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

 

Saving the World one Wizard at a time: Selfishness, Morality, Universal Love and the Occult community

oklvm

 

 

If you want to get at the plain truth, 

Forget about right and wrong.

 For the conflict between right and wrong, 

Is the sickness of the human mind.

 

It is most revealing how differently people react to the above passage in the occult world! Some declare it beautiful, wonderful, profoundly wise and most helpful. Others declare it horrible, evil, psychopathic and most destructive. The moment you say anything about “transcending morality” the hero comes riding in on his big white horse screaming shame, shame on you for not trying to save the downtrodden, the dispossessed and those poor (fill in the blank here) people. Call me evil, or bent if you like, but I tend to feel that morality itself— “principles of morality”, that is—was a major cause of suffering, since it only weakened that natural goodness in us which would spontaneously manifest itself if not interfered with or commanded by moral principles or moral law. There has been much talk in the occult community as of late about Fascism, Racism, Morals and Ethics when it comes to an occult practitioner and who he or she associates with.  One day, Lao tse chided Confucius for “bringing great confusion” (should I say “confucian”?) to the human race by his moralistic teachings. He said “Stop going around advertising goodness and duty, and people will regain love of their fellows”. I have to agree with the Old man,There is, perhaps, a vital difference between transcending morality and denying or rejecting it. To reject morality is, in a way, to be involved with it. the Taoist ideal is not so much to feel that we shouldn’t be moral (which is, of course, a kind of morality of its own), but rather to be independent, free, unentangled with moral “principles”

 

-In the age when life on earth was full, no one paid any special attention
to worthy men, nor did they single out the man of ability. Rulers were simply the highest branches of the tree, and the people were like deer in the woods. They were honest and righteous without realizing they were “doing
their duty”. They loved each other and did not know that this was “love of neighbor”. They deceived no one, yet they did not know they were “men to be trusted”. They were reliable and did not know that this was “good faith”.
They lived freely together giving and taking, and did not know that they were generous. For this reason their deeds have not been narrated. They made no history. -Chuangtse

 

The moment we puff out our chests and start judging others for being less moral then ourselves, we create a History that we must strive to write at all costs, “Look at me, I’m so much better then you, I fight for Good, Morality and the World at large, look how shiny my cape is!” This becomes unsustainable, and once you add the huge Ego of your garden variety Occult practitioner, things go down hill very quickly. The Taoist Yang Chu was reputed to have said, “I would not sacrifice one single hair of my head even to save the entire human race!”

 

Just think of it! Not a single hair to save the entire human race! I find this statement absolutely beautiful! I cannot tell you with what joy, satisfaction, and utter relief I read it. I once expressed this sentiment to a fellow magician who asked in genuine astonishment, “Why? Do you believe the world would be better off if everyone acted selfishly rather than unselfishly?” Of course I don’t believe this. Of course I prefer universal love to total selfishness. Who in his right mind wouldn’t? Then why do I love Yang Chu’s statement so much? Sounds pretty inconsistent, doesn’t it?

 

Well, it isn’t. Let me explain.

 

In the first place there is a vast difference between loving a proposition and believing it. What I love is Yang Chu’s beautifully honest expression of this sentiment (in contrast to the usual hypocritical moralizing about unselfishness).  The fact is that the loss of a single hair is not even painful and represents absolutely no sacrifice whatever.I don’t think that Yang Chu was literally worried by the thought of losing a hair. He went to this extreme in order to express a principle. What is this principle? Is it really that one should be selfish? If I thought this, I
would consider it just as ridiculous as the idea that one shouldn’t be selfish. I believe that what he was really objecting to was the idea that we should apply moral criteria to the question of selfishness.  I believe that the statement of Yang Chu will do far more good in this world from the actual point of view of helping us liberate our natural unselfishness than the opposite course of preaching universal love.

 

This is quite hard for most RHP magi to swallow, but lives deeply in the bowels of the LHP and is being debated heartily to this day.The point is this. If I should feel like being helpful to others, then I might indeed sacrifice considerably more than a hair of my head. I would then do so of my own accord without being told by others that I should do so. And if I should not feel disposed to being helpful, then no amount of reason or morality or being told that I should will in any way increase my desire to be helpful and will not in effect lead me to sacrifice even one hair of my head. In other words, there is absolutely no point in telling another person what he should do. If he already wants to, it is superfluous (nay, maybe even harmful), and if he doesn’t, it is useless. I think this is what Yang Chu was really saying. His statement sounds more like a simple declaration of independence then an ethical plea for selfishness, and I enjoy using it to make other occultists cry ( see my other posts in this blog, I often refer to myself as an asshole, there is good reason for this, so please try to keep up. ).

 

There are those Occultists who believe that selfishness is the natural state of man and that it is social influences such as religion and education which “train” a man into the superior state of unselfishness. But there are those who believe the very opposite and would say that at birth our natures contain as much (if not more) unselfishness as selfishness and that the very process of trying to educate unselfishness only serves to cripple it and prevent it from growing, which it would naturally do if let alone. It seems that this is also part of Yang Chu’s message, and this was made quite explicit by later Taoists in such statements as “Give up advertising things like goodness and duty, and people will regain love of their fellows.”

 

there is a difference between morality and moral fanaticism, a distinction should be made between selfishness and what might aptly be called selfish fanaticism. Repugnance to Violence might be called a moral principle, but pushing this to the extreme of all Violence is wrong in any circumstance would certainly be called fanaticism even by most moralists.There is a form of Taoist ethical philosophy that I try to follow ( and sometimes fail horribly at) which might be characterized as “letting things go their own way, not interfering, not imposing one’s will on nature, letting things happen of their own accord, not trying to reform the world, not trying to “improve” the world, but simply accepting things as they come.” This philosophy is intensely irritating to many Magicians, as well as “activists” who believe this is the worse course possible and is in fact responsible for most of the evils in the world. They would say that the last thing we should do is to let things go their own way; if we do that, things will go terribly! It is up to us to prevent the bad things in the world from happening! I cannot think of any philosophy more irritating to someone on a moral crusade than some good old Taoism! Indeed, many will say that Taoism is the perfect philosophy for the “purely selfish individual who has everything he wants in life and to hell with the others!”
In opposition to the activists, the Taoist quietly points out (or sometimes loudly points out) that the trouble with activism is that people who go forth trying to “improve” the world—even those with the best intentions (at least on a conscious level!) —usually “fuck up” matters, and only succeed in making things even worse than they already are. The Taoist sage reminds us, for example, that revolutions often establish even worse tyrannies than they overthrow.  I tend to live and let live rather than interfere with the world’s affairs. I am not fanatically committed to any doctrine of noninterference; it’s just that I usually don’t like to interfere. As for Magi who love to busy and bustle and meddle
about and who constantly interfere in other folks ways and paths, I don’t interfere with them either—I also let them go their own way, doff my hat and wish him the best of luck….

 

Stay Gold everyone…..

 

Saving the World one Wizard at a time: Selfishness, Morality, Universal Love and the Occult community was originally published on The Hidden Left Hand

Fantastic Black Magic Sex Secrets of the Zen Baptists Monks Revealed!

 

ZEN NEVER DIED, it just smells that way. Primordial uncarved block, sole worshipful monster, inert & spontaneous, more ultraviolet than any mythology (like the shadows before Babylon), the original undifferentiated oneness-of-being still radiates serene as the black pennants of Satanist Soccer moms, random & perpetually intoxicated.Zen comes before all principles of order & entropy, it’s neither a god nor a maggot, its idiotic desires encompass & define every possible choreography, all meaningless aethers & enochian dogs : its masks are crystallization’s of its own facelessness, like clouds.Everything in nature is perfectly real including consciousness, there’s absolutely nothing to worry about. Not only have the chains of the Sex been broken, they never existed; demons never guarded the stars, the Empire never got started, Eros never grew a beard, and the Gods don’t give a shit about your football team. No, listen, what happened was this: they lied to you, sold you ideas of good & evil, gave you distrust of your body & shame for your prophethood of sex, invented words of disgust for your molecular love,mesmerized you with inattention, bored you with civilization & all its usurious emotions.There is no becoming, no revolution, no struggle, no path; already you’re the monarch of your own skin–your inviolable freedom waits to be completed only by the love of other monarchs: a politics of dream,urgent as the blueness of sky, or the dead churlishness of a Mantis Bride killing it’s mate.
To shed all the illusory rights & hesitations of history demands the economy of some legendary Stone Age, a time before time–sages not teachers, shamans not priests, bards not lords, hunters not police, gatherers of paleolithic laziness, gentle as blood, going naked for a sign or painted as birds, poised on the wave of explicit presence,reading Tarot at the moment of autoerotique asphyxiation, the clockless now ever of the Tao. Ceremonial Magicians cast burning glances at anything or anyone capable of bearing witness to their condition,their fever of lux et voluptas, as Warlocks of the IIV degree have sex with manikins in honor of Anton Lavey.
I am awake only in what I love & desire to the point of terror, Taoism, Zen, Demonology and Teratology, the scientific study of congenital abnormalities and abnormal formations –everything else is just shrouded smoking Mirrors, Big Mac anesthesia, shit-for-brains, sub-reptilian ennui of Neilson family pipe dreams, banal censorship & useless pain.Zen Monks and Taoists act as spies, saboteurs, criminals of amour fuckyourmother, neither selfless nor selfish, accessible as children, mannered as barbarians,like drunken dwarves high on DMT chafed with obsessions but not controlled by them, underemployed and underestimated, sensually deranged, wolf angels, God Killers,mirrors for contemplation, eyes like flowers, pirates of all signs & meanings.

 

 

Here we are crawling the cracks between walls of Satanism, Christianity and Paganism, state school & factory, all the paranoid american dreams cut by your mother into bite size pieces. Cut off from the Occult community by feral nostalgia, side by side with Traditional witchcraft and Thai Occultism, Animist Sorcery and Sacred Botany and Goetic Greek Revival,we tunnel after lost words, imaginary books.The last possible deed is that which defines perception itself, an invisible golden calf that connects us:illegal fucking in the Graveyards of the New Age. If I were to kiss you here they’d call it an act of Magick, as the Greatest Zen Sex Magician of all time once wrote between a young monsoon’s Mons Veneris:

 

 

even if Buddha himself kneeled at my deathbed
he wouldn’t be worth shit

self other right wrong wasting your life arguing
you’re happy really you are happy

forget what the masters wrote truth’s a razor
each instant sitting here you and I being here

no masters only you the master is you
wonderful no? a beautiful woman’s hot vagina’s full of love
I’ve given up trying to put out the fire of my body

if you don’t break rules you’re an ass not human
women start us passion comes and goes until death

I love taking my new girl blind Mori on a spring picnic
I love seeing her exquisite free face its moist sexual heat shine

your name Mori means forest like the infinite fresh
green distances of your blindness

how is my hand like Mori’s?
it’s her freedom I love when I’m sick she makes me hard
fingers lips rove everywhere bring my followers joy

I’m whole as long as I hear you singing
then emptiness when you stop

a woman is enlightenment when you’re with her and the red thread
of both your passions flares inside you and you see

I remember one quiet afternoon she fished out my cock
bent over played with it in her mouth for at least an hour

for us no difference between reading eating singing
making love not one thing or the other

once while she was cooking I kneeled put my head between her warm dark legs
up her skirt kissed and licked and sucked her until she came

she’d play with it almost anywhere day and night
touch it with the deepest part of herself

and the nights inside you rocking
smelling the odor of your thighs is everything

I think of your death think of us touching
my head quiet in your lap  –Ikkyu

 

 

So those are the Fantastic Black Magic Sex Secrets of the Zen Baptists Monks, use them wisely, and with care.

Stay Gold folks…

 

Sources:

Ikkyu: Crow With No Mouth: 15th Century Zen Master by Stephen Berg

CHAOS: THE BROADSHEETS OF ONTOLOGICAL ANARCHISM: Hakim Bey

 

Fantastic Black Magic Sex Secrets of the Zen Baptists Monks Revealed! was originally published on The Hidden Left Hand

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

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

DO THE GODS EXIST? And how many of them can I cram into my star wars lunchbox?

the-council-of-the-gods-1624

The Tao is above existence and non-existence.
Existence is for men who use words But the Tao does not use words.
It is as silent as a flower.
Words come from the Tao—the Tao produces words,
But it does not use them.

In the trial scene in Alice in Wonderland, the White Rabbit read an obscure verse which was apparently quite irrelevant to the case. The King triumphantly exclaimed “That’s the most important piece of evidence we’ve heard yet”. Alice flatly contradicted him and said, “I don’t believe there’s an atom of meaning in it”. The King then said, “If there’s no meaning in it, that saves a world of trouble, you know, as we needn’t try to find any”.

 
I might make a similar comment about the Taoists. Since the Taoists make no claim that the Tao exists, or if the Gods are real or not.This saves me a fuck load of trouble in trying to prove that the Tao exists, or if Demons and Gods are real and have a separate reality from our waking lives. This is common sense at its highest! If they are or aren’t real, do you think they give a tired shit if you believe in their reality or not? Just compare the situation with the history of Western religions thought!

 

By Zeus’s Nut-sack, the amount of debates, battles, bloodshed and torture over the question of whether God does or does not exist! It has seemed to be even more than a life and death issue. At all costs, the Christian must convince the heathen, the pagan and the atheist that God exists, in order to save his soul. At all costs, the atheist must convince the Christian that the belief in God is but a childish and primitive superstition, doing enormous harm to the cause of true social progress.

 

And so they battle and storm and bang away at each other as the pagan community squabble about how this goddess could be the real form of that goddess, and only This true name is correct for That Sumerian Deity. Meanwhile, as a Taoist, I can sit quietly by the stream, perhaps with a book of poems and a cigarette, a cup of coffee, and some painting materials, enjoying the Tao to my hearts content, without ever worrying whether or not the Tao exists, because the Tao doesn’t give a fuck, and the main thing it wants me to learn in this life is that I shouldn’t care all that much either..

YES,YES, WE KNOW ALL THAT, BUT DO THE GODS EXIST?

My, my, how very fucking persistent you are! Wipe the flecks of spittle from your mouth, my friend, you seem to have gotten quite excited.  Well now,let me get a cup of coffee and say a little more about this. The Taoist view is not like the Western agnostic who grants that either God exists or he doesn’t, but doesn’t know which. The Western agnostic will say, “By simple Aristotelian logic, we know that either God exists or he doesn’t, but we do not have
confirming evidence one way or the other. Hence our only rational recourse is to suspend judgment on the matter until further evidence becomes available.”

 

Now, as a Taoist, I see the matter quite differently. I do not “suspend judgement” as to whether or not there is a God; the question of the existence or nonexistence of the Gods simply does not occur to me, or if someone presents it to me, I regard it as vague, meaningless, somehow irrelevant and sort of odd. In this respect, I’m strangely like the Western logical positivist, though perhaps for different reasons, and without the super cool German formal logic and the theory of probability. If you asked a logical positivist whether or not the Gods exist, he would declare the question “meaningless”. He would first want the word “Gods” to be clearly defined. Now, if the question really has no meaning, as the positivist says, then I would be quite happy, since I can then reply, “If there’s no meaning in it, that saves a world of trouble, as we needn’t try to find any”.

 
At this point, you may be a bit irritated at me and say, “Stop evading the issue! Do the Gods exist or do they not? Is it something real or is it a mere fantasy—a figment of the imagination?”
Well now, analogous questions on existence have been asked in other areas and are equally futile. There has been, for example, much metaphysical controversy as to the existence of so-called universals—things like redness, triangularly, beauty, goodness, and so on. Does redness exist? If so, where is it, how much does it weigh, what is its shape, what is its colour? [Would you say that the color redness is itself red? Hardly!] Does redness really exist at all? Some may naively say, “Of course redness exists; look at roses, lipstick, certain apples, etc.” But this only means that there exists certain things which are red; it does not prove that there exists a certain entity called “redness”.

 

 

The question of the existence of such an entity has been a lively one in the history of Western philosophy. There are those called “Nominalists” who believe the answer is “No”. They, of course, admit the existence of particular things which are red, but they deny the existence of any entity called “redness”. They accept the word “red” as an adjective (since there are red things), but they deny any legitimacy to the use of the word “redness” as a noun. They would deny that the word “redness” has any actual denotation; they do not believe that “redness” is an actual name of anything. On the other hand there are those called “Realists” (sometimes “Platonists”) who believe that “redness” is indeed a legitimate noun—it is the name of redness. They also believe that the word “red” can be properly used both as an adjective and as a noun. It is used as an adjective, for example, in a statement like “This apple is red”; it is used as a noun in such statements as “Red is one of the primary colors”. And the realist believes that “red” is indeed a name; it is the name of the color red.

 

 
Similarly, the realist—nominalist controversy extends to other so-called “universals”. The realist like Plato believes in the existence of Beauty, Goodness, Truth, whereas the nominalist only believes that certain works of art are beautiful, certain acts might be labeled “good” and certain propositions are appropriately labeled “true”.
It might surprise some nonmathematical readers that such controversies exist even in the realm known as the foundations of mathematics. This field is erroneously believed by the layman to be settled and non-controversial. But this is far from true!

 

The so-called mathematical realist (or classicist or “Platonist”) believes in a world of non-linguistic mathematical entities such as “numbers, sets, functions, groups, topological spaces”, etc, and that it is the purpose of mathematics to discover and prove various statement about these entities which are true. On the other hand there is the so-called mathematical “formalist” who believes all these so-called mathematical entities are but figments of the imagination; the only reality is the symbols used to express them! So the interest of the mathematical formalist appears to be purely linguistic. For him, mathematics is but the study of strings of symbols called “formal expressions”, and of how they are to be manipulated according to the prescribed rules of the system under study; the expressions themselves do not express anything! And the formalist (like the nominalist) denies the existence of things like “numbers” as other than certain linguistic expressions.

 
We might similarly approach the problem of the existence of the Gods. There are perhaps those who would deny the use of the word “God” as a noun; they would refuse to believe in the existence of some “entities” called the Gods , but they would nevertheless accept as quite meaningful the adjective “Theistic”. It certainly should be obvious to all students of Occult thought—even those with absolutely no metaphysical commitments of any kind—that certain works are more Theistic than others. For example, it is generally conceded that old style Goetic Magic is
more Theistic than the art of Chaos Magick. Thus few will object to the use of the word “Theistic” though many might object to the word “God”.

 
Some of you may feel that I am still evading the issue of whether or not the Gods really exist. Actually Vincent, do you know, or are just fucking with us? I might say “Who the fuck cares?”… “But”, you might reply, “don’t you even have some personal opinion on the matter?”  Suppose you actually cornered me in my shop with a flamethrower and said to me point blank:  “Vincent, you Motherfucker! Stop equivocating! Do you or do you not believe the Gods exist?” What would I answer? This would depend on whether I happened to be in a more Western or more Eastern mood at the time I was asked, as I have a foot in both worlds. If I were in a more Western mood (and abided in the duality of existence versus nonexistence), then, since I tend to be a Platonist, I would probably answer, “Yes, the Gods exist, and they don’t believe in you”. But suppose I were in an Eastern mood? If you asked a Zen-Master whether the Gods exist, he would probably give you a good blow with his stick. Now I have a baseball bat, but being of a somewhat kinder disposition, I would probably just smile at you (perhaps in a somewhat condescending fashion) and offer you a cup of Coffee, perhaps a cigarette, and wait till you went away all mad and disgruntled.

Stay Gold Everyone, and Happy Holidays…..

Sources:  Logical Positivism (http://www.loyno.edu/~folse/logpos.htm), The Tao is Silent by: Raymond M. Smullyan, Nominalism and Realism by:Andrea Borghini

Art Source-The Council of the Gods by:Peter Paul Rubens

DO THE GODS EXIST? And how many of them can I cram into my star wars lunchbox? was originally published on The Hidden Left Hand

Jie 戒 Rules for receiving Daoist Lu 籙 registers: How to walk the way without falling

cephalopod meditations

 

 

( Special thanks to Dr. Michael Saso, Ph.D., for providing this translation )

Jie 戒 Rules for receiving Daoist Lu 籙 registers and meditation lessons

The First Ten Rules or “vows” given to the novice, before receiving the Daoist Master’s instructions (Daoist Master Zhuang, 3rd edition, Ch.5):

1. Banish all hatred, anger, and sadness from the heart; otherwise the powers of the “Yin” Underworld (“3 worms”) will devour the internal organs;
2. Be benevolent and merciful to all living beings;
3. Do good; avoid anything that harms others;
4. Purity includes mind as well as body; banish all impure thoughts;
5. Never speak or think badly of others;
6. Breathing must be calm and regulated, during ritual as well as meditation;
7. Do not put oneself above others, always yield and take the last place;
8. Do not argue or dispute, realize that we are always in “Dao” presence
9. Life breath (Qi 炁) is diminished by seeking good as well as bad things;
10. Keep Zhuangzi’s rule, “fast in the heart, sit with empty mind” 心齋坐忘

Ten vows taken before receiving Daoist Lu Registers from a master: 收錄十戒

1. Do not kill; respect all living things;
2. Do not lust, after another’s wife, or any other person;
3. Do not steal; do not take recompense for teaching Daoism;
4. Do not use force or deceit to achieve one’s way;
5. Do not drink to excess; alcohol is forbidden during Daoist keyi ritual;
6. Treat all men and women as one’s own family;
7. See the good points of everyone; help everyone be joyful;
8. If a person is sad, fill them with good thoughts and blessings;
9. Treat all other as if their needs were your own; never seek revenge;
10. Work that all attain the Dao

The Lu 籙 registers for Daoist “Jiao” 醮 life ritual and “Zhai” 齋 post life/burial ritual, include the meditations of Inner Alchemy

The vows are first found in the 5th-6th century Wushang Biyao 無上必要 Ch 35, in the Daoist Canon, and are also found in “The Teachngs of Taoist Master Chuang” (new 3rd edition, Daoist Master Zhuang), Ch. 5. They also appear as requisite vows to pronounce before receiving the Lu registers in the Longhu Shan ordination manual, (1868 edition) 給籙元科, pg 33b;

Stay gold everyone…

Jie 戒 Rules for receiving Daoist Lu 籙 registers: How to walk the way without falling was originally published on The Hidden Left Hand