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

BodyDao

 

 

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

 

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“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.

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“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.