Sweeping away the cobwebs, Have you missed me Ladies and Gentleman?

Sweeping away the cobwebs and consolidating my Art and Writing here. It has been much too long and I’ve let certain essential skills grow fallow, and it has began to affect my mental health. I apologize, ladies and gentleman, I shall do my best to not let this happen again. But , life and sadness happen and before you know it all of your work tases of ashes in your mouth. This didn’t happen all at once, more of a slowly creeping otherness pouring into vain, sinew and bone. I can only begin again and find my muse in new and strange places. I hope you will join me on this journey and find the freedom of Art and magic that I am searching for, as only my reflection in your eyes will tell the rest of the story. I’ve included a few of my better pieces from the past and am now open for commissions, if you are interested in prints of any of my past or current work, just ask.

Till, next time….Stay Gold my Friends.


Vincent A.Piazza

The Three Sisters

Once upon a time, very long ago, there were three sisters who lived together in a field.

Each one loved the taste of Blood, on her lips, in her mouth. Smearing the deep red lipstick around her cakehole of a mouth. The first three lines of each stanza are the well-known long trochaic lines of 15 syllables, with a break after the eighth, as they occur in poems deep in each sister’s womb.. Ea, Lord, Ea, Mother, Thou with uncounted names and faces, Thou of the many faceted Nature in and above all, to Thee we sing our chants of praise. Chorus Chorus Chorus Chorus Chorus: Go thou not from us.Fuck us in pain everafter.

In Indian lore, you three would be known as the ghosts of  little girls who bring disease, especially to children. The ghosts lives on mountaintops and comes into valleys during the night for revelry and to spread disease by casting its shadow over victims. Children are protected from the acheri with AMULETS of red thread tied around their necks. Similarly, in European lore, red charms protect against bewitchment and harm from evil spirits and witches……but I digress.


We were talking of the Blood, the Right.Red, Rovie that the sisters loved so much, but supernatural torture they loved even more. The last family they destroyed, The Lutzes, according to their account, were immediately subjected to horrible phenomena. Voices told them to “get out”; there were swarms of flies in the cold of winter; Stacy had nightmares about the murders; the APPARITION of a “demon boy” who could shape-shift into a demonic pig was seen; green slime oozed from walls; a crucifi x hanging on a wall was turned upside down; Stacy’s face transfigured before Steve into a horrid hag; mysterious noises sounded in the middle of the night; the apparition of a little girl became Melissa’s playmate; unseen presences embraced Stacy; cloven hoofprints appeared in the snow outside the house; locks and doors were damaged; and so on. Their behavior and mood deteriorated. The children couldn’t attend school, and the sisters just smiled dirty, sullon red smiles.

They called in The official exorcist of Vatican City in the archdiocese of Rome. Dedicated to the abolition of Satanic evil, Father Gabriele Amorth says he has personally handled over 30,000 exorcisms around the world. He believes that many modern-day pastimes and games—such as conjuring, playing with magic (not illusion), conversing with a TALKING BOARD, listening to rock music, and contact with Satanic ritual and content—open the door for demonic POSSESSION. He says there are too few priests who even believe in casting out devils (although Jesus bequeaths that ability to the apostles in His name: Mark 3:5, 10:8), much less have any training in the ancient rite. You see, today is Father Amorth’s 91st birthday, but he had no plans to celebrate. He awoke just after dawn, said his usual morning prayers and one to Joseph of Cupertino, a 17th-century saint, and another to the late Father Candido Amantini, his mentor.

At exactly three P.M. he began to conduct the ritual of exorcism.

Rosa’s, the lady that the three sisters were hiding in; her head began to nod involuntarily. Her eyes rolled back, and she fell into a deep trance. Father Amorth spoke in Latin in a loud, clear voice, using the Roman ritual of Paul V, from 1614. He asked the Lord to set her free from demonic infestation. “EXORCIZO DEO IMMUNDISSIMUS SPIRITUS.” (I exorcize, O God, this unclean spirit.)

Rosa’s body began to throb, and she cried out, before falling back into a trance. Father Amorth placed his right hand over her heart. “INFER TIBI LIBERA.” (Set yourself free.)

She lost consciousness. “TIME SATANA INIMICI FIDEM.” (Be afraid of Satan and the enemies of faith.)

Without warning, Rosa began to thrash violently. The five male helpers had all they could do to hold her down. A foam formed at her lips.

“RECEDE IN NOMINI PATRIS!” (Leave in the name of the Father.) Rosa’s features slowly altered into a mask of despair, as her body continued to writhe. She was trying to rise and, clearly, to attack.

“SANCTISSIMO DOMINE MIGRA.” (Let him go, O God Almighty.) Rosa did not speak or understand Latin, but she thrust forward and screamed in Father Amorth’s face: “MAI!!” (Never!!)


This funny wrinkled old man in a white and gold suit had no idea how much trouble was coming his way. The sisters had fucked and sucked and killed their way across hell and back, who was he to think different? A damned fool, that’s who. He appeared an even bigger fool when he was found in a dog collar with one of those big rubber fists in his ass, drooling like a child. You see.  They move under the impulses of Mars and the Moon respecting sex and sustenance. Their pleasures are of the lowest and most sensual nature, they live like animals altogether in the physical, and their creed one of Flesh and Hunger.sickquit3

The sisters were to add beauty to strength, and to attain that ideal the Lords of Tartarus fostered, the plastic arts, painting and sculpture. These were not the ideals which are to be developed in a Sculpture and taught how the beautiful may be incorporated in the physical form.And they did, until they got caught…but that is a different tale for another time.

Stay Gold my friends….

When Belzebuth speaks,E.F.Hutton Listens…


(Note;This was the last thing you wrote before almost completely trying your hand at Art in 2015, perhaps the pretty folk would like to see it? (I had to bring the Hat into it didn’t I?)……..Its rough,I gather. but I’m not going to touch the motherfucker; it’s a lovely first draft,ugly bunch of notes with no addentation or sources . } Enjoy, my fiends….

Working with the Grandfather last night was a comfortable endeavor as always,yet my level of comfort is always tinged with disapproval, that feeling that I’m not doing enough,or working quite as hard as the Fly would like me to.You see friends,Belzebuth was my first Successful Evocation way back when I had no idea what I was about, and worked all magic from the hip.The fact that I even got his attention the first time at the tender age of 15,is something for the life of me I’ve yet to fully comprehend. Baalzebul,Belzebuth,Beelelzbub,know by so many names and from a number of old dusty books.A personal relationship with him is not unlike having a teacher who does not put up with your shit,and makes you work for everything you gain…we should start with The Testament of Solomon,as it was considered a veritable handbook of evocation. This masterful text fully expounds and crystallizes an exorcistic formula which existed from at least the second century BCE and continued to be a major influence in other related texts beyond the fifth century CE The formula begins with the identification of the demon: the demon is asked its name, to which the demon replies its name. This is followed by a question that places the demon into an astrological schema. This may include descriptive elements and is followed by a description of the physical appearance and abode. The demon is also quizzed about its deeds, powers and activities. The rite is concluded by the demon disclosing the name of the binding angel who thwarts it. The demon is thus bound to come at the summoning of the exorcist due to this original contract between them. In his Testament, the first demon dealt with by Solomon is named Ornias. Ornias is constrained, Solomon then gives the demon his ring and says ‘Away with thee, and bring me hither the prince of all the demons.’ Solomon then tells 0rnias ‘And go to Beelzeboul who has kingship over the demons and throwing the ring upon Beelzeboul’s chest tell him the King Solomon calls thee. The Lord God of Israel, who has given me this authority, with wisdom and power from God, by means of this signet.’ Solomon then questions the summoned demon ‘Who art thou?’ to which the demon replies ‘I am Beelzebub.’ The ruler of the demons then promises that he will bring all the spirits in bonds before Solomon. Once Beelzeboul is contracted he becomes the agency to bring forth all the other demons or spirits, including the demons onosneris and Asmodeus. Later Beelzeboul is summoned again and he describes how he was the only one left from the fallen angels, originally the first angel, in the first heaven, and that he controls all those in Tartarus, and of his child who will come in triumph when he is ready. Then Solomon questions the Prince ‘What is thy employment?’ to which he replies ‘I destroy kings, I ally myself with foreign tyrants, and my own demons I set on to men, in order that the latter may believe in them and be 10st.And the chosen servants of God, priests and faithful men, I excite unto desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and I bear them on to destruction. And I inspire men with envy, and desire for murder, and for wars and sodomy, and other evil things and I will destroy the world. I bring about jealousies and murders in a country, and I instigate wars.’ Solomon asks ‘Tell me in which star you reside.’ The Prince replies ‘The one called by men the Evening Star.’ ‘Tell me by what angel thou art frustrated.’ And he answered: ‘By the holy and precious name of the Almighty God, called by the Hebrews by a row of numbers, of which the sum is six hundred and forty-four, and among the Greeks it is Emmanuel.’ Solomon then orders Beelzeboul to work on the construction of the Temple and receives further astrological discourse. Thus, the ring is used initially to constrain the first demon, but after the Prince of Demons is subdued and promises to bring another demon to be bound before Solomon, the ring is used sparingly. This is followed by the identification question ‘Who are you?’ and ‘What is your name?’ to which the demon replies with a self-identification ‘I am … ‘ or ‘I am called … · or ‘My name is .. .’ or ‘I am known by the name .. .’ This is followed by a self-characterization by the demon which may include astrological correspondence, then a description, the physical appearance, activities, dwelling place, etc., then the name of the thwarting angel, then the sealing or contract, and the employment or commissioning of them to do some task or work. In the case of their employment in the Testament, one of the many different tasks relates to the construction of the Temple.
An example highlighting the idea of demonic flux in relation to authority is found in the writings of Johannes Wierus (c.l515-1588) in which a demonical Commonwealth is seen in full development. In many respects this reflected existing political tensions and the movement towards the ascendancy of parliamentary over monarchical powers in the sixteenth century. Weirus describes a great revolution taking place in Hades; .Satan has been dethroned and Beelzeboul has assumed his place. In reaction • .Satan forms an opposition party with himself as head.The now Emperor of Hades. Beelzeboul. was said to have been worshipped by the people of Canaan in the form of a fly. hence he establishes ‘The Order of the Fly’ – the only Order of Knighthood which appears to have existed among the demons.The inhabitants of the Empire of Hell were said to have numbered 44.435,156. A qabalistic parallel to these two opposing parties is to be found in the representation of the Qlipoth of Kether as expounded in The Book of the Black Serpent’ and applied in the teachings of the magical order of the Golden Dawn. Here an inversion of the unity of the first sphere of the Tree of Life belonging to Thaumiel the ‘bicephalous ones’ is ruled by the two contenders Satan and Moloch.The dyadic nature of the demonic is also reflected in the name ‘Diabolus’,whose etymology from the Greek reveals dia, that is two, and bolus, that is morsel ‘ … for he kills two things, the body and the soul.”
From a dualist perspective, demons are the agencies of God; they were seen as ‘customs officers’ to the souls of the dead and goalers for those who fell through sin, via their own free will. This function satiated the malicious nature of the demon, profited from their hatred of humanity, and fulfilled their love of inflicting pain and suffering. All misfortune, caused by demons or not, was considered the fault of the individual. If a man was being tormented by demons he was beyond hope. as this was the will of God. Herein lies a paradox. for demons as the agents of God could provide the means by which others were ensured of salvation. but they themselves were beyond salvation. In this light Beelzeboul becomes the irredeemable redeemer.

One Heretic Taoist’s reflection on Taoism in the West: Or, I know what you did last summer.




In the course of its long history, Daoism has been transmitted and adapted variously beyond China. Deeply embedded in Chinese language and culture, its ritual and communal practices have generally been less adaptable, but Daode jing thought, tales of immortals, and the various longevity and meditation techniques have found eager audiences. Especially Daoist thought and long life practices have spread in several East Asian countries, notably Korea, Japan, and Vietnam.
In the West, too, the best known and most widespread aspect is Daoist thought; many concepts and maxims of the Daode jing have made their way into American and European culture. Much less well known and embedded in a different social milieu is the transmission of Daoist temples and ritual structures. Many remain within the framework of Chinese immigrants, but some organizations also attract Western devotees.
Most recent is the Western adaptation of Daoist-inspired health practices and meditations. Following in the wake of increased health awareness and the popularity of yoga and Buddhist meditation, Daoist associations, centers, and masters are becoming popular. However, not all of them are properly speaking Daoist; rather, they often focus on qigong and taijiquan in exclusion of Mystical and Magical Practices.

Just as different aspects of Daoism have attracted different audiences in East Asia over the
millennia, so the modern transmission of the religion to the West matches a variety of interests and works in multiple social contexts. Most generally one can say that philosophical or literati Daoism was attractive first of all to missionaries and later to the intellectual elite. It offered a different way of looking at the world, proposed new principles of life, and encouraged a change of attitude toward the world. Today it is seen as opening a balance to the American (and Western) tendencies toward uncontrolled growth, environmental exploitation, corporate greed, and political corruption. Small is beautiful, and most happiness can be found in a simple life.
Organized Daoism with its priestly hierarchy, religious scriptures, and devotional practices, on the other hand, fosters a sense of connection to the gods, community integration, as well as ritual services of protection, purification, blessings, and exorcism. It came to the West with Chinese immigrants and in close connection with Chinese popular religion and has remained for the most part an ethnically based organization, housed in inner-city temples and supported by local residents.

Longevity Daoism, with its exercises, meditations, diets, and fengshui, has only been available in the West for a few decades. It appeals to well-situated, health-conscious people who are concerned with personal well-being, business success, and environmental protection( you know, Those People 😉 ). They often come to the practices for health reasons—be it recovery after an accident, weakness due to chronic disease, increased signs of aging, or the wish to reduce body stress exerted by contact sports, hard martial arts, or power yoga. Typically practitioners begin by looking for merely physical benefits, but then develop a sense of qi flowing in the body and gain an empowerment of a completely different sort. While many stop there, some move on to inquire more deeply into the conceptual and historical background of the practices and thus encounter Daoism.
From there, some go on to advanced training in internal alchemy and more spiritual techniques whose ultimate goal is complete health leading to immortality.

Daoist thought in the West is represented first and foremost in the Daode jing, the best-known representative of Daoism wherever it appears. In the West, it attracted first attention through a translation into Latin by Jesuit missionaries, presented to the British Royal Society in 1788. This rendition hoped to show that the mysteries of the Christian faith were known to the ancient Chinese, matching Dao with God, like logos conveying the triple sense of supreme being,reason, and word ( a mistake to say the lest, and has muddied the waters about trying to give a grasp on what in the nine hells the Dao is, ever since).
The first English translation by James Legge (1831-1905) appeared in 1891. It, too, attempted to impose Christian theology onto the Chinese text. This changed in the course of the twentieth century, so that by the end of World War II a number of translations and interpretation had appeared that attempted to read the text in its own right and do justice to Chinese thinking. By now, there are over 300 English translations of the text and its concepts have made major inroads into Western societies. The dominant mode of apperception is individual and personal; people appreciate the philosophy as it helps them to change their own thinking and their way of being in the world. Unlike in China, where the text has always also had a strong public dimension, there are very few political concerns associated with the Daode jing in the West( I believe this could change the face of our current political arena, if a few candidates running for the highest office in the land adopted some of the wisdom found in the lines).

Popular Daode jing ideas in the west tend to involve four distinct areas of application: the Western tendency toward action and progress (Work,Work,Work till you drop!); the importance of reducing stress(Fuck I need a vacation); the reversal of come common cultural and ethical values(If I get Tattoo 35, does it still pissoff my parents?); and concerns for the environment and social harmony (Peace, Pot and Microdot). Balancing the Western push for increased consumption, the need to always have more, always get new things, and always acquire bigger objects, is the essential idea of the text to “know when it is enough.” This means that there is a level of material wealth and internal satisfaction that requires one to go along with the present and let go of advancement and progress.

Having reached this point, an increase in consumption, a rise in position, or a multiplication of wealth will add nothing further to one’s community status or internal well-being. On the contrary, it will create complications and various kinds of difficulties that are entirely unnecessary and make one feel worse, not better. This latter concept in the Daode jing is expressed as the “continuous alternation of yin and yang.” Understanding the world as moving in an ongoing flow of rise and fall, increase and decline, people can make wise decisions. Too much growth will result in reduction; a period of calmness and apparent stagnation is the beginning of a new surge of energy. There cannot always be nothing but growth; nature requires moves in all directions, up and down, rise and decline, come and go.

Even Aleister Crowley threw his hat in the ring when it came to the study of Taoism…

“From 1908 to 1918, the Tao Teh King was my continual study. I constantly
recommended it to my friends as the supreme masterpiece of initiated wisdom,
and I was as constantly disappointed when they declared that it did not impress
them, especially as my preliminary descriptions of the book had aroused their
keenest interest. I thus came to see that the fault lay with Legge’s
translation, and I felt myself impelled to undertake the task of
presenting Lao Tze in language informed by the sympathetic understanding which
initiation and spiritual experience had conferred on me. During my Great
Magical Retirement on Aesopus Island in the Hudson River during the summer of
1918, I set myself to this work, but I discovered immediately that I was
totally incompetent. I therefore appealed to an Adept named Amalantrah, with
whom I was at that time in almost daily communion.( Amalantrah
appears to be an astral being. Crowley’s Amalantrah working with Rodey Minor
and others does not settle the question of Amalantrah being physical or
incorporeal. This consultation took the form of ritual questioning of a spirit,
and attendant visions of which the ‘codex’ would be one.) He came readily to
my aid and exhibited to me a codex of the original, which conveyed to me with
absolute certitude the exact significance of the text.I was able to divine
without hesitation or doubt the precise manner in which Legge had been
deceived. He had translated the Chinese with singular fidelity, yet in almost
every verse the interpretation was altogether misleading. There was no need to
refer to the text from the point of view of scholarship. I had merely to
paraphrase his translation in the light of actual knowledge of the true
significance of the terms employed. Anyone who cares to take the trouble to
compare the two versions will be astounded to see how slight a remodeling of a
paragraph is sufficient to disperse the obstinate obscurity of prejudice,
and let loose a fountain and a flood of living light, to kindle the gnarled
prose of stolid scholarship into the burgeoning blossom of lyrical flame.”- (THE TAO TEH KING (LIBER CLVII) A New Translation By KO YUEN (ALEISTER CROWLEY) THE EQUINOX (Volume III, No. VIII.)

I will talk more on Taoism’s influence on Western thought and occultism as time permits, but I believe this is a good enough start for now.

Stay gold folks.

Sources: Clarke, J. J. 2000. The Tao of the West: Western Transformation of Taoist Thought.

Komjathy, Louis. 2004. “Tracing the Contours of Daoism in North America.”

livia Kohn,1999. “Introducing Daoism”

Crowley,-The Equinox Vol III


Use The Force, Luke! : Casting Magick Circles with Chi and other Blasphemies



“There was a somewhat wild horse tied up and left by its owner in a narrow alleyway. All who came upon it pondered and debated how to pass without getting kicked. One tried running past and was subsequently tumbled to the ground, still not able to get beyond. Another tried jumping over the horse’s legs as it kicked wildly and derived the same result. Yet another attempted to pass through the horse’s legs but got trampled by the down kicks of the horse’s hooves. Meanwhile a crowd assembled and debated vociferously as to how to go about passing by the horse with many theories being postured and no one else having the courage to take any action. Finally, a young girl toward the back of the crowd noticed Master Kung on his ox riding up to the alley from the main street. She hollered to the crowd, “Here is Master Kung: he’ll know how to get past!” Master Kung peered down at the crowd and the horse from the corner, assessed the situation, smiled slightly, and then rode down to the next alley to continue on his way. “(THE CROWDED ALLEY: A Parable by Chuang Tzu, Retold by Michael Hofius)

In Taoist thought the story above is an action of the Art known as Wu Wei or, acting without acting, which means to take actions which don’t disturb the natural order of things, Human or Spirit, Demon or God. When working magick from this principle, one goes with the river instead of swimming against the current. This does not mean to turn the other cheek by becoming a victim and letting life have its way with you. This means being proactive in the Art, working with the order of things, watching the way the current flows, putting a rock here or there to divert the stream, but never blocking the river, and ending problems by not creating them in the first place. By working the Art in this manner you can gain true insight into events all-round you; in the west this is called synchronicity. Synchronicity is a word coined by Carl Jung to describe the temporally coincident occurrences of acausal events. It was a principle that he felt compassed his concept of the collective unconscious, in that it was descriptive of a governing force that underlay the whole of human experience. Jung believed that many experiences perceived as coincidence were due not merely to chance, but instead potentially reflected the manifestation of coincident events or circumstances consequent to this current, this river so to speak. Jung spoke of synchronicity as being an “acausal connecting principle” (i.e. a pattern of connection that is not explained by causality).So let the Horse be Angry, and just takes the Alley that presents itself to you. So what does this have to do with the price of tea in china? Well in Magick, just like in life, timing is key, from Moon phases to Astrological correspondences things work best if you’re on point with the universe depending on what you’re trying to do at any given time. But you can often throw timing out with the bathwater if you just get creative with your application of summoning or travel. We will get back to this a little later, but I just wanted to bring the concept to your attention so that I don’t sound completely mad when I get deeper on the subject.

For those of you the have never heard of it before, Taoist Inner Alchemy or Neidan – a term often used synonymously with Qigong – is the Taoist art and science of gathering, storing and circulating the energies of the human body. In Inner Alchemy, our human body becomes a laboratory in which the Three Treasures of Jing, Qi, and Shen are cultivated, for the purpose of improving physical, emotional and mental health; and, ultimately, merging with the Tao, i.e. Becoming an Immortal. Oddly enough this is also the end goal of the Left Hand Path, and the similarities don’t end there for these two traditions, but now is not the time to talk of such apples and oranges, just know that when I refer to Taoist work and Lucferian Ideals of becoming your own god, I am basically talking about the same thing, but this is my own point of view not any official dogma. The first thing I’d like to cover is something called the tan T’ian or Dantian translated as “elixir field”, “sea of qi”, in the Japanese tradition it would be referred to as the “hara”. For now I will mainly cover the Lower dantian,it is found below the navel (about three finger widths below and two finger widths behind the navel)but will talk about the Middle and Upper Dantian at the end of this work. Find this point with your fingers, see if you can close your eyes and breath into this place within yourself, for the Tan T’ian is your main power “battery” and all of the work that you do from now on in this book will come from or return to this place of balance.
Once a day, in the Morning or Evening (What time “feels” right for you) if you had a deep connection to the Tao what time would you chose? If you can’t even conceive of what I’m talking about, fake it .Did you pick a time? good ,you just preformed Wu-Wei!)I’d like for you to sit or stand with your spine straight, put your tongue up onto the upper palate and practice breathing into the Tan T’ian for 15 minutes. Just see the air coming into your bellybutton as you inhale, then back out as you exhale. No special breath, just easy in and out, in through the nose and out through the mouth (or just use the nose if it is easier for you). Now if you already Meditate, and I hope you do (hint, Hint)you can just add the Tan T’ian Meditation to your daily practice, I need you to “know” where this place is in your body so that any of the other work in this book will make a bit of sense to you. Please do this for one week, or put this book down now and go fishing, come back after you caught something and start again.
After the week is up, if you can find your Tan-T’ian without even thinking about it, move on to the next practice, if not give it another week, what can it hurt? You might even find you truly like the meditation and end up doing it for the rest of your days! So now we are going to move on to some simple circle casting, but in a way that is hardly ever written about, you see in prison you don’t have much room to move once the cell is locked, this also comes in handy if you have a small apartment and you want to throw a circle down with little muss and fuss.

1. Stand in the middle of the room you what to cast the circle in, take a Horseman’s stance (see photo) Say the name of the God, Demon or Angel of your choice (you have a favorite, pick one that speaks to you) <Opening Word>1.
2. Clear your mind put your tongue up onto the upper palate and starts to breathe in and out of your Tan T’ian for around 2 minutes.
3. Now for the fun part, close your eyes and “see” your Tan T’ian as a glowing red ball of fire right behind your navel, stay and breath with it for about 2 minutes
4. When you breathe into the ball of fire see it contract and hold your breath for the count of 3, when you exhale, see it expand and flare up, just like you blew on a campfire. Do not breathe back in for a count of 3.
5. Keep doing #4,but after about 15 sec each time you hold your breath do it for a count of 4,then 5,then 6…..till you can no longer stand it.when doing the out breath hold keep it at a 3 count.
6. When you reach a certain point and the ball of flame is burning like a small sun (you will know when you get there, I promise)draw in a full breath and hold for a 10 count or more, see the ball contract and turn Bright white, then push out while you exhale from you Tan T’ian. See in your mind’s eye the ball expand until it reaches the walls and ceiling of the chamber < the circle or the sphere>2.
7. Now Hold this Vision of the flaming sphere around you and Say “I seal this Sphere in the name of_________!” Use the entity that you opened the rite with. Keep the Sphere up for as long as you can, or for 5 minutes, whichever comes along first, Breath slowly and let the focus of your eyes go, keep your attention on your tan T’ian, trust me, this helps. < the main body of work>
8. When you start to fatigue, Inhale deeply into your Tan T’ian, and at the same time pull and shrink the ball of flame back into your center, hold for a count of five, then say the name of the Entity you opened with.<closing word>
9. Now this is the tricky part, put your right hand over your left ,bring them to your center over your navel and spiral them together 6 times counterclockwise out to the edge of your Tan T’ian, Then spiral clockwise 9 times in toward the navel (see Photo)see and feel the Chi gathering back into your cinnabar field.
This is a very simple Circle casting that can be done quite complexly with a bit of spit and application of the gray matter in your skull pan. After you have tried this for about a week, when casting out the Sphere from your center, try pushing it out at all sides like a ring instead of a Sphere, almost like a ring of Saturn with you as the central body. A circle cast this way is not a thin line going around the circumference, more like a bubble ring, or toroidal bubble, an underwater vortex ring where an air bubble occupies the core of the vortex, forming a ring shape. The ring of air as well as the nearby water spins poloidally as it travels through the water, much like a flexible bracelet might spin when it is rolled on to a person’s arm. The faster the bubble ring spins the more stable it becomes. Bubble rings and smoke rings are both examples of vortex rings—the physics of which is still under active study in fluid dynamics. You can also create a number of bubble vortex rings by pushing out a sphere from your center, then pushing out a ring with your sphere still up. By doing this you give yourself a container of chi to make multiple rings within, then if you spin them around your axis you can cause a critical velocity that, when released, makes for one hell of a banishing ritual. For many purposes a ring vortex may be approximated as having a vortex-core of small cross-section. However a simple theoretical solution, called Hill’s spherical vortex, is known in which the vortices is distributed within a sphere (the internal symmetry of the flow is however still annular). Such a structure or an electromagnetic equivalent has been suggested as an explanation for the internal structure of ball lightning. So by using your own Chi or the Chi of the earth, moon, stars or Aunt manila you can power your vortex ring to do some very amazing things. I should warn you, this type of work will drain you if you don’t collect the Chi back into the Tan T’ian, and also it may be a good Idea to pull Chi from something around you and cycle it threw your Micro-cosmic Orbit when making many Rings and Spheres. “What is a Micro-cosmic Orbit, Vincent?” “You make my Brain hurt when I think about this stuff and then everything goes all pear-shaped, Vincent!”….I know, this is a lot of odd dense material, just bear with me and I will cover everything in due time.

The Microcosmic Orbit is one of the most well-known of qigong practices based in the Eight Meridians. Much like the Chakra system of Yoga, our energy circulates naturally along this pathway, moving from the perineum up along the spinal column, and then down along the center-line of the front of our torso, back to the area of the lower Dantian. This circuit – along with our grosser levels of physical functioning – is “fed” via the umbilical cord. Most generally, the purpose of the Microcosmic Orbit practice is to create a continuous circular energetic loop between two distinct meridians: the Ren (Conception Vessel) and the Du (Governing Vessel). In Ancient times this exercise was called “driving boat along the river” for the channels resemble rivers, and to drive a boat along the river, the river must have enough water, i.e. Chi (or Qi). Practicing the MO we always put our tongue up onto the upper palate, just like in the previous exercises, thus enclosing both channels and encouraging constant energy circulation along the Microcosmic Orbit.
The Practice of the Microcosmic Orbit.

1. The first steps are to still the body, calm the mind, and regulate the breath. Sit, stand in Horseman’s stance or lay on your back, in a quiet place, eyes half closed. If you are sitting, your spine should be upright, with your feet flat on the floor, sitting forward enough so your Privates are off the chair(the same goes for the ladies ,just let it hang free), You may also use full or Half Lotus if your legs can bend that way.
2. Focus your attention on your Tan T’ian, and visualize a small ball of energy, a ball of golden light, bright like the sun. Maintain the attention on the Tan T’ian until you feel the Chi build in the ball. This could be heat, or just a sensation of it being there.

3. Begin abdominal breathing. Just inhale through your nose and your abdomen expands, not your chest. It is the way babies breathe. Exhale through your slightly opened mouth, keeping your tongue touching your palate just behind your upper front teeth.

4. Inhale and visualize or imagine this small ball of Chi passing down from the Tan ’T’ian, past the Hui Yin, up through the coccyx. Then see the Chi ball rising up to the Ming Men and then to where the ribs meet the spine, then going through this area and right on up to the back of the head, where it joins the neck.

5. Then visualize or imagine this Chi ball in the center of your brain, taking in Chi through the Bai Hui point on the top of your head. Spiral the Chi ball 6 times counterclockwise, starting in the middle of your brain then moving out to the edge of your skull, Bring it back in clockwise 9 times, just like you did at the naval in the last practice.

6. Next, focus your attention on the Yin Tang point between and just above the eyebrows and draw energy into the ball of Chi from this point as the ball passes and goes to the roof of your mouth and the tip of your tongue. You will feel a tingling sensation where your tongue and palate meet. This ends your inhalation.

7. I want you to work with this Chi for a few minutes, See how it feels, taste it. Look slowly to the left and then to the right of the room you are in. Does anything look different? Notice everything is slightly sharper in focus, but at the same time you may see Auras on things you’ve never noticed before. Now let the Chi sink down through the palate and tongue (which you still have pressed onto your palate), into the throat, and then to the heart. Taking a breath or two while the Chi is in your mouth can help you focus on the ball.
8. Now take a Breath, see the Chi ball grow brighter then Exhale and send more Chi from your mouth down to your heart. From the heart, draw it down through your solar plexus, past your navel, and down into the lower Tan T’ian, where Chi gathers and mixes, in the Cinnabar Field. Then begin another cycle.
9. Once you have done between 6 and 12 cycles, bring the Chi back to the Tan T’ian, Spiral it as I have shown you and store it there.
As you can see, and feel, this is a very powerful practice and is the base of ALL Taoist Inner alchemy, once you get a feel for chi and how it works in the body you can do all kinds of amazing things, charge objects, take and give energy from people places and things, and in advanced work, heal or harm with it. How does it help with Conjuration, you may ask? Well let me give you an example ,say you are calling a spirit of Mercury ,and you know that the color correspondence of Mercury is Orange, then you can change the color of the Chi you project to Orange, that way you are more in line with Mercury, an Even more powerful of a use, do the M.O. Meditation within the day and Hour of Mercury, then Draw the energy of Mercury into your Tan T’ian for use in summoning or just to become more witty and well-spoken for an hour or two. I use these three practices extensively in all of my work, so please work on these meditations for at least a month before moving on to the other practices that I may talk about. Six months is a much better foundation, but I know you are all quite impatient with the big dance/ball/ orgy coming up in your life. But I need you to KNOW, without a shadow of a doubt what Chi feels like running through your Ren (Conception Vessel) and the Du (Governing Vessel) for the rest of the system to work. If not, then just turn the computer off and go Bowling, then come back and start again.

Stay Gold Folks…..

Copyright-Vincent Piazza 2015


Creating Destiny from the dung-heap: One Magician’s return to the Bell,Book and Candle.


“I have come back, I have come back from a pit of pimps and whores! Ladies and gentlemen, I’m making this up on the spot so bear with me. I have come back need a wash behind the ear, is there logic in a tear? Who has rolled my stone away? Must I come back another day. I have come back to dance upon a broken toe. It is ulysses’ home to roost – the pro-chance a little juiced. I have come back, I have come back to look upon this apollen pall, and not there is to say my friends, say fuck you all, you all. In my beer you dropped your cigarette, don’t you have the least regret?“ –  a night in the life of jimmy reardon

Hello Ladies and Gentlemen, it has been quite sometime since I’ve sat down to write to you all, so if I am a bit rusty, must excuse me. You see, a short time ago my life as it stood upon it’s ears and toes, complacently fell apart. All at once, loss of the job, broken relationships and some poor business choices lead to a downward spiral of dizzying proportions. As a Magician and practitioner of the Art, my first reflex was spell work to fix the issues in my life. When it comes problems, working the Art is about forming one’s fate rather than being bound by it, but sometimes fate has a better lesson up it’s sleeve.

The principle behind fate and the knowledge necessary to change it comes from the fact that Man may be a group animal, but at heart he is still an individual; and learning to stand alone, when all others are joining groups just so they can “belong,” is one of the hardest things you will ever have to do. This goes double for Witches and Magicians, in fact, It is so important that a practitioner thinks for him or herself, and does not just
conform to belong, that by not doing so we have seen some of the worst atrocities
in the world carried out. Not because people necessarily believed in everything they were doing, but because they were just following the group.Think Hitler, Pol Pot, Jim Jones, David Koresh, Shoko Asahara and Charles Manson… all grand and powerful Magi. We must learn to leave the groups we belong to and stand alone, before we become the thing we most despise. It doesn’t mean socially isolating ourselves ( although I for one am quite guilty of such and the Hermit is known and addictive to most of use), just not throwing
ourselves head first into belonging, without first investigating what it means to you (and the rest of us) to belong, and what it will mean for you and for others, if you are forced out. You must investigate this, or you can get drunk and go bang a few hookers and forget I said anything.

As Magicians, we just can’t seem to be honest with people or be loyal to them, can we? It’s always about Ego and the next big spell working to amaze our peers and get facebook likes. Just when we think we can trust an Adapt, they let us down.
And let’s face it; most of us are pretty good at letting people down.
But as individuals who belong to the group called homo sapiens, we must try to find a way to be loyal to the people who aren’t the Master Magicians that we think we are, whoever they are, to support them, give love, guidance and compassion, and not falter in our
friendship and mentorship. That is what it is to be a true member of the group – not
some temporary relationship with some people from workings on the Left Hand Path, High Magic Lodge or some Witch’s coven. It’s time to start thinking outside our little groups and facebook clicks and thinking of the impact we are having on the big group. Us instead of them.

I watched as one group of Magi trashed the name of any other practitioner who associated with an event that allowed a speaker who’s ideology didn’t match with their own agendas. As a group that I was once a Leader of pulled down the founding member and trashed his name, dragging him threw the mud and tossing him out with the trash.

But life is like that, isn’t it? We’re not all “perfect,” and in fact, none of us are, or ever will be. Perfection does not exist, except as opinion. And the practice of magic only makes things bigger and more intense, less perfect and more Ego driven. Every-time we spin the wheel in our own favor, someone else is taking it up the ass dry with no Vaseline.

It is incredible the pressure we put ourselves under isn’t it? We all want to put on a public face. We want people to think we are one type of person, usually an upstanding (morally admirable) member of the community. Even in traditionally Amoral communities like Satanists and Magicians (and yes, I lump them together here, and point to Aleister Crowley and the OTO as my example, the Beast would shake his head in shame at some of the moral crusades a few folks from his organization have went on) There is always he who is more righteous then thee.

So, what lessons have I learned from my semi retirement from the field of the Art Magical?

(a) If you think it is wrong it probably is, so if your going to do wrong, know it, own it and be a fucking beast at it.
(b) If you worry it might be wrong, it probably is, but no one is paying attention because they are too busy playing pokemon Go.
(c) If someone else says it’s wrong, go back to A.
(d) Right action is always right, but…..
(e) Guilt is a waste of a precious life.

Thank you for attending this vomit of words. I am back motherfuckers and hope you enjoy my insipid drivel, if not, well, why in the nine hells are you still reading this? Go Bowling or something, why don’t you?

Stay Gold folks…..till next time.



Taoism and the Left Hand Path (the first 12 pages of my talk for the LHP Consortium )





Hello ladies and gentleman, welcome to the first 12 pages of my presentation on Taoism and the left hand path, that was supposed to have been given at the International LHP Consortium. I was sadly not able to attend, but thought I’d post this here for those who might be interested in what I would have droned on about for 30 mins or more.


My name is Vincent Piazza, and I will be your guide and master of ceremonies on this trip from west to east. I believe it is best to start my talk defining what the Left hand Path is, or at least how it is perceived in the current parlance of western occultism.
The best description that I’ve come across of a practitioner of the LHP has been given to us by Dr. Stephen Flowers in his well written and legendary text, Lords of the Left Hand Path. I shall summarize now…
To start with, his criteria for being considered a Lord of the Left Hand Path are Deification of the Self, and Antinomianism.

In his own words:
“The first criterion will be seen to have four distinct elements:
Self-deification – attainment of an enlightened (or awakened), independently existing intellect and its relative immortality.
Individualism – the enlightened intellect is that of an individual, not a collective body.
Initiation – the enlightenment and strength of essence necessary for the desired state of evolution of self are attained by means of stages created by the will of the magician, not because he or she was ‘divine’ to begin with
Magic – practitioners of the left-hand path see themselves as using their own wills in a rationally intuited system or spiritual technology designed to cause the universe around them to conform to their self-willed pattern
The second criterion, antinomianism, states that practitioners think of themselves as ‘going against the grain’ of their culturally conditioned and conventional norms of ‘good’ and ‘evil’. True Lords of the Left-hand Path will have the spiritual courage to identify himself with the cultural norms of ‘evil’. There will be an embracing of the symbols of … whatever quality the conventional culture fears and loathes.”

Sounds like a tall order, doesn’t it? Who in their right mind would want to take such a dangers path full of uncertain gain and the certainty to become a social outcast? Let’s try and answer the question, shall we?
For Example, Modern Satanism is, in the West, essentially what one certain form of Tantrism is in the East, i.e. the primary form of anti-nomian religious and moral dissent from mainstream herd practice. This is characterized in BOTH by a preference for the physical and material over the purely spiritual; physical pleasures over physical denial, and the fully acceptable use of magic for selfish worldly purposes. This pretty much describes those elements common to the “Left Hand Path” in both Western (LaVeyan, Setian, Theistic, Gnostic, Zen-Baptist..Ok, I made the last one up, but if they don’t exist, they do now.  ) and Eastern (Tantric) usage of that term today. So clearly the Left-hand Path encompasses both Modern Satanism and one (or even a few if we bring the Red Hat Taoists in to the mix) of the forms of Tantrism.

Tantrism can be found in Hindu, Buddhist and Taoist varieties. Hindu Tantric practice is generally divided amoung two paths; The Vamamarga (or vamacara or vamachara) or “Left Hand Path” or red tantra and the Dakshinachara or “RightHand Path” or white tantra. The most obvious but not the only distinction between these two is that LHP Tantra involves actual sexual practice as part of its rituals while RHP tantra uses non-sexual yoga practices instead. It is interesting to note that in common usage in India today, the term “Tantra” has come to mean “black magic” while in the West that term has come to refer to hippie-like “sacred sex” yoga classes. Experts say both interpretations cloud the full picture of what Tantra is fully about, and I agree completely that new interpretations are needed, but we must work with what we have.


There is little question that Tantra (both Buddhist and Hindu) arose in part as an anti-nomian revolt against restrictive mainstream Vedic, Buddhist and even Muslim morality. So those who would say it has nothing to do with taboo-breaking are quite obviously wrong. Taoist forms of Tantra are much more sexual and dare I say pragmatical then the Buddhist and Hindu forms, as the primary purpose behind Taoist Tantra is the transformation of sexual energy into healing energy and vitality, resulting in better health and potential immortality. The primary Taoist technique to achieve these healing effects is called the inward orgasm (in-jaculation), whereby the orgasmic energy rises up the spine, stimulating the endocrine glands, energy systems, nervous system, and organs. Taoists teach that an inner orgasm (in-jaculation) stimulates life and vitality, while the outer orgasm (e-jaculation) brings death or loss of health and vitality. An in-jaculation is the most effective tool for transforming a physical orgasm into an energetic orgasm. Of course, there are even higher levels of orgasm as well, including a soul-level, total-being orgasm.Hindu Tantra and Taoist Tantra are each an ancient form of sacred sexuality. Also, in both traditions, sexuality is practiced in a spiritual context. Nevertheless, the differences are very distinct. For example, Hindu Tantra uses more ceremony and ritual, while Taoism is more scientific and focuses on the body, its meridians, and energy systems. Hindu Tantra is an art, while Taoist Tantra is a science (and when you strip away the Jade Rabbits and Red Cocks, Very Left Hand Path).

Let’s turn back to the West for a moment, shall we?

Prior to LaVey, not many occultists running around in funny hats and applying the term “Left-Hand Path” to their work or to anyone else in a positive way in the West. As far as I can find, the term first appears as a perjorative in Western literature in Helena Blavatsky’s “The Secret Doctrines” of 1888 in which she uses it as a blanket term for bad-guy, I dress-in-black-and-eat-babies, selfish, materialistic, evil black magicians.Blavatsky postulated that from the days of Atlantis there have been evil adepts of the Left-Hand Path who used their Black Magic for self-serving,materialistic and destructive purposes as contrasted with their opponents, the adepts of the Right-Hand Path who only pursue alturistic magic for the betterment of others (much like the Democrats and Republicans see themselves today). She obviously picked up (and partly misunderstood) the term “Left-hand Path” during her long study in India because the term does not appear in her earlier work, “Isis Unveiled” at all. In subsequent writings, Blavatsky’s disciples have specifically made this moralistic judgmental error in understanding of the basis of Vamacara or Left-hand Path segment of Tantrism.


it is pretty safe to assume that LaVey read Blavatsky and rejected almost all of her philosophy even to the point of recognizing himself and his outlook as the villain of her cosmology. When she shuddered about selfish Black Magician of the Left-hand Path, LaVey probably smiled, stroked his goatee, and recognized himself in that role. This was apparently the extent of Tantrism’s influence on the Satanic Bible and LaVey’s other works, since LaVey never mentioned it ( He was much to busy wearing Fedoras and fucking movie stars, so who could blame him?). But even badly filtered through Blavatsky’s misinterpretation, the essential truth of what the Left Hand Path is all about was recognizable to Lavey: indulgence instead of abstinence, pleasure instead of pain, selfishness instead of altruism, flesh instead of spirit.But, while Vamachara Tantra and Modern Satanism are both Left Hand Path, there is an essential difference between the two that keeps Tantra from being strictly speaking, “Satanic.” Modern Satanism expects its adherents to be their own gods without any need for personal instruction or permission from any guru to be a “Satanist.” Vamachara Tantra however is not so individualistic and, in fact, strictly requires its initiates to study under the tutelage of a Tantrik guru. Tantra teaches that performance of the rites of Vamachara without the oversight of a guru will not only be ineffectual but warns that it might even be dangerous. So while both Vamachara Tantra and Modern Satanism are both LHP, Tantra cannot truly be said to be “Satanic” per se in the sense that Satanists use the term.


So, The purpose of the LHP is the unfoldment of a higher consciousness,To become as a God, Goddess, or an Immortal. We do this in order that we may obtain a better understanding of cosmic law, and how to break it. This is how the great work is looked upon by most of the Left Hand Path. Those on the Right Hand Path often look at it as a trip back into the all-powerful Supreme Creator who is concerned with and involved in macrocosmic (universal) as well as microcosmic (individual) matters.This subsumption into the ALL can be brought about by an individual’s efforts and faculties to serve in conformity with the Will of this Supreme Creator.These two Ideas on what the Great Work is may blur and shift depending on who you ask, and what funny Hat they may have on at the time. Eliphas Levi, one of the first modern “ceremonial magicians”, defined the Great Work thus:


“The magnum opus is pre-eminently the creation of man by himself, that is, the full and complete conquest which he can make of his faculties and his future; it is pre-eminently the perfect emancipation of his will.”
The modern incarnation of the Golden Dawn defines the Great Work as “a term borrowed from alchemy’s magnum opus. Refers to the path of human spiritual evolution, growth and illumination, which is the goal of ceremonial magic.”
And then we have The Great Work within Thelema,who say it is the process of attaining Knowledge and Conversation of the Holy Guardian Angel and learning and accomplishing one’s True Will.
According to my old friend Don Webb, the Great Work on the Left Hand Path is a quest for Sovereignty. It seeks four types of rulership:
• Rulership of the Inner World
• Rulership of the Outer World
• Royal Power in the Outer World
• Royal Power in the Inner World
He then tells us that the basis of the Left Hand Path is that humans are but machines, but may in potential become gods. That statement alone sums it up,When this higher consciousness and Immortality take form in action, we shall develop more skill in applying our knowledge of cosmic law to the solution of every-day problems.No Longer Robot,but acting as if we are Gods, we become Immortal. To succeed in this understanding we must learn how to control and direct a force which, although it is occult, is really “hidden in plain sight,” inasmuch as everything in our environment is a manifestation of it. The first step toward gaining the knowledge which shall enable us to control and direct this power is to learn that although many names have been given to it, all these names are attempts
to describe a single reality.More than 5000 years ago, the ancient Chinese Taoists came to the understanding that everything is composed of the same energetic substance, which they called Qi (pronounced “chee”). These ancient masters observed that there is a oneness and wholeness in all existence and that everything is energetically
interconnected as one body.


This brings us to Taoism, ladies and gentlemen, the meat and potatoes of my talk. As the consciousness of the early Chinese moved from superstitious defensiveness to volitional empowerment, people began to realize that direct action was more effective than religious ritual in influencing events. In early China this option of personal assertion as a response to unfolding circumstances first appeared in The Book of Changes, the I Ching. Its essential subject was the interplay between a constantly changing world and a self-conscious individual who was seeking options within these shifting circumstances. How was such a person to act within perpetual change and uncertainty, between what is and what will be? The obvious answer was to anticipate the changes by attempting to read the movement of circumstances, and then change them, avoid them, or be prepared for them. For a culture closely connected to the soil and the rhythms of the seasons, the Chinese became aware that all changes were linked to the ordered change of natural processes. Changes were not random or meaningless; they were bound by the character of the world itself and could be read in the images and rhythms of Nature. Human nature was part of Nature. Together the two rose and fell in patterns and cycles of growth and decay, birth and death. The similarities between inner and outer movement were noticeable and clear. The I Ching measured these movements so they could be harmonized with each other. But it also measured something else. The insight that defined individual volition became the first conscious separation between inner self and outer circumstances. The spiritual integrity of all being was consequently divided, and the magical wholeness of a solely religious existence was fractured by the effort to control events directly. Attention shifted from passive ritual toward active influence.



Although The Book of Changes recorded and then described this newly emerging relationship between the inner and the outer, it did not offer a resolution to the resulting split that now divided the sense of spiritual oneness.
A more sophisticated thinking was required to resolve this dichotomy.

In the structure of the I Ching and within its underlying assumptions was the resolution.  The tradition that evolved from the I Ching held that two interactive elements influenced events. The first was the great force of circumstances, the universal principle that pervaded everything. This omnipresence was soft and nurturing but it was also hard and unfailing, both an energy of creative generosity and an inflexibility of order that was determined by the integrity of itself. Although immediate and obvious, this principle was also beyond thought and knowing. Because it was beyond words it was simply called the Way, the Tao. The second element was the virtue-power of individual character, the Te.


Itcould be reached through tsowang, ”sitting with blank mind,”² by finding ”the mind within the mind,” or hsin tsung, the still place in the center of consciousness that was somehow connected to the Tao through the oneness of the inner and the outer. Now, One of the concepts that exists on the left-hand path is the idea of going against nature.


The same thought appears in Tantra and the Qabalah (including the Qlippoth) ,to raise the Kundalini or combine with Kether, you must walk backwards to the time when the universe was void or Ain.The Right and Left Hands of magic both have ways of going about this, and although the end goal is different,the methods and technology is often the same thing with a different colored robe on.As a Taoist and a LHP magician I see things from a more “Flowing with the water” point of view then most of my peers. The end result of the Left Hand Path is Immortality,or Divinity,and that means becoming less human,not more.when we tend to immure ourselves to the human contortion and push against what is coming at us from the void, we have a tendency to become sad,lost and all the more mortal then ever before.But,if we stand still and let stream flow around us,and watch the way currents and ripples happen in our lives,we can see just the right step to move sideways and progress along our way. In my Work it’s all about using the flow of Qi (power,Magic,Prana,The Force,pick one,go home and re-think your life :)  )in the most subtle way,the small step,the pebble that moves mountains.Sometimes this pebble needs to be Adversarial, thrown forward against the stream to make a ripple ahead of me causing strife that brings much needed change.At others,I must turn and skip my rock with the current,letting it become a spiral that creates life,feeds the fish of my stream with the energy that my intention stirs .As long as I stand firm, and move from side to side,the dead trees and bloated Cow carcasses that come my way can be avoided. I also believe that both the goals of Taoism and the LHP are the same. You just can’t get around the subject of Immortality in Daoism and if you put a group of adversarial Art workers in the same room for any length of time, someone is going to bring up Godhood.



Traditionally, as I’ve brought up earlier and in the Hindu usage the Right Hand Path and Left Hand Path have precisely the same goal: union with divinity .The difference is the polar opposite approaches, denial vs transgression. .When you talk about it from a Daoist point of view,the RHP idea of becoming one with god is thrown out the window and then stood on it’s head because the only goal of Daoism is the actual attainment of Immortality.Most,if not all of the Gods,spiritual beings and Immortals in the Daoist canon were once mortal.Each Immortal was just an average Joe or Jane till they learned Self-cultivation and spiritual powers. How,you may ask?.By eating Herbs and Plants at the right times and places,using metal and mineral to make a pill,Internal alchemy or a visit from a God, Goddess or Immortal, who decide to give the lucky sucker Immortality for some great task he or she preformed. The LHP has yet to find it’s sea legs when it comes to an agreement on how to go about Godhood,and what to do with it once you’ve obtained it.But the oldest system on the subject known to man,Daoism,has had it down cold for thousands of years.They break it down in to three types….



Earthly Immortals=these guys and gals live life to the hilt,look young till they kick the bucket and at the end of their lifespan,around 100 years or so,will choose when they want to push up the daisies and do so in peace.Most go to a mountain,put wax in their nose and ears,and watch the Dao do it’s thing…but some stay in town and teach or take care of their families.

Corpse-Freed Immortals=Sometimes those Earth bound Immortals in the mountains figure out how to walk away from their bodies after death and no longer have to be reborn,by finding the trick of it from long meditation, and said wax plugs,they can go to any plane of existence they fancy.
Heavenly Immortals=This is the Brass Ring,the full Monty,the best of the brightest.Often it is said they mount up on a Crane or Dragon and rise to the big blue ( or Jade) castle in the sky,staying young and powerful forever more.Heavenly Immortal are usually minted into gods at some time and given a Portfolio to watch over (the God of Luck,Prostitutes,String Cheese…you name it)
But how do I become one,you may ask, with your Inverted pentagrams and calling of demons? well Master Ling,the teacher of Stuart Alve Olson,said it best I believe..”If you want to be an Immortal,Stop doing all the mortal things you do!”
Let’s back track for a moment and look at the forefathers of modern Taoism, shall we?
Tradition has assigned the origin of Taoism to Lao Tzu, a mysterious sage who may have been born in 604 B.C. or 597 B.C. or perhaps in 571 B.C., at Ch’u Jen or Ch’en or K’uhsien. he may have been born somewhere else at some other time, or perhaps not at all. The most basic information about Lao Tzu is either missing or is so mixed with contradiction or fancy that it argues against his existence. One of the more credible stories has him Keeper of the Archives of the Chou court in 374 B.C., but this date does not coincide with the traditional time of his birth or with the conversations he reportedly had with Confucius, who by this time would have been dead for about a hundred years. Another curiosity in the traditional Lao Tzu story has to do with his Ears. Almost all depictions of the Buddha, whether in India, Thailand, or China, show him with large or long-lobed ears. That Lao Tzu should also be long-lobed is more than a coincidence, a clear effort to connect Taoism and Buddhism. Did Taoism affect the image of the Buddha or did later Buddhists influence the story of Lao Tzu? And who the fuck cares? The likely answer is that the influence of Buddhism in China from the first century on- ward retroactively altered the story of Lao Tzu, making the details of his life even more elusive. The various stories about Lao Tzu usually agree, however, that he become disillusioned with Chinese society, said fuck this shit, and at age 90, 160 or 200 years he disappeared into the western wilderness after presenting to the last gatekeeper of the Middle Kingdom a written record of his wisdom. Later, when Buddhism arrived in China, the Chinese recognized this Indian teaching as a simplified version of Taoism, concluding that it had been taught to the western barbarians by Lao Tzu himself.

To make things even more pear shaped when it comes to Taoism, Chuang Tzu, the second most important figure in Taoism, is almost as enigmatic as Lao Tzu. The only historical reference to him is a brief description by Ssu-ma Ch’ien (145P-89? B.C.) in the Shih chi, or Records of the Historian¹ The scant details of his life have been so mixed with legend that he is more a character of fiction than fact. And, as with the Lao Tzu, there is no way of knowing whether the work attributed to Chuang Tzu is the creation of one person or the compilation of a number of thinkers. Chuang Tzu’s life is traditionally set at 369-286 B.C. or perhaps 350-320 B.C., although he might have died as late as 275 B.C. He may have been a contemporary of the Confucian teacher Meng-tse, known as Mencius (372?-289? B.C.), but there is such a paucity of information about Chuang Tzu that by Zeus’s nut sac he could have been hanging out with the Greeks and had the role of adviser to Alexander the Great, who defeated the Medes and Persians in 335 B.C.. scholars can only assume he existed. Since he is presently a part of Taoist consciousness it is easier to talk about him as if he existed than if he did not, which says something about the way historical figures can be created out of the thinnest of shadows (I’m looking at you Jesus, now get off that cross, we need the wood). Scholarship, quite rightly, gives more attention to the writings than the writer.

The Cambridge scholars seem to agree that the aphoristic stories, the playful humor, and the brilliant logic of the Chuang Tzu have sharpened and elaborated the wisdom of the Lao Tzu. Furthermore, its style has lightened the sobriety of Taoism and has continued to shift it away from words, conventions, and systems. But a critical reading of the Chuang Tzu provides no evidence that its author was or authors were even aware of a Lao Tzu or the writing attributed to him. In the body of literature that is assumed to be authentic, the Chuang Tzu neither refers to the Old Master nor quotes from him. Several similar phrases are used that could have come from the Lao Tzu, but they could also have come from the body of oral tradition that would have been widely available at the time. Not only is there no definitive Lao Tzu or Chuang Tzu, there is no definitive link between the writings attributed to them. The possibility exists that the Chuang Tzu was a refinement and an amplification of the Lao Tzu, but it is more likely that the work is from an independent and parallel group of writers or thinkers whose ideas were later linked to the Lao Tzu by those who were trying retroactively to make sense of a style of thinking that was later known as Taoism. Indeed, if there was no actual character known as Lao Tzu, this may account for the failure of the Chuang Tzu to mention him. Even without Lao Tzu, however, why would the Chuang Tzu make no allusion to this earlier body of writing that was apparently of such seminal importance to Taoism? No one knows, and no one fucking cares.

That’s right folks, the two most holy books of Taoism could have been written by fictional masters of misdirection, and for 10,000 years no one has given a shit. Why? Because the words within those two books speck to a part of ourselves that goes beyond logic, they make sense to the gut, not the head. By using the gut or your Hot Cognition, you can make sense of the senseless, and stop caring if the senseless doesn’t make sense.
What I’m talking about here are two tightly linked concepts: the first is wu-wei ( pronounced ooo-way) and the second is de (pronounced duh, as in “no duh moooom”) Wu-wei literally translates into English as “no trying” or “no doing”, but before you light up a joint and grab a bag of funniesyns, let me tell you that it in fact refers to the dynamic, effortless and unselfconscious state of mind of a person who is optimally active and effective. When in the state of wu-wei the Taoist feel as if they are doing nothing, while at the same time they might be creating the next Picaso, smoothly negotiating a complex social situation, or even bringing their entire world into harmonious line with their will. For a person in wu-wei, effective change and the warping of the fabric of reality ( I.E. Magick, you can add a K here if you like, I don’t mind) follows as automatically as the body gives in to the seductive rhythm of the macarania ( well perhaps not, but you can fill the song pick in your head.) …….

The rest may be posted at a later date if folks ask for it, but this is enough for now, Just not in the mood to edit the rest of it, and I’m a lazy bastard these days.

Stay Gold folks…



Taoism and the Left Hand Path (the first 12 pages of my talk for the LHP Consortium ) was originally published on The Hidden Left Hand