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

[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.