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 Li Lin Zhi 黎琳智

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Narumi
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Join date : 2013-09-08
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PostSubject: Li Lin Zhi 黎琳智    Mon Sep 09, 2013 1:04 am

Basics
Full Name: Li Lin Zhi  黎琳智 ((HIs first name is Lin not Li, if read American Style it's Lin Zhi Li  ))
Meaning of Name: Black dawn, fine jade gem of wisdom
*Nickname: Lin
Sex: Male
Job Class: Onmyoji/Onmyōdō (陰陽道?, also In'yōdō, lit. ‘The Way of Yin and Yang’)

Human Appearance
Age: 22
Eye Color: Light Blue
Hair Color: Deep Brown
Type of Build/Body: Tall well built and muscular
Height: 6'6"
Weight: 245 lbs of solid muscle
Distinguishing Marks: His ears are pierced once and so is his tongue.

Traits
School/Church/Temple affiliated with: The house of Li his families temple
Skills: Onmyōdō (陰陽道?, also In'yōdō, lit. ‘The Way of Yin and Yang’) is a traditional Japanese esoteric cosmology, a mixture of natural science and occultism. It is based on the Chinese philosophies of Wu Xing and Yin and yang, introduced into Japan at the beginning of the 6th century. It was accepted as a practical system of divination. These practices were influenced further by Taoism, Buddhism and Shintoism, and evolved into the system of onmyōdō around the late 7th century. Onmyōdō was under the control of the imperial government, and later its courtiers, the Tsuchimikado family until the middle of the 19th century, at which point it became prohibited as superstition.

rituals to placate the souls of the dead (御霊信仰 Goryō Shinkō?) to combat the creation of vengeful ghosts (怨霊 onryō?) burgeoned. Because onmyōji displayed methods that were believed to avert disasters with their skills of divination and magic, the practice afforded onmyōji influence over the personal lives of the Emperor and the nobility of the court. Consequently, popular awareness of onmyōdō gradually spread from court society to Japanese society as a whole, strengthening its development into a characteristically Japanese art.

Onmyōdō merged with other beliefs and occultism, and evolved from imported Chinese thought into a syncretism found only in Japan. Japanese onmyōdō took in elements from Taoism (道教?), which was transmitted to Japan at the same time as onmyōdō, including magical elements such as katatagae, monoimi, henbai, and ceremonies to Taoistic gods such as the Taizan Fukunsai. Elements of feng shui and the medical art of jukondō were incorporated as well, and as onmyōdō and Japanese Shinto mutually influenced each other, onmyōdō grew more distinctive. From the end of the 8th century onward, it was influenced by the magical elements of esoteric Buddhism and the Indian-derived astrology (Sukuyōdō) that were transmitted with it.

Onmyōji (陰陽師?, also In'yōji) was one of the classifications of civil servants belonging to the Bureau of Onmyō in ancient Japan's ritsuryo system. People with this title were professional practitioners of onmyōdō.

Onmyōji were specialists in magic and divination. Their court responsibilities ranged from tasks such as keeping track of the calendar, to mystical duties such as divination and protection of the capital from evil spirits. They could divine auspicious or harmful influences in the earth, and were instrumental in the moving of capitals. It is said that an onmyōji could also summon and control shikigami.

Famous onmyōji include Kamo no Yasunori and Abe no Seimei (921–1005). After Seimei's death the emperor had a shrine erected at his home in Kyoto.

Onmyōji had political clout during the Heian period, but in later times when the imperial court fell into decline, their state patronage was lost completely. In modern day Japan onmyōji are defined as a type of Shinto priest, and although there are many that claim to be mediums and spiritualists, the onmyōji continues to be a hallmark occult figure.

The Wu Xing, (五行 wŭ xíng) also known as the Five Elements, Five Phases, the Five Agents, the Five Movements, Five Processes, and the Five Steps/Stages, is a fivefold conceptual scheme that many traditional Chinese fields used to explain a wide array of phenomena, from cosmic cycles to the interaction between internal organs, and from the succession of political regimes to the properties of medicinal drugs. The "Five Phases" are Wood (木 mù), Fire (火 huǒ), Earth (土 tǔ), Metal (金 jīn), and Water (水 shuǐ). This order of presentation is known as the "mutual generation" (xiangsheng 相生) sequence. In the order of "mutual conquest" (xiangsheng 相勝) or "mutual overcoming" (xiangke 相剋), they are Wood, Earth, Water, Fire, and Metal.

"Wu Xing" is often translated as Five Elements and this is used extensively by many including practitioners of Five Element acupuncture. This translation arose by false analogy with the Western system of the four elements. Whereas the classical Greek elements were concerned with substances or natural qualities, the Chinese xing are "primarily concerned with process and change," hence the common translation as "phases" or "agents." By the same token, Mu is thought of as "Tree" rather than "Wood". The word 'element' is thus used within the context of Chinese medicine with a different meaning to its usual meaning. Evolution of language in this way is not without precedent. It should be recognized that the word 'phase', although commonly preferred, is not perfect. 'Phase' is a better translation for the five 'seasons' (五運 wŭ yùn) mentioned below, and so 'agents' or 'processes' might be preferred for the primary term xing. Manfred Porkert attempts to resolve this by using 'Evolutive Phase' for 五行 wŭ xíng and 'Circuit Phase' for 五運 wŭ yùn, but these terms are unwieldy. In some ways arguing for one one term over another is pointless because any single word is probably inadequate for translation of what is a concept.

Some of the Mawangdui Silk Texts (no later than 168 BC) also present the Wu Xing as "five virtues" or types of activities.[4] Within Chinese medicine texts the Wu Xing are also referred to as Wu Yun (五運 wŭ yùn) or a combination of the two characters (Wu Xing-Yun) these emphasise the correspondence of five elements to five 'seasons' (four seasons plus one). Another tradition refers to the wu xing as wu de 五德, the Five Virtues (zh:五德終始說).

The system of five phases was used for describing interactions and relationships between phenomena. After it came to maturity in the second or first century BCE during the Han dynasty, this device was employed in many fields of early Chinese thought, including seemingly disparate fields such as geomancy or Feng shui, astrology, traditional Chinese medicine, music, military strategy and martial arts. The system is still used as a reference in some forms of complementary and alternative medicine and martial arts.


Attitude/Personality: Quit not very talkitive but he works for Naru and serves to protect him so that Naru does not ever have to use his gifts and risk loosing his life. Not much is really known about Lin he's quiet for the most part and seems to only speak to Naru freely although he will talk with others if the need arises.

The five elements are usually used to describe the state in nature:

   Wood/Spring: a period of growth, which generates abundant wood and vitality
   Fire/Summer: a period of swellness, flowering, which overbrews with fire and energy
   Earth: the in-between transitional seasonal periods, or a separate 'season' known as Late Summer or Long Summer - in the latter case associated with leveling and dampening (moderation) and fruition
   Metal/Autumn: a period of harvesting and collecting
   Water/Winter: a period of retreat, where stillness and storage pervades
The doctrine of five phases describes two cycles, a generating or creation (生, shēng) cycle, also known as "mother-son", and an overcoming or destruction (剋/克, kè) cycle, also known as "grandfather-nephew", of interactions between the phases. Within Chinese medicine the effects of these two main relations are further elaborated:

   Inter-promoting (mother/son)
   Inter-acting (grandmother/grandson)
   Over-acting (Ke cycle)
   Counter-acting (Reverse Ke)
Generating

The common memory jogs, which help to remind in what order the phases are:

   Wood feeds Fire
   Fire creates Earth (ash)
   Earth bears Metal
   Metal enriches Water (as in water with minerals is more beneficial to the body than pure water)
   Water nourishes Wood

Other common words for this cycle include "begets", "engenders" and "mothers".

Overcoming

   Wood parts Earth (such as roots; or, Trees can prevent soil erosion)
   Earth dams (or muddies or absorbs) Water
   Water extinguishes Fire
   Fire melts Metal
   Metal chops Wood

This cycle might also be called "controls", "restrains" or "fathers".

Images For character:

Background
History: Not much if anything at all is known about Lin. He doesn't talk about his past and stays close to Naru as far as he's concerned that is all that anyone needs know about him.
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