereign were caused because the Mononobe clan upset the balance of nature and Mononobe mansion. The Soga clan publicized loudly that the fires stole the statue. After this, a mysterious fire burned down the Buddha, threw it into Yodo, river and burned the temple from where they For example, The Mononobe family stole one of the Soga statues of the 53.arguments and get what they wanted of the early days employed Onmyo principles as a way to legitimize their Following this example, Japanese politicians

first person to use Onmyo thought in political reform was Prince Sh Theōof the Soga family, Prince Sh Although commonly known as an advocate of Buddhism as seen by his support toku. ōtoku was also very well educated in Onmyo thought54The most important contribution to Japanese history by Prince Sh .ōa which suggests the division of the constitution into a yang half and format while the remaining eight are in “thou shalt not” format second reason is that the first nine constitutions are in “thou shalt” which are the maximum numerals of yang and yin respectively. The ,of all, the number of the constitution is the sum of nine and eight is deeply influenced by Onmyo thought for three reasons. First is unquestionably the 17 article constitution. This constitution toku



.yin half55,was implemented in 604 c.e The third reason is that the constitution

a new beginning, a revolution. Prince Sh the tree of light” according to the sixty tendencies, which symbolizes which is the year of the “rat meetsōthat Prince Sh for imperial court officials. Most contemporary scholars agree toku also created a twelve level ranking systemō.of the six virtues will be te, jen, yi, li, zhi, and xin each rank. When employing the Confucian principle the ranking toku employed Confucian principles to name56 However, Prince Shō.was based on Onmyo thought to popular belief, the ranking system of Yamato imperial court officials written in the five element school texts by Guan Xi. Thus, contrary te, jen, li, xin, yi, and zhi, which reflects the ranking system as toku’s ranking system was in the order of57guardian stars. The North Star obviously represents the Tenn The twelve ranks reflect the worship of the North Star and its twelve colored in according Onmyo colors—blue, red, yellow, white, and black. could point out the fact that the clothing worn by the officials was To further support this argument, oneōAll these practices correspond to daoist principles described in . Guan Xi and the Spring and Autumn Annals.58 Thus, Prince Shō.into the bureaucratic structure of ancient Japan toku was a pioneer in introducing Onmyo principles


Chapter 4- Tenmu Tennō and the Emergence of the Onmyoji


Tenchi Tenn Whenō Otomo, became Tenn died in 671 c.e, his incompetent son, Princeō.century c.e., in the Jinshin Rebellion support of powerful nobles, led his troops against Prince Otomo in 672 However, Prince Ooamano, who had the.59 Prince Ooamano (who later became Tenmu Tennōemployed Tonk (ō three. Tenmu Tenn to defeat Prince Otomo as explained in chapterō was well versed in Onmyo principles, for in Nihon Shōki it is mentioned that “Tenmu Tennō often practiced astronomy and Tonkō”.60 to use the title Tenn Also, Tenmu was the first sovereign of Japanō Star, which is the cardinal star of Onmyo astrology. to the supreme deity of Daoism, Shang Ti, a manifestation of the North Ookimi, which translates into “Great King”), a title used to refer previous to that, sovereigns were called)

the greatest accomplishment of Tenmu Tenn ,Howeverō Onmyo) within the Nakatsukasash is the creation of the Onmyoryo (Office ofō .(Ministry of Imperial Affairs)61The Onmyoryo was established as a means to research Onmyod ō Tenmu Tenn)ō was the first person to use the word “OnmyodōA total of eighty nine .a means to predict future events and record the passage of time accurately to refer to the principles influenced by onmyogogyo thought) and as ”62 These Onmyod Onmyo technicians worked at the Onmyoryo. ō .technicians were called Onmyoji

of potential assassins. barking in front of their house was enough for the nobles to be wary person to consult with was an onmyoji, a simple reason such as a dog power in little time. When nobles had any problems, the first protected the aristocracy from trouble, they collected considerable to the fact that the Onmyoji predicted the future, cured disease, and Due

battles between D of Onmyo technology had an advantage. One example is the political this increasing paranoia in the aristocracy, anyone with any knowledge Withō.between 761 and 764 c.e kyo and Fujiwara no Nakamaro which took place63leader in the Nara era, controlled the Tenn Fujiwara no Nakamaro, a prominent politicalō to Nakamaro. Both Nakamaro and Dokyo were versed in Onmyod the monk Dokyo started to emerge as an influential politcal adversary ,as a puppeteer does a puppet. Howeverōand many stories remain depicting how these two employed Onmyod ,ō .magic to disrupt or kill each other64 Kibi no Masabi, an Onmyod he always had an upper hand. One day however, Nakamaro visted ,just returned from China and had learned the latest advanced Daoism However, because Dokyo was a monk who hasō learn the lastest advance in Onmyod master who has just returned from China, toō eradicated his political adversary by employing Onmyod it quickly when it started, and execute Nakamaro. Thus, Dokyo As a result, Dokyo was able to prepare for Nakamaro’s rebellion, quell by divination that Nakamaro was planning a rebellion to get rid of Dokyo. technology. Kibi no Masabi detectedō.and became the Pope of the Nara court ,65

Furthermore, Shōtoku Tennō decided that she wanted Dokyo to be the next

Tennōhowever, Wake no Kiyomaro, who was an Onmyod ;ō stating that a person without imperial blood could not be Tenn , practitioner himself, forged a prophesy from the Kami of Usahachimanōa firm hold of his power and after the death of Sh This stalled made it impossible for Dokyo to advance further in establishing .ōtoku Tennōhow much Onmyod east, where he died shortly thereafter. This political drama shows Dokyo was reduced in rank and sent to the ,ō changing history. The influence of Onmyod influenced politics, to the point of drasticallyō In fact, the Heian era was the height of Onmyod .only keeps on increasing after the Nara eraō .great paranoia in the Japanese ruling class by the Onmyoji, and the Onmyoji took full advantage of this to create of the aristocracy became closely influenced by the divinations performed influence in Japanese history. All actions66



Conclusion

Onmyodō in the previous pages, Onmyod name which does not exist—its practices still remain. As seen does not exist by name in Japan anymore. However, it is only theō impossible to separate Onmyod years of Japan and in early Japanese politics. It is virtually had a profound influence in the formativeō people. As seen in the above pages, Onmyod entity which is present in every movement, every action of the Japanese to be a nihondo which binds all aspect of Japanese culture, an unseen existence of Japan itself. As Robert Ellwood stated, there seems from Japanese history without denying theō all a product of Onmyod ,are still in effect and calendars list days of good luck and bad luck the sun and the moon which are the yang and yin. Directional taboos fact that the days of the week are named after the five elements and impact it has had in the social level and proof exists even in the present—the religious and political life. One could easily assume the profound has penetrated into all aspects of Japaneseō assumption to say that Onmyod astronomy. Thus, it is not a far fetchedō is in actuality nihondo

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1 ,Robert S. Ellwood & Richard Pilgrim Japanese Religion Cliffs: Prentice-Hall, 1992), 3 Englewood)

2 ibid, 3

3 The characters composing Onmyodō are ( ) ,on “hidden” or “dark,” ) the character for) myo for “light,” and ( ), the character do ( ), ,the character for a “path.” Thus Onmyodō “the way of yin and yang”. could be translated into “the way of darkness and light”, or into

4 ,Sasahara Kazuo Nihonshi Kenkyuu 50 ,(Tokyo: Yamakawa Shuppansha)

5 In this paper, the Emperor of Japan will be referred to as Tennōcharacters composing “Emperor “is not the correct translation etymologically. The because Tennō ,( ) Ten ( ) Heaven) and) no ( ) “The link between Heaven and Earth.” King) should not be interpreted literally, for its true meaning is)

6 .of Daoism practices as well as magical, alchemical, and ritualistic components In this paper, religious Daoism refers to astrological/fortune telling

7 .medicinal components of Daoism In this paper, philosophical Daiosm refers to the philosophical and

8 ,Sasaki Masaru Onmyodō Higi, Senjutsu no Keifu no Hon: Nihon no Yami o Tsukasadoru Tokyo: Dainihon Insatsu), 9. )



9 ,Ronald M. Green Religion and Moral Reasoning University Press), 3 New York: Oxford)



10 ibid, 3



11 ,Takahira Meikai Shoukanshi Tokyo: Shinkigensha), 96)



12 story within the The Shinto belief that death is profane stems from the “Yomi no Kudari” Kojikiand beheld the profane, I must perform a this mayhem, Izanagi comments that “I have gone to a profane place spirits as well as by his decrepit ex-wife. After escaping from and infested with maggots; he is further pursued by demons and lightening runs away from “Yomi no Kuni” after seeing her loved one rotting his dead wife, back from “Yomi no Kuni.” However, Izanagi ,where Izanagi tries to bring Izanami , misogi ,death within Shinto. (Itasaka Toshikazu using water).” This is the first mention of the profanity of ritual purification) Hajimete no Kojiki Tokyo: Nihon Bungeisha), 30)



13 ,Green ,Religion and Moral Reasoning 135-6



14 Onmyogogyo is the core theory of Onmyodō The word. Onmyogogyo in this paper. school and the five-element school) which will be explained later on theories postulated by the respective schools of Daoism (the yin-yang (could be separated into the Onmyo (yin-yang) and Gogyo (five elements



15 ,Sasaki Masaru Onmyodō no Hon36 ,



16 ,Earl Babbie The Practice of Social Research Wadsworth Publishing Co.), 27 :Belmont)



17 ,Carl G. Jung Memories, Dreams, Reflections House), 374 New York: Random)



18 ibid, 374



19 of It is to be noted that Jung is speaking as an individual practitioner I-Ching 373 ,rather than as a professor of psychology, ibid



20 only arbitrary step in psyche interfered with the dividing of the yarrow stalks, which is the By “acausal paralellism,” Jung is implying that the unconscious I (could understand and recognize. (ibid, 374 the collective unconscious in a way that the conscious part of the psyche that this arbitrary step exists in order to make present the will of Ching divination. Jung asserts



21 Shinrabanshou character All Phenomena in the world. The word itself is composed of the is a Japanese word that refers to All Creation and shin ,(forest) ra ,(silk) ban ten thousand), and) shou (Sasaki, 66) phenomena). )



22 Murayama Shuichi Nihon Onmyodō Shiwa Kabushikigaisha), 14 Osaka: Osakashyoseki)



23 Sasaki, 66



24 Uryu Naka & Shibuya Nobuhiro, Nihonshyuukyou no Subete Tokyo: Nihon Bungeish)274 ,(a



25 From the Chinese chi,things are formed. (Joseph Needham which refers to the pneuma from which all , Science and Civilisation in China Cambridge: Cambridge University Press), 219)



26 Sasaki, 67



27 the naming if the It is beyond question that the synchronicity of water and death influenced mizukoto have been returned to the spiritual realm with the guidance of the the aborted fetuses which were said , Jizo .boddhisatva



28 The conflict pentagram is called the gogyo soukoku and the complimentary diagram is called the gogyo soujou(elements of co-existence, respectively. (Sasaki, 68 could be translated as the five elements of victory, and as the five these ;



29 ,Asuka Koushou Jumon, Jumon, Jumon 80 ,(Tokyo: OS Shyuppan Kabushikigaisha)



30 .sheep, monkey, rooster, dog, and pig ,The twelve zodiacs are rat, ox, tiger, rabbit, dragon, snake, horse



31 Sasaki, 89



32 ( ) Dשji nă



33 an excerpt of the Translated from Japanese to English by the author of this thesis from Nihon Shoki .found in Sasaki, 48



34 ( )



35 Jugondō time in 577 c.e when a Jugond was brought to Japan for the firstō .magician came from Kudara



36 Sasaki, 105



37 The daijosai is a ritual performed when a Tennō dies. After a new Tennō performs the ritual, the spirit of the dead Tennō will manifest itself in the new TennōThis way, the Tenn .ō .on to the next generation spirit will never die and be passed



38 ,Motoda Fujio Saishi no Sekai Shinto no Hon: Yaoyorozu no Kamigami ga tsudou HikyoutekiTokyo: Dainihon Insatsu), 49) ,



39 Sasaki, 138



40 This document was written by Kukai as an explanation of the Nakatomi harai method. The Nakatomi harai Jugond method was based onō .principles



41 ) The High Plain of Heaven where the highest kamiAmatsukami.preside ,(



42 Sasaki, 139



43 ,Nakamura Yukio SokushinJoubutsu no Himitsu Shingon Mikkyo no Hon: Kukai Densetsu no Nazo to Tokyo: Dainihon Insatsu), 132)



44 Nakamura, 31-32



45 .in Japan to 46 square kilimeters of farmland, it still is the largest reservoir Lake Manno has a circumference of 20 kilometers and provides irrigation



46 ,Hoshino Sei Mikkyou no Hon: Odorukubeki Higi, Shuuhou no Sekai Tokyo: Dainihon Insatsu), 27)



47 Nakamura, 37



48 Murayama, 14



49 The characters composing the word tonko “Hiding under the shell.” could be translated as



50 Murayama, 15



51 Sasaki, 44



52 Murayama, 15



53 Ibid



54 Sasahara, 52



55 ibid, 53



56 te ,(Benevolence) jen ,(Lovingkindness) yi ,(humility) li ,(ritual behavior) zhi ,(wisdom) xin (truth)



57 Murayama, 16



58 ibid, 17



59 Sasahara, 62



60 Sasaki, 48



61 Murayama, 29



62 the maximum numerals of yin and yang, respectively eighty nine is obviously the combination of eight and nine, which are



63 Sasahara, 86



64 Sasaki, 47



65 (33 ,Sasahara, Sasaki, and Murayama. (Sasahara, 86; Sasaki, 51-54, Murayama This historical account was compiled by combining the accounts from



66 Murayama, 36

[Nathan Scott]

[Post deleted by user]

[Nathan Scott]

[Post deleted by user]

[Joshua Lerner]

Chris,

I've had a copy of that article for a few years, and my version of the Word document has "Theodore H. Pastor" as the author. I don't know if he wrote it, or if he just created the word document I have, but a Google search didn't help much aside from finding a CAD engineer with that name who graduated from Wittenberg University in 1998.

[George Kohler]

This is what I found on Theodore:

Ted (Theodore) H. Pastor
Went to Oxford Academy in Westbrook, Connecticut (Class of 93). After Oxford, he attended Wittenberg University in Springfield, OH (class of 98) where he received a degree in religion (Religion and East Asian Studies double Major). He was an executive board member of the American International Association at Wittenberg University. In the winter of 2003, he was a Supplier Quality Engineer at General Motors, and was pursuing a graduated degree in Science.

[George Kohler]

Here is a better copy of the essay.



Onmyodo

-The Architect of Japan’s Formative Years-



Introduction

Religion in Japan—what word does this evoke in the mind of the East Asian Studies scholar? The answer to this question will usually be Shinto and Buddhism, the light and darkness of Japanese religion. These two religions have had an effect on Japanese history since the times recorded in the Kojiki, one of the earliest written historical account of Japan. Many times Buddhism and Shinto are said to compensate for what the other religion lacks. Shinto is the religion of birth and purity, and concerns itself with the life in this world, whereas Buddhism is the religion of death and reincarnation, and concerns itself with the life to come.

This harmonious symbiosis of religions in Japan signifies the attitude of the Japanese people-- the attitude of bringing the two opposites into a beneficent, mutual union. This state of complementary dualism between Shinto and Buddhism, however, “should not be taken to indicate mutually exclusive beliefs and practices forming smaller or larger isolated religious traditions… One can find Shinto elements in a Buddhist service or Confucian studies taking place in a Buddhist monastery.”[1] Indeed, it is impossible to draw a line between religions in Japan because of this religious synchronicity. Robert S. Ellwood, a professor of religion at the University of Southern California states that,

"Perhaps it is best to consider the various [religions] as strands within a larger rope called "Japanese religion” or the “Japanese way”—a rope that extends from prehistoric time up to this very day. The rope is not everywhere and always the same. The strands change and shift along its length, and the rope is flexible and changing. Nonetheless it is identifiable as the Japanese way. In fact, some have argued that this rope is itself the fundamental religion of Japan, and the strands that make it up are so many support systems to a larger religion called nihondo, the “way of Japan.”[2]


Many scholars come to the same conclusion as Ellwood, for it is indeed impossible to separate Buddhism from Shinto or Confucianism from Buddhism and vice versa. There is, however, an explanation as to why this religious synchronization occurred. When one looks back into ancient Japanese history very carefully, one finds a religious system that acted as a cohesive agent between various religions, which were later brought into Japan. This religious system, Onmyodo, has had a tremendous effect on Japanese religion and a lasting effect on the formative years of Japanese history.

Part 1– An Analysis of Onmyodo
An Introduction to Onmyodo

Onmyodo is an unfamiliar word for the average person, or perhaps, even to scholars of Japanese studies. This is understandable, for the name Onmyodo has been lost in history. In a way it was inevitable that Onmyodo became forgotten, for Onmyodo laid the foundation for the development of Japanese religion into what it is now—a diverse, yet unified and integrated whole composed of Buddhism, Shinto, and Confucianism. In this process, however, Onmyodo gave away too much of its own rituals, ideas, and doctrine to the other religions, which dissipated Onmyodo into the darkness of Japanese history.

Onmyodo itself, as its name suggests, is Japanese Daoism.[3] Daosim was brought into Japan very early in Japanese history over a period of possibly three centuries from the sixth to eighth century century c.e. and was the first foreign religion to be introduced into Japan.[4] The element of Onmyodo was astrological technology passed down from the ancient times as well as the theory of five elements. These theories were adopted first by the Tenno[5] lineage because of its far-advanced systematic interpretation of the works of nature-- a technology that did not exist in Japan previous to its exposure to Daosim. However, one peculiarity of Daoism’s introduction into Japan was that only religious Daoism[6] was brought into Japan and philosophical Daosim[7] came in at a much later date. After Buddhism was introduced into Japan in the seventh century century c.e., Onmyodo strengthens its role as a mystic, magical system of rituals, forming the foundation for Japanese occultism as well as the religious ambiguity of Japan.[8] Throughout Japanese history, Onmyodo influenced the religious culture; however, before analyzing the impact of Onmyodo on Japanese history, Onmyodo itself must be explained. Without an understanding of the religious system of Onmyodo, one will not be able to see the significant impact it had on the formative years of Japanese history.



Chapter One—Onmyodo as Religion


What is a religion? This is a puzzling question with no single answer. Many scholars of religion have struggled to answer it and there are two major theories: the theory of religious deep structure conceptualized by Ronald M. Green, professor of religion at Dartmouth College, and the theory of liminality and communitas conceptualized by Victor Turner, professor of anthropology at Cornell University.

Green’s theory of religious deep structure is a definition of religion based on logic and rational reasoning. He argues that all religions have a core “deep structure” which is founded upon moral reasoning.[9] Green argues that all religions’ deep structure has three essential elements: first, a method of moral reasoning involving “the moral point of view”; second, a set of beliefs affirming the reality of moral retribution and third, a series of “transmoral” beliefs that suspend moral judgement and retribution when this is needed to overcome moral paralysis and despair. Whatever their surface differences, religions contain these elements. They point their adherents to the method of moral reasoning. They try to assure them that governing one’s life by this method is not ultimately self-destructive, that the righteous are rewarded. And, in response to the kind of self-condemnation that inevitably accompanies sensitive moral striving, they are prepared to ease their insistence on judgement and retribution by holding out the promise of a redemption not based entirely on one’s deeds.[10]

Thus, Green’s argument is that all religions exist for the purpose of setting down moral codes, which, if followed, will bring positive gains--such as eternal life—to the moral person.

Green’s theory poses a problem for Onmyodo because Onmyodo completely lacks any of the three deep structures which Green states all religions must have. Onmyodo lacks moral codes and has no conception of life after death, the primary concern of Onmyodo is to identify and avoid troubles in this world, which is perceived as filled with evil and chaos.[11] Due to the fact that death was the greatest impurity, according to Shinto, it was a taboo to deal with death. The only conception of life after death was that of a miserable existence in “Yomi no Kuni,” a netherworld where the dead are supposed to spend all eternity in the darkness—hardly a reward for living a moral life (not to mention that there is no moral code!).[12] Thus, if Green’s theory of religious deep structure is indeed the definition of what a religion ought to be, one could argue that Onmyodo is not a religion, for Onmyodo lacks a moral force as its guide.

Turner’s theory of liminality and communitas also seems to exclude Onmyodo from being called a religion. Turner states that religious rituals exist to create liminal time and space. Liminal time and space could be characterized as a suspension of social mores and laws, as a manifestation of chaos opposed to the orderly cosmos of average life. He further states that liminal time is essential in the strengthening of the communitas, a feeling of belonging beyond social structure. Therefore, as with Turner’s theory, a religion exists as a method to achieve community awareness beyond socio-moral codes by sharing the religious experience—the liminal time/space.[13]

Turner’s theory fails to convince one that Onmyodo is a religion because his conception of religion is exactly the opposite of what Onmyodo is trying to achieve. The main objective of Onmyodo is to understand the laws of the universe through the application of the onmyogogyo[14] and bring order to the world, which was largely perceived as totally chaotic. The practice of Onmyodo was the empirical application of these theories in organizing Shinto, Buddhist, and Daoist deities as well as giving them appropriate temperaments, choosing an adequate place for the imperial capital, performing rituals, interpreting supernatural and catastrophic/rare natural phenomena[15], and most important, calculating one’s own fate. The job of a practitioner of Onmyodo was simply to observe a phenomenon and interpret it by applying Onmyogogyo. Thus, Onmyodo, which most definitely is not a religion, is a science based on its own scientific method that could be applied to explain all phenomena in the universe.


Chapter Two—Onmyodo Cosmology



Onmyodo is a science—a method of understanding the phenomena of nature based on the methodological paradigms of theory, operationalization, and observation. When an onmyo practitioner observes natural phenomena, he applies the Onmyogogyo theory to categorize the observed phenomena. Then, he will operationalize his theory by using technological utensils and equipment to make it possible to repeat his theory. Then, through observation, he will measure and calculate the outcome of the experiements, which is repeated.[16] However, what exactly is Onmyodgogyo? When Carl Jung met Hu Shih in the mid 1930s, he asked Hu “of his opinion of the I Ching, and received the reply: “Oh, that’s nothing but an old collection of magic spells, without significance.”[17] However, Hu recalled that—

One day on a walk with a friend, the friend told him [Hu Shih] about his unhappy love affair. They were just passing by a Taoist temple. As a joke, he had said to his friend: “Here you can consult the oracle!” No sooner said than done. They went into the temple together and asked the priest for an I Ching oracle. But he had not the slightest faith in this nonsense.

I [Jung] asked him whether the oracle had been correct. Whereupon he replied reluctantly, “Oh yes, it was, of course . . .” Remembering the well-known story of the “good friend” who does everything one does not wish to do oneself, I cautiously asked him whether he had not profited by this opportunity. “Yes,” he replied, “as a joke I asked a question too.”
“And did the oracle give you a sensible answer?” I asked.

He hesitated. “Oh well, yes, if you wish to put it that way.” The subject obviously made him uncomfortable.[18]


Being the one who refuted “everything old” so China could be reborn into a modern country, Hu might have been expected to look upon Daoist practices as mere superstition. Yet, even Hu admits, albeit reluctantly, to the accuracy of I Ching. I Ching itself is a form of divination employing forty-nine stalks of yarrow. The oracle then divides the forty-nine stalks into two bundles arbitrarily. Carl Jung, as a part of his research, learned to use the I Ching, and commented that the only subjective intervention in this experiment consists in the experimenter’s arbitrarily—that is, without counting—dividing up the bundle of forty-nine stalks at a single swoop. He does not know how many stalks are contained in each bundle, and yet the result depends upon their numerical relationship. All other manipulations proceed mechanically and leave no room for interference by the will.[19]


Thus, the practice of I Ching is based on a very arbitrary first step from where the structured numerical theories of interpretation are derived. Jung attests to the accuracy of the I Ching for “time and again [Jung] encountered amazing coincidences which seemed to suggest the idea of an acausal parallelism.”[20] Perhaps the accuracy of I Ching is further realized by the fact that I Ching oracles have been taken seriously since the unwritten antiquity of Chinese history up until the present.

The I Ching, or the Book of Changes, is one of China’s classics and is also the source of the yin-yang school of Daoism, from which Onmyodo has borrowed its knowledge of interpreting the doings of the shinrabanshou.[21] However, not all of Onmyodo came from I Ching. I Ching was mainly influential in the formulation of the onmyo part of the onmyogogyo theory. The gogyo, or five-element school of Daoism formed separately from the yin-yang school and continued to develop on its own until the Han dynasty, when the two schools were merged and the five-element and yin-yang theories were systematized and merged into what we could call the onmyogogo theory.[22]

First of all, the onmyo theory classifies kinetic, offensive, and extroverted shinrabanshou into myo (yang), and static, defensive, and introverted shinrabanshou into on (yin). For example, most creatures are divided into male and female. When one compares the male with the female, most males are offensive and extroverted whereas most females are defensive and introverted and therefore, males are myo while females are on. Similarly, light, hardness, fire, noon, the sun, and summer are all myo while darkness, softness, water, midnight, the moon, and winter are all on.

However, onmyo is not merely a theory to dualistically categorize shinrabanshou, but it also forms the foundation from where the future tendencies of shinrabanshou movements can be detected. For example, shinrabanshou which are myo will move forward, towards the left, or/and upwards; whereas, shinrabanshou which are on move backwards, turn left, or go downwards. Furthermore, an important point to observe in the onmyo theory is that on and myo are both concepts to describe the relative state of shinrabanshou.[23] All things that are myo have on within them and all things that are on have myo manifested within them. All creation appears as on and myo depending on circumstance and even when they appear as on or myo, the distinction is not absolute and could change depending on the time and place. For example, a lighted candle under the sun will form a shadow and thus is on, but when the same candle is lighted at night, it is myo.

The gogyo theory, on the other hand, originally had the same role as the onmyo theory: a method of categorizing the shinrabanshou into groups aligned with fire, water, earth, metal, or trees.[24] By interacting with onmyo philosophy, the gogyo theory transformed from the five category of shinrabanshou to the five states of the ki,[25] which forms the shinrabanshou. However, the most significant change the gogyo theory went
through is its application as concepts to describe time and space; this made it possible to ascribe the five elements to space and time. Space in gogyo could be organized into the following relationships: trees with east, fire with south, metal with west, water with the north, and earth with the center. Similarly, time and gogyo are related in the following way: trees with spring and the morning, fire with summer and noon, metal with autumn and dusk, water with winter and the night, and earth is said to be distributed equally among all seasons and times.

The onmyo and gogyo form the basics of Onmyodo, but these theories become practical only after they are employed together. Each of the five elements has varying degrees of on or myo present within it: trees and fire are myo while metal and water are on, and earth has an equal amount of on and myo. Also, although trees and fire lean more towards myo, trees have less myo and more on compared to fire because trees signify renewal and dawn—when light once again emerges from darkness; whereas, fire signifies vitality and mid-day—when light is at its strongest and no shadow is cast. Therefore, trees are called the “on within myo.” Similarly, fire is “myo within myo,” metal is “myo within on,” and water is “on within on.”[26] The relationship between the on and myo of the gogyo form the foundation from which shinrabanshou could be interpreted and observed. However, the above explanation of Onmyodo cosmology is abstract and is unlikely to be grasped and understood in one reading. An example of its application should help in understanding the onmyogogyo theory.

The sun rises from the eastern horizon in the morning, symbolizing the birth of the sun. This makes the east into the direction of life and spring, and thus, the ki of trees that signifies the east is also imbued with life. Also, because trees are an “on within myo”—a state of being where on is gradually being replaced by myo—it could easily be concluded that the sun will keep on rising until it reaches the point of being “myo within myo,” (noon). At this point the sun is southernmost in the sky, the direction of fire, signifying strength, vitality, and the summer. Although fire is a symbol of power and vitality, a lighted torch slowly consumes the torch until nothing is left. Thus, although fire is “myo within myo,” it is ironically the destroyer of myo. This explains why the sun gradually goes down, a movement characterized by on. Once on increases to the point of reaching the western horizon, the direction of metal, the sun falls under the horizon and night ensues. This makes the east into the direction of aging and autumn as well as making the ki of metal, a “myo within on,” into an entropic ki. After dusk, light is lost and the world loses its heat—night falls. This signifies the death of the sun; thus, the direction towards where the sun settles, the north, is the direction of death and winter. North is also the direction of water, an “on within on,” and because it signifies death, the ki of water is also associated with death.[27] Water is associated with death, but it is also from where life is born; thus, on stops accumulating and myo starts to gain its influence. When myo becomes strong enough, the sun will be reborn from the eastern horizon and the whole cycle will start once again.

The above model sets the fundamentals of the onmyogogyo theory on the shinrabanshou. The cosmos, to the Onmyodo practitioner, has a definite order. Everything and every phenomena could be divided into on or myo and into one of the five elements. However, when Onmyodo is used as a form of divination, the onmyogogyo theory must be explained in greater depth. With the foundation of the above information, Onmyodo practitioners could finally start employing their mystical means to see the true nature of things and to see into the future.


Chapter 3—Onmyodo Mysticism



As explained in the previous chapters, Onmyodo is an early attempt to form a empirical paradigm as a means to allow its practitioners to see the world as structured upon the principles of onmyogogyo. This knowledge of the cosmos is fundamental in all other forms of Onmyodo practices, including divination practices. Before describing divination practices, one must know the relationships between the five elements and two theories that explain how all elements affect and transform into one another. The two theories describing these relationships are the conflict pentagram and the complementary pentagram.[28] These two theories contrast each other in that the conflict pentagram emphasizes how each element has the property of devouring another, while the complimentary pentagram emphasizes how each element has the property of creating one another. The conflict pentagram could be explained by a simple analogy: The trees dominate over the earth because trees suck nutrients out of the earth. The earth dominates over water because the earth blocks the waterways and stops its flow. Water wins over fire because water could extinguish a fire. Fire wins over metal because fire could melt metal. Metal wins over trees because metal could chop down trees. The conflict pentagram is signified by a five pointed star, and remains till the present as the symbol of Onmyodo.

The complementary pentagram explains that trees give birth to fire, fire gives birth to earth, earth gives birth to metal, metal gives birth to water, and water gives birth to trees.[29] This theory of complementary pentagram depicts the change of seasons from spring, summer, autumn, and winter, representing the gradual shift from “on within myo” to “on within on.” This phenomena is represented by the tai ji diagram which is commonly known as “the ying-yang symbol.” This symbol, without doubt, represent the cycle of life and death as well as the cyclical nature of the world; the tai ji describes the natural course of all creation and phenomena.

When the five-element theory and the yin-yang theory are combined, each of the five elements could be divided into yin and yang, composing the ten core attributes of shinrabanshou. Combining this with the twelve zodiac[30] forms the sixty tendencies of all things, which could be used to look into the past, and more importantly, into the future. Furthermore, when the sixty tendencies are combined with the twenty-eight “guest” stars of the moon, with the five planets, sun, and the moon, with the twelve devas, and with the eight tri-grams (symbolizing the eight directions and their onmyo analogy), this divination system becomes incredibly sophisticated.[31] Added to that, there are various methods of interpreting these signs, which makes Onmyodo divination practices a maze of signs and numbers without which the knowledge of the interpretive theories, makes no sense. Therefore, it is important to know the various methods of interpreting these numbers and signs.

One of the earliest Onmyo technologies brought into Japan was Tonko.[32]Tonko, as its characters suggest, is a method used to find out how to hide from potential trouble. Tonko was thus employed as a way to find the correct direction and time when the heavens and the gods will protect the practitioner. Due to this nature, Tonko was most often used as a way of forming military strategies during times of war. The theories guiding the Tonko discipline are quite complex, as it relies on the relationship of the sixty tendencies and the eight tri-grams (directions) combined with the position of stars and the gods at that specific time. The practitioner of Tonko must be highly knowledgeable in onmyogogyo theories and must know how to use the chyokuban, a rotating diagram used to calculate the relationships between the tendencies, tri-grams, stars, and gods. One famous episode when Tonko was used is when Tenmu Tenno used Tonko to defeat Prince Otomo. In the Nihon Shoki, it is said:

When Tenmu Tenno arrived at Yokokawa with his army, thick, dark clouds started to cover the heavens. Being suspicious of this phenomena, Tenmu Tenno used his chokuban and said “This signifies that all under heaven will be divided into two factions, but I shall emerge victorious in the end and govern all under heaven.”[33]


Later on, Tenmu Tenno defeats Prince Otomo in a stunning victory by employing his Tonko predictions. This not only suggests that Tonko was used in actual military expeditions but also means that military leaders then had a good understanding of the onmyogogyo theories.

Another Onmyo discipline is Jugondo.[34] The characters composing jugon symbolize a Daoist magician holding a sword while casting a spell, and thus Jugondo is highly magical and esoteric. Historically, Jugondo was the first Onmyo discipline to be brought into Japan[35] and concentrate on solving problems such as disease, possession by evil spirits, or destroying monsters/apparitions by employing Chinese medicine and the five-element theory, and thus preserve the traditional image of the Daoist magician. Thus, the Jugondo magicians acted as ancient pharmacists and psychiatrists, employing Chinese medicine and hypnosis. The name of Jugondo disappeared in the early Heian period but most of its practicies, including the practice of pouring boiling water on their body and walking through fire, was transferred into Shugendo and state Onmyodo. The fact that the greatest master of Jugondo, Karakuni no Muraji, is an apprentice of En no Ozuno, the creator of Shugendo, implies close ties between Jugondo and Shugendo.[36]

Shugendo is another discipline that is thickly influenced by Onmyodo. Most scholars of Japanese religion understand Shugendo to be a combination of Shinto and Mantrayana esoteric mysticism. They are right in saying that, but most do not realize that Shinto mysticism and Japanese mantrayana esotericism have also been deeply influenced by Onmyo thought. Due to the fact that the Tenno of Japan heavily relied upon Onmyo principles to build shrines (such as Ise Shrine) and to conduct rituals (such as the daijosai),[37] and due to the fact that core Shinto purity rituals, such as the harai norito,[38] and the misogi, are in reality Onmyo practices, one could say that Shinto’s foundation is thickly influenced by Onmyodo.[39] This could be seen first hand by the fact that the Kojiki and the Nihon Shoki, which more or less served as Shinto doctrine, are riddled with Onmyo thought. The elements that were originally Shinto, such as the gods and the fertility rituals, were all absorbed into Onmyodo and categorized into the five-elements. One could also see that Onmyo elements are present in the Japanese creation myths, and the antiquity of Onmyo influence on Shinto is painfully obvious. To make matters more complicated, one of the greatest contributors to Shinto’s Onmyonization was Kukai, the founder of the Shingon school of Buddhist mysticism. Kukai, in Nakatomi no Harae Kunkai[40] explains Shinto mythology in Onmyo terms. For example, Kukai states that takamagahara[41] is in reality the sun, the moon, and Venus. Kukai further states that “the happiness of all people depends on the movement of the sun, moon, and the five planets as well as the twelve daeva kings and the twenty eight host stars. Kukai also explains the relationship between Shinto gods and the five-elements.[42]

Kukai was also the one who brought the Vajrapana Sutra (It is believed that the Vajrapana Sutra is a fabrication by Chinese mystics because such a document does not exsit in India), the core document Shyukuyodo, an Onmyo discipline, into Japan following his studies in Tang China in 810 century c.e..[43] One may wonder why Kukai was versed in Onmyo thought, but this is due to the fact that he learned Mantrayana Buddhism in China, where Mantrayana Buddhism has been deeply influenced by Daoist five-element thought.[44] His knowledge of Onmyo technology is apparent from the various construction work he had completed during his lifetime which all fit within the gogyo principles. Once during the Taisho era, the Japanese government decided to build a dam where Kukai reinforced lake Manno[45] into a reservoir for irrigation. When the government technicians investigated the lake, they found out that the technology used by Kukai to reinforce the lake was far more advanced than what one would expect from a Buddhist monk in 812 century c.e.[46] Kukai was also a practitioner of a Daoist alchemical practice called Rentanjutsu, which was the most advanced discipline in Onmyo technology. Rentanjutsu aims at creating the Shintan, the medicine of immortality, through extracting and processing tan or mercury. The Myoyoji Sankei Mandala preserved in Tanjo shrine depicts Shingon priests extracting mercury on Mt. Koya—the headquarters of Shingon Buddhism.[47] It is possible that Kukai chose Mt. Koya as the headquarters of Shingon Buddhism because Mt. Koya lies on a huge mercury deposit. Combining the above account with the fact that Shingon astrology is derived from Shukuyodo, which is an astrological branch of the five-element school, is enough to prove that Onmyodo has had substantial, if not a fundamental influence in the formulation of Shingon mysticism.


Part 2- The Effect of Onmyodō in Japanese History
Introduction

As written above, the technology of Onmyodo was, to the people in Japan in Japan’s formative years, capable of explaining all phenomena and all creation while calculating their future tendencies. However, Onmyodo itself was not named Onmyodo until the early Heian period. Rather, it was called by its various component theories and schools, such as Jugondo, Shukuyodo, Tonko, Shingon mysticism (Mikkyo), Shinto mysticism, and the like, which all were influenced by the onmyogogyo theory. It was through these various religions and schools that the onmyogogyo theory was expressed and applied to the early history of Japan. Thus, tracing the history of Onmyodo is analogous to tracing the history and transformations of onmyogogyo thought.


Chapter 4—Onmyo thought in Asuka era Japan



The oldest account of Onmyo thought being brought into Japan is found in the Nihon Shoki. According to this source, a professor of the five-element school was brought to Japan from Kudara (Southwest Korea) in 513 century c.e.[48] This means that this was the first time the I Ching was brought into Japan as well because the I Ching is based on the five-element theory. As the Asuka era (early sixth to late seventh century) progressed, more scholars of Onmyo thought arrived from Kudara, including professors of astrology and professors of calendar making, and texts on astrology, on geography, on Daoist magic, and on Tonko. The Yamato court at that time made their vassals study these texts and learn from the Kudara professors. The Otomo family was one of the vassal families that served the court then and was assigned to study texts on Tonko.[49] The fact that the Otomo family later became a founder of the Koga ninja clan suggests that Koga ninjutsu may have had its roots in Tonko, a study of how to hide one’s self according to the balance of yin and yang around them.[50] There is no question that Onmyo thought spread rapidly through the aristocracy of Japan. In the instance where Kudara asked for help when Shiragi (Southeast Korea) and Koukuri (Northern Korea) attacked them, Kinmei Tenno told his men to send whatever reinforcement Kudara needs and not to forget sending them professors of medicine, astronomy, and divination.[51]

After Japan entered the seventh century c.e, Buddhist monks from Korea or China brought most Onmyo texts into Japan. Due to the fact that Buddhist monks, who are religious officials, were bringing Onmyo thought into Japan, the religious aspect of Onmyo thought became emphasized. Combined with this, the attraction of the Japanese people towards ritual-oriented religions made Onmyodo widely accepted. This wide acceptance of Onmyo principles could be seen by the fact that the onmyogogyo theories were not even mentioned during the controversy over whether Japan should adopt Buddhism or not. When Mononobe-no-Moriya and Soga-no-Iname were clashing with each other over whether Japan should get rid of all Buddhist influences, the two sides used Onmyo thought as a way of legitimizing their claims that Buddhism was needed/not needed.[52] For example, The Mononobe family stole one of the Soga statues of the Buddha, threw it into Yodo, river and burned the temple from where they stole the statue. After this, a mysterious fire burned down the Mononobe mansion. The Soga clan publicized loudly that the fires were caused because the Mononobe clan upset the balance of nature and angered the Heavenly Sovereign.[53] Following this example, Japanese politicians of the early days employed Onmyo principles as a way to legitimize their arguments and get what they wanted.

The first person to use Onmyo thought in political reform was Prince Shotoku. Although commonly known as an advocate of Buddhism as seen by his support of the Soga family, Prince Shotoku was also very well educated in Onmyo thought[54]. The most important contribution to Japanese history by Prince Shotoku is unquestionably the 17 article constitution. This constitution is deeply influenced by Onmyo thought for three reasons. First of all, the number of the constitution is the sum of nine and eight, which are the maximum numerals of yang and yin respectively. The second reason is that the first nine constitutions are in “thou shalt” format while the remaining eight are in “thou shalt not” format which suggests the division of the constitution into a yang half and a yin half.[55] The third reason is that the constitution was implemented in 604 c.e, which is the year of the “rat meets the tree of light” according to the sixty tendencies, which symbolizes a new beginning, a revolution. Prince Shotoku also created a twelve level ranking system for imperial court officials. Most contemporary scholars agree that Prince Shotoku employed Confucian principles to name each rank. When employing the Confucian principle the ranking of the six virtues will be te, jen, yi, li, zhi, and xin.[56] However, Prince Shotoku’s ranking system was in the order of te, jen, li, xin, yi, and zhi, which reflects the ranking system as written in the five element school texts by Guan Xi. Thus, contrary to popular belief, the ranking system of Yamato imperial court officials was based on Onmyo thought.[57] To further support this argument, one could point out the fact that the clothing worn by the officials was colored in according Onmyo colors—blue, red, yellow, white, and black. The twelve ranks reflect the worship of the North Star and its twelve guardian stars. The North Star obviously represents the Tenno. All these practices correspond to daoist principles described in Guan Xi and the Spring and Autumn Annals.[58] Thus, Prince Shotoku was a pioneer in introducing Onmyo principles into the bureaucratic structure of ancient Japan.


Chapter 4- Tenmu Tenno and the Emergence of the Onmyoji



When Tenchi Tenno died in 671 c.e, his incompetent son, Prince Otomo, became Tenno. However, Prince Ooamano, who had the support of powerful nobles, led his troops against Prince Otomo in 672 century c.e., in the Jinshin Rebellion.[59] Prince Ooamano (who later became Tenmu Tenno) employed Tonko to defeat Prince Otomo as explained in chapter three. Tenmu Tenno was well versed in Onmyo principles, for in Nihon Shokiit is mentioned that “Tenmu Tenno often practiced astronomy and Tonko.”[60] Also, Tenmu was the first sovereign of Japan to use the title Tenno (previous to that, sovereigns were called Ookimi, which translates into “Great King”), a title used to refer to the supreme deity of Daoism, Shang Ti, a manifestation of the North Star, which is the cardinal star of Onmyo astrology. However, the greatest accomplishment of Tenmu Tenno is the creation of the Onmyoryo (Office of Onmyo) within the Nakatsukasasho (Ministry of Imperial Affairs).[61] The Onmyoryo was established as a means to research Onmyodo (Tenmu Tenno was the first person to use the word “Onmyodo” to refer to the principles influenced by onmyogogyo thought) and as a means to predict future events and record the passage of time accurately. A total of eighty nine[62] Onmyo technicians worked at the Onmyoryo. These Onmyodo technicians were called Onmyoji.

Due to the fact that the Onmyoji predicted the future, cured disease, and protected the aristocracy from trouble, they collected considerable power in little time. When nobles had any problems, the first person to consult with was an onmyoji, a simple reason such as a dog barking in front of their house was enough for the nobles to be wary of potential assassins.

With this increasing paranoia in the aristocracy, anyone with any knowledge of Onmyo technology had an advantage. One example is the political battles between Dokyo and Fujiwara no Nakamaro which took place between 761 and 764 c.e.[63] Fujiwara no Nakamaro, a prominent political leader in the Nara era, controlled the Tenno as a puppeteer does a puppet. However, the monk Dokyo started to emerge as an influential politcal adversary to Nakamaro. Both Nakamaro and Dokyo were versed in Onmyodo, and many stories remain depicting how these two employed Onmyodo magic to disrupt or kill each other.[64] However, because Dokyo was a monk who has just returned from China and had learned the latest advanced Daoism, he always had an upper hand. One day however, Nakamaro visted Kibi no Masabi, an Onmyodo master who has just returned from China, to learn the lastest advance in Onmyodo technology. Kibi no Masabi detected by divination that Nakamaro was planning a rebellion to get rid of Dokyo. As a result, Dokyo was able to prepare for Nakamaro’s rebellion, quell it quickly when it started, and execute Nakamaro. Thus, Dokyo eradicated his political adversary by employing Onmyodo, and became the Pope of the Nara court.[65]

Furthermore, Shotoku Tenno decided that she wanted Dokyo to be the next Tenno; however, Wake no Kiyomaro, who was an Onmyodo practitioner himself, forged a prophesy from the Kami of Usahachiman , stating that a person without imperial blood could not be Tenno. This stalled made it impossible for Dokyo to advance further in establishing a firm hold of his power and after the death of Shotoku Tenno, Dokyo was reduced in rank and sent to the east, where he died shortly thereafter. This political drama shows how much Onmyodo influenced politics, to the point of drastically changing history. The influence of Onmyodo only keeps on increasing after the Nara era. In fact, the Heian era was the height of Onmyodo influence in Japanese history. All actions of the aristocracy became closely influenced by the divinations performed by the Onmyoji, and the Onmyoji took full advantage of this to create great paranoia in the Japanese ruling class.[66]


Conclusion


Onmyodo does not exist by name in Japan anymore. However, it is only the name which does not exist—its practices still remain. As seen in the previous pages, Onmyodo had a profound influence in the formative years of Japan and in early Japanese politics. It is virtually impossible to separate Onmyodo from Japanese history without denying the existence of Japan itself. As Robert Ellwood stated, there seems to be a nihondo which binds all aspect of Japanese culture, an unseen entity which is present in every movement, every action of the Japanese people. As seen in the above pages, Onmyodo has penetrated into all aspects of Japanese religious and political life. One could easily assume the profound impact it has had in the social level and proof exists even in the present—the fact that the days of the week are named after the five elements and the sun and the moon which are the yang and yin. Directional taboos are still in effect and calendars list days of good luck and bad luck, all a product of Onmyodo astronomy. Thus, it is not a far fetched assumption to say that Onmyodo is in actuality nihondo.



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Footnotes:

[1] Robert S. Ellwood & Richard Pilgrim, Japanese Religion (Englewood Cliffs: Prentice-Hall, 1992), 3

[2] ibid, 3

[3] The characters composing Onmyodo ( ) are on, ( ) the character for “hidden” or “dark,” myo ( ), the character for “light,” and do ( ), the character for a “path.” Thus, Onmyodo could be translated into “the way of darkness and light”, or into “the way of yin and yang”.

[4] Sasahara Kazuo, Nihonshi Kenkyuu (Tokyo: Yamakawa Shuppansha), 50

[5] In this paper, the Emperor of Japan will be referred to as Tennobecause “Emperor “is not the correct translation etymologically. The characters composing Tenno ( ), Ten ( )(Heaven) and no ( )(King) should not be interpreted literally, for its true meaning is “The link between Heaven and Earth.”

[6] In this paper, religious Daoism refers to astrological/fortune telling practices as well as magical, alchemical, and ritualistic components of Daoism.

[7] In this paper, philosophical Daiosm refers to the philosophical and medicinal components of Daoism.
8 Sasaki Masaru, Onmyodo no Hon: Nihon no Yami o Tsukasadoru Higi, Senjutsu no Keifu (Tokyo: Dainihon Insatsu), 9.



[9] Ronald M. Green, Religion and Moral Reasoning (New York: Oxford University Press), 3

[10] ibid, 3

[11] Takahira Meikai, Shoukanshi (Tokyo: Shinkigensha), 96

[12] The Shinto belief that death is profane stems from the “Yomi no Kudari” story within the Kojiki, where Izanagi tries to bring Izanami, his dead wife, back from “Yomi no Kuni.” However, Izanagi runs away from “Yomi no Kuni” after seeing her loved one rotting and infested with maggots; he is further pursued by demons and lightening spirits as well as by his decrepit ex-wife. After escaping from this mayhem, Izanagi comments that “I have gone to a profane place and beheld the profane, I must perform a misogi (ritual purification using water).” This is the first mention of the profanity of death within Shinto. (Itasaka Toshikazu, Hajimete no Kojiki (Tokyo: Nihon Bungeisha), 30

[13] Green, Religion and Moral Reasoning, 135-6

[14] Onmyogogyo is the core theory of Onmyodo. The word Onmyogogyo could be separated into the Onmyo (yin-yang) and Gogyo (five elements) theories postulated by the respective schools of Daoism (the yin-yang school and the five-element school) which will be explained later on in this paper.

[15] Sasaki Masaru, Onmyodo no Hon, 36

[16] Earl Babbie, The Practice of Social Research (Belmont: Wadsworth Publishing Co.), 27

[17] Carl G. Jung, Memories, Dreams, Reflections (New York: Random House), 374

[18] ibid, 374

[19] It is to be noted that Jung is speaking as an individual practitioner of I-Ching rather than as a professor of psychology, ibid, 373

[20] By “acausal paralellism,” Jung is implying that the unconscious psyche interfered with the dividing of the yarrow stalks, which is the only arbitrary step in I Ching divination. Jung asserts that this arbitrary step exists in order to make present the will of the collective unconscious in a way that the conscious part of the psyche could understand and recognize. (ibid, 374)

[21] Shinrabanshou is a Japanese word that refers to All Creation and All Phenomena in the world. The word itself is composed of the character shin (forest), ra (silk), ban (ten thousand), and shou (phenomena). (Sasaki, 66)

[22] Murayama Shuichi Nihon Onmyodo Shiwa (Osaka: Osakashyoseki Kabushikigaisha), 14


[23] Sasaki, 66

[24] Uryu Naka & Shibuya Nobuhiro, Nihonshyuukyou no Subete (Tokyo: Nihon Bungeisha), 274


[25] From the Chinese chi, which refers to the pneuma from which all things are formed. (Joseph Needham, Science and Civilisation in China (Cambridge: Cambridge University Press), 219

[26] Sasaki, 67

[27] It is beyond question that the synchronicity of water and death influenced the naming if the mizuko, the aborted fetuses which were said to have been returned to the spiritual realm with the guidance of the Jizo boddhisatva.

[28] The conflict pentagram is called the gogyo soukoku and the complimentary diagram is called the gogyo soujou; these could be translated as the five elements of victory, and as the five elements of co-existence, respectively. (Sasaki, 6

[29] Asuka Koushou, Jumon, Jumon, Jumon (Tokyo: OS Shyuppan Kabushikigaisha), 80

[30] The twelve zodiacs are rat, ox, tiger, rabbit, dragon, snake, horse, sheep, monkey, rooster, dog, and pig.

[31] Sasaki, 89

[32] ( ) Djn ji|

[33] Translated from Japanese to English by the author of this thesis from an excerpt of the Nihon Shoki found in Sasaki, 48.

[34] ( )

[35] Jugondo was brought to Japan for the first time in 577 c.e when a Jugondo magician came from Kudara.

[36] Sasaki, 105

[37] The daijosai is a ritual performed when a Tenno dies. After a new Tenno performs the ritual, the spirit of the dead Tenno will manifest itself in the new Tenno. This way, the Tenno spirit will never die and be passed on to the next generation.

[38] Motoda Fujio, Shinto no Hon: Yaoyorozu no Kamigami ga tsudou Hikyouteki Saishi no Sekai, (Tokyo: Dainihon Insatsu), 49

[39] Sasaki, 138

[40] This document was written by Kukai as an explanation of the Nakatomi harai method. The Nakatomi harai method was based on Jugondo principles.

[41] The High Plain of Heaven where the highest kami (Amatsukami), preside.

[42] Sasaki, 139

[43] Nakamura Yukio, Shingon Mikkyo no Hon: Kukai Densetsu no Nazo to SokushinJoubutsu no Himitsu (Tokyo: Dainihon Insatsu), 132

[44] Nakamura, 31-32

[45] Lake Manno has a circumference of 20 kilometers and provides irrigation to 46 square kilimeters of farmland, it still is the largest reservoir in Japan.

[46] Hoshino Sei, Mikkyou no Hon: Odorukubeki Higi, Shuuhou no Sekai (Tokyo: Dainihon Insatsu), 27

[47] Nakamura, 37

[48] Murayama, 14

[49] The characters composing the word tonko could be translated as “Hiding under the shell.”

[50] Murayama, 15

[51] Sasaki, 44

[52] Murayama, 15

[53] Ibid

[54] Sasahara, 52

[55] ibid, 53

[56] te (Benevolence), jen (Lovingkindness), yi (humility), li (ritual behavior), zhi (wisdom), xin (truth)

[57] Murayama, 16

[58] ibid, 17

[59] Sasahara, 62

[60] Sasaki, 48

[61] Murayama, 29

[62] eighty nine is obviously the combination of eight and nine, which are the maximum numerals of yin and yang, respectively

[63] Sasahara, 86

[64] Sasaki, 47

[65] This historical account was compiled by combining the accounts from Sasahara, Sasaki, and Murayama. (Sasahara, 86; Sasaki, 51-54, Murayama, 33)

[66] Murayama, 36

[George Kohler]

For you academic types...
I posted this in another forum about an Onmyodo Symposium at Columbia University this year.

http://www.e-budo.com/forum/showthread.php?p=474033#post474033

[wagnerphysed]

My copy of the article is similar (I haven't checked thoroughly, but it is damn near exact) to the one posted by George. In the header of the article on the left side of the page is the name Yoshiaki Abe. This is also the name listed in the documents properties.

I Googled Yoshiaki Abe and came up with several hits. The most likely candidate is a graduate of Cornell University with a graduate and post doctorate degree in East Asian Studies that involves economics. This might have something to do with the opening question that drives the discourse within the paper,
"Religion in Japan—what word does this evoke in the mind of the East Asian Studies scholar?" I'm in the process of trying to contact this individual to identify or discount him as the author.

If anyone else wants to give it a go, be my guest.

Thanks to everyone who has contributed thus far to this line of discussion. I have found this to be one of the more interesting and cognitively stimulating discussions to date in this forum. :)

p.s. I wanted to add that I haven't discounted the previous investigative work done earlier in the thread to identify "Ted (Theodore) H. Pastor" as the author. I'm only following up on the variance I found in my own copy.

[Nathan Scott]

[Post deleted by user]