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The Grimoire of the Cabal of Pure Thought

The Grimoire of the Cabal of Pure Thought

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Published by Beth
A Resource for the Mage: The Ascension Game that I am running. This is an in-character introduction to the Grimoire, broken into 'Rote' Pages by Arete Rating. Later, you may see a story associated with the Cabal of Pure Thought...
A Resource for the Mage: The Ascension Game that I am running. This is an in-character introduction to the Grimoire, broken into 'Rote' Pages by Arete Rating. Later, you may see a story associated with the Cabal of Pure Thought...

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Published by: Beth on Jun 19, 2008
Copyright:Attribution Non-commercial


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 The Grimoire of the Cabal of Pure Thought
with introduction by Fujimiya, Noriko --
I remember my f 
irst awakening with clarity, even now, someseveral hundred years later. The Mongols had invaded for the firsttime; we were at the Grand Ise Shrine. His hands were so largearound my much smaller, feminine hands, and I realized that I feltsafe when he was holding them. We heard the first rush of arrowsfiring around the Gekū, or Outer Shrine, when the first tablets tothe deity Toyouke no ōmikami (The Great God) shook on thewalls. Quick to push me into the arms of a the Shrine Maiden, Yamato-Hime , who herded me the 6 kilometers towards theNaikū of Amaterasu ōmikami(Our Sun Goddess) in the city of Uji,I was terrified. I remember looking at my hands, and wonderingwhere the strength of my father was now. Safe within the shrine, Ilit candles; I offered incense; I prayed to the ancestors for thestrength to bring my father not only to honor but moreover, tosafety.He was surrounded by blood; and by men and by arrows and allmanners of steel and wood. But he stood: with his men in battle. Iwas terrified; turning I fled and ran through what I thought was afield of battle, but in reality it was the walls of the Shrine. Istopped only when I’d breached the most sacred of templerooms. My face was lost through time and space as I lookedstunned and awed, into the Yata no Kagami (the Sacred Mirrorthat houses the spirit of Wisdom and Honesty)…something that Ishould have never laid eyes into. I knew this to be one of threeartifacts used in the imperial ceremony of Ascension. I’d heardwhispers of the power of the mirror, in being able to awaken thegod within. At first, I cast my eyes away, in fear of loosing mysight. Through closed lids, I felt the world around me; I heardspirits of my ancestors, and the voice of the shrine. I felt thedrops of energy tingle down my spine, and I opened them oncemore, becoming lost in my own reflection. I was holding the Tasakani No Megatama (Sacred Jewels that house Benevolence)in my right hand, with the prayer beads wrapped tightly aroundmy wrist. My other young hand held tight to Kusanagi no Tsurugi(our great sword, “Gathering the Clouds in the Heavens”) whichwas dripping with the blood of the Mongols.When the Shrine High Priestess, Man’yōshū Saiō, found me, shewent to her knees and wept, for she saw in the mirror the
reflection of my Vision. I felt as if I was waking from a dream;there was the softest morning dew that had settled in glisteningpebbles on the white of my arms; and a haze that had gatheredaround the Shrine, protecting it from the Mongols. I knew thenthat I was awakened to something greater. When my father cameto collect me, he spoke to his sister (for, the Shrine was protectedby a female member of the Imperial Family, honoring the will of Amaterasu ōmikami) and lamenting, he left me there. From thatday forward, I was honed as a sister of the Akashic Record.At that time, we were half way into the Kamajura period (whichspanned between 1185 and 1333); our Japanese “medieval”era...a time in which the emperor, the court, and the traditionalcentral government were left intact, but were largely relegated toceremonial functions. Civil, military and judicial matters werecontrolled by the bushi shogun, Hironotaka Niakon (a positionthat eventually, my eldest brother claimed), who owed a greatdeal to my father. Buddhism had been planted centuries earlier,but in these dark times a popularization for salvation spanned thecountry, with two new sects springing up. The Jodo-shu ( PureLand Buddhism) and Zen (meditation) became the response tothe outreach by the people; hoping for eternal peace. Olderforms, such as the Heian Buddhism that we practiced,had beenquite esoteric and appealed more to the intellectuals than to themasses; Jodo-shu and Zen offered the People an alternative. Mytraining was a mixture of the Heian beliefs and Zen Buddhism.I was lucky enough to call father the Great Emperor Kameyama-tennō; who was a just and wise ruler. Of his children, I dared tocall him Tsunehito, as I was borne to. After my training, I rejoinedmy family at the Imperial Palace; turning down the position of High Priestess of the Ise Shrine…something I am sure that someof my ancestors never will forgive me for. I needed to be close tomy family, and not remotely drawn to a corner of the misty world:I had a position and a destiny to fulfill and I was not going to bekept from it. The Mongols attacked once more, and this time, Iwas not to be pushed out of the way. In honoring my family, Ifought with my brother and defended against the finalHowever, the Bakufu was a jealous man who sought to gainpower and did not cease his mistrust of the Emperor until theeventual abdication of the Imperial throne to a former Emperor’sof age son. This left my father to our family until the death of mymother, Empress Saionji, when father joined the Zen Buddhistpriesthood. My oldest brother, Prince Hisa’aki, became Shōgunstrengthening the position of the Jimyōin-tō and our family.

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