Wu: The female sorceress, witch and shaman in ancient China

 

 

Quin Yin and the Lotus

 

 

The strong pattern of female shamans in eastern Asia has been erased from the history that most people know. Yet women predominated in shamanism of ancient China, Japan, and Korea, and have persisted into modern times in eastern Siberia, Korea, Manchuria, Okinawa, Vietnam, Indonesia, and the Philippines. Today I’d like to talk about the female shaman and sorceress in China’s earliest written Taoist records.

Old sources show the Wu performing invocation, divination, dream interpretation, healing, exorcism, driving off evil spirits, and performing ecstatic rain dances. Dramatic descriptions recount the powers of the wu in their ecstasies: “they could become invisible, they slashed themselves with knives and swords, cut their tongues, swallowed swords, and spat fire, were carried off on a cloud that shone as if with lightning. The female
wu danced whirling dances, spoke the language of spirits, and around them objects rose it the air and knocked together.” [Eliade, 454, citing DeGroot, The Religious System of China , VI, 1212]

 

The character for wu depicts shamans dancing around a pillar, or the long sleeves of a shaman’s robe swirling as she dances. Some archaic Da Chuan forms show hands making an offering which is received from above. Possibly the oldest glyph from which the wu character arose represents a quadant of the directions (sifang), and was also influenced by a glyph meaning “dance,” showing a person with outstretched arms in long sleeves. Ancient oracle bone inscriptions use wu most frequently in relation to spirit sacrifices and for calls to “bring the wu.” One Shang oracle bone was inscribed, “divination, the wu proclaims…” Another mentions a group of nine wu who did a ritual dance before sacrifices. [Boileau, 350, 355-6] Other inscriptions refer to the female shamans Yang, Fang, and Fan performing rain-making ceremonies. The oldest Chinese dictionary,Shuowen Jiezi ,equates wu with zhu, a ritual invocator, and with ling, “spiritual, divine.” It underlines the female signification of wu : “ wu is a zhu
(invoker or priest), a woman who is able to render [herself] invisible, and with dance to invoke gods to come down. The character symbolizes the appearance of a person dancing with two sleeves.” [Erickson, 52. Another translation of this passage runs, “An Invoker. A woman who can serve the invisible, and by posturing bring down the spirits. Depicts a person with two sleeves posturing.”

The Shouwen also refers to “an inspired shaman serving the spirits with jade.”

Another word with the sound wu (but written with a different character) means “to dance.” The relationship of these two words has been much discussed, since dance looms large in descriptions of the wu.

The shamanic character wu also appears in many compound words, combined with other radicals signifying “woman,” old woman,” “male,” “spirit” and “immortal.” The wu radical also acts as meaning-signifier in the characters for, “male shaman,” for “yarrow” (whose stalks were and are used in divination with the I Ching), and in the most archaic form of the character yi , “doctor” (and here the “shaman” radical was later replaced by that of “wine,” indicating a shift away from ritual to medicaments and alchemy ).

 

The title Wu also figures in legendary place-names. “Snake Wu mountain” (you don’t have to be Fellini to figure out where that came from) appears in the ancient Shanhai Jing as the home of the shamanic goddess Xi Wangmu. This book also says that wu live on Mount Divinepower, “where the hundred drugs are to be found.” Another passage describes them as possessing the herb of immortalitity.  Real place-names survive too: the celebrated Mount Wu, dwelling of the Divine Woman, and the famous Wu Gorge of the Yangtze. Written histories about the archaic Xia-Yin times focus on the powers of shamanic kings like Yao, Shun, and Yü. “It was said that Shun was the first person to journey to the sky, and he was taught by the daughter of his predecessor, Yao.” [Eva Wong, Online] Reading through these masculinizing lines, we deduce that a woman was the first to attain shamanic flight. Elsewhere this female precedence is clearly stated: “The emperor Yao’s daughters, Nü Ying and O Huang, revealed to Shun the art of flying ‘like a bird’.”  this explains further that the daughters of Yao came to his aid during his ordeals—imposed by cruel parents—in a deep well and in a high granary. As Granet summarized it,

“Shun knew what awaited him in the granary and the well: he asked advice from his wives, the daughters of Yao. If he descended to the ground without accident, it was because they taught him the Art (Gong) of the Bird ; if he came out of the earth, it was that they had taught him the Art of the Dragon. We even know that Shun succeeded in these magical feats by dressing in the robes of Bird Work (Gong) or those of the Dragon.”[Granet, 127]

 

The word gong is the same as in chigong and kungfu; it “designates magic, all its techniques, from Alchemy to Dance, have been taught from a goddess or female Witch/Spirit to a male Wu.I’ve found the commentary on Sima Tian saying that the daughters of Yao taught their husband Shun the Art of the Bird. Yet another source says that in his ordeal of the well, the two sisters advised him, “Take off your clothes and put on the Dragon work; [that is how] you will get out of it.” [Granet, 346-47, n. 693] Most Chinese literature dwells on the exploits of Shun and ignores the two shamanic sisters who married him. But they were remembered in much later times in southern Hunan, where they had a temple, and peaks were named after them. By the 9th century they were synchronized with the ancient river goddess known as the Lady of the Xiang. [Schafer 1973: 86-87, 50, 176]

 

Although she does not seem to have been called a wu, the best-known female ritualist of Shang times deserves a mention. Fu Hao personally inscribed oracle bones and presided over divinations and other rituals. Her personal seal shows a woman making ritual offerings to spirits. Tortoise shells inscribed with the characters “prepared by Fu Hao” prove her status as an important diviner. Married to the king, Fu Hao was also his best general. Her tomb is the richest Shang find ever discovered. It was filled with a massive collection of bronze offering vessels, half of them inscribed with her name, including the colossal Si Mu Wu ding. Hundreds of jade vessels and thousands of other treasures were found in her grave. [http://history.cultural-china.com/en/48History10355.html] Among them were “small bronze mirrors and knives” not found in other burials, and little jades with possible ritual functions. Sarah Nelson remarks, “While no evidence points to [the king] Wu Ding performing ecstatic rituals, perhaps Lady Hao was the shaman.” [Nelson, 160]

 

Jade objects were important in ritual and witchcraft. The Zhouli says, “Blue Jade Bi to worship the heaven, Yellow Jade Cong to worship the earth.” (Cong is pronounced tsoong.) Commentators say that the circular bi and the squared cylindrical cong symbolized Heaven and Earth. The cong has an extremely long history, going back to the neolithic Liangzhu culture (circa 3300 BCE), and replicas persist into the Song dynasty. But while great emphasis is placed on the emperor and his ceremonial acts as Son of Heaven, little attention has been given to the ancient queens who are mentioned as keepers of the cong ( I would love to know more about these queens, so if anyone has any info, stop by and leave a message at the beep)

The cong is said to be a shaman’s tool that ‘encapsulates the principal elements of the shamanistic cosmology.’
[Nelson, 137, quoting Chang 1994a: 66] and I currently carry one around my neck, consecrated by the White Goddess and three pole stars.

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Eva Wong, a Professor of Taoist studies and adept that I greatly admire and respect, highlights the wu women as healers. “We are told that, in the healing ceremony, the shamaness grasped a green snake in her right hand and a red snake in her left hand and climbed into the mountains to gather the herbs that would restore life and health to a sick or dying person.” Wong explains the central importance of dancing and singing in the rainmaking ceremony:

 

“The Chinese word for spirit (ling ) consists of three radicals: one meaning rain, another (showing three mouths) chanting, and the third, shaman.” [Wong, Online] This word ling is used for shamans in the Nine Songs of Chu. The
Liji (Book of Rites) referred to the ceremonial dances called yue ; they combined music and movement with regalia: “shields, axes, feathers, and oxtails.”

 

The Lushi chunqiu described the harmonizing and unifying power that arose from these rites. As Dallas McCurley explains, “throughout the cosmos, everything both resonated and responded to other resonations… that if one strikes a bell of a particular note, all other bells of that same note, regardless of octave, will resonate.” [McCurley, 142]

The Chinese used sounding stones and chimes in ceremonies. “When I knock on the musical stones, the hundred animals all dance.” [Karlgren 1946: 258, in Nelson, 114] Many scholars see Chinese shamanism as underlying what developed into Taoism. [Schipper, 6] The Taoist word for ecstasy ,kuei-ju, “coming in of a spirit,” was derived from shamanic possession: “For it was said of a sorceress in trance and speaking in the name of a shen: ‘this body is that of the sorceress, but the spirit is that of the god.” (The word shen is ungendered in Chinese.)

The wu prepared herself to receive divinity by purifying herself with perfumed water, putting on ceremonial robes, and making offerings. Then, “with a flower in her hand, she mimed her journey by a dance accompanied by music and songs, to the sound of drums and flutes, until she fell exhausted. This was the moment of the presence of the god who answered through her mouth.” [H. Maspero, in Eliade, 453] One of the oldest, comprehensive descriptions of the wu appears in the 3rd century BCE Guoyü:
“Anciently, men and spirits did not intermingle. At that time there were certain persons who were so perspicacious, single-minded, and reverential that their understanding enabled them to make meaningful collation of what lies above and below, and their insight to illumine what is distant and profound. Therefore the spirits would descend upon them. The possessors of such powers were, if men, called [xi] (shamans), and, if women, wu (shamanesses).

It is they who supervised the positions of the spirits at the ceremonies, sacrificed to them, and otherwise handled religious matters. As a consequence, the spheres of the divine and the profane were kept distinct. The spirits sent down blessings on the people, and accepted from them their offerings. There were no natural calamities.”

 

Later, says this old classic, the divine and profane became intermixed, causing misfortune, so that the communication between Heaven and Earth had to be cut. This lost connection to the divine world is an extremely widespread theme. [See Anne Solomon (1997) on the San in South Africa, where the primeval connection is lost between animals and humans, not heaven and earth.] The above translation of the Guoyü neatly reverses the primary gendering of wu as female, using English words that imply that the word “shaman” is masculine and only secondarily applies to women (“shamaness,” “shamanka.”) But in Chinese, the more ancient character wu is incorporated as a signifier into the word xi , demonstrating that the explicitly masculine term is derived from the feminine, and not vice versa. However, not long after the Guoyü was written, we find the authors of the Zhouli
regendering the concept, as “male wu” and “female wu. This is not a well accepted idea in our male dominated western society , yet as a Left Hand Path practitioner, I feel the Yin and female Wu should be brought to light once more. We are born of Goddess, shall learn and die at her feet. Indonesian conceptions of the wu retained a strong female stamp: “Such was the force of tradition in respect to the basic femininity of the shaman, that male shamans in the Far East often impersonated women…. The shamans of Central and Southern Asia, called tuan-kung
and nan-wu [“male-wu”], are men disguised as women… The male shamans (shih-wu) of Kuangtung in the eighteenth century impersonated beautiful girls (Li T’iao-yüan, op. cit., 1.5). Doré observes that the possessed boys of Amoy, with whom he was familiar, were occupied by female spirits…” [Schafer 1951: 159] In modern parlance these would be gay or trans shamans….

But, that is for another time, and a different post. I hope you enjoyed my musings and ramblings, I plan on writing more on this in the future as my studies progress, but my Chinese is still at kindergarten level, so such studies are slow going. I leave you with a Poem from the Yun zhong jun, where the female and male shamans sing and dance, arrayed in magnificent robes and perfumes:
“See the priestesses (ling),

how skilled and lovely,

Whirling and dipping like birds in flight Unfolding the words in time to the dancing,

Pitch and beat all in perfect accord!

The spirits, descending, darken the sun.”[Erickson, 53]

 

Stay Gold everyone……

Art- Quan Yin and the Lotus- copyright 2015 Vincent Piazza

 

Sources:
Wu Ancient Female Shamans of Ancient China© 2011 Max Dashu
Edward H. Schafer, “Ritual Exposure in Ancient China.”
Harvard Journal of Asiatic Studies
, Vol. 14, No. 1/2 (Jun., 1951), pp. 130-184 Published by: Harvard-Yenching Institute ____________
The Divine Woman: Dragon Ladies and Rain Maidens
. San Francisco: North Point, 1980 (1973)

Susan N. Erickson, “ ‘Twirling Their Long Sleeves, They Dance Again and Again…: Jade Plaque Sleeve Dancers of the Western Han Dynasty.”
 http://classiques.uqac.ca/classiques/granet_marcel/A10_danses_et_legendes/danses_legendes.doc Eliade, Mircea,Shamanism: Archaic Techniques of Ecstasy , Princeton

Eva Wong,Teaching the Tao: Readings from the Taoist Spiritual Tradition. Boston: Shambala, 1997 Karen Laughlin and Eva Wong, “Feminism in Taoism,” in Feminism and World Religions , ed. Arvind Sharma and Katherine Young, SUNY Press, 1999 Eva Wong,The Shambala Guide to Taoism. Online:http://www.shambhala.com/html/catalog/items/isbn/978-1-57062-169-7.cfm?
Dallas McCurley, “Performing Patterns: Numinous Relations in Shang and Zhou China.”TDR, Vol. 49, No. 3 (Autumn, 2005), MIT Press, pp. 135-156

Schipper, Kristofer,The Taoist Body . Berkeley: University of California Press, 1983

Anne Solomon, “The myth of ritual origins? Ethnography, mythology, and interpretation of San rock art.”
South African Archaeological Bulletin, 1997 Online: http://www.antiquityofman.com/Solomon_myth_ritual.html

Wu: The female sorceress, witch and shaman in ancient China was originally published on The Hidden Left Hand

So, a funny thing happened to me on the way to summoning a Philistine god named Ba’al Zebul….

 

belzebuth-74

 

 

 

It was a day off like any other, woke up a bit late, had shit to do on my day off that I wasn’t particularly looking forward to. Waking up late meant I had to miss my morning meditation,and this never bodes well for the rest of my day. But hell, I thought to myself as I rushed around the house, swilling coffee and finding keys, I can make it up this evening when I get home, no harm no foul. It was overcast, a storm was brewing and in the Ion charged air, flies gathered at the back porch of my home. This was a sign that my grandfather wanted to talk to me, one that I always pay close attention to these days. I drove to here and there, collection the tasks with wild abandon, putting out fires and shaking the paws of small dogs. The ebb and flow of the day, a consistent hit and miss of the swilling flow of hours and seconds that made up Monday in the only way that type of day could present. And the sky grew darker, a storm in the east, each thing I turned my hand to went with perhaps a hitch or two, but at the last moment and the flick of my wrist turned out just as I planed. Or perhaps it was the lack of planing that made things flow in wu-wei just so. I ended this day of small half-formed successes drinking with a good friend and talking about Afro-Caribbean magical practices and Taoist gods, comparing notes and sigils to the sounds of a basketball game playing on 16 big screen TV’s in front of us. At that moment I realized that my life, as it is now, is filled with rich opportunity, and I’m a lucky man to have been given all of the moments that are half-formed. For each of these moments are times to work magic, and is those small cantrips and hanits and faints that make being a practitioner of the Art worth while. I mean, the big blow out rituals are nice, but the small push of Qi tingeing with intention to make a parking spot open for you, or brighten the bartenders day so she pours the drinks a bit heavier…Those are the moments that make the rest worth it.

 

 

I drove home, walked in the door, picked up 4 large juicy navel oranges from the bag on my counter-top and lit two red a candles. Made an offering of the fruit and bowed low three times with three sticks of joss clutched in my left hand. Sticking from my forehead like horns, I placed each stick and chanted, bowed once more and than sat in Half lotus. With the command block dedicated to Beelzebub before me, I took up my straight razor and cut my right arm with my left hand, smearing the block with my blood. My patron likes it slightly traditional, so spoke the conjuration.. “Beelzebuth, Lucifer, Madilon, Solymo, Saroy, Theu, Ameclo, Sagrael, Praredun,Adricanorom, Martino, Timo, Cameron, Phorsy, Metosite, Prumosy, Dumaso, Elivisa,Alphrois, Fubentroty, Come, Beelzebuth” never needing to say the words more then once, he and I have known each other for quite sometime now. I rarely call him to ask for a boon or favor, most times it’s just for advice. For the truth is my life is good and on the right track, I have all that I desire and the opportunities in my life are bountiful and rich. He knows this and with a shit-eating grin tells me to work harder, study more, redouble my efforts, just like a grandfather should (if your grandfather happened to be an old Philistine god, that is). And when I asked for help on a decision that I needed to make, what path would give the most profitable outcome. He smiled behind his dirty beard, (and oh yes, my friends, his beard is nasty) and proceeded to tell me under no uncertain terms would he make that decision for me. For both of the options that I had before me would end well, as long as I continued with my practice and work, it did not matter what I decided to do, that I would succeed in spite of myself.

 

 

This is good news, but quite the Left Hand Path answer, make your own decisions and deal with the consequences of your actions, for you have no one to answer to but yourself. I’ve come to expect this from the old man, and knew that no more information would be forthcoming, so I thanked him kindly and closed the ritual. So now I’m here writing this to you, fair reader, at 3 AM trying to make sense of it in the best way I know how. I do hope this small slice of my practice helps a few of you, and if not, what in the nine hells are you doing reading my blog anyway? Go bowling or something, why don’t you?

Stay Gold folks….

So, a funny thing happened to me on the way to summoning a Philistine god named Ba’al Zebul…. was originally published on The Hidden Left Hand

The Hat Speaks: One Taoist’s View on Satanism, Tantrism and the Left Hand Path

Baphomet's Woods

 

Hello dear readers, I’d like to take a moment to talk about Satanism. Someone asked me, quite recently, about my views of it and if I am, or not, one of the Black Brotherhood. Do you have some time? Would you like some Coffee or Tea? Please, take the green chair over by the fireplace, it’s quite comfortable…

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.

 

“LEFT-HAND PATH” IN THE EAST
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 .Here are just two of the many credible references that note this same primary distinction between the two paths of Tantra:

http://www.swamij.com/tantra.htm

http://www.tantrayogacouture.com/#!about-tantra/c18ci

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).
“LEFT-HAND PATH” IN THE WEST
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 moralitistic judgemental error in understanding of the basis of Vamacara or Left-hand Path segment of Tantrism.

 

 

And so, not-so-genital reader, 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 roots of the idea in the West are Eastern.Doubtless in every age and culture the antinomian urge has arisen. We can talk of the native South Africans (Nguni peoples) refer to Sangomas and witches´ as two distinct entities, the one benign, the other supposedly malign? And then we have the poor, oppressed, and infamous Yezidi of the Middle East? While they hold that there might be some great universal being that created the universe, it is Melek Taus, the peacock angel, that arouse their worship and devotion because it is he that has authority upon this earth. Although humanity has often struggled with sexuality and similarly related issues, there have always been arts and sciences devoted to honoring the sacred, sexual self, and let’s face facts, in the west, the Devil and sex are inseparable to our mob mentality.I’ve found that is just as it should be,  and perfectly fine with this Taoist….so if it pleases you, go out and have mind blowing sex and walk with the Dark Lord, or not. Now finish your Coffee, you rapscallion, it has gotten cold……

 

That’s all I have for you today my friends, Stay Gold…

Sources:In Praise of the Left Hand Path Feb 10, 2011 by Anthony Greyling, Tantrism and the Left Hand Path Oct 16, 2013 by ashishpuri, http://www.swamij.com/tantra.htm

The Hat Speaks: One Taoist’s View on Satanism, Tantrism and the Left Hand Path was originally published on The Hidden Left Hand

Come one, Come All! To The International Left Hand Path Consortium – Atlanta Georgia!

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Readers and Friends, I’d like to take this time to invite you to hear me speak on Taoism and the Left Hand Path. This talk will be held at the International Left Hand Path Consortium, and will take place in Atlanta, Georgia on April 8-10th 2016. But it won’t just be my silly mug sucking up valuable air and talking on things sinister…..

Yes friends, we are talking about three whole 3 days of Presentations, Art, Music and Exhibits!

Presenters Include:

Dr. Thomas Karlsson

Edgar Kerval

Corvis Nocturnum

Taylor Ellwood

Ken Henson

Dave Smith

Bill Duvendack

Augustus Invictus

Caleb Storms

Andrew Wiseman

Lucian Black

Jake Block

Robert Podgurski

Rachel Summers

Typhon Draconis

Toby Chappell

Tau Palamas

Vincent A. Piazza

El Bee Kanobe

Zach Black

Kerry Lynn

Craig Williams…and many more!

Once you get your fill of the Occultists filling your heads with true lies and things to make your eyes bleed, you could always put on your best human meat suit and attend…

THE MASKED BALL!!!!!

Saturday Night April 9th 2016

Formal Attire From ANY Time Period Is Acceptable, ( but if you show up in attire from the future, you best be naked 😉 )

Do you like Art? Well we will have much to keep your eyes and ears satisfied and horrified (but in the most delightful way!)

Here are just a few of the Artists and Musicians who will be on hand to entertain you….

Francísco D. (Divine Mania)

Rev. Steven Johnson Leyba

Ken Henson

Aaron Morgan

Christopher Lee

Luciana Lupe Vasconcelos

Ovezt Alia

Matt Deterior

Tasha Manery

Lydia Workman

Jason Guffey

Dylan Garrett Smith

Corviid (Raven Ebner)

Silver Cicada

Projekt F

Projekt F01

witchcraft witches yoga tao taoist Crowley LeVay tantra Wiccan Wicca sex magic sex magick dragon dragons

Ciaran Arts

Fgt

black dark cystals candle magic candle magickr candles sacred wizardry wizard warlock elemental elementals

Khaotika

Khaotika

Thelema OTO Ordo Templi Orientis CoS Church of Satan Satanic Satanism Lucifer Luciferian Luciferianism 

Osofo Andrew Wiseman

Andrew

Enochian John Dee Babalon Babylon sigil magick chaos magick sigil spell curse incantation evocation invocation

Shea Bilé

shea.bile01

incense crystal crystals ritual elements pentagram hexagram tetragrammaton transmutation alchemical  hex

Acrucé Mortem 

Acrucé Mortem

Rosemary’s Baby 5th Element Johnny Depp Harry Potter Golden Compass Discordian Robert Anton Wilson

Eyes of Ligeia

Eyes

Oh, this isn’t enough for you? You want more……

Well then, hop on over to the International Left Hand Path Consortium website and take a look.

Tickets can be bought here:http://lefthandpathcon.com/tickets/

Take care everyone, and stay gold, I look forward to seeing you all there…..

 

 

Come one, Come All! To The International Left Hand Path Consortium – Atlanta Georgia! was originally published on The Hidden Left Hand

The Violet Lady: The Goddess of Whores and Toilets

The Viloit Lady

 

A toilet god is a deity associated with latrines and toilets. Belief in toilet gods—a type of household deity—has been known from both modern and ancient cultures, and one of my favorites is the Violet Lady.I shall now bring you all to ancient china to meet her…….

The Violet Lady Spirit (Zigu Shen), also know as The Purple Maiden, was born as He Mei in Shandong. After having studied successfully in her youth, she was married as a concubine to Li Jing in the period 684–705. (In other versions, she is an orphaned peasant girl sold to a man named Wei Zixu.) However, the primary wife was jealous of her beauty and intelligence. She forced He Mei to live in a shed by the outhouse and eventually murdered her, burying the corpse by the toilet.
According to legend, the gods took pity on He Mei and made her the spirit of latrines and patron of concubines, they gave her  a bow and arrows with which to shoot cruel wives . In real life, she was canonized by Empress Wu Zetian of the Tang dynasty—herself the concubine of two emperors and the only ruling empress in Chinese history.
In ancient times, women, never men, offered sacrifices to the Violet Lady. On this night, a basket decorated with earrings, hairpins, and flowers was brought to the latrine. A young girl of about ten was selected to hold it before an altar table topped with candles, incense, and pounded rice. When the ceremony began, all prostrated themselves. Then someone drew outlines of household objects such as scissors, knives, and flowers in the rice, using a silver hairpin, while everyone prayed for abundance and good fortune in the new year. The basket was supposed to become heavier or to make sounds in answer, a sign that the Violet Lady had heard them.

Later on, people would make a kind of paper image or wooden image of the Goddess of the Toilet, and on the 15th day of Lunar 1st month, would worship it in the toilet, and even sometimes chanting:

“Tzu Hsu (husband) is not at home and Tsao ku (first wife) has gone also.
Pretty lady, you may come out to play”

If during the ritual, the image moved, it means that the deity has descended.

There is a much darker tale associated with this goddess….

The Empress Lu (wife of Emperor Gaozu, founder of the Han Dynasty) was said to be cruel and ruthless to her enemies.

She invented a torture method which she used against her husband concubine Lady Qi

The torture method is known as making a Ren Zhi 人彘 (Ren – human Zhi – pig)

She ordered for Lady Qi hands and legs to be chopped off, so she has no limbs to walk or hold

She ordered for Lady Qi eyes to be dug out so she cannot see

She ordered for lead to be poured into the ears so she cannot hear

She ordered for poison to be forced to the throat, cut off the tongue so she cannot talk

Then she was left in the toilet.

Once Empress Lu led her son Emperor Han Hui Di to see a Ren Zhi.

Emperor Han Hui Di did not know what is a Ren Zhi, so he was brought to a small toilet at an alley,

whereby he found a person without hands and legs, with two sunken fleshy sorbits, opening and closing the mouth but no words coming out.

He was to find out later that it was his own mother who brought this upon Lady Qi.

He never fully recovered from the shock of seeing this Ren Zhi and his mother cruelty, fell sick for a long time, turned to liquor and women, neglected the state affairs and died soon after.

At the moment of his Death the Gods took pity on Lady Qi and turned her into the Goddess of the Toilet.

Sources : The Lunar Tao by; Deng Ming- Dao, http://raymondgoh.blogspot.com/2013/07/the-origin-of-jailangkung.html, https://en.wikipedia.org/wiki/Toilet_god

Further reading:

Spirit-writing has a long history in Chinese folk religion, and is first recorded (Chao 1942:12) during the Liu Song Dynasty (420-479 CE). Fuji planchette-writing became popular during the Song Dynasty (960-1279), when authors like Shen Kuo and Su Shi associated its origins with summoning Zigu 紫姑 “Purple Maiden”, the Spirit of the Latrine. Fuji divination flourished during the Ming Dynasty, and the Jiajing Emperor (r. 1522-1566) built a special jitan 乩壇 “planchette altar” in the Forbidden City (Despeux 2007:428). Although the practice of fuji planchette-writing was prohibited by the Qing Dynasty (1644-1912) Legal Code, it has continued and is currently practiced at Daoist temples in Taiwan, Hong Kong, and Malaysia as well as folk shrines in China.

http://en.wikipedia.org/wiki/Fuji_(planchette_writing)

Margaret Chan : Jailangkung: Chinese Spirit-basket-divination in Indonesia

THE ORIGIN AND GROWTH OF THE FU CHI : http://nirc.nanzan-u.ac.jp/publications/afs/pdf/a3.pdf

Art: The Purple Maiden- by;Vincent Piazza copyright 2016

The Violet Lady: The Goddess of Whores and Toilets was originally published on The Hidden Left Hand

How to channel Qi without killing your neighbor’s dog (or yourself for that matter)

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Good evening everyone, I’d like to talk about Qi (Chi) and how to move it within your body safely, as well as methods to project it without harming fish, aardvarks or the general wildlife you may find around you. Now there are ways to push Qi to harm and/or kill folks (Dim Mak for example, but that is for a later post).

 

When the novice comes to the Taoist master to learn inner Alchemy, he or she is at first treated rather coldly and even turned away(most Taoist masters are assholes, and it is  a good thing to be an asshole when everyone else has told you how smart you are and how you should be given the teachings on a silver platter). Both Zen (Chan) Buddhists and traditional Taoist masters thus test the sincerity and humility of the applicant. Those who pass this first hurdle are told to read and put into practice the writings of Lao-tzu and Chuang-tzu. They are taught the way of nonjudgment that shuns worldly fame and glory. They are also encouraged to follow the rule of the Taoist way of life, not to seek wealth, fame, or power from the way of Inner Alchemy about to be taught to them. Yes, a tall order, and I’m no master, just an Asshole in a Hat. So, I’m going to suggest that you do all of that stuff, but if you don’t, well, you get what you put into it and if you fail to listen to the old dusty masters, and start bleeding out of your eyeballs, it is no ones fault but your own.Anyway, back to the meat and potatoes…. Finally, they are urged to master the yin-yang five phase system (also called the five stages, movers, or elements), an ancient protoscientific way of classifying changes in nature. This age-old method of classifying nature’s permutations relates to changes that take place in the human body (microcosm) as well as the outer world (macrocosm).

 

The five phase system developed quite naturally from patterns observed in the yin-yang cycles of nature. Thus, as Laotzu’s forty-second chapter explained, Tao gave birth to One (primordial breath). One in moving gave birth to Two (yang), and resting produced Three (yin). Another view of the process taught that One breath gave birth to the two principles of life, yin and yang. Joining, yang and yin formed the visible world. Separating, yang (fire) went upward to form the heavens while yin (water) flowed downward to fill the world beneath earth in the ocean. Heaven,
earth, and water or underworld were thus born of yin and yang. The two principles continuously generate the three realms.The two principles also inform the four seasons and the visible world of nature. Yang produces spring and summer, while yin brings forth autumn and winter. Yang dominates from sunrise through the early afternoon, while yin rules from sunset through sunrise. In living things yang governs birth to maturity while yin prevails from later maturity through old age. Thus the two principles born from primordial energy, yang (male, bright, active, moving, ascending, fire, destroying) and yin (female, obscure, passive, resting, descending, water, birthing, and nourishing) are at work in all of the myriad creatures gestated from Tao.

 

The four seasons are spatially related to the five directions. Spring corresponds to the east, the color blue-green, and the element wood. Summer is in harmony with the south, the color red, and the element fire. Autumn responds to the west, the color white (the silvery sun shining on ripening wheat in the late afternoon), and the element metal (the scythe used to cut the autumn harvest). Winter touches the north, the deep purple of the sky before dawn, and the element water. A fifth referent is added in the Chinese system, the place of humans standing in the center of
the cosmos watching the process of change going on in the world around. For the meditating Taoist, the center is celebrated in Chinese festivals during the third, sixth, ninth, and twelfth lunar months. Its color is a bright gold-yellow, its element is earth, and its function is to heal or harm.

 

 

All of this should be understood BEFORE you start pushing and pulling Chi, the reason for this is that The human body and its vital organs are intimately bound together with the outer world of nature and its cyclical changes. To be in tune with these changes is an essential part of well-being. Spring and the nourishing color of bright green
resonate in the liver. Summer and the warm ripening color of red reside in the heart. Autumn and the maturing color of silver or white dwell in the lungs. Winter and the deep generating color of purple are found in the kidneys. The central organ where the bright healing yellow of earth is stored Is the spleen. These five organs, the liver, heart, lungs, kidneys, and spleen, are called zang (tsang) or “storing” places, because the elements of birthing, growing, maturation, harvest, and rest-generation are stored there. Knowing this, when we draw Chi into the body, it is essential that we pull the correct form of Chi to the correct place of the body, too much fire chi (seen as red energy) in the Kidneys (Black or deep purple) and it will cause a imbalance that may harm the practitioner.

 

 

Even though all of the bodily organs are important in maintaining health, the five storage areas are particularly emphasized in the meditations of Taoist Inner Alchemy. This is because of the interrelationship between the “storage” areas and all the other organs. The inner and outer cosmos are related through meditating on these five organs. All of the healthy memories, colors, sounds, fragrances, or feelings that are stored in the human body evoke well-being in an orderly manner, through the passage of time and the cyclical changes of the seasons. Once you master these five organs and storage centers, you can then move forward to working with your Tan Tien and Micro and Macro cosmic Orbit.

These organs, also come with their own soundtrack! Crazy I know, but to work with the properly you should know the beat and how to dance to it. I will use the descriptions given by the old canny Master, Mantak Chia

They are:

 

The lungs’ sound: Place your tongue behind your closed teeth, and with a long, slow exhalation, create the sound sss-s-s-s-s-s (like the sound of steam coming from a radiator). During each resting period (as you slowly inhale), smile to the lungs. Picture them surrounded by white light, and concentrate on feeling the virtue of courage, which is directly related to the lungs’ energy. This will enhance the positive energy of the lungs.

 
The kidneys’ sound: Form an O with the lips, as if preparing to blow out a candle, and with a long, slow exhalation, produce the sound choo-oo-oo-oo. During each resting period, smile to the kidneys as you picture them surrounded by a bright blue color. Feel the virtue of gentleness, which will enhance the positive energy of the kidneys.

 
The liver’s sound: Place the tongue near the palate, and with a long, slow exhalation, produce the sound sh-h-h-h-h-h-h. During each resting period, smile to the liver. Picture it surrounded by a bright green color, and feel the virtue of
kindness. This will enhance the positive energy of the liver.

 

The heart’s sound: With the mouth wide open, exhale a deep breath slowly, and produce the sound haw-w-w-w-w-w. During each resting period, smile to the heart, and picture it surrounded by the color red. Feel love, joy, and happiness to enhance the positive energy in the heart.

 
The spleen’s sound: Again place the tongue near the palate, and with a long, slow exhalation, produce the sound who-o-o-o-o-o from the throat, like the sound of an owl. (This is more guttural than the kidney sound.) During each resting period, smile to the spleen, and picture it surrounded by a bright yellow color. Feel the virtue of fairness, which will enhance the positive energy of the spleen.

 
The triple warmer’s sound: (Practice this while lying down, if possible.) With your mouth open, exhale slowly as you produce the sound heee-e-e-e-e. During each resting period, try to imagine a huge rolling pin flattening out your body from the forehead down to the toes. This will balance all the energies activated by the other sounds and help relax the body thoroughly.

 

 

These sounds and visualizations, done in order three times apiece, from lungs to triple warmer, should be done once every morning for 6 months to get a feel for working with Chi in a Taoist manner. A good foundation is essential to progress, and I don’t want to hear any crying that this is taking too long and why can’t I have the keys to the universe now!!!!! Take it slowly, you have all the time in the world to learn this stuff, and if you don’t, then you might as well go bowling.

I think that’s enough for now, I will follow up with a part 2 on this soon.

Stay Gold everyone…..

How to channel Qi without killing your neighbor’s dog (or yourself for that matter) was originally published on The Hidden Left Hand