Onmyoudou Spells

Shinomi_Yuukina · **Joined:** Sat Jul 18, 2009 9:17 am **Posts:** 12

I've been searching for spells that can be practiced and so far I haven't found any that's oriented to onmyoudou. I've tried entering another site but to no avail either. I then thought opening up this topic so that beginners and advance users alike would be able to share what they know (and I hope that maybe others won't be as unfortunate as to experience having as hard a time as I did when I tried looking for it throughout the internet).

Zhenwu · **Joined:** Mon Jul 06, 2009 5:02 pm **Posts:** 36

I think it was a good idea that you made a topic like this. However, it is unfortunate that precious little can be found on onmyoudou magical skills and spells. Also, do you only want traditional spells and methods based on traditional models or are you also interested in DIY (do-it-yourself) "onmyoudou" spells? I think this is an important distinction to make, as it may affect what kind of responses you will receive.

I will gradually post what I know and find. I will be citing my references to what I post so you know where it's coming from. I ask that others please also cite their sources.

Feel free to either PM me or reply in this topic (or make a new topic if the subject is vast enough) with any questions you have about what I present.

Note: Dates after names indicate the birth and death of the named person.

禹歩
The Pace of Yu

The Pace of Yu is a simple and convenient magical skill that can be performed anytime and has many uses. It requires no tools and only a little space. Practically speaking, it can calm the mind and release tension, which can allow you to be in a state where you can your exercise your abilities to their maximum potential. This can be useful when faced with examinations, contests, matches, etc. Also, through its practice you can call for aid from the Divine Immortals 神仙 (jp. Shinsen; if you do not know what these are, then think of them as a class of Daoist deity). Furthermore, it is a magical skill to ward off demons (魔) and so can be used whenever you feel you are in danger. Additionally, the Pace of Yu is effective for boosting the effects of other spells, and so can be used prior to their use.

The Pace of Yu probably originated in the shamanistic tradition of early Chinese popular religion. However, exact nature of its shamanic origin and the particulars of its practice in the context with the ancient Chinese shamanistic tradition is unclear. Harper notes that, "Granet traces the Pace of Yu to the ancient royal cult in which the shaman-king controlled the world by virtue of his contact with the spirits. The pace represents the themes of initiatory sickness and ecstatic trance which are universal in shamanism" (168 n. 2). Harper also states that, "In MSI.E [of the Mawangdui Medical Manuscripts] performing the Pace of Yu magically subdues; it always occurs at the beginning of a magical operation, either before or simultaneously with the incantation" (168). As evidenced by its presence in the Mawangdui Medical Manuscripts, the Pace of Yu was also part of the occult tradition of the fāngshì 方士 (jp. houshi, "Master of Formulae" or "magico-technicians"). Eventually, the Pace of Yu came to be used in religious Daoism. This magical skill was also transmitted to Japan where it became closely associated with the onmyoudou ritual of Henbai 反閇 (my translation: "[Rite of the] Clearing of Obstructions"). Onmyoudou 陰陽道, of course, adopted it, but it also became a type of magical skill 方術 in Shugendou 修験道, Shinto 神道, and other traditions.

Yu (traditionally 2205 BCE – 2197 BCE) is the legendary founder and Sage King of the Xia Dynasty of China (夏朝; pinyin: Xià Cháo). The Pace of Yu is thought to come from the Sage King Yu of legend, who is revered as a Sage King of comparable level to a Divine Immortal. Regardless of the veracity of the legends surrounding it, it is a certainty that it is considered a sacred magical skill in Daoism. It is mentioned in the eleventh chapter of the Inner Chapters of the The Master Who Embraces Simplicity (抱朴子內篇 pinyin: bàopǔzǐ　nèipiān) written by Gě Hóng 葛洪 (283 CE – 343 CE) and is the earliest extant account of how to practice it:

Quote:

禹步法：前舉左，右過左，左就右。次舉右，左過右，右就左。次舉右，右過左，左就右。 "Method of the Pace of Yu: First lift (and step forward with) the left foot, then have the right foot pass the left, and finally have the left foot come (in line with) the right. Next, step forward with the right foot, then have the left foot pass the right, and finally have the right foot come in line with the left. Next, step forward with the left foot, then have the right foot pass the left, and finally have the left foot come in line with the right."

Oringally, the Pace of Yu was a secret method used to avoid negative spirits and influences (魔), purify the heart/mind and body, and obtain power from the Divine Immortals to boost your own abilities. Therefore, Daoist priests (道士) always walk to the Pace of Yu before using magical skills or spiritual practices (note: this comes from the source Jujutsu: Reifu no Higi Hiden, but I think it might be somewhat misleading. There are now several different versions of the Pace of Yu and literally hundreds of Star Stepping patterns in Daoism. It is true, however, that several magical formulas in the Mawangdui Medical Manuscripts begin with performing the Pace of Yu and some form of ritual stepping pattern is often used in the initial part of Daoist rituals and ceremonies or when sending the spiritual petition to the deities.). It is said that the journey of one-thousand li begins with a single step (see Daodejing ch. 64). Surely this comes from the idea that the first step itself is correcting the heart/mind and cleansing the body of impurities. For, if you are not in this state then you will not align with the principles of Heaven (天理).

The footprints of the Pace of Yu seem to form the shape of the seven stars of the Big Dipper/Northern Dipper (北斗七星 jp. hokuto shichisei) and the two "hidden" guardian stars, which has led to association of the Pace of Yu to Pacing the Big Dipper. This also corresponds to the Nine Heavens. So, performing the Pace of Yu can symbolize flying over the Nine Heavens and delivering petitions and reports to the deities. Also, the number of toes left in the footprints is the same as a sacred number that corresponds to Heaven and Earth, among other things. There are various other theories attached to the correspondences of the Pace of Yu as well. Putting aside any specialized knowledge, two important points to keep in mind before practicing the Pace of Yu is that it will release you of tension and act as an expedient method for exercising the maximum potential of your abilities to reach success.

Some may be inclined to believe this sets up a magical barrier or kekkai 結界. This is not the case. It may have properties of clearing obstructions, purifying yourself, and warding off demons, but it does not set up a magical barrier proper. Rather, it is foremost a method that allows you to advance through the spirit world 霊界 (reikai) or the various Heavens.

Now on to the practice. To be specific, this version of the Pace of Yu is called "Thee Paces and Nine Traces" 三歩九跡. First stand with feet about shoulder width with feet parallel and toes pointing forward. Then take a half step forward with the right foot, and then a half step backward with the left foot. This is the "Upright Stance of the Pace of Yu" 禹歩正立. The rest follows the method outlined in the Baopuzi. First step forward with the left foot, then step forward with the right foot while passing the left, and finally step the left foot forward so it is even with the right. These three steps complete the first pace. The second pace has the right foot step forward, then the left foot stepping ahead of the right, and finally the right foot stepping even with the left. The third pace repeats the pattern of the first pace. Please click on the thumbnail below to see a diagram of the Pace of Yu of the Three Paces and Nine Traces.

Source: Jujuts: Reifu no Higi Hiden

After having looked at the diagram, I would like to introduce another important symbolic correspondence of this Pace of Yu. This version of the Pace of Yu can be interpreted as placing the trigram Kǎn 坎 (Water) ☵ over the trigram Lí 離 (Fire) ☲. Reading from left to right it could be seen as the following, |¦|¦|¦. If you divide the Pace of Yu in six levels, then you will see there are levels where you left a single step and levels where you stepped with both feet. Where you stepped with one foot is given a solid yang/positive line since one is an odd number. Where you stepped with both feet is given a broken yin/negative line since it is an even number. Here the trigrams Kan and Li formed by the Steps form an ideal shape that has attained a natural balance of Yin and Yang 陰陽.

Essential points to be aware of when practicing are to regulate the breath and to practice with the same feeling as meditation. You can treat this practice as a walking meditation.

Additionally, there are practices where you recite the incantation of the Kuji (九字) while conducting the Pace of Yu. The version of the Kuji to be used here is the original version found in the Baopuzi, aslo known as the "Secret Invocation of the Six Jia" 六甲秘祝. 臨兵鬥者，皆陣列前行 or in its Japanese variants 臨、兵、闘、者、皆、陣、列、前、行 (only one character is written differently, but it means the same thing). With each step you recite one of the words. In Japanese you would pronounce it as "Rin, Pyou, Tou, Sha, Kai, Jin, Retsu, Zen, Kou!" With the final "kou!" you want to put a little extra spirit, or "umph" into it. Depending on the situation you may also recite the incantation silently or quietly. Here's the pinyin in case you are interested in the Chinese version, "lín bīng dòu zhě jiē zhèn liè qián xíng." It doesn't matter if you do it in Chinese or Japanese. Japanese is easier to pronounce if you aren't acquainted with Chinese. If you are curious as to what the incantation means, here is my translation, "Soldiers who can face (the enemy), warriors. They all form a row (battle formation) and move out before me!" In this context, do not use the later form of the Kuji that got changed around once it was transmitted to the Tantric Buddhist sects. That is the more popular form of Kuji that goes 臨兵闘者皆陣烈在前 (Rin, Byou, Tou, Sha, Kai, Jin, Retsu, Zai, Zen). Go ahead and practice the mudras with this later form, but not with the Pace of Yu. Besides the fact that my sources specify the older version found in the Baopuzi I feel the older version is more in line with a Daoist practice like the Pace of Yu, and also I think it is possible that the older version is more appropriate since it ends with the character 行 (kou) which can mean "to go; to travel" and the Pace of Yu involves walking forward and has traditionally been used in magical techniques related to travel. The later form ends with 在前 (zai zen) which indicates "(they are) before me" which has a more static feel in my opinion. I may speak more on the Kuji later, but it is not something I really feel like writing a discourse on. There are various versions and teachings on the Kuji, and there is also a version seemingly particular to Onmyoudou that most people in the English speaking world are not aware of.

There is also the practice of reciting the Nine Heavens, which correspond to the Seven Stars of the Big Dipper and the two hidden guardian stars. Here is the order of the Heavens and their corresponding star in pinyin and Japanese in parentheses (note that for the second Heaven the Japanese use a different character, otherwise it corresponds nicely to the Chinese names):
天逢 tiān féng (tenpou) - 右弼 yòu bì (yuu hitsu)
天芮 tiān ruì (天内 tennai) - 左輔 zuǒ fǔ (sa ho)
天衝 (天沖) tiān chōng (tenshou) - 破軍 pò jūn (hagun)
天輔 tiān fǔ (tenpa) - 武曲 wǔ qǔ (mugoku)
天禽 tiān qín (tenkin) - 廉貞 lián zhēn (renjou)
天心 tiān xīn (tenshin) - 文曲 wén qǔ (mongoku)
天柱 tiān zhù (tenchuu) - 祿存 lù cún (rokuzon)
天任 tiān rèn (tennin) - 巨門 jù mén (komon)
天英 tiān yīng (tenei) - 貪狼 tān láng (tonrou)

Here is another correspondence table drawn fromthe 『五行大義』section of the 『遁甲経』
(sorry, but please compare the characters below to those above, they are in the same order)
(I translated 神 as "kami" here but "god", "deity", or "spirit" may be just as appropriate if not more so)

天逢　破軍星　木神 (wood kami)
天内　破軍星　水神 (water kami)
天衝　破軍星　金神 (metal kami)
天輔　武曲星　土神 (earth kami)
天禽　廉貞星　火神 (fire kami)
天心　文曲星　木神 (wood kami)
天柱　祿存星　水神 (water kami)
天任　巨門星　金神 (metal kami)
天英　貪狼星　土神 (earth kami)
Curiously the two hidden stars are left out and 破軍星 (hagun shou) is used three times. Also of note is the reverse of the Creation Cycle (i.e. wood is produced by water is produced by metal is produced by earth…). Also interesting is it starts with Wood which could correspond to growth and ends with Earth which could correspond to balance and stability. I have seen other correspondences for the phases and the Seven Stars, but this seems good in this context.

For ease of use, if you wanted to recite the name of the Nine Heavens in Japanese as you perform the Pace of Yu see the following: 天逢、天内、天衝、天輔、天禽、天心、天柱、天任、天英 Tenpou, Tennai, Tenshou, Tenpa, Tenkin, Tenshin, Tenchuu, Tennin, Tenei.

Feel free to experiment and figure out what works best for you, but I will give you a few suggestions to try. The following paragraph is from my own experimentation and ideas, so it does not draw from any source in particular. First start by regulating the body. As for the posture, keep the knees slightly bend, tuck in the hips slightly to help straighten the back, roll the shoulders back and relax them so they sit naturally, and tuck in the chin slightly and push up with the top of the skull to open up the space where the spine meets the skull. Relax the muscles and joints and feel the alignment of the body. The spine should be straight and long (to get the feeling of the posture you may wish to stand with your back to the wall a few times). Your arms may hang relaxed at your sides, palms facing down with fingertips forward at waist level, or maybe in the attitude of prayer in front of your chest. Lightly close the mouth and touch the tip of the tongue to the upper palette. In the initial centering and grounding you may have your eyes closed with the gaze either at 45-degrees down or at the tip of the nose with the awareness of your gaze focused inwardly. Once you practice the Pace of Yu open the eyes for a relaxed, unfocused gaze straight ahead. Unfocused in that you are not focused on any particular point, but rather aware of everything in the field of your vision. Focus your awareness to the soles of the feet (if you like, focus on the center of the soles called the "Bubbling Well") and sink your awareness into the bottomless Qi (氣 jp. Ki) of Earth. Then draw your awareness up through your legs, through your entire body, and up to the crown of the head. Then through the crown of the head become aware of the vast, limitless Qi of Heaven. Feel yourself acting as a conduit of the energy of Heaven and Earth. This is not some sort of body scan or visualization practice. Use your awareness to sense the energies of Heaven and Earth and the energies of your own body. You want to work at having simultaneous awareness of your body, the Earth below, and Heaven above. This is more about using your awareness tactilely to sense. You may naturally "visualize" something while doing this, but it is not to be the focus here. Inhale and exhale through the nose. The breath should be long, deep, smooth, and quiet. Do not force it, and trust in the wisdom of the body. Regulate the breath with the expansion and contraction of the lower abdomen (lower dantian 丹田 jp. tanden). Do not think about sucking in or expelling air with the nose, but let it open and close naturally as a passageway for the Vital Breath. I would recommend starting with natural breathing (expand the lower abdomen on the inhale and contract on the exhale), but if you know Daoist/Reverse Breathing then you may experiment with that as well. If you have not received any instruction on reverse breathing, then do not worry about it for now. You can try inhaling right before each Pace and exhaling through the course of stepping. The mind should be still. Absorb your awareness in the practice of the Pace of Yu. If other thoughts come up let it come and let it pass away. Do not push thoughts away and do not follow trains of thought. Embody the technique (in this case, the Pace of Yu). You may wish to lightly tap the teeth together 36 times with the lips lightly closed before initiating the formal practice. This is a typical Daoist technique used that can stimulate the teeth and gums and send gentle vibrations through the head. Afterward you may practice swallowing the saliva according to the Daoist practices if you know how. I have probably found my best results with a continuous flow of movement. That is, not pausing at each step or after each pace. So, I would inhale in the initial stance, shift my weight to my right as I step forward with the left and begin my exhale, then shift my weight to the left as I step with the right, and shift to the right as I step up with the left, then inhale as I am shifting my weight to the left for the second pace and begin my exhale as I step down with the right foot, and so forth. I do it relatively slow and treat it like a qigong exercise. Pay attention to the shifting of weight. This in itself is an interplay of Yin and Yang with the emptying and filling of weight to the legs. When inhaling you can draw energy into your body from the Earth, and as you exhale draw down celestial energy from Heaven to the Earth where it forms a Trace. You may wish to visualize the Traces form centers of energy and that at the end they are connected similar to a constellation (like a Dipper constellation) and maybe you would like to visualize the Kan and Li trigrams superimposed.

Fun Trivia:
-In episode eight of the TV anime adaptation of Shōnen Onmyōji (少年陰陽師), the main character Abe no Masahiro (安倍昌浩) walks the Pace of Yu while reciting the names of the Nine Heavens.

-In episode one of the TV anime adaptation of the game Tokyo Majin Gakuen Kenpuchō (東京魔人學園剣風帖), Tokyo Majin Gakuen Kenpuchō: Tō (東京魔人學園剣風帖龖), one of the Chinese characters recites 福寿光無量 (fuku ju kou mu ryou) and then traces the pattern of the Big Dipper while reciting 臨、兵、闘、者、皆、陣、列、前、行 (rin, pyou, tou, sha, kai, jin, retsu, zen, kou!). This seems to be based on the idea of a star stepping pattern in conjunction with the Secret Invocation of the Six Jia (the Kuji).

References:

"Finger Gestures and Pacing the Big Dipper." 26 Jun. 2008. 08 Aug. 2009. <http://eng.taoism.org.hk/religious-activities-rituals/talismans-registers-magic-skills/pg4-3-3.htm>.

Fujimaki, Kazuho 藤巻一保. Abe no Seimei Senjutsu Taizen 『安倍晴明占術大全』. Tokyo: GAKKEN, 2000.
-The title reads "Encyclopedia of Abe no Seimei's Divinatory Techniques." It is primarily a modern translation of The Collected Works of the Golden Crow and the Jade Rabbit along with some supplementary material on Onmyoudou magic and ritual.

Harper, Donald J. Early Chinese Medical Literature. New York: Kegan Paul International, 1998.

"Henbai Sahou 反閇作法." 07 May 2005. 08 Aug. 2009. <http://www7a.biglobe.ne.jp/~jirihon/juhou/henbai.html>.

"Kekkai, Shugorei, Kuji no koto ni tsuite 結界・守護霊・九字のことについて." 12 Jun. 2009. 12 Jun. 2009. <http://charm.ten.thebbs.jp/1079085769/>.
-a Japanese bbs which I referenced some posts from. The title means "Concerning Magical Barriers, Guardian Spirits, and the Kuji."

Ōmiya, Shirou 大宮司郎. Jujutsu: Reifu no Higi Hiden 『呪術・霊符の秘儀秘伝』. Tokyo: BNP, 2000.
-Title reads "Magic: The Secret Rituals and Transmissions of Spirit Talismans." Much of the information in this article is paraphrased from this source, rearranged, and supplemented with information from other sources. A good entry level book that covers many essential skills for East Asian, and particularly Japanese magic, with an emphasis on Chinese/Daoist style paper talismans. It is not a deep book, but good books for general readership on this type of subject aren't all that common in East Asia in comparison to the state of Western published works on the occult. Though they all appear Chinese/Daoist style, some may be developed in Japan using the Daoist style of talisman writing.

Toyoshima, Yasukuni 豊島泰国. "Onmyoudou-kei no Jujutsu 陰陽道系の呪術." Nihon Jujutsu Zensho 『日本呪術全書』. Tokyo: Harashobo, 2007.
-Article title reads "The Onmyoudou System of Magic." The title of the books reads, "The Complete Book of Japanese Magic."

Wong, Eva. Nourishing the Essence of Life. Boston: Shambhala, 2004.

Wu, Heng Sheng 吳恆昇. "Baopuzi Neipian Jiaoshi Juan 11-20 抱朴子內篇校釋卷11-20." 01 Oct. 2004. 08 Aug. 2009. <http://www.chinapage.com/big5/literature/bp02.htm>.

_________________
"Taking the Origin as such, one penetrates the origin of origins; Taking the Original State as such, one sees the heart-mind." - Yuiitsu Shintō Myōbō Yōshū
「元元入元初　本本任本心」
唯一神道名法要集

Zhenwu · **Joined:** Mon Jul 06, 2009 5:02 pm **Posts:** 36

百鬼夜行を避ける秘咒
Hyakki Yakou wo Shirizokeru Hiju
Secret Incantation to Repel the Night Parade of One Hundred Demons

Normally 避ける is pronounced "yokeru" but in this case it takes the pronunciation "shirizokeru" like 退ける. Perhaps to have the meaning of "to avoid; to ward off" of 避ける but also the act of repelling or repulsing of 退ける. There is some other word play in the incantation.

These are the secret, divine words to repel the calamities of the various youkai 妖怪 and demon gods 鬼神 (kishin ). It is customary to use this incantation when around a gloomy street, house, etc. you get goosebumps for no reason.　

百鬼夜行を避ける秘咒
「東海の神、名は阿明、
　西海の神、名は祝良、
　南海の神、名は巨乗、
　北海の神、名は禺強、
　四海の大神、百鬼を避け、
凶災を蕩う。急々如律令」

Romaji
"Toukai no kami, na wa Amei
Seikai no kami, na wa Shukuryou
Nankai no kami, na wa Kyojou
Hokkai no kami, na wa Gukyou
Shikai no Taijin, Hyakki wo shirizoke,
kyousai wo harau. Kyuu kyuu joritsurei!"

There are other possible pronunciations for the last line, such as "kyuu kyuu nyoritsuryou"

Translation
"God of the Eastern Sea, whose name is Amei!
God of the Western Sea, whose name is Shukuryou!
God of the Southern Sea, whose name is Kyojou!
God of the Northern Sea, whose name is Gukyou!
Great gods of the four seas! You repel the one hundred demons!
You melt away the inauspicious calamities! Promptly, promptly, in accordance with the statutes and ordinances!"

The last line is a command typical of incantations developed by practitioners of magic in the Eastern Han dynasty of China in which such a line was found on imperial decrees and declarations of war. Daoism absorbed this style of incantation and often use it or a variant. Naturally, this style of incantation was transmitted in Onmyoudou. This means to execute the command without delay as though it were an imperial decree. Therefore, to disobey would result in punishment. This is a method for the Daoist, Onmyouji, etc. to endow themselves with authority and is also somewhat similar to "so mote it be!" or "it is done!" sometimes found at the conclusion of spells in Western magical systems.

Basically, this is an invocation to the great gods of the four seas to protect you from demons, ghosts, and other spirits that may be out to cause you harm.

References:

"Divine Incantations." 26 Jun. 2008. 08 Aug. 2009. <http://eng.taoism.org.hk/religious-activities-rituals/talismans-registers-magic-skills/pg4-3-2.htm>.
-For a short reference on "Promptly, promptly, in accordance with the statutes and ordinances!" and examples of the characteristics and uses of Daoist incantations.

Toyoshima, Yasukuni 豊島泰国. "Onmyoudou-kei no Jujutsu 陰陽道系の呪術." Nihon Jujutsu Zensho 『日本呪術全書』. Tokyo: Harashobo, 2007.
-Where I drew the introduced incantation from.

As an aside, in my research in these various magical skills and spells I have seen the opinions of various people. I have seen a Daoist say that the original method of the Kuji as found in the Baopuzi is superior to the one used by Buddhists (the one most are familiar with, rin byou tou sha kai jin retsu zai zen), saying it is half as effective. I have seen another claim the Kabalistic Cross of the Golden Dawn system is superior to the Kuji-in 九字印 (practice of the Mudra and Kuji), which is vastly superior to the Secret Invocation of the Six Jia (original Kuji from the Baopuzi), which is superior to the Hayakuji 早九字 (cutting of the Kuji diagram). I have noted priests of esoteric Buddhism, Shinto, and Daoism reveal only so much and saying that certain particulars are only for initiates. I have noticed how some are very dead set in orthodox tradition. So far that they consider making Daoist talismans useless or dangerous unless you have undergone nearly a decade of orthodox training. It has been said (by previously mentioned Daoist) that in this world of the occult being self-taught is forbidden. That you have to thoroughly dive into the basics. That much of what you may find in books or on the web are mostly useless (note also that he is speaking more about East Asian spiritual practices). But despite this, if you do not give up and practice what is correct. Eventually, one day, you will all of a sudden connect, and understand. Arguments of superior and inferior in this field, to me, is unnecessary. What is appealing and suitable to the individual is important, but also the skills and training of the individual. Arguing about who has better spells is like arguing which martial art style is better. I have my preferences, to be sure, but ultimately it's about results. If anyone wants to learn Japanese magic, Onmyoudou, or some other from of East Asian magic, then I wish you luck. If you are really serious you should be well versed in both modern and classical Japanese, and at least be well versed in classical Chinese as well. There is actually quite a lot available to the general public on East Asian magic. I have access to hundreds of Daoist incantations, many Shinto norito, many hand seals and mudra, star stepping patterns, mantra, hundreds (maybe over a thousand) talismans, and an abundance of scriptures and spiritual training methods. Ah, but often the problem is methods revealed to the public are simplified or abridged, it's all in specialized language only initiates would understand, without the proper basic training results may be limited, there are oral transmissions, and even so there is great depth in even a simple incantation, prayer, or talisman. East Asian occultism is not quite the same as Western occultism. In the West, practitioners are much more savvy and interested in theory. There are a lot of books published on magic in the West, some not so great, but some considered complete systems that people can learn from without a teacher. In East Asia the emphasis is more on tradition, and this tradition is closed and the inner secrets reserved for initiates in a master-disciple relationship. So, though you can peruse the Daoist Canon on the internet, flip through a book to look at hundreds of talismans, look up your favorite norito on a website and listen to an mp3 of it, the real training to access the deepest power of the practices are not so easily revealed. As is often cited in books on Western magic, magic is not a recipe. Western practitioners sometimes go to the other extreme of DIY magic, but their grasp on fundamental theory and training is sound. That's not to say there aren't many pitfalls and dangers even when self-taught with these resources. I would recommend understanding the theory and practice of Western magic and explore Eastern magic with the skills learned.

If there is a spell or particular practice that anyone is interested in I may be able to dig something up. If you are familiar with practices in Western magic and are looking for something that may serve as an Eastern alternative I may be able to help as I have a moderate knowledge of Western magic. It'd be easiest for me to help with something Daoist, Shinto, or Koshinto (古神道 "ancient Shinto"). Onmyoudou specific methods are not something I have as much access to. I would not really recommend Mikkyou 密教 (Esoteric/Tantric Buddhism). Not because I think it is bad, but its methods take some serious training and a grounding in its philosophy to use correctly. With Daoism or Shinto there are more relatively safe practices and practices you can progressively deepen and feel your way through, I think. But maybe that's because I am more aware of the depth of tantric Buddhism and to me I see a larger gap between "beginner" practices and the formal Tantric practices. Yeah, really they are about the same in the "secret teachings" department and the difference between the layman non-initiate and the true initiate. It's just I am more acquainted with more accessible and/or dumbed down practices for Daoism and Shinto. A beginner in Tantric Buddhism probably has little to do other than samatha, vipassana, sutra recitation, study of philosophical texts, prostrations, recitation of vows, Awakening the Mind of Enlightenment (a mantra), the light mantra, the mantra of the thirteen Buddhas, reciting the mantra of their deity a million times, etc.. In Japan, it is not supposed to be until you have formally undergone training for initiation that you are taught the Goshinhou 護身法 (Self-Protection Method), which is a relatively simple protection and empowerment practice needed before learning the four basic Tantric rituals (which are not basic at all, I assure you). I have knowledge of Japanese esoteric Buddhist kekkai methods (結界 magical barriers), the theory behind mutual empowerment with deities (加持 kaji), know various mantra and mudra, know the basic outline of Japanese tantric rituals, have some knowledge of the practice of Ajikan (阿字観 A-syllable visualization) (and by some knowledge I mean I know how to do it, but a priest would probably scoff at my so-called knowledge... such is the nature of "esoteric" practices), etc. At most I'd probably help out if you are interested in the layman's Shingon service or interested in practicing the mudra and mantra of a particular deity, but I can only help so much since I am not an initiate. If anyone is interested in Japanese Mikkyou you should seek out a priest of the Shingon or Tendai sects (Shingon is pure Tantra, Tendai has Tantric elements). Tibetan Buddhism may be more accessible, but obviously developed differently. The Tibetans had access to many more tantras and have developed a number of other practices. I certainly won't say Japanese Tantric Buddhism is inferior, but it is based on a limited set of early tantras (specifically the Mahavairocana Sutra and the Vajrasekhara Sutra). Tibetan Buddhism has the advantage of having access to later tantras and represents a later period in the development of Buddhist Tantra. Tantric Buddhism is deep and I would not casually approach it. If you are interested in that then I would suggest you master vipassana and samatha meditation first (and if you don't know what those are, then you shouldn't be thinking about mikkyou at this point). You'll have to master those first anyway before really learning tantric techniques. Oh, and though you can learn tantra as a layman in the Tibetan tradition, technically you have to become an initiated monk in the Japanese traditions. You can become an initiated layman and receive the deity you focus your practice on at least in Shingon though (I suspect Tendai would have a comparable initiation ceremony). This isn't to say you cannot derive some benefit from a non-initiated understanding of some more advanced practices and concepts based on, perhaps, knowledge of other Buddhist spiritual technologies, the theories of other forms of magic, etc., but it might end up being dangerously incorrect due to some lack of understanding or it just won't be the real deal.

YoukaiAlchemist2 · **Posted:** Sun Aug 09, 2009 8:51 pm

o.o... jebus chryst bananas, that's a lot of information. thanks a lot for the input Zhenwu.

:3 all of my spells are really really simple.

small (personal) barrier creation. simply chant "On Abokya Beiro Shanamu." while focusing on a bubble of light that surrounds you and reflects harmful energies, or specific dangers. :3 you may create a more permanent barrier using ofuda.

>.> on a side note, if i have time and am placing the barrier over a larger area, with a single focal point, i lick the tips of my fingers and draw a cross on the ground where the focal point should be and focus on an orb of energy to repel whatever danger spreading out from that point.

Zhenwu · **Joined:** Mon Jul 06, 2009 5:02 pm **Posts:** 36

YoukaiAlchemist2 wrote:

o.o... jebus chryst bananas, that's a lot of information. thanks a lot for the input Zhenwu.Hey, no problem. Thanks words of gratitude.

YoukaiAlchemist2 wrote:

...simply chant "On Abokya Beiro Shanamu." ...On that note... I hate to be like this, but... Where did you learn that mantra? Again, I hate to be like this, but I don't imagine you know what that means. Please prove me wrong if I am. And if that's the case I'm curious as to why you chant that.

_________________
"Taking the Origin as such, one penetrates the origin of origins; Taking the Original State as such, one sees the heart-mind." - Yuiitsu Shintō Myōbō Yōshū
「元元入元初　本本任本心」
唯一神道名法要集

Akashiel · **Joined:** Mon Jul 06, 2009 7:54 pm **Posts:** 26

Sounds like one of the matras from "onmyojutsu chants". I'm pretty sure those are ripped from an anime or a game, which in turn propably ripped them from genuine old fashioned mantras. Technically speaking there is nothing wrong with using them, but in my opinion they are more "chaos magick" than "eastern magick" or onmyoujutsu. And I have to say that the more "old fashioned" ones have more of an "oomph" to them so to speak. That being said I use a hybrid system, so I have no room to critizise others.

As always zhenwu, your knowledge leaves me in awe. Thank you

Here's one I originally picked from ghost hunt manga, checked and double checked for authencity, and finally tested.

Tai-mahou
Put your hands on the mudra for fudo myo-o(basically the tips of index fingers touching, thumbs crossed with the left one over right and the others like your praying), and chant this " Noomaku samanda bazaradan kan" Not totally sure what this short mantra means but "noomaku samanda bazaradan senda makaroshada sowataya un tarata kanman" means "Homage to the all-pervading Vajras! O Violent One of great wrath! Destroy! un tarata kan man" The shorter one is called "One Word mantra" and the longer "Mantra of Compassionate Help". Pretty hardcore wording for the name. They both protect you from evil spirits. (or call upon fudo myoo to protect you, technicalities) and the longer one at the very least drives them away. The "evil spirit" I first tried this on didnt stick around past the first repetition of the mantra. As a side note I tend to inscribe this on my wooden arrows. Havent had the change to try those out on anything yet. Bit difficult to find an occasion in this modern age.

Zhenwu · **Joined:** Mon Jul 06, 2009 5:02 pm **Posts:** 36

Akashiel wrote:

Sounds like one of the matras from "onmyojutsu chants". http://www.geocities.com/mastress17/wri ... hants.html I'm pretty sure those are ripped from an anime or a game, which in turn propably ripped them from genuine old fashioned mantras. Technically speaking there is nothing wrong with using them, but in my opinion they are more "chaos magick" than "eastern magick" or onmyoujutsu. And I have to say that the more "old fashioned" ones have more of an "oomph" to them so to speak. That being said I use a hybrid system, so I have no room to critizise others. I kind of suspected that was where the mantra came from

I will still wait to see if YA2 wants to respond in case he got it from somewhere else or if he has some rationale for using that mantra in conjunction with a barrier method. I had to ask because I am aware of its probable origin and meaning. My "butchered mantra detector" went off... it's pretty sensitive unfortunately (i.e. I'm oversensitive about this sort of thing). It might not be right all the time, of course

In the meantime though, I'll give my opinion on the "Onmyoujutsu Chants" website <http://www.geocities.com/mastress17/writings/chants.html>

Akashiel wrote:

Technically speaking there is nothing wrong with using [the chants on "Onmyoujutsu Chants"], but in my opinion they are more "chaos magick" than "eastern magick" or onmyoujutsu.Akashiel, I agree with what you say here. Practically speaking, this is a good approach. Because I am a non-initiate, I do not have much room to talk either since I am self-taught and use what could be described as a DIY hybrid system also. Granted, traditions that are now (or were) well established could be described as "hybrid" as well (e.g. Golden Dawn, Thelema, Onmyoudou, Daoism, Shinto, Shugendou, etc.). Mutual influence and picking up this and that from other sources is pretty much ubiquitous in magic and religion, but stops or slows down once the system becomes coherent or it becomes "traditional" or "orthodox." There are also groups of people and individuals who tend toward non-exclusivity and so the barriers between systems aren't to be taken as porous and opaque (especially when dealing with Asian traditions). As far as private practice is concerned, my stance is that's your own business and we gotta do what we can. However, I am pretty sensitive about the public dissemination of possibly misleading information and sensitive to respecting tradition. That being said, the "Onmyoujutsu Chants" website is fairly offensive to my sensibilities. At best it's somewhat laughable. It is true, however, that most of the chants up there are at least approximations of authentic mantra. The romanization of the mantra is pretty messed up and inconsistent, but that's only a minor concern. I'll use some examples to make my point:

Quote:

"On abokya beiroshanam" - Creates a spiritual barrier (kekkai).In the context of that site this is a butchering of a mantra, but I won't go into why yet in case YA2 wants to respond with some rationale I am missing here. I'll just say I have an uninitiated knowledge of the mantra, mudra, visualizations, and usages for the five types of Kekkai 結界 ordinarily used in Japanese esoteric Buddhism, and this is definitely not one of them. I won't share my knowledge on this type of Kekkai at this time (maybe sometime in the future...) because my understanding of it isn't where it needs to be to share it. I've experimented with it in the past with interesting results, but taking it out of its original ritual context is kind of tricky without a deeper understanding of how the system works as a whole. It's not quite like practicing the Lesser Banishing Ritual of the Pentagram or doing some psychic shielding. As a beginner, your physical body does not even need to be in the kekkai during the ritual (you only make a kekkai around the altar before you). In some practices the kekkai is as small as a fingernail, and Kuukai made a kekkai to encompass the entirety of Kouya-san (the mountain where the headquarters of the Shingon sect is situated). A practitioner is free to designate its size limited only by skill, it can theoretically encompass the universe (大千世界). The kekkai is meant to create a sacred realm for practice and keep out all things impure, evil, or that would distract you. Even potential attacks from deities from above are to be barred. Because of how impenetrable these barriers are supposed to be, there is also a certain order you do them in and only set up certain barriers after the deity and their retinue are invited into the sacred area. Also, you have to know how to undo the barriers. Not all kekkai are used for every ritual. Different rituals have their different conventions and extra practices for the extra protection, purification, and empowerment of yourself and the sacred area, etc. I have even seen mention of using kekkai after using a particular magical formula to "destroy" an enemy (read as "kill people"). Possibly this is so you do not receive any ill repercussions from the spell. Indeed, sometimes in Buddhist tantra, the same method can be used to kill your ego, or to actually kill other people. As an aside, I think in some ways learning a ritual like the Lesser Banishing Ritual of the Pentagram is better and more elegant than these traditional Japanese Buddhist Kekkai. These Kekkai serve a specific purpose in the context of tantric ritual and practice. They are much more focused on making a really intense spiritual barrier that is suitably pure for the practice and suitably powerful to keep anything else out. But the LBRP is easy to memorize and do, elegant, you practice many essential techniques in the context of its tradition, and has symbolism and functions that go beyond banishing or setting the boundaries of the ritual area. As Crowley said in a footnote to Palace of the World:

Quote:

Those who regard this ritual as a mere device to invoke or banish spirits, are unworthy to possess it. Properly understood, it is the Medicine of Metals and the Stone of the Wise.Then again, there may be much more depth to the traditional Japanese esoteric Buddhist kekkai than I am aware of. Still, personally I think it would be a better idea to adapt the Golden Dawn’s LBRP, the Aurum Solis’ Setting the Wards of Power, the Gnostic Pentagram Ritual, or something similar and just use esoteric Buddhist elements or the Chinese Five Phases and deities and guardians from some East Asian religion for some “onmyoudou” or otherwise “kekkai” rather than reciting some mysterious Sanskrit words taken out of context and not really know what you’re doing or saying. Incidentally, I’m experimenting with self-made "banishing" ritual myself except I use trigrams instead of pentagrams and use incantations and practices taken from various sources.

Quote:

"On sowahanba shuda saraba tamara sowahanba shudo kan... On tatagyato dohanbaya sowaka... On handobo dohanbaya sowaka... Onbazoro dohanbaya sowaka... On basaragini harajihattaya sowaka... On barodaya... sowaka" - Creates a powerful kekkai using wet ofuda to protects from magical energies already set within an area.

"On boku ken" - Used with the above kekkai to stop magical energies within an area. Usually destroys the kekkai in the process. No, just no. Strictly speaking the first series of mantra do not create a kekkai, and they aren't supposed to be used with "wet ofuda." If there were ever actual folk magic practitioners, onmyouji, or whatever that used it in this manner... well, that's doubtful anyway, but they were using it incorrectly and didn't know what they were doing. I don't know where the "On barodaya... sowaka" comes from (maybe that's what's supposed to make the "kekkai" :roll:

), but this is the "Self-Protection Method" or "Protecting the Body Method" (護身法). There are particular mudra and concentration points that must be known and it is basically a practice to purify the three actions, empower, and protect you (but not so much an area) for more serious practices. It's often done before and after formal rituals and tantric meditations. As for "on boku ken," that is used as part of the meditation hall visualization (道場観) and is part of a practice to exalt the meditation hall to become a cosmic center for meditation before inviting the deity. The mantra is actually the "Mantra for Transforming (the meditation hall) into the Pure Land"　(浄土変真言) and it is considered that upon recitation and empowerment of the seven concentration points with the prescribed mudra (Tathagata Fist Mudra 如来拳印) the area around you becomes the Pure Land of the Buddhas. Before the recitation you have to visualize the Palace of the deity and use transformation techniques and visualize all the deities of the mandala around you, etc. If you do not know the prescribed seed syllables, samaya forms, etc. then the practice is incomplete (unfortunately). This mantra is used after the first two kekkai are set up, and it does not dissolve them. That it would dissolve the holy armor and empowerment established by the "Protecting the Body Method" is doubtful.

I hate to sound like a stick in the mud about esoteric Buddhist mantra, but that kind of stuff has layers and layers of depth and is not to be dabbled in precariously. If you are seriously interested in that style of practice then I would cut out mantra taken out of ritual context. You'd really need to seek a priest for real training and teachings. But, look at for a good way to practice. If you can find a copy of Shingon by Yamasaki, Taiko then read it for a good overview. Kukai and His Major Works by Hakeda, Yoshito is an essential volume. this link will teach you how to do the prostrations with the mantra in Shingon. Good mantra to practice would be the Light Mantra and the mantra of a deity you feel particularly attracted to. Akashiel introduced some mantra of one such deity (fudou myouou 不動明王) that might be good to work with if you are into wrathful deities. Using a nenju 念珠 (rosary) with 108 beads and practice 108 recitations is a good start. Esoteric mantra are not meant to just concentrate the mind or induce some altered state. They are meant to be practiced to experience union with the deity in mutual empowerment 加持. In part this means aligning your three actions of body, speech, and mind with the the three secrets (secrets of body, speech, and mind) of the deity. It kind of like the Assumption of God-forms as described by Crowley in Liber O, but the technologies/practices are different. If you don't use mantra to join your individual activity with the suprapersonal activity of the deity to achieve union, then you are not using esoteric mantra. Esoteric use of mantra in this context aren't petitions to deities or simply magical formulae. That isn't to say they cannot produce results if used like communicating a wish to a deity or like just some magic words. But if that's how you are using them, then you aren't using them "esoterically." Some mantra aren't as deity oriented, but union and embodiment is still possible.

Akashiel wrote:

As always zhenwu, your knowledge leaves me in awe. Thank youThank you for the words of gratitude. But I'm just a dangerously curious layman with some resources

I know what I know, but I've got a long way to go. That's what makes it interesting though.

Akashiel wrote:

Here's one I originally picked from ghost hunt manga, checked and double checked for authencity, and finally tested.

Tai-mahou
Put your hands on the mudra for fudo myo-o(basically the tips of index fingers touching, thumbs crossed with the left one over right and the others like your praying), and chant this " Noomaku samanda bazaradan kan" Not totally sure what this short mantra means but "noomaku samanda bazaradan senda makaroshada sowataya un tarata kanman" means "Homage to the all-pervading Vajras! O Violent One of great wrath! Destroy! un tarata kan man" The shorter one is called "One Word mantra" and the longer "Mantra of Compassionate Help". Pretty hardcore wording for the name. They both protect you from evil spirits. (or call upon fudo myoo to protect you, technicalities) and the longer one at the very least drives them away. The "evil spirit" I first tried this on didnt stick around past the first repetition of the mantra. As a side note I tend to inscribe this on my wooden arrows. Havent had the change to try those out on anything yet. Bit difficult to find an occasion in this modern age.Ghost Hunt is actually pretty valid, lol. Frankly I'd go to Ghost Hunt for East Asian magic before the "Onmyoujutsu Chants" website. Luckily for me I have other sources, but still. Even the talismans used in Ghost Hunt are authentic, though they appear to have very slight errors, perhaps on purpose, in the anime. In the manga there was no error I noticed. Sometimes you'll see real talismans in anime and such, though sometimes their usage is pretty off the mark.

You actually already know what the "One Word Mantra" means. It would just be "Homage to all Vajra! Hām". It's called the "One Word Mantra/Dhāranī" because aside from the introductory "noumaku samanda bazaradan" it is only composed of the seed syllable "hām", which is one of the the seed syllables for Fudou Myouou. The combined "hām mām" syllables are used in the "Mantra/Dhāranī of Compassionate Help" as you noted, as well as the "Fire Element Mantra/Dhāranī", "Ācalanātha (The Immovable One's) Mantra/Dhāranī for Offering Leftover Food", and other mantra I have seen associated with him.

_________________
"Taking the Origin as such, one penetrates the origin of origins; Taking the Original State as such, one sees the heart-mind." - Yuiitsu Shintō Myōbō Yōshū
「元元入元初　本本任本心」
唯一神道名法要集

YoukaiAlchemist2 · **Posted:** Thu Aug 27, 2009 4:46 am

Sorry i've been away so long. O-o college classes are crazy. Anyways, yeah you found the site I got the chant form (about 3 years ago, and so it's worked well for me so far, mostly because it serves as the focusing point and i assigned it my own meaning.) I understand it isn't authentic.

O-o My understanding of the workings of magicks of most kinds is that rituals, and chants are just focal points for the energy and care that the practitioner puts into them. If this is true then if the short chant works for me, it is simply because it is easy for me to focus on.

Thanks for the links to the other sites that are more valid, Zhenwu. :3 i will look them over thoroughly. maybe they will work better for me than the silly game chants.

Shinomi_Yuukina · **Joined:** Sat Jul 18, 2009 9:17 am **Posts:** 12

I found one from the old forums but I have no clue what's its hand seal.

"On batarei yo sowaka." - Frees peaceful spirits trapped in objects.

Oh and sorry for the slow reply. Our teachers are giving us no time to laze off. Thanks for the replies by the way. It really helps ^^.

YoukaiAlchemist2 · **Posted:** Thu Oct 22, 2009 5:54 am

O-o actually I think the hand seal for it is whatever you feel works. your focus is what matters, not the specific body sign. however if you feel you need to have a concrete answer i would go with kuji-kiri grid. that way you can use the symbols and channel and structure the energy as effectively as possible.

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