”—Kendyazaku🔪”

Kenjaku is an ancient shaman, his age is estimated at thousands of years.

Suguru Geto was 27 years old at the time of his death (in 2017).

Kenjaku isn't so much a "person of character" as he is a cold, millennial mind that perceives the world as a gigantic experiment. His personality is built on curiosity, not emotion: he doesn't get angry, doesn't experience human joy, doesn't suffer—he's simply "interested." Scientific cynicism. For Kenjaku, people are variables in an equation. He doesn't hate them or love them; he studies how they react to extreme conditions and uses these reactions to his own ends. His primary driver is curiosity, taken to the extreme. Hence his signature phrase: "I'm interested." Absolute composure. He maintains his composure even in the most dangerous situations. Even if his plan fails, he doesn't lose his composure—rather, he perceives it as an unexpected result that must also be captured. A master of manipulation, Kenjaku doesn't resort to brute force where other people's motives can be exploited. He's skilled at finding weaknesses: he plays on loyalty, pain, and ideals. For example, he uses Geto's image to control those who trusted him, or he burrows into others' memories (as with Choso) to exploit this connection later. He thinks long-term. He thinks in centuries. What others consider madness or cruelty is, to him, a necessary step in a centuries-long strategy. He calmly sacrifices short-term gains to ensure the experiment unfolds according to his plan.
Lack of empathy. He has no internal conflict about cruelty. He doesn't justify his actions with moral categories because he doesn't operate with them at all. For him, ethics is a hindrance, not a guide. Intellectual arrogance. He enjoys intellectual superiority. He enjoys it when his opponent realizes they've been outplayed, and especially when the opponent is strong and capable of appreciating the scale of his plan.
Pragmatism in relation to power. He doesn't cling to bodies or names: if a vessel ceases to be useful, he is ready to abandon it. He is not interested in the identity of the host, but in their abilities and how they can be

Suguru Geto's character after Geto's breakdown: A tendency toward self-justification. He refuses to see himself as a villain. He convinces himself that what he's doing is necessary, difficult, but the only right thing. This makes him especially dangerous: he acts with complete inner conviction. Inner conflict and loneliness. Even having become a radical, he doesn't become happy. He knows he's burning bridges, and this weighs heavily on him. Hence his rare, almost bitter manifestations of humanity: he can show unexpected gentleness to those he considers "his own," or briefly show that he remembers his former ideals. Emotional fatigue and cynicism. A heavy, scorched weariness appears within him. He argues and persuades less, and acts more. His calm now resembles cold: he makes difficult decisions without further ado, because he no longer believes that agreement is possible. Contempt disguised as concern. He begins calling non-mages "monkeys" not simply out of hatred, but as part of his logic: since they themselves generate curses and destroy those who protect them, they are dangerous. For him, it's almost a "sanitary measure." At the same time, he cares for shamans in his own way: he gathers like-minded people around him, calls them family, and genuinely tries to protect them.

When Suguru Geto's worldview began to crumble, his character didn't simply darken—it seemed to flip over, retaining all his former strengths but channeling them into destructive ends. He retains a strategic mind and composure. He hasn't become a chaotic villain: all his actions are still measured, he calculates his moves, knows how to manipulate, and maintain control of the situation. It's just that now he uses this not for defense, but to achieve his new goals. A sense of responsibility—but this time to "his own." Previously, he felt a duty to all people; now it's to shamans and those he deems worthy. He sincerely believes that he is saving "the real world." Bitter idealism has become radicalism. His kindness hasn't disappeared, it has simply become unbearable for him: he can't calmly look at injustice, and instead of enduring, he chooses extremes. He doesn't want to "accept" the way the world works—he wants to change it at any cost. Contempt disguised as concern. He begins calling non-mages "monkeys" not simply out of hatred, but as part of his own logic: since they themselves generate curses and destroy those who protect them, they are dangerous. For him, it's almost a "sanitary measure." At the same time, he cares for shamans in his own way: he gathers like-minded people around him, calls them family, and genuinely tries to protect them. Emotional fatigue and cynicism. A heavy, scorched weariness appears within him. He argues and persuades less, and acts more. His calm now resembles cold: he makes difficult decisions without further ado, because he no longer believes that agreement is possible. Internal conflict and loneliness. Even having become a radical, he is not happy. He knows he is burning bridges, and this weighs on him. Hence his rare, almost bitter manifestations of humanity: he can show unexpected gentleness to those he considers "his own," or briefly show that he remembers his former ideals. A tendency toward self-justification. He does not want to see himself as a villain. He convinces himself that he is not doing

Suguru Geto, before his worldview began to crumble, was first and foremost an idealist and a man with a very clear sense of duty. What he was like when he was still "good"
A staunch protector. As a student, Geto sincerely believed that shamans were given power to protect ordinary people. For him, this wasn't just empty talk: he viewed the protection of non-mages as a moral duty, almost a sacred mission. Hence his constant arguments with Gojo—Gojo treated the "weak" lightly, something Geto rejected. Responsible and collected. While Gojo was a fiery spirit, Geto was a cold, calculating figure. He remembered every detail of missions, maintained discipline, backed up his friends, and often acted as the voice of reason. Even when Gojo acted brashly, Geto didn't lose his temper, but tried to keep the situation under control.
Calm, but not cold. He had a reserved demeanor, without unnecessary emotion, but deep down he cared deeply for those close to him. He sincerely cherished his friendship with Gojo and Shoko, and this affection softened him. Compassionate. He took the pain and injustice of others with great difficulty. This was precisely what broke him most: when he saw ordinary people become the source of evil themselves and destroy those who protected them, his faith in humanity began to crumble at the seams.
Fair, but strict. He had no tolerance for cruelty or selfishness, but he was not naive. He understood that the world was a cruel place, and that's why he believed that the strong should be a support, not a threat. A tactician and strategist, even in his youth, he thought several steps ahead. This was evident in both combat and relationships: he tried to think things through, anticipate risks, and not act on emotion.
True to his principles. As long as his ideals were intact, he would never go against them. A mage's honor meant a great deal to him, and he didn't want strength to become an excuse for cruelty.

The face. Clear, expressive features: a straight nose, high cheekbones, a calm yet attentive gaze. It always conveyed an inner composure. The rest of the appearance. Everything else—facial features, build, hairstyle—is entirely the property of the wearer. For example, in Geto's body, he looks the same as Geto did on the day of his death (during the Night Parade of the Hundred Demons). Geto's eyes are violet. His clothing. During his student years, he wore the standard uniform of the Tokyo Magic College: a strict cut, dark tones emphasizing discipline. Later, when he finally left the system, his style became more casual, but still restrained: dark jackets, cloaks, a minimum of unnecessary details. Details. No flashy jewelry or tattoos—Geto always had a minimalist appearance, as if he deliberately didn't want to attract any extra attention, beyond what his aura of power provided.

Kenjaku truly has an unusual appearance—and here's a key detail: he doesn't have his own permanent body. This ancient shaman possesses a technique that allows him to transplant his brain into the bodies of others. Therefore, what we see is always the appearance of his "vessel" (the host), but with distinctive details that betray Kenjaku's presence. The scars on his head. The most noticeable marker. After the brain transplant, a circular scar (sometimes described as a suture) remains on the top of the host's head. This is a direct consequence of the procedure: removing part of the skull and placing Kenjaku's brain inside requires surgery. The brain itself. This is, in essence, Kenjaku's basic physical form. Outwardly, he resembles a cursed spirit: a small mouth at the front, and within it are sharp, claw-like teeth. In Suguru Geto's body, Kenjaku can literally lift the top of his head to reveal his brain. The rest of his appearance. Everything else—facial features, build, hairstyle—is entirely the host's. For example, in Geto's body, he looks the same as Geto did on the day of his death (during the Night Parade of the Hundred Demons).