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Registered: 04/06/05
Posts: 122
Reishi/Ling Zhi Myth
    #4531407 - 08/13/05 11:19 PM (11 years, 2 months ago)

Hey fellow shroomsters,
A while back when i was researching Ganoderma Lucidum or Reishi i came across a web site or maybe a post on here about a story dealing with this mushroom.  :mushroom2:

The story was: 500 men and 500 women were sent by the emperor of the Chin Dynasty(or something like that)in search of the Ling Zhi(Reishi) because it was thought to make one live forever. These 1000 people were never heard from again. The myth is that they were the first to find Japan and stayed there to inhabit the island.

Has anyone ever heard this story or came across a website with some info about this? Ive been searching for some time for the place i first read it...but no luck so far.

That story came to mind the other day and got me thinking about it. Tell me what you know  :ooo:...please....thankyou.....

CT  :stoned:

**"Both the psychedelic dream state and the waking psychedelic state acquire great import because they reveal to life a task: to become familiar with this dimension that is causing being, in order to be familiar with it at the moment of passing from life." -Terence McKenna

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Re: Reishi/Ling Zhi Myth [Re: crazytalken]
    #4542218 - 08/16/05 02:10 PM (11 years, 2 months ago)


**"Both the psychedelic dream state and the waking psychedelic state acquire great import because they reveal to life a task: to become familiar with this dimension that is causing being, in order to be familiar with it at the moment of passing from life." -Terence McKenna

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Re: Reishi/Ling Zhi Myth [Re: crazytalken]
    #4542336 - 08/16/05 02:43 PM (11 years, 2 months ago)

Sorry, I don't know of this, and a search on google was rather fruitless. I think you might get more responses in the Spirituality and Philosophy forum.

Edited by EllemyshShade (08/16/05 02:44 PM)

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Re: Reishi/Ling Zhi Myth [Re: crazytalken]
    #4542636 - 08/16/05 03:53 PM (11 years, 2 months ago)

The indiginous people of Japan are caucasians.


4. Ainu
Internal Expansion and the Absorption of Frontier Aborigines
The Ainu, who were possibly distributed throughout Japan two millennia ago, remained in possession of a considerable portion of northern Honshu--Japan's main island--as late as the Nara period (645-794). The Ainu were known as fierce warriors, and it took several centuries for Japanese frontiersmen to bring about their total submission. Military campaigns during the late 8th and 9th centuries settled most of northern Honshu and secured the Japanese frontier by the middle of the Heian period (794-1185). Hokkaido was under nominal Japanese control by the Tokugawa period (1600-1868). During this period, the Matsumae feudatory occupied the southern tip of the peninsula now bearing its name directly across the Tsugaru Straits from Honshu. Assimilation efforts by the Matsumae clan were strongly resisted. When the Ainu threatened to revolt, the Japanese eased their ethnocentric policies. (Sansom 1958:12, 19, 91, 104-106; Hilger 1971:xiii)

In 1868, Ainu became subject to the laws of the new Meiji government. Hokkaido was declared a frontierland and Japanese were encouraged to settle there. Whereas Ainu had in some sense succeeded in evading total ethnic subjugation in the past, they faced now a force of rule that was utterly determined to assimilate them into Japanese society. The Hokkaido Former Aborigine Protection Law [Hokkaido Kyudojin Hogo Ho] of 1899 made Japanese education compulsory for all Ainu children, who were now to acquire a "superior" culture. (Hilger 1971:xiv)

While the Japanese population on Hokkaido continuously increased by northward migration from 20,086 in 1701 to 151,786 in 1873, the Ainu population decreased from 23,797 reported in 1804 to 18,644 in 1873. Official censuses since 1873 have put Hokkaido Ainu at 16,000 plus or minus 2,000 while the Japanese population has increased to a 1970 figure of over 5,000,000. (Takakura 1972:290-291; Hokkaido 1937:143-144)

One of the most telling changes in the Ainu population in recent centuries, but particularly since 1868, has been a phenotypic shift from nominally "pure" Ainu features to predominately "mixedblood" Ainu-Japanese if not "pure" Japanese physical characteristics. One field study found that about ten percent of those living culturally as Ainu in two sizable Ainu communities were definably "pure" (Suzuki 1973: 73-75). Most estimates, however, put the number of nominally "pure" Ainu at no more than one percent of the countable 16,000 Ainu population (Ainu BHTK 1969[1]:12).

Physical features that statistically distinguish Ainu from majority Japanese are many but diffuse. Ainu generally have more body hair than majority Japanese, who in turn tend to have more body hair than other Asians. Some Ainu individuals are reported to have "blue eyes," but not all observers have witnessed this attribute (Hilger 1971:x). Persons considered physically Ainu also manifest more deeply engraved facial features, including a tendency towards double-folded eyelids, and they show statistical differences in fingerprint and blood type indices. These population tendencies, with a notable increase in the presence of the Mongolian Birthmark (reported absent in the past) among offspring of Japanese-Ainu marriages, have led most somephysical anthropologists to view Ainu as Caucasoid or protocaucasoid--a somewhat arbitrary classification that majority Japanese are quick to point out in their tourist guides. (Ono 1970:22)

The present attitude of majority Japanese towards Ainu is one of condescending quaintness. Many Japanese tourists visit Ainu reservations to see professionals perform traditional dances at Bear Festivals and produce native crafts. Like Native American culture, the remnants of Ainu culture have been commercialised in the face of majority cultural oppression. Resident Ainu have reported being verbally abused by majority Japanese. Ainu are sometimes called gaijin [foreigners] by majority Japanese despite the legal status of Ainu as Japanese nationals. Ainu tell also of being irritated by tourists who express surprise that "Ainu speak pretty good Japanese," and wonder "How do Ainu walk?" The word for "dog" in Japanese is inu. Using the exclamatory "Ah!", majority Japanese are known to convert Ainu da [It's an Ainu] to Ah, inu da! [Ah, a dog!]. (Asahigawa 1971:178-179, 181, 202)

Ainu youth, like Native American youth, are determined to reverse the directions of majority oppression, but as yet they face enormous social barriers in the majority community, not the least of which--as for other minorities in Japan--is the pervasive Japanese sense of racial if not cultural purity and superiority. Offspring of Japanese-Ainu intermarriages are systematically regarded as "Ainu" by Japanese majorities. A fraction of "foreign" blood in a child's veins is sufficient to deny it "pure Japanese" status in Japanese society. It becomes easier for these children to be raised as Ainu [Ainu word meaning "man"] than as Shamo [Ainu term for majority Japanese]. Moreover, when majority Japanese are adopted into Ainu families--a not infrequent occurrence (Suzuki 1973:70)--their family register status tends to become that of a child born to the adopting family, with the result that majority adoptees become "Ainu."


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