Johnson - Daoist Magical Transformation.pdf

     , , U V  X  

THE SECRE OEIC DAO MGIC

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 PROFEOR JERR LN JOHNON PH .C NOR N OR O O (HU (HU CH ) O H  O H      OUD

THE TEPLE O HE CEL COU DAMAGCCM

OJSTMGJCCOM OJSTMGJCCOM

First published in September 6 by: The Temple o the Celestial Cloud P Box 52144 Pacic Groe CA 9350 U.A © 206 Professor Jery an ohnson D. DTCM. DQ. China ©inal ©i nal Revised Revised dion dion  ay 28 2012 All rights reserved nder e teatona and Panmerica copyright convenons No part of this pubcaton may be reproduced stored in a retrieal system, or transmitted n y form or by any means electronic mecancal photocopying recordng or otherwse ithout the prior ritte pemisson of the pbliser Te ntetional nsttte of Daoist agic. eviewers may ote brief passages IBN# 188546420 Printed in te United tates o merica merica Discaier Anen occult magc was neer intended to repace orthodox region, but rather o complemen i i its uest for a deeper understanding of esoteric sprtality Through the alchemy of prayer a meditaon an idiidal can be ransfomed into an enightened or awakened state of awaness eeral of he ancient anc ient ediaton practices magal technques d hengong exercises described described heein are urrently pracced wthin he secret sociees throghot the orld incldg the People's Republc of China. Tese esoteric technques can be ey powerul and may in some cases be too menally and physicall demandin for some individuas The ades should therefore se thei own discretion or conlt a pries or mental health professional befo engaging in these exercises and mediaons The rtuals used u sed fo spiritual protecto protect o and energec destruction are stll as powerul today as the ere hen rst introduced introduc ed in ancient ancient China The secet of their timeessness ies in the fact tha e pesonal power of he Celestal mmortas arious Spirt Entties ad Demonic Beings neve changes Thefore the author the Iternationa Insttute of Daoist Magic and e pblishers are neither iable or responsible to any person or entity wit respect to any oss or damage caused or aeged to be caused directl or ndirectly b eading or following the stuctos stuctos for y condition condition ritual incantaion Hand Sea or interpretng information proded in tis text This boo decribes raditiona methods of both both ancient and mode forms of Chinese Chinese ystcsm ystcsm (Daoist ocult magic and sorcery and s not intended to persade the readers in any wa shape or fom o beiee in or pacice pac ice sorcey sorce y.. n person attemptng attemptn g such rituals r ituals is doing so at his or her own risk dditonal sometmes Daoist exercises and meditations reie special hebal fomas s well as the regulaton o the indiduals die (eg. fasting and liing enironment (solidarity It is impo tan to note tat herbal prescptions wl ay according o the indiiduals constituon condiion and specic goal and must be reated accordig ony by a docor or hebalist qualied qualied to prescrbe Chinese edical herbs. Eac state in the .S. has their own egulatons and esictions therefore it is adsable for the eader to consult thir own state medical boad for u o proper applicaion and liabilties o te technie descibed whin tis tex

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OST GC RNSFORMON LLS

Tbe f tets 7 Transformation Skis of Daost Socery 2 Types of Magca Tansformation Sk 9 10 The Magica Transformaton of Man Carsentiece 10 Obseng the Preset Medtation 11 Psycometry 13 Psycometry Meditato Exercise 13 Caraudece 13 14 Trasferrg Thoghts Caioyace 14 14 Perceivig a Person's Destny Obtaining Cavoyance Medtaton 5 Pe-Cognition (ntution of the Future 16 Reto-Cognition ecoection of Past ves 6 Compreed Past ad Ftre Medtato 17 18 Seeg Sprts ad Havng Vsons

Stoppg Tme (Tme Displacemet) Te Fodato is te Mid The mportance of Watig Scefc Explaatio Time Dispacement Medtatons

19 19 20 20 20

Dream Magc Mnd Magc Trasferrg Cosciosness Ilsoary Magc

22 22 22 23

Invsiblty Tree Types of nvisbity Skls

26 26

Sspended Anmaton Suspended Animation Training

30 3

Wakig Through Was Sol Travel Teepoatio Biocation

32 33 34 35

Shape-Sfing Magic Shape-Sfing and Ectopasm Metods of Sape-Sifing

36 36 37

Magica Transformation of Externa Things Defense Magc Transmtaton Magc Heang Magic Sex Magc Materazatio Telekness Contracting the and

42 42 43 46 4 48 49 50

Constructng a River by Drawng a ine Wrapping U he Heavens Weather Magic

52 54 54

Dvinatio Magc Readg Omes Tortose Shel Dvinaton Entrail Dvato For Powers Dviation Ceestal Dvaton Dviatio of te Dead (Necromancy) Divnation hrogh Evokng A Sprt Divnation hrogh nvocaton/Possesso

57 57 58 58 58 59 60 61 61

Corpse Magc Transfeg a Sol Stealing te Sol of a Coma Vctm: Transferrg Ka to  Vctms Sol Rtals to Obta a Spr Helper

62 62 64 65 66

Eergetic S ad Sol Poecto Undestandig te 3 Types of Projecton Transcending the Tree Reams

70 70 70

Energy roecton Eergy Eergy d Evomental Interactons lzg Te Body's Eerges Q and Ectplasm Mafestatos of Ectopasm Ectoplasm ad gt Reserc of Ectoplasm Q and Toght Proection Two Ways to Create Thougt Forms Two Forms of Toght Projection Matag a Powefl Sengong Secret Q Proecto Tecnqes

72 72 72 74 75 75 75 76 76 77 77 78 80

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80 Sadow Magc Traning Te Sadow Realm Canes Organs) 82 Sadow Magic #1: Ea and Sky 83 Sadow Magic #2 Eart ad Water 86 87 Sadow Magic #3 Cave/Dark oom 88 Sadow Magic Earth and Fre 89 Sadow Magic #5 Ar and Water Sadow Magc #6 Heaven and Ea 91 Shadow Magc # Hexng a Victims Shdow 93

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Spri Proection 3 Stages of Spirit Proecton Trainng Proectng the Spirt

96 97 97 3

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Dream Maic 8 Ancet Cassfications of Deams 8 Dream Maic and Spitua Evoution 8 Two Spiritua States o Deams  Enery and Deamin  Te Hun n Deamn 00 The Po n Dreamin 101 Encountein tmares 101 Tee Man Cateories of Deams 101 102 Dreams Arsn Arsn om  om Karmc Taces Caty of Mind Deams (Lucid Dreams) 103 Cear Lht Dreams 104 Peparaton For Dream Maic 104 Keepin A Deam ourna 104 Enancin Lucdity and Dream Reca 105 Repetitive Dreams 105 The Practce o Dreamn 106 Train Dream Mac 107 Herbs Used To Induce Lucd Dreamin 110 Amino Acids and Lucd Dreamn 112 Severn Emotiona Attacment to Deams 114 Lucid Dreams and Sou Pojection 114 Fom Lucidy to Sou Proecton 115 Sou Proecton Entern Into A New Dimenson So Pojection Vs Sprt Proectio Tee Types of Sou Pojecton Five Phases of Sou Tave Stae 1 Te PrePojecton PrePojecton Pase Stae 2 Te Dsconnection The ypnooic State Sensatons Durin Te Disconnecton Stae 3 Te Projecion Awareness and Lucdy Undersand n te Sive Cod Te Sive Cod and te Tee Knots Chaacterstics of te Spirt Body The Tree Eneretic Reams Tave Awaeness In te Spit Ream Teeinetic Powes Ceatin Touht Fom Objects Eneetic Matte Transfomin Neative Spaces Te Caas and Sou Proection Stae 4 Te Reconnecton Reconnecton Stae 5 PostProection Retainin te Memores of the Spiit Body

117 117 118 118 11 11 120 121 122 124 124 125 126 127 128 12 12 130 130 130 131 132 132 133

Sou Poection Tann Prepaatio Prepaatio For F or Sou Projecion Proressive Reaxation Meditation #1 Proressive Reaxaon Medtaton #2

133 134 135 136

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Radiatn Qi Meditatio Absobn Q Medtaton Cosed Circut Medtaton Te Cosed Ccuit Medtaton #1 Te Cosed Cicut Meditation #2 Sou Poecton Tainn #1 Sou Proecton Tanin #2 Sou Proecton Tann #3 Sou Projecton Projecton Tanin #4 Addtiona Metods

37 137 138 138 13 140 140 141 142 145

Imaination Tecniques Imanation Technique #1 Openn te Ma Doo maination Tecnique #2: Te Deep We Imanation Tecnique #3: Te Boom of a Cea Lae Imaination Tecnique #4 The Ceestia Coud Imanation Tecnique #5 Te Maica Starcase Imanation Tecnique #6 Ascendin te Mountain maination Technique #7 Foatin on te Sea maination Technque #8 Te Poected Body Imae Imaination Tecnique # Te Eneretic Cord Imaination Tecnique #10 Assisted Pojecton Pojecton

146

Respiation Tecniques Respiation Tecnque #1 Rytmca Beatin Respiation Tecnique #2 Cabon Dioxide Breatin Respiation Tecnque #3 The Ba of Liht

146 146 146 146 147 147 47 148 148 148 14 14 150 150

Zou Sound Tecnques Manta Sound Tecnque #1: Sow Soundn Mantas Mantas Manta Sound Tecnque #2 Fast Soundin Mantras

152

Msceaneous Techniques Msceaneous Technque Technque #1: Condionin te Mnd Msceaneous Technique 2: Extendn Outsde te Physica Body Msceaneous Technique Technique #3:

154

152 153

154 154

137 137 138 138 139 140 140 141 142 145 146 146 46 146 146 47 147 47 148 148 148 149 49 150 150 5 152 153 154

154 154

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Step Counng Mscelaneous ecnque e Canle Msceaeous ecnque 5 Smuag the neal Glan Mscelaneous echnque 6 Cakra roecton r oecton Mscelaneous ecnque 7 aswerabe Queston Msceaneous echnque 8 reeng the Mn magnaton echnque #9 e Ben Arm Mscelaeous ecnque #10 #1 0 e Magc Mo Mscelaneous echnque #1 ater Eement roecton

O AG NSOMON K

155 155 156 156 157 158 158 158 159

Menta arget echnques 160 vace o Proetn an aeSng 160 161 arnngs an Contracatons e roecon of he Etea Su e Four Boes rojecton ecnques

63 163 63

Communcatng Communcatng n te Sr  ree ypes of Commucaon Ora (hyscal Communcat eeahc (Energtc) Communatn Sou (sprt) Communcao n an Yang Sprt Enttes Eounterng Sprt Bengs Ecounterng Sprt Gues an Help Eounterng Anmas

165 65 65 65 66 166 167 167 68

Stages of Human Growth Deveopment e ne Groups of Humas 14 Stages of Sprua Deveopment

169 69 170

erstanng Rencarnaton ast ves anng te Rencarnaton rogram Rencarnton an Recycng Cr Factors eng A Rencarnat ogram ersona nventory echnque ast Year of fe ecnque e ree Deats e rocess of Dyng e, Fate an Desty Desty terg fe Fate, an Destny orestalng Dea Rtua

7 172 73 74 75 175 175 75 175 177 178 179 179

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nroucton to Daos Sex Magc nroucon hree Sages of Reatonshp he ntroucon Stage he Caos Stage he ew egnnngs egnnngs Stage Frens, overs an Maes rust an Respect eves of nmacy

180 180 181 182 185 186 186 187 188

Geer An Magca ower reparng e arner Frst Stage Qualng a arer Fnng he erfect F Specfc Quacatons of a Consor Secon Secon Stage Freeng Freeng the as he urfcaon Rtua he Releasng Rtua he Cosng an Seag Rtual  Stage Fusng he Eergy e urfcaton Rtual he Fusng the Energy Rtua Fou Stage Fusng te Sprt e urfton Rtual e Fusn e Srt Rua F Stage Actvatng Actvatng te Core e utn Rtua he Actva te Core Rtua Sx Stge: Imrtn the Core e ucatn Rtua he mprtng the Core Rtual

192 193 194 194 196 199 99 200 203 203 203 204 205 205 205 207 07 207 208 209 209

sg Sex Magc for Energy Cutvaon he At of Eneretc Seucton e Boy Oversaowng am Magc Sgl Sex Magc Foo Druggng asman he Breat he Voce

22 23 213 214 26 218 218

he ree Sages of Sexua nercourse 219 Frst Stage orepay 19 Se Se Stage Sexua ntercourse 220 hr Stge he Afergow 223 hree ypes of Orgasm 224 Ne evels of Q Actvaton Women 224 Stagnatons From nerruptng he 9 eves 26 Dawng Yn Q Meho 27

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Orgasm n Men Mantanng an Erecton ng the Jae Sm Exercse Eacuao

228 229 230 230 5

OSMGCOM OSMGCOM

Holng Back Eaculato Healng Eects Eects of Holng Back The Role of the Perneum The Set of Nne The Eght Secret Valleys Practcng the Set of Nne The Set o ne Stng Pactce String an Magcal mprtg Nne Types o String

231 233 234 234 234 234 236 236 236

The Dua-Cultvaton Metho Sx Stages of Daost Dual Cultvaton Ccuatng Sexual Energy Stage One Scrotal Breathng Stage Two Scrotal Copresson Stage Three Unlockg the Fve Gates

237 237 238 238 239 240

Mao Shan Dual-Cultvaton Sex Magc The Cosot's Mutple Ogasm Trang The Vampe Metho Metho Vampre Metho # Sexual tercourse Vapre Metho #2 Oral Sex Vampre Metho #3 Fve Elemet Cycle

242 243 245 245 245 247

Acupressure Sexual Postues a Techques Sex Magc Rtuals Two Mai Approaches MultpleOrgasms The Sexual Flus Enng the Rtual

249 250 253 254 255 255 255

Dety Magc an Sex Magc Blenng a Mxg Pactce Sex With A Succuus or ncubus Metho o Aproach Sexual Encountes Wth Walk-s Group Sex Magc Bloo Magc an Sex Magc Menses Bloo an Sex Magc Bloo Sacfices an Group Sex Magc

256 256 256 257 258 259 260 260 261

Tonc Herbal Forulas Shou Wujh Dang Gu Shen Huag Q (Rax Astragals) Balancng the Ganular System Male Ogan Hers Feale Organ Hers

262 262 262 262 262 262 263

Aphrosacs Aphosac Ols Aphrosac Teas Heal Aphosacs Aphrosac Plls Herbal Inusos to Sweeten the Juces

263 263 263 265 265 265

Applcatos o Sex Magc Sex ove Hexes Spels Love Spells The Bnng Threa Spell The Bnng Ha" Spell The Bg Pcture Spell The Scent o a Woa" Hex The Three Moon Hex Spell For Esnarng a Marrie Ma Sper Heart-Bnng Talsman Spell For Esnarng a Mate The Ball of eeles" Spell

266 268 269 269 270 270 271 271 271 272 273 273

Spels To Stregthen A Marrage Maage Bos an Rencarnato Spell To Destroy Gossp Spells o Bngg Back a Waywa Mate The Sees o Retu" Spell The Bnng an Retung" Spell

273 273 274 274 274 274 274

The Co Cuse" Spell Spells For Cursng a Departe Lover The Stang the Heart" Cuse The vng Ghost" Curse The Pllow Cuse" The Conom Cuse" The Wanerng Dog Curse The Cung Scssor" Cuse

275 275 275 276 277 277 277 278

Spells Fo Cursg a Maiage Maiage The Maage Curse Curse # The Marrage Curse #2 Couples Separatng Talsa #1 Couples Sepaatg Talsan #2

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 h Way ha ha 

Me Dao T e The Secret A o Stealg Women Varous Cham Remees Remees or Avegng Love

281 282 283

Protectg Love an Bngg Uno Spell Fo Counterng Echantent Talsmas Fo Ceatng Uno Haony

284 284 285

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About the Author

289

TRANFORMAON KLL F A ORCERY

Many years ago when I rst began studying haoin and later Wudang Martial Arts my Chiese instructors would tel me various amazing ories orie s about the energetic energetic and spiritua spir itua realms of mbat. These stories wee used both to inspire e, e, ad a d to caution cautio n me, should shou ld  evercrossarms" crossarms" ith anoter martia aris who was both a ghter nd a aoist priest who used Back Magic n mbat My teaces woud aways awa ys comment tat ay of these stories wee their personal experices and tat it was important for for me to have my n experiences experiences in order order to conrm and validate e truth of these these stories. stor ies. Through Through the years years my study of esoteric aoist martial arts, medicine d magic has not ony conrmed the truth of y teachers stories but has aso introduced me to severa differ d ifferent ent systems of Chinese and non Chnese mystcism mystc ism and sorcey. sorcey. My Chinese teachers explained to me that en you ae st intoduced to another aoist priest or sorcer sorcer from a diffe di ffent nt system syste m of magic he stadard rule is not to take anyhing the pern says at face vaue t is extremey impotant hat you rst analye, uderstand, experiment, nd then ceate you ow magical experiences. Once you obtan obt an these peso pesonal nal expeences then he formaton either vaidates vai dates or dscredits dscre dits tsef. Additionally, Additi onally, here here are many extremely powefu d gifted priests  Thefo Thefore re it is aso important to ote that just because a a indivi ind ividua duall cannot replireplite  masters magic mag ic skil ds not necessarily ivalidate his or he knowledge knowledge and skill level. leve l. ancent China thee thee a may historical acunts of famous aost priests ad their t heir abiies perform powerf feas of magic. magi c. It was because f their magca ablites that these powerfu riests were eceive with both fear and respect y he ancient Chinese. This fearsome reputation reputation rovided a way fo the priests to mae a living hile simultaneousy allowing them to practice eir personal alchemical training in isolation Figure 11) Beyond the magical at of maing talismans o castng spe o of he ost iportant an

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gu  Ac Daos prss wr kow or hir abis o prorm powru magic.

powerl skills hat a aoist priest possessed was he he art ar t of Bian Hua" (Change and Transf Transformaion). ormaion). According to ancient Daoist teachings, te at of agical Transformation nvolves varous types of esoteric esoteric magical skills ski lls such such as becoming invisible, making things appea invisible, ShapeShifting, ad chaging chaging te ener energec gec a a  physical phys ical mages of higs In the ancent Shang Qng text, Shnzh Q zhnQn WtnJng WtnJng (Th (T h Scptr f th Dn ntnt ntn t n th Danc nan n Rtns nd ?ransfrmtn) it describes sect metods used by Daoist priests fo transformig into clouds ligt fire wate and dragons. The magical power of transformation transformation hs aays a ays been a ey charactei characteistic stic of Daoist mmrtas. t he beginng of the este Han Dyasy 206 BC.8 .D) severa faos Daoist priests ee no no n for teir excep excepa a ski  the the art of aga ag a Transformation By te aste Han Dynasty eo 25220 D), te at of agical Transforatio ha become an iportant coponent of Daoist agical skills. In te in Dynasty period (265420 ), the faous Daoist priest Ge Hong core core any a ny agi agi  cal Transforation skills in his book, h Inn Bk f f thst sthEsSplc Splct t n this book Ge Hog escribe agal aga l Trasforaon a a o o : :

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The most important im portant Mag ical ransformation ransformation Sk ils are k p in the theve volumes ofTheMohist ofTheMohistRec Recoord s of theive theiveAg Ag ent entss In In ancient time, LiuAn LiuAn had had copied the essential esse ntial points of this th is mag ical sk ill into one book before he passed passe d away. With With the ad of a rtain herbal med icin icinee and mag ica ica talisma talisman n a man with such a sk ill was able to toy y and hapeht With a mile on hisce his ce he can transf transform orm into a woman or ausee face to becom be com wri wrink nk led  as she sud d eny trans transforms forms into an old man He can then bend to his k nee and immed iately tansf t ansform orm into in to a little chi child ld .  he hold s a stic in his hand hand  it ould be turned into a tee If he chooses the stik to tnsform into a plant it can sud d enly bec become omell ll of melons oruits oruits ripe and immed iately ed ible.   he d raws a line on on the g round  it can mag ically become become a river If If he piled up the soil soil  it could cou ld become transfor tra nsformed med into a mountain moun tain erever he sits sits,, d eliciou foo foodd s of variou variouss k in indd s will aear in inon ontt of him  he d esires esires He poss possesse essess the eedd om to d o whatev ee whatever er he wants wants such as g atherin atheringg and arousi arousing ng the cloud clou d s or controll c ontrolling ing re In ad d ition there was a volume of e Hid d en Subtletyy of thJa Subtlet th Jadd ed en ch recor recordd d hat aDao istMa Maste sterr withag withag icl Trnformato rnformaton n k ill coul g iv himse him se th thee appea appearance rance of birs or animal animalss an thepearthepear ance of g old , woo or orja jadd e He culd arouse the cloud s, the thunr, and the rain or hund hund re redd  of mies Furthrmore Furthrmore he coul cross cross rier without without using a boat or a brig e, an couldd sea coul searate rate himse himse into man manyy d  eren erentt parts turning up at thousand s of places simutneouly sim utneouly partom partom thatt he cou tha could ld also soar hig h with the wind  mo throug h suas without openin an exhal the air of the seen colors He He could see bond the Eg ht Etre Etreme me or uner thee g un whi th while le sitt sittng ng the there re an andd could g e o such g reat lig ht tha thatt it se seem emed ed th that at the the sun sun was was shining shining  Of Of course,  he h es h es to be scessl l such a master mst practi many k ind  of Big Big Dipp Dipper er S  ch ch re so zig a agg g e an an twist tw iste e that that ve ve fe few w pe peop ope e can d o itTh Thee Gre Great at Treasur reasuree ofHuainan ofHu ainan an Alh Alhemia emiall k ills ofHuainan ofHuainan d id not g o any rther rther in reealng the ecret training . e ite Tig r Sk Sk ills of the Sev Seven en Cha Chang ng es re cord ed that on the 3rd of March one must compose mixture mixt ure of all the elements lsted below. They are the head sk in of a whie tig er k illed on hat d ay the blood of the tig er and aamel as well as a purpl purplee ribbon the owers on a pair of shoes and some d uk weed The  The d uck  weed sprouts must look lik  ssame that wll prod uce

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seed s ar g rowi rowing ng ripe Hav Having ing g ott otten en thos thosee ee eedd s he must g row i ag ain and ag ain seven times ere will be something d erent erent in the seed s each time Finally mi the seed s with wit h anothe herb the miture of which which can transm one' shape and chang e the features of oness face Then you one y ou can ca ny nywhere nywhere or d ive into the water you lie e e ct i quit quitee similar similar to what whate e Mohistt Record s of theive Mohis theiveg g ent ents" s" and The Hid d en Subtle Sub tlety ty of th theeJaeMaid en en reco record rd ed  How Howee eer,r, there no other traning mentioned beyond these wo boo" boo" Mst Chinese hstorians hsto rians suggests that as late as the Jin Dy asty, the Skls of Magcal Tasoation had beco become me a majo pat o Daost mac maca a ta tan nng ng ay prest gad the Sklls o Magca Magca Tanso maton as the "essence "essence  o al Daost magcl sks T he ancent ancent Daos Daostt pists not ony ony saw the Skl Sklss o agcal Tansoaton as a vaabe trase t also pad gat atention o the the study o the occt phosophy contain contained ed wthn ths taning. Some anent aost magcal schoos dded the Sklls o Magca Tansomton into thee catgoes calng them: The Tansomation o Heaven (Weahe Magc Asoog Fen Sh ec) The Tansomaton o Matea hngs (Instant Teepoation Tansmutaton Magc ontacn ont acngg o the Land onstcton o a Rie y makng a Lne on the Gond apping-U Heaen ec) nd Tansomaton Tanso maton o the Mnd (hapeShtng Insiity Seeng Spits and Havng Vsons eam Magc, etc) The ancent nese beleved at a an who possessd the magca tue o e ao ao cod maste any one o these the categoes and know thei innemost secs The Yellow mpeors mpeors oo of Secret Coe spond nceexlaned th "the nse is n man's hands and e tansomaon o ngs is nde n de e contol o ma  Ths mlies that i e nteal i o au nd the secets  od and nde o anoo stood the l  d anomatons could e m md d    a a pest himsel himsel   i  d (907960 A) aos M T azed the Sks o azed Magcal n  amous tet, e ookk of T oo  s ook Mste Tan exlaned a  anges es n th en anges eec a   Essnta Matte)

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o  fooXo  kofof o

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AOS AGI ANSOMAION LLS

W YP F ACAL ANFRAIN SKILL

gu  May yps o Magca asomao ss qui h asssac o ca ca Csal Csal mmoals  Vital Breah) and Shen (Spirit) I these three

mponents ae adeqate  oes body, Yin and ang can be mastered, he d and the couds e roght foth, the mountains and hills can  pulled out of he Earh, and he rives can be ed i ate e efo emhasized that the ost Ritua Master" (Gao Gong Fa Shi) keep he gnal Essence Yuan Jg the Original Breath ua Qi and he Origia Spirt (uan Shen) in imsef Once the tual Maser coud ally aly a ly he Skills of Magica ranforma  to his on body and nteal ssues he could  extealy apply these same magical skl o e ansormatin of eteal thngs When e Rtua Master reaches hs lee of magical ain then the is nothng he cannot do or teally maniest or Master Tan Xiao, the Esnce Ba, ad pit ithn a e regarded as the essenal ls for developing the klls of Magcal Transaon He also al so combed Inteal Beath and r hey t Magca Sks. Thro hes o teangs, during he Song Dynasty (9679 D., he paved the ay for instructing the Daoist c skills of Intea Aley (e changng s shape o appearance trnng a motal no moa and becomng inisibe at i) and r klls i.e., arousing the rains and cods g hngs to appear or appear, and nter gng dfeent thng)

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ode science states that since matter and energy a he same ing, one can be ansformed in he other Thy manest themseles as to states o e same substance or uniersal roerty Maer can transform nto energy possesses mass is subject to the orce of gavity occupes space a  composed composed of molecules atoms and subarte Energy canot be ated or deyed only anformed It is convertible preseng itself in any differen foms it can be transformed nto ater and during its ansformation process it afects the entropy of a system Thousands of years ago, the ancient Daoists understood that matte matte (Jing) energy (Qi, and spirit (Shen e iterangeable and they used s coniction to pefect hat art of agical Trasomation Most of e Magical Transomation Skills practiced  ancent Chna u u  the Daoist priest to be abe to sumon ceta Celestial Immortals or aistance (igu 1) n order to do this the prests had to be procent i performing such magical magical technues as: Pacng the Dipper ong magica Hand Seals drag esotrc talisans an ecitng magical incantaons The Skills of agical Transfomatn can be dided to o man categories the Transfor maon of an" d the "Transormg of Exter nal Things Both of ese categoes of magic ae descbed as ollos Fig 3:   Mac Tnsm f Mn These sks nclde e deeopent and mastery o suh agical sklls as eeng pirts and avng ss Soping me, me, Dream Magc Mnd ag llusionary Magc Inisilty Susnded aon Walking Through Walls ul Travel Teleportation, Blocation and Sapehftng agic When racticng he Magica Transoaton of Ma, ometimes ometimes a specia type of medicine herba potion) is aplied to the body in order to cause physical or chemcal anges to occur Oher times, a magica talisman is addtonay requid in order to iniae the magical transformaion 9

W.DAOSMAGI.OM

h Magal rasormaio o Ma

ig piris a Havig Visios, oppi Tm Dram Magi Mi Magi usioary Magi, isibiiy, usp Aimaio Walkig Throgh Walls oul Tav, Tpoaio Biloaio a ShapShig Mag

Th Magia rasormaio o al higs

Ds Magi, Halig Magi,  Magi, Maraaio, lisis, Coaig o h a a  Tasmuaio Tasmuaio Magi Cosuig a ir by Drawig a i i  o h Grou Wappigp h Havs Wah Mag Dviaio Magi a Cops Magi

ls o Magia Trasormaio

igr 3 wo Typs o Magia Trasormaio ill

 T ac on o xea Ti ese sills clude clude e deeloent deeloent and ser ser  of suc agica sills as Defense Magc Heling Magic e agic, Materialization Telenesis Contracting of the and Transutation Mgic, Conctng a Rier by Drawng a ne on te Gund Wraing-Up the Heavens Weather agic Divntion Mgic and orse Mgi

THE AGCAL AGCAL TRANFORAON TRANFORAON OF AN

There are many types of magica skils de veopd  Dais srce The key o developing some of these magcal skis ies i the priests priests per soa interacton wi certain spirits ad deities as well as traing the mnd to ecome free rom e illusio of matter tie and space a of tese esoterc skills are also devel o f using magical Talismans Talismans secret oped y mens of ncantations and Seals, and Star Stepping Some Som e magca skills are aso developed ough the gestng of certain secret achemica heral ormulas For exampe n the magical il o ShpeShtn ShpeShtn n order to ang ang one's sh sh nd appearance a special potion is needed. wever 10

the actua hera formua used for ShapeSiting is consideed to e a closed-door sert and is neer reveaed to a outsider Sigt smel taste hearing ou emotons and inta physical sensatins a contriute to th overal psychic ad ituitie imprssios asored y the Daoist priest Depending on e discipes spritua eoution th impressions gatheed fm extraphysica senses ca e epe rienced and registered o the priests oscious ness though eiter nteal meas ( dreams spirit travel, ituitons, etc) or xteal meas (i., agica tools sou travel etc) The three main yes of psychic percepton ar Cairsentenc Clairaudience Claioyce These thre magical skis ski s are desied as folows igur 14): RNN Literay cear fling Cairsentece is the aility to empatcall fe at a distnce r  other ralms and ivoves e psyic p syic percepon of e enses Ths ility provides the priest with the capaiity of alying perceving d accurately disceing the ctual state of oects peope or urrent situos in all tre dmensions physi ca energetic d spiritua

AOS AGC AOMO I

Th abiy o mpahially l a a  sa o i ohr alms alms

Ctc (C F)

Psyhom

Psychi c Pcepion

Th abiliy o ha cai vs a a uly happg wih  raphysical am

Cudc (C 

Tasig Thoughs Th aby o s cai vs ha a rly happig wh h xaphysial alm Coyc (C 

PrCogio iio o h  oCogo olio o Pas ivs

i . Th h mai yps o psyh pcpio ar Caisi Cairadc Cavoyac

By obsevi a peo place, or i fom e acve spiritua state of of bei i the preset e pest is free to travel ihi the iite space i) eveoped ithi its physical eeetic, d spirital matrix hrouh expeeci ad ophedi e emotioa, emotioa, meta ad spri patte of a perso pace or th a reater detadi det adi of it pset codio is aceved ere are may diet deees of caisetece,  fo the perceptio of diseases of othe pe to te hoh o emotos of oter e is maca m aca abiit abiityy differs fom he psyc y mafesti fom he hird Eye i hat  ietiece e prest ds ot eceive a vivid e  his or he d Istead, he priest e ces a very itese feeli At the subatoic evel the body ad it els tai a reat deal mo eeretic spce tha ter he piest ca diectly acess this iteal i ith a ididuas tssues ad cel i or o reteve the divida's past memories ad oos he piests piests eeretic eeretic coectio coecti o to the

 



idividuas thee bodies pysica, eeretic and spirita) ives him or her direct access to hat ever persoal oratio i needed t is m ths itea space that he piet a bei to access the emoies exisi ithi the idividuals body stoed ithi the cels of the tissues) After After e priest a he riial pirit) has ath eed this inoato it ca be urther aayzed ad orazed by the piests he Zhi (Acquired Mid) to accuately detemie the case ad ef fects o the idividual' preset state SENG HE ESEN EAON

e olo meditao is used  orde to asist the piest i obtai the sill of bsev i the Preset" Clairsetiece)is meditatio ors ith the itia uderstadi o space distorto ad alos the priest to evetally fuse io the eeeti eds of he Wu 1 om a stadi postu i a quiet room, the priest bi by prori the e hrouh e Medit Meditatio atio ad the hree I ocatios  edi he prearao editatio 

DOTMAGOM DOTMAGOM

Q

by gathering and rooing the diine into his or her Lower Dantian 2 Next, the riest begin to concentrate on ex riencing the energetc stcure o the oor Alowng his or her (now used with diine Q) and awareness to met into the er abc o he oors hysical and energetic stcure  he riest exerences the energetic attri butes o the loo he or she aso imagines and ees the resence weight and relatonshi o the arious obects that are ying on the oor (wall tabe des chars couch etc.). t is imortant that the rest eels the entire energetic and sirua sucture o the loor so hat all three "ords (hsical energetic and siriual} a comletel exerienced 3 . Next the riest concentates on exeriencng the energetic scue o the walls Aowing his or her Qi to melt into the e abric o the wals hysical nd energetic scure As the iest exerences the energetic attibutes o the wall he or she also imagnes and eels e resence weight, and reaonshi o the arious obects hat are hangng on the wa (ictures decorations etc}, s well as the ob ects ec ts in ro ront nt o e wal walss (able, des des chairs cou etc) It is imortant that the riest ees the en energetic and sirtu sructure o the wall so that l ree ords (hsical energetic and siritual) comletel ee rienced 4 Next, the iest concenrates on exeriencing e energetc stcure o the ceilig Alowing his or her Qi to met to the e abric o e ceilings hysical and energetic scure. As the rest eerences the energetc atributes o the ceiling he or she also imagines and eels the resence, resence, weight, and relationshi o the arious obects at are hanging rom the ceiing (lights decorations etc It s imor tant at te riest eels e entire energetic and siritual structure o he ceiling so that l three orlds (hysica eergetic and sritual are comletely exerienced 5 Next the riest concenates on exeriencing he energec structure o te energetic elds

Q



2

Cig

Was

Spac

Was

oo ig 5. h pris ocras o bcomig h physi ad gic scu o h oo oo was cig a a i

o sace within he room Allowing his or her Qi to melt into the subtle etheric nature o the air like mist As the ries exeriences he energec atibutes o the air he or she also imagines and eels the resence weght and relationsh o the arious obects at eist within the room (icus and decora tions on the wals as well as chirs tables, des coues etc t s imortant that the rest eels the entire enrgetic nd siritua strcure o e air so tat all three "words (hsical enegetic and siitual are com letely exerienced 6 Fina the rest concentrats on exerienc ng the energetic structure o the enegetic elds o the oo walls ceiling and sac withn the room (igure 15) Aowing his or her Qi o met nto the energetic mtrix o he oor wals and ceig whie simultane ousl exeriencig e subtle eheric naure o he air like mist eisting within the energetic sace o he room As the est exeriences the energetic attibutes o the oor walls ceiling ad ar, he or sh also imagines and eels the resence weight, and relationshi o the arious obects that exit wthin e room (ie ictures and decorations on th walls cairs and tables resting on the loor lights susended rom the ceig and h distance existing beween all o te obects) It is imortant that the riest eels the en ire energetic and sial stucture o th

OS GC ASOMO KS

Psycomery gr

Yi Tag (Thi y)

sd  illy ri pis

Midd Daia (Har)

sd r ry pr s h spa acousicay) sdd o gically s gically iuiig i uiig

16. o porm sychomry h pis as a s h obc ha  or sh wshs ws hs o am am  a pacs a pac s i i o o  o hr posiios oca o his o hr body

floor walls ceiling and air, so that all the worlds physical energetic and spiritual) ae competely experienced YCHOMERY

Literally to measure with the mind," this of Clairsentience refers to the abiity to feel e thoughts judgments, and emotions of aner place, or thing When applied to a person s magical skill is equivalent to knowing the nermost fears and subconscious feelings em dded within that individuals energetic elds  form of empathy). When this abiity is appied  nonliving objects this agical sill is nown Psychometry Psychometry is the abiity to gather informa on about peope, paces and events by handling jects associated with them The iormation is nveyed to the priest through the vibrational printing imbued into an object by the thoughts otions, and ations to whih the object has been posed.





YCHOMERY EAON ERCSE

Danan n (Hea) The Middle Dantian 2 Mdde Dana

area is used for energetically perceiving the events through inspiraton (acoustially), and here the energetic and spiritual matrix of an object can  experienced by placng the object against the eart region. 3 Yeow Co (Soa Pexs) he Yelow ourt area is used for energetically intuiting and here the energetic and spiritual matrix of an object can be felt by placing the object against the solar plexus region The priest hooses whih of these three areas he or she wi1l use to receive the subtle energeti energeticc impressions and messages contained within the object. Next, the priest begins to concentrate on what he or she specicaly wishes to know about the object Once this has been determined the priest then transfers his or her spiritual consciousness into the innite space of the Wuji his allows the prest to use his or her spiritua eyes ears, and feeings in order to experience the specic eents and thoughts that have been imprinted upon the objec

The following meditation is used in order  assist the Daoist pries in obtainng the sil f Telepathy and Psychomety o perfor psy UDN oetry, the priest takes the object tha he or she Lierally clea hearing lairaudience is the ishes to examine and places it in one of the biliy to hear and understand cerain events that itions located on his or her body: the Yin Yi n an an curey happenng within he exraphysical e Heart (Middle Dantian), or the Yellow Cour realm while stil being bei ng within in the physial body. e use of these three areas in the practe f hs mgicl s refers to the actual perception yomety are described as folows (Figu 16): of sounds (ie, voices, tones, or noises) which are Yn an (hd Ee The Yin Tang area not apparen to other humans or to reording located between and above he eyes) s  s used equipment lairaudience also includes abiities for enegetly forming ptures, and t can such as hearing another person's thoughts and be used to eamine an object by pressing the comunicating with spirit entiies object against the forehead

a



13

OGCCO OGCCO

RAFRRIG OG

Clairaudience incudes the ability to receive or transfer thoughts (telepathy) For is magcal s kill, he priest's subconscious mid communicaes with the subconscious mid of the individual This is a silent telepatic communcaion tat naturally oc beween beween "normal ndividuals iving wit he same environm environmet et (eg (e g wo individuals hinking h inking of the same song a e same time). It is tefore im portan for he pries to monitor hs or er toughs ad feelings as they are auomatically being pro jected into the subcon subconscio scious us minds minds of he divdu als withi the priests hoe or work envment To ransfer a ought to aother person, e pries consciously transmits an idea and suba � ditory suggeson e power of at ough  drced and allowed o penetrae nto e taeed individuals Shen The prest completely disre gards the individuals physical form directing the proected hough deep ino the individuals subconscious The proected houg evenually surfaces as the individuals own thougt or idea CIRVOYANE

Lterally clear seeig Clairvoyance is te abiliy o see and understand certain evens tha are currely happenng within the various alms while sill being wihin in the physical body. body. Clairvoyance Clairv oyance also includes inclu des e ability abilit y to observe spirit entities distant locaions and  into e pas and futu e term Spirit Travel also nown as Traveling Clairoyance or Remote Viewing is one type of clairvoyant skill Clairvoyant Clairvoyant images dams and visions visions can arise throug either eithe r objective objective (exteal) or sbec sbec ive (inteal) means described as follows:  civ (Eea Cioynce is type of Claivoyance ocurs when a priest exeal ly obsees images people and evens (al or symbolic) that are not in he pysical realm as if hey were were If he priest is using a magical tool for scrying scryi ng (a pool of waer Magic Mirror White Jade Ball ec) the visions and images that appear within the magical tool are seen in the reflective surface surface by the priests physical eyes. Seeing a vision is an example of Objec tive Clairvoyance 



Suecive (Inea) Caioyance is type of Clarvoyance occurs wen a pries inter nally observes images people and evens (ral or symbolic) within his or her mid (ie. ithout he aid of the pysical eyes). Dreams ar an example of Subjective Clairvoyance.

RVIG A RO' I

Alhough Clairvoyance is defined as he psycic abiliy to predict the fuure even and an d upcoming transitions transitions in an a n individuals individuals life it is also the ability to undersand an individuals pesonal destiny ad wy they ave taken he partiular energeic form of uman life rough the Yuan Shens Shens (Original Spiri) abiliy abil iy o perceive he past and present te priest is able to undersnd an individuals mind hougs acquired characer is, and personality Most importanly, he pr es is als able to perceive e rue naure at ex1ss behind all of the individuls external mas. The Mystics Sen Zhi (posatal mind) is then able abl e o analyze d caegorize the idividuals paes Troug deductive think te Mystic is able o perceive e probabe outcome and develop men of hese repetitive pattes This eables e Mystic to elp the individual to identify the paes tat quir resrucurin and to give added advice and encouragemen when needed Tis spiritual couseling or guidance is ex tremely imporan for ealing traitions since old _ s pae established i e three energy max  (Jing Qi ad Shen) must  anged togeer m order order to aieve a mo peanent healin Wiut Wi ut this multidimeional multidimeional traformaton, te difculy or ilness is likely o reappear  spiriual matrix sets te foundaion for te enereic marx wich in tu sets e fondon for e physical matrix matrix Clairvoy sis ene e priest to hor oughly analye a opeend events and siuatios e  iosly Tis can manif  e on of images by images by ex ex perienc ie  o exeal visions e skil of o c verlap wih other psy cic po   iraudience clairs  enc l on psychometr spt avel (m  d retrocognition It is     rpon that the Daois

AOS AOS AG A SOMAO SOMAO S

ical Clai Cl aioyance vling Claioyance am am Claioyance X iitualual Clai Claioyance -ay Cla ioyance ati atial Cla ioyance

Th abiliy o s isas a iss wihi h hma boy Th abiiy t s c s objcs, a popl ha a a away Th abiiy o am abo a v whi i is simaosy occ i a isa ocao Th abiiy o pci h gc a spiia alms o isc Th abiy t s hogh opaq objcs (vops coai was c) Th abiiy o pc isios ha as spa a m g g      Cagos o Caoyac

 n urtey dise the tre ftrs tht isturbng n individu's enereti blne lirvynt sklls n be used t pereive  t hve urred within the pst pres  r nd n be urther divded int divisins f enereti pereptin Medil yne rveling Clirvyne Drem irvyne Spiritul Clirvyne, XRy yne, nd Sptl Clirvyne ese tegres f livyne re desried s s Figure 1):  Mdcl oyc is is the biliy t s disese nd ilness ithn the hun d eie by bservng he ur r by ing ing rugh prtins f the bdy s if ey we nspnt  rvin lioync his is the bility  see urrn events, bets nd peple tht e fr wy rveling Clirvyne is s nwn s Spirit Trvel  rm lonc is is the bility t d but n event while it is simultne usly uing in  distnt tin Dre irvyne y be bined with the ski f pgnt  S ritu l Thi s the liy t preive the u nd the fs d lrs ithin it s ell s he bilt  peeve he

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

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  ya

eneret eneret nd spiril els f eiene Spri l Cliyn s eltes t Clirizne Clirizne the stte f knwing ithut knn  Ry lirvoyc lirvoychis is e bilty t see thru pque bje envees, ntin ers wlls et nd pereive wht lies within r beynd em.  S Coync is is the bility t eeriene visin tht tnsend pe nd tie t ls reltes  retive Cliyn visins f the t nd Retgnve lrvyne visins f the pst A ANN NN G  OY OYANC ANCE E E E AON

e flling editn is used in rder t ssist e ist Mysti in btining e perep tul sill f Clirvyne  Begin the editin rm  quiet sitting psture using turl Brething" erfr the 1 0 Meditin" nd the "hree inv tins" in rder t w the bdy, mind nd spit t sette int  quesent ste In the lst nvtin igine tht the Divine light setles int yur Lwer Dnn 2 After quieting he mind relx nd s the igintin n the Divne energy vibtin iin the Ler Dtn Dt n nhe d bri the Divine light up  the Ler Dntin lng 15

DOITMGJCOM

gu  8  hnng h Cuyar o h pi) GV-4 pin also now as iaig h Couyar o Hav) an s sai o ic  icly ly accss h  chambr o h Ni an Mu Ba) o Uppr Yow Cour

th spin spi n via th ovg Vssl_ Vssl_ and an d nto th htng (th Couryad of th pit) V24 pot. s point is also now as anting (h Coutyard o Havn and is said o dircty accs th chabr o h Niwan Mud Bal) or ppr Yow Cour (Fgur 18) h acn Daoist classic Collctd Wisdo y Mastr Magical word stats Th Q o th Hart s connctd wh th Niwan Paac aov ntg th Courya of th pit pit dit 3 Aftr ntg th vn light lig ht to ntr nto th Nwan Paac hod it thr and xhal Aow th light to co co itr and ghr wth ach xhala o Atr Atr svra inuts inuts lad th Diin light down th cntr of th ody va h Taiji Taiji Pol and roo t to th owr Dantan. If whil antaiing th iv iv ght in th ian Pal P al ac it transor transors s ito a goldn light, light , rig thi godn lt l t ino th owr antian via vi a th Ta Ta iji Po ad star to prpa for th costruction of th Goldn Eryo Eryo (usd in spirit tral) tral) 

Pr-Cogition Pr-Cogition rough nitiv niti v nayss Both of ths thod hav n usd y Daosts Daos ts psts snc ant ts ts ad a dscrbd as folow folows s  Throh Throh Spontanos Spo ntanos Dram d ons This typ of rCognition is rcid  h or o das and visos (sotis own as waig dreas") h acint Daosts ivd hat dra projctios ad dra ituitios wr suprnatural tractons wh clstial iortals. Many Pr-Cogtions o hs yp wr thought to  psychc inputs hat had n placd into an indivduals indiv duals ind y a clstial ioral duig h ddl o a dra  Thoh iti Anss This typ o Pr-Cogition rrs to h aiy to prciv and analyz th rgtic pattrs o th individua (cluding physica otoal nta ad spiriua patt) ndrsand h asons why hs patt too plac and acuraty prdic th outco o fur vnts asd upon hs patts Through udrstanding past patts o nal ad otoal racons th prs can cophnd th ndvduals prst nrgt c buprn and thn prdict fur patt o chang and anston Ths prdictos ar quit accurat sinc popl ar pron to rpa prograd patts (spcally th ucoscious pattrns) indty unlss th is an tal spiriual ansortio tha frs th o this pattg caus an individua indiv idua's 's ill ill cn altr or coptly chang th outco o th cours of vnts afctng afctn g hs or hr fu h th on projcts into th futur th o y it is that th vsio will co curat

    

EOOGNON (ECOECON O S ES

Ths agical sill r t  's ailty o intntioaly cal pt  Rro Cognion is a proal  owldg owldg In ths typ of agca sl h prist fo hat ca lad th pt    o spirtua spi rtuall cuss his or o r hr anon anon on h cophnson cophnson of voluto Th o t t fo vts that ght happ i th futur Thr ar h prist's pt  to instuct two ai typs of Pr-Cognition Pr-Cogniio th ytic or   aurity. B hrough potaous Dras d Visos d caus w al h   or th EOGNON EOGNON (NUON O HE UUE)

  

1

OS GI OMO



SK

 Pa 

 

h Mid owars h o oh body

 

     gr 9 Bgi o rapiy vbra h rg of ig psg i om you ha o you os

 

nscosness maures the more it remebers; d he o it remembers the ore it ares each incaation, birh teds o be the ost uatic event in the lie o the Shen Xi an (EterSol) as t must energeticaly a spirialy andon i sae and peace celestial residence r a new physca lie Upon each death he Eter Sol leaes its physca residence d again ters into a sate o s and spira isrucon aer be rebo



REHENING HE  N ERING E UURE EN



e o11owing mediaio is used  o  sist he priest in obtanng the ski  "C hending e Past d Obserg e Fu. meditaion trais the priest i e abili ec orward d backward in time ti me Mastery o magical sll eenally allows e pries o rge ito he energec elds o the Wji: posre in a quiet room the  rom a stading posre priest begins perorming he One Through en editaon ad he hree Iocatio endg wih he Diine whte light rooted into hs or her Loer Dant Next the priest begins to concentrate on ee ig ad experencing the energec scre o hs or her bod' extea Wei eld and heir connection to he Dine light exsting within the priests center core and aiji le.

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Q

igur  0 xpaig h W Qi id a Prog Qi io h uur

is eergy ad ight is the magical light o "il lination that also exists witin the higher spirial worlds It ieally deeops thogh the aton o De (Vire) and gh the sio o the priests ow heart and md with hat o the Dine Hear and ind imag ines his or her Qi (ised 3. The pres now imagines with Diine Qi expanding outsde o he Lower Danti lie a rng o vibraing white ight his briliant rig o white light will suddeny begin to rapidl ibrate d begin using up d  d dow he body rom rom he head to he ts (Figure 19 ith each ialation and exhalation the riest experences and eels multiple rings o Diie light rapidly rippli ripplig g oide his or her body casing all cels and tisses to resonate wih he dulating psaton o Dine white light energ energy y 4 ex he priest again begins to concentrae on eeling and experiening the energetic sure o his or her bodys external ei Qi elds and their onnetion to e Diine ligt existing wiin the press center core and aiji Pole 5 ext prest concentrates on imagining ad eelin e eling g hi or e eergy immediately expa expad d ing one second into the re while concen rating on the dine energec eld resonating in ont o his o her body (Figure .0). 

DOSMGC.COM

he prest then onentrates on imainin and eein his or her enery immediatey   retreatin retreat in one seond into the past hie si mutaneousy onentratin on the enereti w eld behind his or her body Fiu 111 h The priest ontinues to experiene this ba alteatin thouht seuene and projeted enereti patte of expandin one seond y into the future and ontratin one seond into the past" for several minutes 6 Nxt, prest onenrates o imainin and igur     . Cracig h Wi Q l feel his or her enery immediately expanda ra racig cig Q  h Pas in one minut into the future, while stil onentratin on the ivine eneret eld  R D  O resonatin in front of his or her body hs type o maial ski reuires that the he prest onentrates on imain and feelin his or her enery immediately treat- priest transend hs or he normal osous peeptions ons and senses in order to be able to obseve in one minute into the past, hile simulta epti wod s neously onentratin on the enereti eld and ommuniate ith the spirit laivoyant tehniue was ko i an a behind his or her body body The priest ontinues to experiene this as havin Yin eyes ndividuas ho possed alteati thouht sequene and projeted Yin eyes" ere able o see and ta to the spirts enereti patte of expandin one minute of the dead This maial ski as aso needed into the futu and ontratin oe minute for ertain types of divination n this maia ski the priest trais to ti into the past" for several minutes. 7 Next, priest onentrates on imainin and mately ko and understand the may different feelin his or her enery mmediately ex- types of spirit entities xstin ih the spirit pandin one hour to the futur, while stl orld This unique intuitive perepton a be onentratin on the divine enereti eld used to detemine hat spirits are sudin and infuenin the piest. One the priest obtains resonatin in front of his or her body h e or she then e ho he priest onentrates on imai and the sill of Seein Spirts, he feein his or her enery immediately retreat to interat ith ie., ounl, appea, or ontro) in one hour into the past, hile simultane these spirit entities in order to aomplish ertain maial al oas oa s ousy oentratin on the enereti eld mai he maial skil of Havin Visions as a behind his or her body he priest ontinues to experiene this valuable omponent of anient aoist Mai. alteatin thouht seuene and projeted Many aost priests used these visionary sklls eneret patte o expandin one hour into in order to detemine the exat loation of ertain the future and ontratin one hour into the eestia panets and important star fomations These preise oations ere essental to the su past" for several minutes. 8 After trainin from 30 4 minutes, in order ess of many magia rituas Addtionay, the to end the meditaon the priest releases the anient aoists beieved that sometimes the suimaery and aows the enery to retu to ess of a maa tua oud oy be dtermned bak don don into into his his or her her Lower antian The by kowin exay what time and dretion to prist then remains in a state of quisn or summon a spirt, or at what exat tme to ather h maia inrdients nedd or the onstu several minues tion of an mmora  or ixr.

1 M     f  LJ

Ym

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18

AO AGIC ASOMAON S

SO S OIN IN G  E (E IEEN IEEN))

toppng me ie, me Dispacement) is but one example of altering the peception peception o time It s a mysterous energetic and spiritual state o heghened perception in which time seems to slow down and everything seems to be moving in sow oton Time Displacement can be spontaneously experienced durng combat etreme sports tramatic accidens hypnosis, and in various spirial pracices. n ancient China owever, it was eaed hat Tme Displacement could be experienced and intentionally controlled through adanced Qigong and Shengong ultvation eer cises and and medtati med tations. ons. When a prest prest energeca energecaly ly eperiences me Displacement his or her suroundings appear to be slowing down he or se is geneay overta overtaken ken with a feelng o an amos amostt magcal co con nection ection to me and an d space. Tme Displacement is onsidered to be one of the ost sought after energetic energetic abilites ad is nown by most proessona proessonall ahetes and compe ive inteal matia artists ncent Cina Time Displacement Displaceme nt was some sometme tmess known as "Rowing in the Dao, "Taij lying, "Stopping time and Phantom Phant om ghtng depending on ow ts magical abiy was cultiated and used en a priest experiences Time Displace ment all moements moe ments and actions action s o ople paces p aces and hings existng wihin his or er visua eld suddenly seem to be moving in exmely slo motion Durng tis expanded momet te prist's prist 's consious mind can obe obe ad co h spefic occurrences that are happn  h insant For example, in a car acciden peoe oten report hat eeryhing seems to be trave n sow mtion withn w ithn the spit second beo he impact and yet during this time te mind c carry on  coveation within itsel n the early 1980s 1 980s one o my Chinese Wudng Gongfu teacers began developing this magcal skll st he meditated untl he "died (ie, is ego ceased t exis), and dscoed hat tme as dened by odinay experience or science, had suddeny stopped Wihin weeks he coud go to a cty prk, oot his mind reease is sprit, and



wach everyon wihn the surounding area ap pear to suddenly re reeze. eze. He was always amazed at the image of bds suspended n mid space and tossed items (such as baseballs footballs ad sbies hoverig mida midair ir I had orignally leaed of this type of train ing rom my rst Saoln and Taiquan teacher. As my Gongu teaer ad I shad information about his secret ainng he began to teach me his methods and technques Once the dsciple ca "top me the next step in anng was to lea how to move he physical body at a norma pace, while eerything ese remained in a state o slow moion. My st Gongu teacer, a Shaolin master use to call tis abiliy "Taiji ying because most of the senior Taiji masters hat he knew could perorm this agial abiiy while in combat. Mny Baguahang masters were aso known to possess this magca ability and used it whie ghting n "coseddoor training disipes o Wu dang martal arts are tugh hat the practice of certain Daoist engong meditations can enable a pest o anscend anscend norma re nd ener into hs coected state o spal percepton This can ony occur once the pest as oercome he mental and emool obstcles hat hat inhibit his or r Yua en THE ONON  E IN

e he conscous mnd sees to intervene ad hp an ndidual ndidu al ou o a siaton he resul resul is e on a ro he intended goal n order o od s ype o sabota sabotage ge he prest inially ini ally s to a he mid by givin g iving g t somet something hing on i o direct its focus Ths specfic task wil dish he minds excess hatter and help he prs to concentrae on the argeted goa A ask commonly used to atract the minds att attenti ention on s  s to relax he body and bre breath ath hn agine and eel extendng roots under he ground This keeps the priest's fodation soid and preets preets the mnd o om m loating upwards and an d "getting "gettin g inoled inoled in he priest's spirtua per perce cep p tions t also allows is or er subconcious mind to begin expanding utward 9

WOSMG.OM

THE MPOANCE O ANG

Waiting creates and established the priest's listeng abilt whch in tu becoms the most acive tate of me isplacement. The secret s tht n the very heart of wating lies the begnnig o all action Speed and tme are relative phenom ena nctions o the point of view throug which the are perceived. n martal arts or exaple sparring fundamentally transforms the bran from moment to moment by increments of time e pressre to atch an opponents ghting skills ncrease the adrenaline which permits the ghter to pocess more vial nformaton Tis begins to low tme peception by increasng the etabolsm o the visal cortex and decreaing it elsewhere B decreasing the reaction actvity of your conscious mind the ghter is able o permit the more inuitive primitive sensory motor sys tem to mold he encounter and release a much more efcient response B augmentig the ability o wait the ghter se asde hs or her conscos oughts and allows hs or her motor memory to take care of the skes



CENC XPNAON

When an individual s of or rects the analytal commnications coming from the She Zhi (the Posnatal Acquid Mind the prmitive regon of the brai connected to the an Shen Oginal Md caled the basal gangla takes over his is a ccal component in the Stopping me expeene. e basal ganglia is composed o a clste of nerve cells hat are resposbe for modulang moto behavior The basal ganglia is located beneath beneath the oter layer of the bran, and is believed to hav evolved millions of years befo ee cortica brain. e cortical brain  brain is consideed to be the source of o f higher consciousness (the Pre Pre-natal Congental Mind ue to its primitve origin in the tctural hierarchy the basal ganglia contains an enomous uantity of preconscios experience abot te nare of the world and how to uvve n it i offer acces to the ancent wiing system of the bain When this primitive wiring system takes over he reaong process tus o and the prmal suva instis o he bconscios take over 20

ring perods of ntense oncentraon there is a marked decrease in the oerall etabolic rae of the the brain The amoun o skl that one can brng into a situaon is raed to how efent the bran fnctiong The higher the evel of metabolis, the worse the performance nd eectveness of the ndividal he metabolic rate decreases as a learned skill is mastered mastered  wth one ne except excepton: on: in in the vis cortex o the brai the metabolc rate ieases  the overall bran metabolism is lowered ad the visual cortex is highy acvated (n accordance wth the level of skll) the increased concetraon ad intent will alow visal inor mato to to  processe processed d at a hghly accelerated rate resultng in the subjecive experence of slowing down tme Ths is de to the nverse relatonship between the infomaio beng processed and e speed at wc time seems to pass When any attempt is mde to incase the amont of nformaon processed (b conscious inteventon or by egofear) the experence of that time inteal is lengthened Tis pocess s acally a natal psycopyscal sival mecansm; a reaction geneically programmed deep withn the bodys metabolic system



TME SPCEMEN EAONS

i

By learnng to overcome the complsive tendencies to control h hss or her surundings, the aost prest able to free his or her attenton from the ondage of lmted personal concerns fears, desis and goals This freedom enables thee sbconscous perceptons to expand enveop, th and englf the envionent This deep and con nected state of mind can onl occur once the pries as overcome his or her mental and emotonal obstaces Te experence of Stopping Stopping Time involves a epart interaction between the brain, the body, ad the envronment ere a several separate eercses and meditatio sed to simulate the basal ganglia and bring about the heightened perception needed to cate is time topping phenomenon The following aois hgong execses and meditations are desiged to enhance the

OIS GC SOMO S

prsts abty t prjct Q ad Shn asstng hm r hr n acqurng th magca s  Tm Dspacmnt he Snctar Meitaion Ths rst mdtatn qurs th prst t t cat wthn hs h s  hr mnd a sacd sanctua" an nrgtc ara  spac (much  a rm rm that th rst psnay njys and s sa wthn Ths spac shud b an nrnmnt that s cm pty ang t a  th prsts snss Ths sacd sanctuary" can b cnstruct cnstructd d t rsmb th mag  an rnta gardn a pac dp wthn a rdwd st, a madw an ara  tpca pant ad brds surrundd by a hug watra r a bamb rst What s mptant s that h prst pac hs r hr mind, mtns mtns and dy n th mdd  ths sa nnmnt Th pst must  ad b that ths s  s a pac  u tmat srty ad aan wh h r sh ca whdraw Thn wh dp nsd ths magnd sanctuary, th prst can suaz an upcmng cnc wh mantaning nr camnss pac and raatn caus ratn s a c, ths cratd mag bgns t prgram th prsts mnd t ra vn n cnct h Hara Meditaion: Th nt mdtatn qurs  prst t stn t hs r hr wn hartbat t s mptant that th prst  th hartbat pusng thrugh hs r hr ntr bdy, k h gnt b and w  a cans td th pst s sttng h r sh shud  ts st rhythm rck hs r h ntr bdy bdy   prst s standng, h r sh sh  shud  th ps pssu su  ach rhythc bat rck hs r hr ntr bdy rm th tp  th had t th bttm  th t Th purp purps s  ths mdtatn rcs rcs s t nk  nt bdy as n unt , th physca nrgtc, and sprtua bds) d t mantan a w and tta ngtc cnnctn wthn th thr bds h prst may as ch chs s t magn mag n and   that hs r hr nr bdy bdy s a cam c am ak  car rctv rct v watr and that th rsnanc catd rm

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2

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th hartbat s th sut  gdn drps  csta nctar that cntnuay a nt that car ak rm th hans Wth ths mag, t s mprtant hat th pst magn ma gn ad ad  ach ac h gdn g dn drp, wng th rpps rpp s  th car ak utwad nt hs r hr xtmts and back agan (, rppng n hythm t mt th nt ncmng bat) 3 h Diaction Mditation: Th nt nt rc rcs s s t rad a bk wh bth h tsn d th rad ar n n ancnt hna, h prst ws qurd t carry n dp phsphca cnrsatns wth hs tachr wh n th mdd  a busy markt pac Hwr, n md s th pst s qud t cus sy n h subc mattr  h bk wthut ng dsacd b h cnnt  h r rad h purps  hs rcs s t cntr th mnd by sngthnng h ntnt  th pst's w (Zh) Ths w na th prst t ad dstractns n hs r hr cn cntratn h Wtch Mdittion r h nxt mdtatn h prst uss a wat wth a scnd hand n ancnt hna, th prst was r qud t us th smk  a t ncns t judg tm wr, n md tms, th prst pacs th wat abut th t ur t t n sd  th cntrn  th ns, but st  hs r hr pphra d  sn Nt, th prst gs gs th mdta mdtatn tn rcs by cncntrang cncntrang n hs r hr wr antan (usng Natura Brathng) Wh ang nt th rhhm  h rath h prst cats hs r hr acd ctuary (th spac  an d anqu y ad n rcs numbr n Atr a wh th prst w bgn t c ha h scnd hand n th wat has cmpty stppd t s mprtant at s t r th prst nt t gt ctd r bcm dstractd bu smpy ctnu t  hs r hr mnd, accptig and pctng what s happnng hrughut th dta tn, th pst mantns cncntatn and aws th prnc t b a natura and nrma phnmnn

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21

OSTMGJCCOM OSTMGJCCOM

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 C

In ancent Chna, a Daoist pest was cond to be a " deam maste maste  when he o she could not ony ntepet he subconscous messages messag es of a deam but coud aso a so tave nto the deam word to communcate wth ceesta ceesta mmotas and vai ous othe entes wthn the spt am a m Ths type o magc ocuses on technque used to ethe sengthen o weaen the nutive powes powe s o he ndvdua's ndv dua's con congenta genta mind (Y (Yuan uan Shen). t enabes enabes the pest to to manpuate the pat o the mnd hat Mnd Magc cannot aect: th unconscous md and s dam oughts Once Deam Magc s masteed the pest s then abe to ethe soothe and comot the tomented mnd cientt wth peasant mages mage s o cause o a end o cien a enemy to dam hoendous nghtmaes Thugh masteng masten g Dea Dea  Magc M agc e pest pe st s abe to connect with the spt wod and uthe deveop hs o he ntuton Ths n  heps the pest to uhe hs o he sk n such mag ca abtes as Cavoyance Pe-Cognton and Reo-Coton ND  C C

s type o magc ocuses on tehniues used to ethe stengthen o weaken the powes o a dvduas acued mnd (Shen Zh) In Mnd Magc the pest s abe to oveshadow a pesons nd n ode to mapuate, eate o hbt hs o he thoughts d emoons t s sd that when masteed s magca s s so poweu that t ca enabe e pest to cause an tended victm to suddeny a down and mmedatey go no convusve conv usve spasms spasms  Ths specc type o Mnd Magc can be c compshed by aectng he vctms nevos sys tem, ceatng  ene eneg getc etc eacon that s sma sm a  appeaanc appe aancee to a epeptc sezue sezue t s mpoant to note at spt entes (e, Natue Spts and Eementas and demonc bengs aso attac hu man cms c ms s his same way hs gives g ives cedec cedecee to the occut eoy that a poweu psychc atac ntated tough e use o Mnd Magc can ao be accompshed hough the assstance o a con tacted spit entty



ANSENG ONSCOUSNESS

Anothe om o Mnd Magc s e sk o Tanseing Coscousness n ths patula magca sk sk the pest w w st have th thee unsus pectng vcm stae at a spec tem (o exampe anothe peson an ana o even a oc that has been stategcay paced onto the banch o a tee Once the vit s entanced wth the tem the pest comes om behnd and ghty taps hm o he on the ba o the head n ode to tanse the ims conscousns into the tem Oce nsde the tem he vctm w obseve the nvonment om he he tems pesp pespecive ecive n ode ode to ntiate ths paa magca s the pest poceeds as oows  Begn by encouang the vctm to stae at a patcua obje obje It s impotant that the vctm magne mag ne see, e e,, hea hea and emotonay emot onay expe ence he obet The songe the emotona connecton the bette Ths magca tecue wos best when the ctm s espeay caes s cuious, o s ascnated by the obet he o she s obsevng When st begnng to pactce ths magca tech techu ue e t s  s ease to peom peom he Taseng Conscousness technue usg anma a as the taget nstead o an a amte mte  anm obect (such as a godsh n a bow o wate o a yeow canay n a cage  As the vctim contnues o stae at the tem the pest w std behnd hm o he and enveop the vctms enegetc ed The pest w smutaneousy extend hs o he poected Q d Shen nto he osed tem ceating an enegy bubbe aound the tem that the vctim s concenatg on  Fo Fom m the em's em 's cente cente co the pest w ce ate a second Enegy bbe and daw it out o the obec nto he vicms Thd Eye and t t nsde he vctms Cysta Chambe The ·enegec cod ceated between the osed em ad the v vms ms Cysta Chabe Chabe shoud stetch e a ubbe band Now lghty sap the bac bac of of the vctms vctm s head  Now wh a cupped pam Ths shoud ee the vctims conscousness d shoot t decty

OST O ST GC RNSORMTON  

into the item's cener core via he energeic Once he realized his he emperor immediately cord When this occurs (ie he victim's con- sood up and ordered ordered he guards to kill the pries siousness leaves hs or her physical body Wih a wave of his hand the prest immediaely the icims physical body wll imediaely tranormed everyone includ inc ludg g he emperor emperor to ollapse the mage of himself ie. i e. th thee prests s sze ze shape victi ms consciosnes cloth, voice looks etc Because he guards  n order to reu the victims bak to his or her tssues the priest sqeezes could no longer disce the identity of he priest thee itims th itim s index or litte li tte nger nger n this nger rom hat of emperor or the roya guests they sqeezing techique the tip of e victims refused to move. At this point the priest simply nger is folded over over to face he base or root walked ot o the royal palae armed and of the nger Next the ucke s pssed al- enered into the ontains to become a cluse lowing the shoong shoong pain to revive e vicim. vic im. Oe ode apl of Illusionar Illusi onaryy Magi hap pened na a w yeas ago to a student of ne. OY C Wile i Beig a Daoist pries was deotrat Illusionary Magic is an advanced fom of ng his ability of reatg re by emtng i into projected hypnosis herein the priest is ale to a cmbled wad of paper. The deonstration was pojectt his or her Qi (energy and Shen mind pojec mi nd and give i order to impress perspecive students At spirit n order to make soeone see smell he the beging beging of the the deotraton y sudent fet fee and or aste soething hat isnt acualy he priests energy overshadow them like a mist. the a magical skill, Ilsionary Magic foues owever durg the demonsration my sudent on specic techqes used to create ilusios was able to shake off the proeted illusion and casing a person or several people to hallucinate come ou of the rance H observed the prest ad ad believe the priests projected projected images are a re real. his studens goig throgh te oralies of the he proection of varios images and il- repaper illusion but also notced that nothg sions is a mmon magical pracice among Daoist was happenng to he paper he other studen, priests Training Training Illsionary I llsionary Magic was knon in however wre gsping in aazement He waited ent a as "Clvag the Shen to Generate untl after a fter the demonstraon was ove to talk to he Wonders After mastering this ype of magic, a other observes. owever when speaking to the priest cold poject the ilusion of changing te other sudents  te grop he beae urated hysicall appearae of ay perso hysica perso aimal aim al place All of them had sen and believed the proeted or thing This poerl magial technique as illusion and wold not listen to ay of hs explaaknown to the ancient Daoists as the Proetion ons of how the priest had rcked the of Inredibe Wonders Another eampe of lsonary Magc hap Oee fa O faos os example of thi t hiss fo fo of llsionllsi on- pened to a oleague of mine several years ago Magic occurd in aent a during the while traveling hr hroout oout ndia. While Whi le witness Han Dynasty 206 BC220 D when the co ing a private demonsraon y iend seretly sorcerer as asked to perform for the emperor flmed an ndan Master who as perforing and his guests Dring the priest's impressve the faos rope trick trick for select indvidals indvi dals and demonsration demonsratio n in fron frontt of everyone everyone the t he magca magc a potenial dsciples I ths agcal rick rick the maste eted et ed into int o the oor ad completely disappead etends his energy to his assstant (in this case a hen e prest stepped hen stepped out of he center of a pillar pill ar yong boy of 9 years who holds on to a rope in plan view hich astonished the enre cort. as it magcally ifs o the grond and ascends Thee emperor was exrely alarmed and re Th realie alied d straigh p into the air bot 14 fee he young that f he prest anted to he cold decide o oy then releases the rope sll sspended by he assassnate the emperor and the eperor wold master's power and walks in the air above the be completely completely helpess agains agains  this ype of asalt. grou ground nd mch to te te crod crod s aazemet (Figure

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gure   A o oere ere ung he ll o Il uo uon n Mg

112 he young boy then retu to the pe p e and it slowly descends back to the gound e boy then grabs a small basket and passes t around so that the tourists and potental stdents can offer money to the master t show their appeciaton. Durng this performance the onlokers are ot allwed to tae any picures r lm weve at this paa deonstation my clleage had smuggled in a smal camera and lmed the enti event Upon ug to hs htel and vewng the ntentss f e m, ntent  m, what he obseed was sh shng ng He saw the old master sting moonless in a lotus poste on an old mat e youg boy was standing next to the master mast er with a pile of rope lay ing coiled up in front o both o them he cowd however, was all excited and began pong at the rope and then nto the sky coveng their mouths and gaspng in amazement amaze ment My colleague contn contn ued to wat the flm as t showed the crowed followng what they thought was the ascended pe and lttle boy walkng in the ar he crwd then followed what they thought was the young boy and rope as they retued back down to the arth hat had actually happened, was that the master and the little boy stood motonless as the prest projected the mage of ths lluson and experence onto al of the tourists Although ths was a form of mass decepton lie the prevous example n China the skll equred to perform ths projected llusin requres many years f advanced magcal tranng 24

gue  Genel  h ASSIST ASSIS TNCE BSED MGIC USED FOR RETING RETING "MIND MGIC ND LLSIONRY

Since anent times Daist prests have se ctly invoked one or several of the x Jia pirt Generas in order to utlize ter supeatral powers to alter and change energy ad matter One famous Jia prit General noted for hs abl ty t bestow upon the Dast priest the magical powers of Mid Magic and llusonary Magic s the a Yin spit In anent Chna his name was "ua hi his stye name is "Z Mo, and his o fcial ttle is "General i ha Fgu 113 General Ji has face is the colo colorr of black mil let and he h e has the head and face f a leopard leopard and tigers whskers He is known as the "Blac Killer from the Nu and Nu tars He wears a red badana bad ana aroun around d his fohead and around his wast s belted armor. On hs feet are hgh boots and in his right hand he holds a steel whp. General Ji ha leads an army of a hundred thousand spirit trps His Leutenant General is the Dng Dng pirt pi rt he Dng prt also nown as Renjng and Mangqing) ha hdeous teeth and a red beard, and s esponsibe fr guardng ones Mng Destny /Life) hrough hrou gh General J ha ha s magcal mag cal pow powers ers a prest can summon volent winds shake dwn muntains bu feds level foests, uproot trees, cut dwn enemy sdies and make men lse

0AOIS MAGC TRANSFORAON KILLS



en usng e Mg wor wor n rwng  e J Yn Appeng Appeng Tlsn Tlsn n he r  pon o reeber o use ol he h e swo ponng srgh up  ore se e s sroe ownwr ex sn e  e swo owrs owrs he rgh n rle upwr. n e nex sroin orer orer e swor shoul oop ownwrs o  o fo fo  ree rulr pes n e nex sroe sroe e  e swor shoul rse n  n  zgzg pern usng gre srengh srengh Te s s  sroe sroe oves upwr enng w e  wppng ows e le gue   5 Te J-Yn J-Yn Appeng Appeng Tsn s n use or ng Gener J   pper

gure .4 Te JYn D Mg Tlsn

thei senses By invoing Genel Ji Sh  piest cn ste Mind Mgic nd Iusiony Mgic enbling the piest o ete e ige o lse osts nd conce his body so t n ttce cn do n h Gene Ji Shs tepeent is d, vioent oppessing nd oeboding In oe to invoe Gene i Sh e pest ut pce p ce speci oeings on e ta t a on  Wu Wu hen d t e hou o Mo Sunise 6  e piest will ce e oth Dictio nd e ig Kn Fo e Gte o Hel o Gosts Doo Doo locd l ocd in the NothEs NothEs Dion e supetul poe o iYin is moned v mgic tismn igue .4) t s ssistn is beseeched ung te invoctio it s ipotnt t e piest te his Mgc Sod in his ight hd nd dw e Ji n ppe ing is ismn mn Figue 115 whie siueousy oming e i in Hnd Se ith his et hnd igue 6). he mgic innttion used to summon Gene i Sh nd his powel my s "Kong!

b en he nex  nex of e  rs ben

le n so h  oues he n of he lle nger ex press e u gns n n  of e lle fnger fnger so h  ree gers re ose o e pl. n press n een he e n ng ngers upwr n he n  pl es nw e pres us use he sleeve of s ro o e he ee n el n eep  f eng seen





   



gure gure   The JYn n n e use o ng Gener J h pper

25

W.DOSMGICCOM

NIIBL

In acient China, i as said that i a Daist priest succeeded in mastering the Sll f Invisibiliy (Figure 117) he r she as able  nt nly vanish in frnt f ther peple bu even the earthbund spiris cud n k he the rest as. Therefre, it as said that n disaster culd befall such a priest As a agcal Transfrmatin Sll the Skil f nvisibiliy was systematical develped and incrpated int the Dais magical practices duing the Jin Dynasy (2654 AD) Accrd ig t ancient dcumened recrds ritten in he nne oo o he e o Embce mpy hn ased abut this magical skil the authr replied there ere ve ypes f strange magcal skls incluing invisibiliy eg. a man was see hen siting there but vanished as he sd up But if he shs ff his abiliy t d s in ths mrtal rld it might cause sme unavrable cnsequences Since the kils cant benet his health he shuld nt cnduct them casually excep in de t avid disaste disaste  i crical siuatins r dring the chas f war Accrding  the ancient Daist tex hn Xumo ohen , there are a umber f mehds that can be used fr rtectin One ppular methd is the Wujia Fa (The Five Simula ins) In the Wuia Fa a Daist pries may identi his bd ith ne f the Five Elements n rder  btan invisibiit r prtectin frm the dagers assciated ith the lement  quesn. THREE ES O NVSIILI KILLS

Accding t ancient Chinese hisrica · crs thee are three maj tes f Invisibiliy Skll used in Daist agic: Prjected Invisibility nisibiit Obtained Thrugh agcal aismans and nisibilit Obtained hug agical Dugs Tese three ypes f Invisibiliy skills a described as flls (Figure 118):  ojctd nviit One f the mst imprtant enegetic nd spiritua skis used n maintainig the art f nvisibiliy is the rit's ability t submege his r e cused intentin int the surrundig envirnment his abiity mus be such hat the pries's 2

1..

igu A Daot pri uing th magia magia  ill o nviibiy. Pojt Inviibiliy h Man p o Inviibilit Inviibil it kill

igur

11

Inviibili Obtain hrough agial alima Invibilit Otain hough aial Drug hr hr p p o I nviibili ki .

attentin bth nteal d exteal fcus is rasferd ff  him r hersef and nt everything else (ie becming the flr the wall, a shad, etc) existing ithn a rm By precting ad imprinng his r her Ling Qi ad Ling Shen int the energetic ed  a specic envirnment a peu energetic matrix can b ceated and used t alter an individuas sensry perceptin Then hen any individua ventures int that imprinted envirnment the energetic eld autmaticall becmes acivated, and the individua's subcnscus subcnscus mind is i s suddenly at the t he effect effect f he priests priest s prjected prjected Qi and Shen The riest can ten us this prected energetic ield t create he he illusin illusi n hat a persn place  thing is invisibe invisibe Eac persn persn place r ing cntains a cmbinatin f Five Element energies i.e Earh Fire atr, atr, Wind / Air and Wui Wui.. Thug

DAOIS MAGC TRANSFR 5J

pang atenon ate non onto an item for for n  n etended perod of tie the fow of  proected into the item fues with that item' Five Eement nature, resulting n an energetic unication When practicing this skill of energetic u caton while proecting Qi onto an item th light containd wthin tat items it ems Fi Elee Eleent nt can be suspended. his energetic suspension causes the item to t o lose its reective and r rce cepptive abiliy Once contact between he eye of  obseve obse ve and th ght  ght fo fom m te item is i s broen broen (due to the absence of e reflecive qualits of the Fire Eement) the item becomes invisibe As the prist focues on the various aspects (physical, (physi cal, eneetic, eneetic, and pirtual) of the items multidimnion multi dimnional al fo fom m he or she impgnates the items energec matix wih th concen rated fow of his o he Qi d Shen he energetic absorption aused o the piests foused concentraton concentraton oeshados th item, suspending the items r poe, and theeby maing it appea invisibe Ba the its ligt is no longer visibe  ap r invsibe; however t is stl possble o me physia contact ith it by acdent toug its energetic maix. his enegtc enegtc prpl prpl is also used in te magical skill of mang oth oth sensations (i.e sound s ound smels smel s taste taste and ou ou apear and disappar. In certan magical schoos, the pres uses the sybol of an upard pointing  tang (usd to psent the Fie Eement o ad n invisibiity invisib iity rtuas rtuas  One One he pest had uned him o hself wit thi magical symbol, he or she woud then proect t onto the tm  order to tansform it into th mage of a d trange Te resut of ts magica oection is at e seing (observng), (observng), e ob objec jectt tat ta t s beng seen (item and te seer (obsever ar a untd withn the image of the ed trangle nce this as occured occured the pest would ener ener geticay tansfom the te bac so that the item wod not reect ts mage (Fgure 119). Accordng Acc ordng to Patji Patj iss Yoga Yoga Suras "if "i f you erform the above mentioned type of ener getc contro on ome dimension of form ie sigt ean touch me et by te powe

Te Obseng (te t f Seeng)

Te Obseer (est w s Seeng

e tem beng Obsee

gure      Wen e seeng (bseng e bet tt s beng seen (tem n te seer (seer re  rnsme nt e mge  te re tnge en te est w trnsrm te te b s tt t wnt refet ts mge

of unting the inner space you wil be able to render an itm invisble, and peope wil not be able to cognize it as takng up space" When practcing this type of invisibiit mac prests of certain ogic sects will chant the folowg Mana: Kaya Rupa amyamat Tat Grha ha Stabhe Cakuh raasha sapa oge  Dhan When ant ng th acal wods the priests are expssgg the uon pss u on of the seer, seer, sigh s igh t and   hs a also helps the piest ho  anan t focused attntion  te th spoen Mantra manifests  cl oa though the pow of its erc sou sonance pat  vs vsbl bl Obd Thugh aga Tl I s sad that wth the aid of a magica talsman a Daost priest could either become copete cop ete ivisib, or coud c oud tu im o herl ito a peon place, or thing that is ocated within his or her environnt In ts tpe of agic th priest wil use magical tasmans ncantatons (Manas and the assstance of a spit entity  order to become invisibe or to cause an item to becoe invsible Te techque techque used to accomlish a ccomlish this magi ca  is simia in method to the magica tenque entioned above However in is vaaton a magca talsman is st imrinted wth te riests intention and s attached to the services of a powerfu sprt ntity When 

DOSMGOM DOSMGOM

g   ad g g a g Ding Ha ) and Dng Yo Yo Rg)

Dg W  )) and Dng Dn g i Righ Righ) )

Fgr 1 .0 Th i ig pri Gras Gras



28

te priest releases te magial talsm, te spirt eniy immediately leaves te talsman and oversados all onlo onlooker okers, s, allowng al lowng te priest to suddeny disappea. In ient Cna, many Daoist prests used te seret Hetu Yinu Fu" (River Cart alisman of Invisibility" to learn te art of invisibliy is seret taiing nsisted of magial talismas ssoated wit te Heu, at allowed te prests to beome invisible Invii Oan Throh Maica Daoistt Abbot Abbot Zeng Zeng one said tat by Dr Daois taking te alisman Fo Beoming Invisible o ten days (e, ingesng te ases dissolved in erbal water, you will ave te ablty to beome invsble. invs ble. After te tent tent day, you may urn to te left if you wt to vis, or u to te rgt if you wat to eappear. Ater te tent day of ngestng te mgial talismi elr, f you wan o beome invis ible, you an over your body wt Jade Balls or Snake Snake Foot ower ower Su a priest ould also plae Lmu Grass (i.e., a speial erb found in te tropial forest o te Limu Mountains, loated in Hainan) in te Lowe Lowe Dantian, and ikng Up Green Dragn Gass' wle lyig rostrae t gt unde e deion o te S Dg (gure 1.20).

Aordng to e Hongs writings in he rado radons ns o o vne rans ransendens endens te ree Dragon (Qng ong) is te name of te postion oupied by te Sx Ja Sprts" (Figure 2) In anient tmes, t was ommon for te Six Ja Spirts to be invoked in i n sequenal order, order, along wit te rual pratie of Pkng Up Green Dragon rass," for te urpose of allowing an indivdual to reman invisible to umans, anmals, and sprs. s magal pratie was ommon amongst te anent Daosts, espeially wen enterng nto te mountains. Evenually, te Daoist pres wo prated te Skll of Invisibily began to ombne te use of ertain talsmans, medine, Hand Seals, Star Steppng, and te alulaton of te Six ia and Six Ding dietions in order o more easily obtain ts magial skll e Sx ia orrespond to sx ombnations of ang magal influenes, brougt about by te First Heaveny Stem Ja ese mag al inuenes affet te following si of te twelve Eartly Branes and magial posi ions Zi Yin, Cen, Wu, Sen, and Xu e Si Jia Spirits are summoned by pressing te Mao point loaed on te rs nger e Sx Dng orrespond to sx ombi ons of Yin magal iluenes, broug abou

ige 1 .21  The   ia piri enera eneras s

b the Fouth Heaen tem Dng Th These ese maga nuene nueness aet the emanng sx o the e ele le Eal Banes and maga magall postons hou Mao  We You and Ha T he x x Dng pts ae summoned b pess ng the You pont oated on the lte nge (Fgue 122 Aodng Ao dng to the anent Daost text en Dun Ja the x Ja pts an  alled oh to do battle the Mao han Daost Daos t tadton tadton the x Ja pts wee sometmes sometme s summoned b pests o o the pupose o poteton o o usng In the Long Hu han Daost ad ton the x Ja wee sometmes summoned to potet the pests empted elow ou om an outsde dsaton dung hs o he medtaton tme tm e ummonng u mmonng the x Ja pts o poteon poteon was espeall e speall pated when the Daost pest was ultvatng and deelopng the eneget om o hs o he Goden Embo Aodng to anent Mao han teahngs the x Ja and "x Dng a also be m moned to assst the pest n developng hs o o he ks k s o magal tansomaton



Q

n

Te e Elemen Tee Canne To Hour Tme Peo is uoe on e Le Pam

igre 1.22. Te e pam is use or summonng he poeu poeu energies ener gies o e i Yang ia iris an i Yn Ding iis.

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DOTMGIC.COM

UNDD N   ON ON In th Maoshan Daoist St, th trm Th Art o Rnmt o th Bod in Absolut Yin rd r d to th magial magia l skll o Suspndd Anima tion Aording to anint Maoshan tahngs, this magial skill rd to a tmporar dath ik stat, rom whih th prsts wr said to b abl to vi thmsls, vn atr ars o hibation traditionall tradit ionall taught that popl who who la thir bodis or a long prod o tim do not nd to brath with thir lungs Instad, th absorb nrg ough th row o thir had Un th 1950s 19 50s this t his magal maga l phnomno phnomnon n was ml dvlopd in ountris suh as China bt b t,, d India In this magial magia l skll,  individual individu al would ntr into a tp o tran or hibaon, suh that h or sh ould b submrgd in watr sald within a av, or burid aliv In rtain plas in India, th authoritis and othr oial rportrs rport rs normall norma ll om to obsv obsv th vnt. In Suspndd Animation th individuals brat br athing hing harbat, d othr invountar invountar  un tios ar slowd down to th point that th ar not dttabl b an obsvrs normal snss Gnrall, whn burid undr th ground, th individual's hair and nails do not grow as ast as th would in normal vda living his is baus whn xisting is a stat o Suspndd Aimation, a o th bods nrg boms in tall and xtall baland, sustaind onl b th sonant vibration vibrati on o th bods or Ling Shn (Supaturl Spiritual Enrg) Th prist is ot otn n lt burid undr th Earth, as i h wr a orps, or xtndd priods o m, somtims up to svral months Atr th dsigatd tim priod has lapsd, th prists ollowrs om and tak hm out o th ground lbration, th prist rsums his or Atraa bri lbration, Atr hr normal normal vrda ativis Entuall, this prati was prohibitd b aus oasionall rtain inadquatl prpad indiiduals indii duals would di during th long burial p rods. N Nlss lss th wr also man suss sus s stors that wr oll gistd wissd, and studid a t grat lngth lngth

i

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u 1 23 Ki Aso Aso o o i 304-232B 304-232 B

Aording to t o on on Chins sour, th longst historial histor ial ro rording rding o Suspndd Animation was disovd in th 1970s, in th China oupid rgions rgio ns o bt In ordr to stt a bordr disput btwn ndia and bt, th Chins arm n turd to dismt a sard Stupa that urrntl rstd on Indian soil and markd th ountris' bordr Atr rmoving th surroundig bordr surroundi g roks and stons, th soldirs ntrd th sald stupa d to thir amazmnt th ound a guardian who had bn in Suspndd Aimation sald within th stupa sin th tim o King Ashoka (33 BC) o Idia (Figur 1.23) Atr th Chins soldirs brok in, th Stupa guardian bgan to awakn rom his slping stat As th guardian bgan to spak, no on ould undrstd his lguag, and his anint loth and aial appar was nithr that o an Indian, India n, btan, nor Chins Atr gong gong through thr tranlators, tranlators, on anint dialt dia lt was nall disovd to link th guardian with th anint ounr o India Th translator pord to th guards that th guardian dmandd to know who ths barbarians w (pointig (pointi g to vron), vron), and also dmandd to know i King Asoka was awar o thir distastul ats o dsration Th soldirs rpord th inidnt to thir supriors and w ordrd t bring th man to Bijing or urhr qustioning and rsarh H was latr

OIT AGIC NOO 

esed from from he soldiers soldier s by supeaural means and he soldiers reued back o eijing empy handed USENDED NIION TRNNG

According o ancien Daois eachings he magic skill of Suspended Animaion is deveoped hrough hree pgressive sages of nense rain i Absaning from Grais Fasng And Absain ing From Food, Food, and Suspended Animaion These hree hr ee sage are desribed as folows:  Astainin from Grains The rs sage o Suspended Anaion raining requires he Daois disciple o absain from eaing mea ad o absain f eang the u Five Grain, includi inc luding ng soybeas soybeas whea whea,, proso mil le foxai mille, and ice n his frst sep, he discipe ms mainain a vegearian vegear ian die di e d consume oy oy enough enough fruis fr uis and vegeables in oder o mainain his life This impoan magica pracice grealy reduces he energeic brden on he physical body's digesive diges ive sysem, and is used o pur he dsciples inernal organs This imporan vegeaian pracice is also used o icease he energy bodys need o inges absorb and ransform enegy  is employed as an imporan magical sep needed o free he discipes Shen spiri mind, thoughs and emoons When Absaiing rom rom Grains he discipe is aso au he esoeic skls of o f Daois Se Se agic (ie, Absinence Pracice o avoid losing ialiy advanced Qgong skill (e reah Sll o avoid losing e eer o he beah, ad advaced adva ced Shengong s (ded o fos and direc he md Tradiionally, when aiing he s sage of Suspended Anmaion Anmai on pracce he disipe is augh o wihdraw from people and nd a ecluded dense, wooded area o pracice pracic e wooded area mus be l of heay viba colored plans and rees Duing his rs sage of pracce pracce he dis ple ms pracice Qigong eerise fou imes a day Sunise Noon Sunse and Midnigh hee he e eeises are a re used o srength srengthen en he dis dis 

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cipes uan Qi riginal or Prenaal nergy and increase he of hi ineal organs  is imporan ha he disciple say a his rs sage unl his body has become accusom o his ype of livng befoe proceeding o he nex sage of rainng  Fastin an Asainin m Foo he sec ond sage of Suspended Animaion raining requires he Daois disciple o absain from eaing food During his poran ransi ion ime he disciples absains from eaing al forms of food liing on ony one cp of energized waer wice a day moing and evenng. When pacing he Faing and Absain ing from ood sage he disciple wil begin o exchange his energy wih wi h ha of Naure During is level of energeic pracce, the physical body wl become reaively cea� and ere will hardly be ay race of urine or sool nce he disiple has mased he second sage of Suspended Anmaion ain in his body ssue will wil l resemble he radian energeic fom of a newbo infan Having ransfomed is esh and blood e bodies ssues wil have a osy glow and a crysalline sheen; the energy will be radian ad bigh and he spiri will be open and awae  is importan ha he disiple say a his second sage unil his ody hs become ac cuom o is ype of iivin vingg befoe befoe prding prding o e ne fnal sage of aining  Sspnd Anmation he hird and nal stage o Sspended Animaon raining re qi he Daois disciple o si like a sone sae ad mainain complee sillness is ind emains compeey focused on his ea ransformaonal raining ea radiionally he nal age of Suspended iaon raining is praciced deep wihn he connes of a rmoe rmoe damp cave During his nal sage of raining e disciple is no allowed o moe or dri waer Therefore he hmidiy eising whn he air of he cave serves as an energeic waering pora used o moisen he dscples enire body as

Q

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DOSTMGICCOM DOSTMGICCOM

he sutain hi lfe vi hi Yun Qi (Orignl o Prenl Enegy) The nl tge o Supended Anmtion tining i known fo ceting the gicl bidge, which pe betwee the Yi nd Yn ng g o life nd deh Thi poweul mgicl tte i bought bout ough the exteme ting nd deep medittion tte expe ienced duing the nl cve medittion Duing  impott mgcl tfomion ime the diciple dic iple will expeienc the bolute lce of Yin Yin empy nd ent ent vcant and cold. Then n n intnt he will uddenly expeence the dzzling billince bil lince of bolute ng ngulfed ithin e blinding white light the dicipe wi obeve viid lucid iion meet celeil teche d iou anceto nd ue wth the nte pce o he Wuji Eventully l exitence itelf will dipp into the eonting pule o the Divine ght KN HUH  The ancient mgcl kill of Wln Wlng g Thoug Thoug Wll i bed n t undeta undetanding nding tht l te  te vibte Wht we ee nd elieve" to be tngble o od i iply nothe fom of eney tht i vibting t  lowe tte of eonnce It i belieed by mny tht cetn mon i Chin once pcticed the mgicl ll o lng lng Though Wl (Figue .24) The icovey Chn nel once ied  pogm eveg  incident t one o the onteie in Chn whee  humn body w found tuck in the midde of  concte wll. t w expned to he viewe tht the on hd been pticing hi wng thoug wl tehnique When ing hi mgicl technique the mn wee equied to ie hei vib ion eonnce t extremely poweul level llow ing them to p the moleue  the bodie though the empty pce exting between the mocule of ote ubtnce, theeby enbling tem o lk hough old wl ung one of the tining eio eion n the monk lot hi concen ti while he w de he wl nd w unble to coninue wlng t hi point the monk'



32

iu 1 4 4 A Dois is is usn  l sl o Wln o Wlls

enegetic moleule we ntermixed nd fued with the moleule o the wll. Thee i n ncient legend witen n the Chinee tex Snge Stoe Fom Lio bou  Doit piet who hd  dicipe nmed Wg who lived on Mt Lio thi book it tte ht the Dot piet ught Wng the mgcl ll of Wing Though Wll Howeve when the dciple Wng ttempted to tel fom nothe peon bedm he ched into he wl and inud hi hed ug him to looe mu blood Oce whle Oce wh le lectuig  Fot Koll fo n one of my betn teche becme extemely ucid. The enegy in the cl hfted nd  he went to wite on the blckbod hi hd nd m completely ped hough the blcbod He te exped to me th th  he felt felt  poweful en egetic hift when the inidet beg beg  to ocu ocu nd tht the inte ound becme exemey tong nd loud it he hed  hgh fequency ound the the ddtionl ound of the ocen followed by  domining cicd ound ometme cled he One-Thound Cicd Singing) he my teche body begn to pixelte d uddeny ll of he uouding tte wihin the blckbod begn to epte hee w  tek of light nd uddenly hi hnd ped hough he blckbod. At tht point e tudent finted while othe tudent fell into hy tecl ughte u ghte  The video tpe tht w ecoding t the time of the lectu immeditely went blnk

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AOIST AOIST AGIC ASOATION ASOATION

OU  Soul ael ael also known a s Astal Po Pojetion) jetion) is a common magical pracce tha has been sed in China snce ancent times and has alays been an important aspct o Daost sorcery ige 125 Many sect alchemical tets such as those aen rom the ancient Daoist Yellow Court Cannon refer to the developmnt and eeding of the Golden Embyo The Golden mbryo fer to e energized spiit body hat has been ned and developed thogh alcheical transomation This alchemical transormation s accomplshed through etensve clivation ad enement of e bodys Prenatl and Postnatal Jing Essence) Qi (negy) and Shen pirit). hough this magical renement, the Daost prest is able to conciosly move his o her spirit body rom the the physical body for etended etended periods peri ods of time Priests who specializ in this tye o magical tehnique tehnique can comme comme ith varios spirit spir it deie of the the arh o celestial immoals delig  the the constellations. constellati ons. he priests c aso e e e egetic pathays and anspo heir sirit di to a ne desnaions ithn the physc  Accoding o Chinas istory of Reods there s mch historic docmentaio   Doist priest's pr iest's abilty to ol Trvel Trvel e oo oo ue of Sol avel as to locae the lo sp of a deceased relatve or loved one. t as rdd that in hs old age the emperor Xua Zog of  ang Dynasy (61890 .D) missed hi ded  Yang Yuhu Yuhuan an very much He therefore en en aos priests to loo for her sol in he Heavens s we in the Underorld hrogh travelng ito  spirit reams the priests e abl o loct Yg Yuhans Hun thereal Sol) on the Imoa Island of Peng a and eive messages or e eperor he magcal sil of locatng the empero's dad fe Yag Yuhan as non as "erieing h Hun. n order to perorm this tye o mag cal sll the Daoist ital Maste had o ema n on place hile meditating. fter forming certain magical Hand Sals peorming magical tar Steppin and speng mgical incantations he itual Mastrs Yan hen Orgnal Spirit) lef







1..



A aos s  o v

s physca body d aveled about th spt  searchng the lad of the mmortals or e los so When perfomig magcal rituals a Daoist is is old ofer petitios to the celesial deties. detie s. s e aost pist became lost in ance hs or her pirit piri t body old leae the physical body and asnd aboe the Three Heavens hs magical tniqe s knon as rdng the clods to the ate of Heaven It s here at the Gate of Heaven t e Daost piest old or petitions to h hre Pe Ones ter reporting to the ade m peror as to the ason of hs or her visit th Daost pest old receive a anser d bring the normaon normaon bac to those conceed This fom of offerg petiios s also sed in varios magic rituals for destroying the efets of blac magic 33

OIGCCO

OON eleortation is defind as "the movement of objects or eleentary partcle from one pace to another another, moe or less instantaneously instantaneously without travelng through sace n Daoist sorcer this magica henomenon occurs when a riest demateriaies from one location and then rematerializes into another area n anient hia the ae many hitorical accounts of Daoist riests erforming erforming the magica magica  l  l of Teeortation Teeortation (Fig ( Fig ure 126 One of the many eames of magcal eleoation rfored rfored by b y ancien ancie n Daoist Dao ist Piests is described as follows I ancient hina the co co sorceer of the King of Wu was a owerful Dao ist prist y the name of Kiai Siang. Oce w�ile demonstng his magical owers for the king Master Kia had servants dig a small it and ll it with ater. The in ont of eveyone Master Kai pace inside the smal it a shing ole d immediately hooked and lded a large sea sh Whie the ish was being repared in the kitchen for the kings table the king comlained that he had no ginger from Szechuan to eat with the sh mdiately mdiately Master Kia wrote wrote a magical magica l taiman aced it inside a gren baboo red handed it to one of the king' s servants He then tod the servt to cose his eyes and rde the bamboo reed to Sechuan rovince buy ginger at the market then cose his eyes and ride the baboo reed back to the court Te servant took the baboo red in hand and within seconds wa teleported into the main market mar ket in Szechuan Province An envoy om the Wu Kingdom King dom cognzed the servant at the market and gave him a letter to carry back to his amy he servant took the letter nd the ginger in hand cosed his eyes d was immediately teeported back to the Wu Kingdom e arived at the ktchen just before the sh was ready to eat. According to ancient Daoist teachings Tee ortation is divided into two categories Tue Teleotation and sitanceBased Teeporta tion Both of these magical kills are described as folows performig te magical skill  Tpottion I performig of Tru Truee Teleoaton Teleoaton it s said that after any 34

u   26 A Dos Dos s s us   s o oo

years o medtation and aining a ries's hysical hysic al maer can eventaly eventaly be tfoed into energy energy and thn ansported ansported as Vbratng Vbrat ng ligt parcles to a new ocation hs magi cal _ skil is initiated though three progressve stages:   First he piest proects his or her st body to the desired locaton  Scon The priest then transfers massve amounts of toas toas om his o her physical body into the ojected sirit body therby gnng the process of mateialization t the n ocation Thir Fal Fal  the piest ransfers the mate rial matx o o his or her hysical hysical body into te te aferd siit body (now lled with dense ectolam and teleots to the new location A few year year ago, a priest who lved l ved in San Pablo, Brazil caled armine Mirabelli erformed a teleortation as an investigative exeriment A gu of stdents asked hi to sit in an armchair armchair and they they tied t ied him to t o the the chair chai r He was then told to transot from one room to the other Aer a certain tme they oened the door to the room and Mirabeli had disapared All of em stated to loo all over the house for him. He was found in e basement td to the chair n e  e same way they had e him. So thee was a transloca tion of the rson rson (and the archair om one one environment to the other There have been

OI GIC 

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 ii Boy is s oc n o os is a in i n o o ca  ns o o  is ows  i Boy o co nib

Pysi Boy

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Fiu 1 2.  Mo o o Biloi Biloion on

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many cases reco many recoded ded of invidual in vidualss who wh o have ended up n  n another another place within a maer of seconds, wit no idea on how they got there. AtaceBae ee tat o I Daoist Magic Assistance-Base Telepoaton is accomplshed through invoking the mag cal powers of the Celestial Martial Generas (hunde ods) o arious other powerful celesal deities n this  of magical sill it is te sumoned spirit entity's power that proides the prest with a means of transpo tation

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n

BN his is the magical sill i which a priest can se to occupy two places at he same ie n ent times priests who wee abe to perform aons were often considered o be mmortas  especially if ey had also perormed an of healng miracle I ancient China Zhuan He aso known as Xl Zidou) was a female Daois who has mas d this tpe of extraordinary magical power. s said tha she transmited this supeatural blty to certain of her disciples The magical ty of pojecting mulple appeaances was attribued o the rst Celesia aster hang aoling I Bioction the spirit bo s proeced o cond locaon It then materializes becomes dse and can interact wt he physcal wor

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  

i By

n be seen by oters. he macal phenomenon ha happens durng ilaon curs due to the sprit bodys abiliy to  taned to conscously exit the physical y Accong Acco ng to ode ode  alcheiss alcheiss he phenom enon of Bilocaton is iniated by the proecton of etoplas e ore ectopas that a prest pects the o ense and strog the energec fom ecomes Eentually te po;ected fom be comes iewed as tangible mater As the physical body proects the spiit bod e conscousness can willfully incease its proecton o etoplas causing the physcal body to become angible hence the effect of Bilocation (Figure .2). I order to peform e magical sll of iloca ion it is essetial for the prest to have cultated enough Qi and Shen to sustain two lifeforces (ie the lifeorce o the prest and the lifeforce of the the pro proecte ected d anibe spirt body body  his type o magcal power is nomally oly obtae hrough practcg aious advanced fors of Qi and Shen ultiation exercses and mediation One of my teaches one inored me tha he had a student who could physically ilocate oweer because this sil requres the use of incdibe amounts of proeced Qi and Shen in order to materialie wheneer the sudent would Bocae sh would sill be n a stae o uncon scious medtation This fstated my teache to no end because he felt that he lee of macal sll was sill unrene d not up to her te

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.DOIGIC.CO .DOIGIC.CO

enal My eacher el a alhu enal al huh h he hd ruly cnnued  bere hi face he bean  mrph expeed a hi leve  Shenn ll  be able and hne hape and frm Smeime he wud  phycally Blcae  wa ndeed wrhle  increae hi e becmin hree ie a are, maeialie "aleep imaneuly  w place her ie he wuld bece ey ey ny My eaher hen infmed me ha he ha hpe, Durin each ranfman  al berved difha a he cnnue  ee her acal kil1 feren clhe and ha yle i each new fae he wil ne day be able  cncuy Blae, Beween ea anfman hi face and enand ruy be fucal in w place a nce re iae i ae wuld u cpeey back fwed by he immediae manifeain f a differen HH N M H prn ie and hape i ShapeShfn een he erm "ShapeShfin encmpae a en n fr everal minue  culd acualy e wde vaey f Maca ranfrmain Sl and he hadw f piri enie andin  he h echique praciced huhu ancien China. (ie hi lef ide) f hi bdy, wan i line fr hi ype f maic wa riinaly ued by Dai eir hance  ener and anfrm hi phycal prie<< i prie i  rder  duie hemele In ancien and enereic frm e i wa cmmnly ued by prie fr eiher Laer, he pre explaed ha he had ued play rick n uupecn uupecn indvid ind vidual ual r hid- "Sypaheic Aimlain (i.e, he kil f in m cean cean indiidua indiidua  cmbinn enerec enerec eld) in rder  mdi  HPE-HNG ND COPL enere eld and anfrm h hape in he I raned h may prie and myic f var mae. He ad ha in der  pef eeric maic h inrduced e  numer hi ype f ShapeShf, yu mu r lax u mehd f precin ecplam in rder  yur bdy and an d cnnc cnnc yur enereic eld e ld  he accmplih he maical anfrmain kill f evrnmenal enerec eld. he cmbined c hapeShfn e pie led myelf and  rup ecn and cmprein f he rup cnciu f h uden hruh a medan  purf he ne allw he eneretic aix  be ceaed ha rm abrb eery  ehen ur enereic i needed fr hi ype f ShapeShifin  cr f eld ad hen increae he vibranal ae f Ater e demin he explaned explan ed  me in p ur bdie vae ha he enerec h frm f individu hen in rder  inca ur airvyance a wh have died are everywhee and ha hee ll he had  e u in he  he rm hr hruh uh paicular indiidual wee me f ur relave ur Upper Dana (hird Eye area) fer abu In rder  pracie he Lwer Level f Shape225 minue f andin medan he d u Shifin i i impran   able  r abrb  i dwn pen ur eye eye  and lk a hi hird he envirnmenal Qi (hi include abrbin he individua indiv idual l h ae wachin Eye mediaely he wa a hif  e rm e ener f he and maive amun f Qi were uddenly bein yu) Nex he prie mu be able  daw all f releaed fm hi bdy I remember ha my eye he Lin Shn (aical eney) cnained win bean  bu and I fund i hard n  blink he urrundin peple pace ad hin  h becaue f e pwerful wave wave  f Qi pui m r her cene ce ce he h e abrpn abrpn f hi  hi macal hi enery eld he lih wee very lw bu we lih will caue he prie exeal frm and ap cud ee he eereic ule f hi frm iin pearance  becme cmpleey black enere enereca ca i a air  frn f u l hi hen enable he pre  hae feaue Sudde he aura uundin he uine f nd renruc he enereic viual hlrm hi upper r bea bea  hine brih bri h and exend A hi pin he prie ue n inenin inenin everal iche away frm hi iue he viban t fu n he pecif c imae ha he r he illuminan cl bein emied frm hi bdy wih  manif. he preced preced huh ime im e i wa a kind f "daylw rayhwhi A we hen eed in h hee nvinmen. nvinmen . h prjece prjeced d

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36

DAOIST MGIC RANSFORAON KILLS

gu 1 28 A Daot pt ug th aga  k o ShapShtg ShapShtg

image will en cause all onookers onookers to observe e specic shape, shape, for, for, and a nd diension a e pries ished to energeically projec projec  is imporant imporant to noe tha, his type o Shape-Shifing is actually a orm o Illusionary Magic and ca also be modi applicatio n or ied and used as a suppeenary application leaing the magical sk o becong invisible. Aer peroring peroring is  is pe o Shape-Sin Shape-Sin it is imporant a e priest ends e pra ih a purging and regulaing ediaon in order to disconec his r her ene m  e "auric coupling tha  durg  e of ShapeShiing agic OS OF A·G

ere ere are numerous numerous ethods used us ed  order o accompish the magica m agica transormaion o f Sha Sha Shiting Each ehod will vary accordig e specic uncion and goa o he aca r formation The following are bu a ew exampes o this ancient magical skill SheShiig SheShi ig Wih Tli m a s One popuar ancient mehod of Shape Shiting requi requied ed the used us ed o a magical magical alisman Daois Abbo Abbo Zheng once once said, By going ino a bamb garden with e Land o e Heavenly Pivot alisan in your hands, you will be able to build a River Dragon Sone House or hide in e shade o e louds This magical alisman ill also allo all o you o tu tu yourse yourse into a lile li le kd or

gu 1 29. 29. A Daot pt ug th aga k o ShapShg though though th t h ata o a ta o

bird, an animal, a blade o ass, ass, a an old man, a bird, tree, or a head o ivesock (Fi 28 You cn transor transor youref ino in o a i you  ner a  ansfor ansfor yourself io  i i  you  cose to re and even ansorm you ito water if you ner e waer is  e acl skll o transrming one's sa or aning ones appearance i  SpSiig A i  gicl sklls, e a also severa erins f ssistantBased SapeShifing," SapeShifing," wi r deiies (eg, General Ji Sha, e ia Y Spiri General) a sumoned o asist e prit  e desired pe of physical meaoh  (igu 2 Lw L She-Shiig  order to aster aste r ShapeS ShapeShiing, hiing, e ancien Daoists ould begin eir raining with "Lower el ShapeShiting techniques (ie, e simple traformaion of acial eatures), and proess to e o advanced upper evel" ShapeShiing eniques (ie, he meaohosis o the body, its shape, and is eatres) In he mos advanced leels of ShapeShiting e poeru talisans used o  o perorm perorm this magical sill sill are no n o longer nded, as e pries no becomes becomes a living liv ing alis man embodying this esoteric magical skil n order to perorm Loer Level Shape Shiing it as imporan or he aois priest o be able abl e o absob absob and utilize u tilize he environmen environmena a Qi 

DAOIMAGCCOM DAOIMAGCCOM

This magical sill also efers efers to to the priests abity ab ity o asor and use the energy energy of all the indiidu indi iduals als in the surrounding area. In Loer eel ShapeShiting the priest absorbs all of the surrondng magcal energy and light (ing Shen into his or her center core casng his or her external appearance to be ome completely oer oershad shadowed owed in a blk ener ener getic ei This energetic eil enable the pest to cange hs or her featres at ill reconsucting  energeticay proecng a new image i the form of a isual hologram. y focusng itenon ono the specic image that the priest wished to manifest the t he oookers oookers were were deceied nt ntoo belie ing that he proected image shape and or was a hs type of energetic proection proection is a modied ariation of one of the esoterc techques used for becoming becoming inis inisibe ibe Ater performng performng ths rst leel of ShapeShiftin it was important to end thi type o magical practice with a regulating meditation meditatio n The reguation reguation editaon edi taon helped the prest to disconnect discon nect fo the energ energec ec bonding bo nding (or auric couplig couplig  that ocrs durig the begning stagess of ShapeShiting. stage The condition know as auric coupling" occurs when when the priest pri estss energy energy uses with th thee en ergy of the people he or he is trying to inluence During aurc coupling the prest is abe to pro proect ect his or her thoughts and image onto eeryone withn the surrounding area Shap e Siting ad Animal Trsfotion One popar method used by priests in Shape Shifting rituals is the art of Aima ranfoma ion There are seeral coo types of aal tansformaons tansf ormaons used us ed in th thee at of Aimal Aima l Shape Shiftin depending depe nding on the priests specic needs. For example, ShapeShifting ShapeShift ing into i nto Warrior Warrior mals is sometimes used for acquring supeatural powers for surial and relates to the energy proided from indiiduals o (corporea soul; ShapeShifting into Celesial Animals is some times used for acquirng supeatual powers for inuition and heaing and relates to the energy poided from indiiduals Hun (ethereal soul ha is mportant about the th e ShapeShi ShapeShiftng ftng is not necessarily e animal, animal , but the ansforma tio pocess hrough which the priest transfoms



3

into his or her magical state Some priests ill use talismans aimal skins or eathers drugs or magcal mages in order to assist them in the ShapeShiftig Shape Shiftig process Traditonaly priets wil diide their body part into 6 24 or 36 segmnts or the process of magical transfomation. The body is then en ergetcally transformed in sequential order, unil complete energeic metamorphosis occurs. Oe example of a 36 segment ansformaton process is as follows Top To p of o f the Head ack of the Head Fohead Eyes Ears Temples Nose Mouth roat and Neck rapeiu Upper Arms Elbows oarms Wrists Hads alms Fingerps Heat ad Center of the Chet Lungs Soar lexus Spleen, Stomach Lier and Gall ladder Kidneys Upper Abdomen Nael ower Abdomen Sacrum and Spine Hip Joints and elis Gentals and erineum hghs Kees Cales Anes Feet Ts Arches Sin and Aura

OIS GC RNORAION I

In tis type of Animal SapeShfing te piest begins by consciously feelin all of his or e tissues and the e then n dividi div iding ng te sensations into in (cold heavy bottom etc.) and Yang (hot light top etc) percep top percep tions. Ater establishing a strong onection to bot Yin and ang senations te pet en epeencs al Yin and an sensations simultaneously As te priests mind becomes purposely directed on smultaneously feelin e opposite ensaions of the th e energetic energetic polaities own in ancient aoist sorcey as Splitin the Yin and Yan ), the body immediately lls wt vibraion Te splittin of te te minds min ds attention atten tion on bot Yin and Yang sensaton sen satonss ees te Yuan Yuan Sen (igina Spirit) from te individuals Taiji Pole d allows all ows it i t to feel feel and experience experience te subtle subtle vi vi  aons of te body's inteal inte al sonance witout dacion. d acion. Once the priest can consiously move to this epeience epeience of vibration at a t will wil l te prest en begins to focs on s or her Amal Totem Totem

 Tranfong Ino A Resoucefu Anmal Toem: In aois sorcey, Animal Totems are

used to represent the nstncal pimitve physical, and seual avings ad mpules tat reside wtin e disciples unconscious d Tey corespond corespond to e aml na o te priests o and symbolie e vaious stages and arcetypal orce tat iene s or her psyhc rowt and devepe (manifestng throug deas visos spirital summoning). he eneretic na of an aimal icon i a diect mafestation of tat creats nata behavioral patte and instin. Theefore, anmalss tat have Yin energec anmal energec paes (.e ( .e quiet stealty docile etc) manifest ad rad ate hoe ener energetic getic qualities; quali ties; animals an imals tat have Yang energetic pattes (ie. active ostentatious agressive etc) manfest and radiate tose eneretic qualities. qualit ies. The specic lemen associated wit each anial ania l i baed on ea animals energetic energetic characeristcs and naural naura l abits For aple ar Anmals emege fro caves and under te soil, Wate Anim Animals als mere rom te ocean, pools rivers etc.



When coosing a specic Animal Totem e eney ad symbol of the cosen animal sould vibrat vibratee in tandem wi the priests priests in neost needs t is mpotant that te priest spiritually connect wit his or er iger uardia eneries in oder o deermine te animal best suited to te prest's magical transformational process Te more experi enced the priest becomes wit the animal specic maical tats ta ts and power power e more focused ad effective s or er transforma ton wi become One On e a priest has chosen an Anmal Totem (or te animal as chosen him or er) er) e personalities of te mystic and the anima begin to merge and certan atributes and powers wi ben to man ma nest est Once the priest as transfomed transfomed into his h is or er Totem Totem imal te t e last tng tat ta t e e or she does is again sense the ead of te amal in te space of te priests priests own ead e pest gets a sense o whee e animals eyes ear nose and mou ae located and ten fuses tem wit his or her own sense perceptions One te piest feels him or erself sr rouded roude d and envelod by te Totem Totem Anima he o she comletes te tansfrmaion by n e oeg e eyes ritual e op e  e eyes as e Aia Totem is te t p o o te SheSifin rial ria l and it is ue to awaen empower and activate te voed anmas magcal powers.



 Trsfoing no



Un-Resorcefl An

Totem has ha s mall Totem ma Totem Ater the power Anmal Totem osen  osen e prest ten chooses e image and om of an anal tat represents an un source eneretic anifestaion. e un souceu animl s chosen by concentratig on a low time n te priests lie when things we gong won and he or she flt flt a period perio d o dsempowerment dsempowerment elpless states state s suc as this are associated with te lwest aspects of te priests Po (Corporeal Soul) ad they energetically atact the ui (gosts and de mons) of the lower spri realms. Te invoked unresourcel eneretic eneretic manifetation s ued

39

.DOSMGCOM .DOSMGCOM

to repsent this ower state The image of the ursourceu energec mnifestaton shold be simlar n form to that of an nproductve and wea anima or even to the energetic image of an sug or snai. After Shape-Shftng into e mage of the unresourceul anima the piest then Shape Shfs bac nto he exc mage a fom of hs or her powerfu Anima Totem The priest contnues to ShapeShift bac ba c and forth om unsurceul nima o resourceu Anmal Totem osering the energetc patte that occurs during the ShapeShitng process Whie perfoming this magical sll t s mportant that the prest place his or her at tention onto the sequentia pattes of the Shape-Shifting transformation During this sequental transfoation the prest notces how and in what sequence the hands ars chest head feet legs and gentals energet caly transform As the pest's md becomes acustomed to the conscous ShapeShftng process an alchemcal anformation crs alowg the mystic to manest  powerfu enegetc image and for It s importat to ote at it does not atter what anyone els doe n way of ther own nergetic progresson or patte of Shape Shiftig Shifti g What s mpont mpo nt is the specic way i which the priest energetically trsoms and ShapeShifts Focus on this patte oy After the priest has msted the quen ial pattern of ShapeShtng into his or her powel esourceul Amal Totem the pest must then train to be abe to consciousy per om this magical si in hs or her dream state. After the priest c conscously pform the Shae-Shiftng in th dream state he or she should wor to accomplish this magical tas during the "wang dream state The aboe mentoned agcal protoco is practiced in rder to ensure that the pest does not unconsciously Shape-Shft in an n-sourcu anmal (energetcally mong from Toem Anima to unresoucefu ani

a) f this happens, th priest wi end p energeicaly ShapeShifting ito he ower realm of hs or her Po Ths ype of ower e ergetc transformaon will naturally atact Gui (ghosts and demons) and other ower foms fo ms of spirit entes. It can even attact attac t some form of animal pirit resulting i the priest becomig possesse possesse by a ower form of spirit entty Additionaly Animal ShapeShifting should only be performed withn the safety of a construted magical crcle ShapSiing d Dit Magic Anothe popular mehod used by prests in Shape-Shifng rtuas s the art of Deity Transfo maton In order to perfor Deity Shape-Shifing, the priest nomally divides his or her body parts into the previously menoned 6 transform tona egents. The body s then energetcay transfomed n a sequenal order unt coplete energetic metamophosis occurs The transfor aona pattern of the 6 segments s etremely mportat as t map out te ea patte tat the pest wll ollow Becaue eac deity reonates with a specic vibrational fomula in the dety trnsformaon method of ShapeShifng magi speci spells and ncantatons ud in order to activate cer tain d d sylabl ad magic symbols nside the prests body. Ths type of vraona rsonane is needed in order to attract the dety he use o magical sound transforms te priests phyca body ito n eergetc eld suitable for the dey to ihabit In ths magcal riual the priest ils his or her tssues with the sonant sounds and energetic pattes of the noed dety and then uses the ncantaton or mntra to mae a foal quest to the the act deity to come into the priest's body s magica tecue s sometimes used in order to sumon and communicate with a celestal deity Fgu 0 Te celest detie themseles ae aually acting as a magical bridge beween the ote verse (physcal realm) and the th e ineriner-erse erse (md (m d as wel as between the byond-verse and th unierse Te deities oprate rom beyod-ese

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ST GC NOnN

nto the unvere and dane between the outervere and the nnervere ll tem of eoec magc ue the kll of Det Magc n orde to exeall manfet wthn the outervere he conred mage created fom he pret nterna ought dea and beef (orgnatng wthn e nnervere) Beca e pet can ether evove or devolve rough undergong th energetc tranforma onal proce t  eental that he or he foo e reorcefl patte of De ShapeShtng mlar to Anma ShapeShftng. or eampe f e pret energetcall hft nto a partcar celetal det the wrong wa (enegetcal mov g from de to human energec om he or he cold acall end p htng nto an nreource l tate and become poeed b another tpe of de or ome form of prt ntt that mm e energetc natre of the det. t  mportant to note that t do not mat er what anone ee doe n wa of ther own energetc progon of ShapeShftng What  mportant  te pecc wa  whch the pet energetcay ranfom and Sha Shf  on h patte only nce e pre ha anfoed to e imimage of te dey te la thg at  or h d  ene the head of te dey n  pac of t pe' own head e pet ge a  o he e de ee ear noe and moth 

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 -    ·. ' 

SK

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

\    



ir 1 .30 .3 0 A Daois Daois ies ies si   sl o ain wi i 

 

Net the pret feel fe el  d pence pence r oundng and nveopg or he  bode phca, energc and sptual). nl ten d e pt o o he y te dety h "onn t y  t as par of he ShaSg tal, d ud to nvoke te d macal  Addoall t    por por tt o note at ShaShg and De Mag hould only  peormd whn e afe of a osted magca crcle

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4

DOIGICCOM

THE GC G C TRORO TRORO O XERL THG TH G

When prctcn e at o the Mcl M cl TasTasomaton of Exteal Thns the ancent Daosts peected tenques sch as Defense Defense Ma Ma  Weathe Mac Dvnaton Mac Matealatn elekness Contactn of the d, raston Mac onstuctn a Rve by Daw  ne on the Grond WappnUp The Heavens, Se Mac ealn Mac, and ope Mac. Some of these macal technques and esoterc tann can only be ound n e anent D tet tet Leends of the Imotals. Imot als. Othe technques technques ae recoded recoded n  n cetan ancent Daost scptues but secetly secetly hdden n code. tl oher oher macal technques have neve been wtten down, and have nly een passed down oaly om ate to dscpe

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N M Ths type of o f ansf ansfoatonal oatonal Ma fuses on esoec esoec teques ed fo defense I Defense Ma e pest tansfoms cetan tes ner es, and aeas  ode to create maca wals, sheds and othe thns used to potect the pest aanst bac ac and psyc attacks (ue 3.  a of Macal Tansomaton Deensve Mac focses focse s on technques used to enchat enchat weapons, aro shels pendants talsmans mnerals hebal fomul ad a vaety o othe macal macal "tools "tools t s mpotant mpotant to note that onjun onjun pts ad Removn Malevlent prts s als a potant pat of Daost Defense Ma Fu 3 I ancent ancent Chna Chna Dst prests beleved that sprt bens co co ld be smmoned controlled, controlled, and dspaed dspaed n ode to cary out specc tasks Fo exape, exape, one maca ma ca tec tecque que enables the prest pr est to captu captuee a sprt en nd  attach attach t to a pecc pecc aea  tan t as a uadan) o mpon t thn a ca eapon eapon as a s the weapn's weapn's ht spt. spt . S mac weapons weapons are oten lled l led by the spts ae d ae eneetcally eneetcally atvated thoh the se of a sect symb, ncatatn, o and Seal

Fe F e 1 3   A Dos Dos e es s usn he macal ski of Deense ac

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42

Fue  32 A Daos Daos es es Caun  mevoen s en

etan macal maca l rtual rtu al used n Deense Deense Mac w sometmes qu the prest to povde some om o sccal fen e ncense, an anma, etc when nvtn a cetan typ of dety  ce estal est al mmtal mmt al nt the physcal ealm One One the

AOS AG  ANSOMAION K S

t eny materializes he priest can ten ask it  special favors (ie. ask hat it temporrily stay  he motal realm to perorm some ye o serce act as an inormer gardian enorcer, etc) cause malevolent spirits ad riets of black blac k ac could be ired and used as weapons to use am to ay indvid ind vidua, ua, Daoist priests were were metimes empoyed as gardians by uper class mlies Tese priests wee requred to use teir agical skills o Defense Magic for rotecting the milie's ealh and buseses as wel as a o e investments o these various ouseolds such caes a Daoist priest was red in order to cast cerain spells ad to make magial talismas a coud wad of evi ensure ong e end a suernaurally creaed ilness end a souses extramatal aair, or even to keep money or a usiness rom being magicay toen I many o te ancient magica riuas used  Defense Magic taismans incatations, blood wine grass or paper dols, ormed cay gures ric gres ieces of air, nails or te victims undegaents wee needed i orde to ake e ex nctional. I order to combat tese desctive spiritua orces and remove te power cses and ee intiaed om "conced spi enties e Daoist riest as somemes d to use mgica imements sc s "en Screamers Hoy Water re, inese e and Baua Mirrors dditionay, soetmes ater a aeolent spt had been bound it was en anspred way fom te person place or thing and on aned witin a cave. Te ave was then seale and a tasman of containmen was witen and placed at the entrance o the cave



NUN M Oe advanced fom o Deense Magic used in ancient Cia was Transutatio Magic s tye of magic included cangng or altering te m appearance or nare of a erson lace or thng One eame of rasmutation Magic is te magca skill of Creting Bean Men and Paper Horse (known in ancent Cia as Dou Re Zi Ma). is ouar orm o ransormon Magc wa used by may Daos riests o avert

Fge Fg e  .33. A Daois pes pestt using ansutatn ansutatn Magc in to Ceate Bean Men and Pape oses



ostie siations It equid te priest to ae previousy mastered the skll of llusionay Magic in order to manifes this type of mg ca skll Creating ean Men and Paper Hos, the piet would scatteed ean on to e E ad cs them to magially asfo o u arios who wod g o p e p Addiony y en the pes ae p orses  the e   the pa s od ransorm to n Fi 3 A p   asted s e o mgi s  e o ano simpe item e pa ds opstick a tee ah ai e o e i o man waios or into any o n n t e o se wised he Ming D 16 AD. a Daost priest pr iest fom fom the Guon prvce named Li L i practiced Pnata Don ad was skilled in the agical art of Ton Magi It was said the aoist pes col "enen paer uout of men and ores d o doeedged swords that could decapi te m He aso mastered a magical tecnique th cod esto te dead to e According to the na o n rphy because o is ound ound magcal accomisments Prist Li was evenually cruied to a rebel band led by the ite Lous sect t is writen that n ancet Cina the v eo o JungCeu e Sel oved  lay magic He woud cut out aper ses wit scis

   

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4

DOIMGCCOM DOIMGCCOM

so and then throw them into a dish o water; whereupon they immediatey became alive and woud beg to swim abot Daoist Master Hwag Wanhu (who sudied he secret magic of The Seen Metamorphoses of the White ge") would ten thow thow a magical charm into int o the dish o water The agic talisman would imediatel change and tasform nto an oter and eat ea t the fish fish In the aoist ancient text own as e Ts hn Tonxun nyn n  f f Eo ous us e for Penetan ysery Daoist Master hee Liang h Li ang expas how to t o communicate with the ceestial powers and also how to put demons to work. t states for example one wishes o order the demons to rob a person he or she must mus t frst offer offer a sacrce to hem hem  By B y ug the Ta Taiisman sman for Smonng Demons the piest could foe the demon soldies sold ies to go for and take revenge on a enemy Or the priest cold change red beans into enemy soldie sol diers rs by spekig spekig a specia incataon oe oe the bens after rst wiping hem with a mixu of sheeps bood cow bile d mud" Accoding Acc oding to the t he  na na  f fn orphy, a Hube Daoist scholar named Wu publily ridi culed he magcal powers of a highly respected local priest named ang Qishen, who was be lieed to be able to seal men's souls Expecing Prest Zhangs Zhang s revenge, holr W  hmself with a copy of the ancient manal of magical divination The  fhane (n an sat up that night waiting waitin g n the idde of the ght ght n armed demon suddenly bust into the room and attacked Scholar Scho lar Wu Wu . However Howeve r whe when n Scholar  stck the demon with his copy of the jn it immediately collapsed ad fell to the ground At at moment, Solar u obseed that the demon had transfored into nothing more then a paper ctout which he immediately picked p and inserted between the pages of his n book. Next two darkaced goblins rused in and ere immediately disposed of in he same maner as the demon. Several hours later later a tearl woan appeared at the front door of Schoar us house She claimed to be he wife o Priest ang and begged Scholar u to release her husband and two sons whose souls had enteed nto te paper manniki mannikins ns According to he wife wife

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44



all that emained of her hsband and two sons we the lifeless copses. The piest's wife would not leave but stayed al nigt wailing until the next mong Schoar u scolded her harshy stating that she and her amly had created much damage for te town people and deserved their fate However, out of pity, pity, Schola Schol a  eventuall eventua ll gave her back one of the pape makins Th Thee next moing, Scholar u eaed that Priest Zhang and his eldest son had died eaving only the youngest son alive There The re are also anient anien t records records in China Ch ina about the Skll of Straw and Beans used by Daoist priests in Defensie Magic This phenomenon is similar to the ransmutation Magc mentioned above. The key factor in practicing this type of magic s the applicaton of the incantation used to ceate the transformation Taditional this type of Magical Transforato Transforaton n Si Si is pefomed pefomed as follows: incense se  he prest rst sets up an altar wth an incen buer some clean water and twelve liters of beans  The priest then paces one bunch of lean sraw in the center of the Magic Circle  ith his hair hangng nbound, ove his shoulders, the priest then recites the magica incantations needed to acivate the th e beas and saw.  y using the seret Talisman or nvoking Souls during the magical activation part of the iual the priest is then able to make the bean men ome to lie. l ie. NE ED G ED OR RENG TRNUON G"

Since ancient tmes Daoist prists have se cretly inoked one or severa o the Six Jia Spirit Generals in order to tilize their supernaura powers to alter and change energy and matter One amous ia Spirit Genera note noted d or his his ability abil ity to bestow upon the aoist priest he magcal pow ers o Transmutation Transmutation Magic is th iaChen iaChen spirt spir t In ancient hina, his nae was To Tong ng Yuan Yuan his stye name is Gn hang and hs ofci tle s General Dang Di Figure 134)

OIS OIS GC RSORMIO  KIS

Fiue  3 e e JCen Da aica alisman alis man igue  General Dang Di

  

  

e s e a Sd Sd ad a d d  X  sman sman  e a old te sd tin s u and let al i a donad soe et li the bade n the silin ates ates acin stenth n each ce and donad movement. movement. he st s t stoe stoe moves ouad and uad toads the iht



Genera Dang Di' s is 1 ft tal, deous pusive pusive ugy ugy nd ritfl. He has a afa a Va Vajra Spiri) nd wears  -a o is hed wih gden rmr cveig    his ppare is made  scay ar  it hand he carries  agica habed hat shts ut rays  igh He cmes in btte stading  t   bck drgn nd lating n a urbulet t Gener ng i eds n rmy   hud hsnd spiri rps is Lienn General he ingWei Spr. The ingWei Spiri (s k s Rengng nd Shengng) h  secre ne it is TT TTi i.. She She is i s respnsibe respnsibe r gring gri ng ne's P Gener Dang i is he highest eder  the Fe 36. he JiaCen Aearin isman heveny rces. He is as knwn as "The Prec used fo fo ming Gener Gener Dan  Di er) r  he Srs  he Nrern Skies r Gener n i s gic pers a c pers  pries is be  ser rnsin ries cn ry  rivers n ep  he ses. A Mgc in h b bing n pper cs  pres ries cn  n er s i i ere erh ger cn rnsr he n n r r c  en  n rie n ss n cs r eve ci s n sdiers   he ses in rer  es es  n ene ene ipe  n ene ene g Gener Gener n i i  s i Gener n i s crcer is srp n hr s see



4

DAOSAGCOM DAOSAGCOM







  

Fr pre he dde and ng ge ogeh ogeh and cl he donard o och he rdge of he le hb e eee he pree fro bo fnger and bed he hb. Place Place e ddle d dle and ng nger aga he na of h le hb



Fally bed e lle ge and lde  e o he oer o nge o h a ee ge e on op of he hb hb  e de nger   o ea ong ragh Fge 1 38 A Dao Dao pre pre ng pad and he had rned o h he p face he agca ll of eang Magc oad h pre  e he leeve o h robe o hde he ece and an d Sel Se l and eep  fro fro beng ben g een. and Daoist Dao ist achemy form form the ound oundaon aonal al roots of



Fgre 1 3 he Ja-Chen and Seal (ed or aking Genera Dang D appear)

Da ng Di the priest  order to invoke General Dang must pace specia offergs on the atar on a Dgao da at the hour of ao (Sunise, 6:00 a.m).  hi hi s specia day the spirt of JiaChen is summoned summoned via magic magi c taisman taisma n (Fgure (Fgure 135} and his assistance is beeed urg the invocation it is importnt that the piest take his ag ag  wod in his ight hand and draw he Ja Chen ppear ing alisan (igure 36) whie simutaneously forming forming he Ja Chen Hand Seal wih is et hand (Figue 3) The agcal ncantaton used to summon Genera Dang Dang Di and powerfu army is oLe!"



N C Daoist prests pr ests have long l ong been known for their powerful heaing magic. Magical herbs elixirs stones taismans, and an d amulets amule ts were al created by ancient Daoist piest pies t and given given to the sck or or heag and the peventon peventon of diease (igu (iguee 13 1 3 e magica skis deveopd in ancient Daoist socery

 

mode mode  Traditona Chinese Chinese Medice Medic e s a heaing a Chinese energec medicine developed in Chna over a span o housands  years ancien China energeic medicine and al fos fos of healing were the exclusve doain do ain of the tba shamans and priests t is said that he eng branch o Daois magc orignated fo shamans and priess who had enteed ancient na fom is northe and soue borders These ndividuas later gathered together and were conenated conenated wn w n the norheastern coasa regions of ancent China (especially within the states of Ch and Yen es heaers and prests were eventualy given the nae of "u" (magician or wiard} and were beieved beieved to have evenualy aught he Yeow Emperor (Figue 139) ccordng to tradiion tradii on he ogination ogin ation of Dao st Magic esoterc energeic heaing pactices such as acupuncture herba medne and massage have aways been linked to Huang Di (the Yeow Yeow Emperor) he Yeow Empeor rued over a con fedeaon of tiba cans in nohe China fom appoxiately appoxiate ly 6658 BC BC  e Yelow Yelow Emperor is said to have paciced Qigong breahng exe cises and medations med ations intea ale al e heboog heboog

OIS GI NSOMION KILLS

Figue 1 39 uang Di (he Yell Empe) Empe) Inspied m he iginal A  ea Whie

Fge     . e e l uvin uvin ehd ehd    Se gic

X M Kow   as gongshu, this type o Daoist  uses o sex psychology d sex eoloes  ode o see immortali immort aliy y.. he rog x agic, a Daoist pries will so us o cag ing (Essence), Qi (En e) d he (si) though sexual pactices Figue  .40 .40  he e e Page  he  ode to case case his hi s o her magical power. This Yel Empes Cann  nea ede ty o o enegec cultivation is generally general ly gathered thou thou either Single" or Dual sexual sexual cultivacultiva and sexual alchemy, and lived to the ge o 111 on techiques (iure 141) years old uang Dis discourses on heal nd The cultivated magical power could the be longeiy longeiy wi hs h s ie medical medical advsors a dvsors and used to quicen the process o internal alchemy Lei ong were were eventually compiled and recoded or it may be applied directly to achieve such  welve scrolls during the Wa Waing ing States od magical ablties as a s transporting the priests ow Hn d Nejn Nejn ( ( e spirt body into new energetic ealms, allowing This Thi s wor is kown as the Hnd Empeo Cnon o Inten edne (Figue 140) the mystic to soul trael into the celestial realms Accoding to the ophe o the Immot, o the cosmos cosmos o rening his or her physical body writte  e an Dynas e  e Yellow Yellow Empe had  order to become an Ear mmortal mmorta l rests who magical powers to control and order about about various scialize scialize in Sex agic ca also use these magical deities and spirit etties. Fo more inomation echniques to create powerul spirit entities and on energetic healing see Chnee ed Qon dispatch them as personal servants or creatues epy: Vome also wte by the autho. o desructio

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ugd eg Q



4

OGCCOM OGCCOM

MZN This Th is is a  ll knon magial phnom p hnomo o in hih a pst matralizs objs that r prvi osly noxistnt Thr r many ror ass stid on th topi of Matrialization i anint China s a magia ski, Matrialiation i basd on thr atgoris of sotri prati T Matralization Matr alization ssistanBas ssistan Bas  Matria izaon an Matrializaon Bas on Isioary Mag dsrb as follos Figr 42 his magia sk rirs  Mateaiatin: T This yars of aining in orr o vlop a song psyhi abiity an por Qi a Sn misson orr to b abl to prfom this tp of magial manfstatio t prist mst hav strong ontro ovr his or r  r ablity to i opasm top toplasm lasm lis ib ibtn tn th ll of sbtl nrgti sbstas an th physial maixs of mattr Etoplasm is h nsr than Qi, loo lik a hitish sbst is har to ontrol an i ommony las from th boy bo y.. It an ithr b mol by spirit ntiti to asm phantom shaps or projtd by a prst o spirit tit tityy  orr to Biloat appar in to plas a on por atraiz from a ain pla an immiay Marializ i an othr,, or Matriaiz objts othr It is vary rar to fin inivials ho natrally possss a grat al of topasm an ho aso ha th onrol to gna i at ill Normally inivials ho possss a gat abnan of toplasm ar naar o s magial gift an many tims sr rom nxplainabl phnomna that osistntly or ith thir ivs i. haring ranom noiss things brakng witho rason ob jts s s y y alling t t   As   e Ba d d ti Th agia s o Matralzaion a aso  ia i i t hlp of a porf spiri nity his p of assistanbas Matralaion is h prist to smmon a spirit iy an tr nto a ontrat or spi pors or vi h as th spontanos matriaiation o rta tms i mon gol jls t

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u Mlzn

Reqies ers o nin in orde o deveo  sron sh bi nd owe Q nd Shen emssio

Assnc sd Mlzn

Reqies he ssisne of one o more siri enies o eze n ie

d o llusn Mgc

Reqres es of rinin o ovide he sion o eizin n iem

Fie  42 The hee ehods ehods of eriizio eriizio

 Materaliatn Basd n sna Magic is form of Matrialization is atally a sbatgor of Illsionar Magi It rirs th prist o rst rat an nrgti l tha as as a visal barri asg a itm to appar invisib By proing a imprnting his or hr Ling Li ng Qi an an  Ling hn into th nrgti il of a spi nvironmnt a por nrgti nr gti matr matrix ix an b ra rat t an s to atr an vias snsoy prption Thn Th n hn any iniial iniia l vntrs into tat imprint nvironmnt th nrgti  aomatially boms atiat an th invials sbonsios mn is snly at th t of th prists projt Qi a Shn Th prist an thn s this projt nrgti  in orr to at th illsion that a prson pa or thing is invisibl hn all th prist ns o o is to mov th itm ot of its otai nrgti barir, a sly it appars to hav Matria iz ot o nor In raity raity this typ of    ption bas Matrialization has bn s by prits for ntris to misla th pbli

AOIS AGIC ANSOION I

KN Telee  a maga penomenon penomenon  w a pret  able to move objet or tanfor te truture of pya tng wtout oung e ung ony te engt of te objet n nae energe. Dvee laboratoy experent prmarly  Rua ave been rformed n orde to verfy t aby w  now aepted a a en penomenon Tere we two metod fo pratng eene nown n anent Cna One metod  own a "Te eene te oter meod  Aane Baed Telekne derbed a folow Fgure  mag a l  l requre requre ea ea  Tlini T maga of tranng n order to deeop a og py  aby and poweful Q and Sen em on Under etan ondon ondon an nddua nd dua wo a developed a powerful energet reere an extend a porton of te prt and energy energy bod a onderable dan tr pa bod and produe te ee of eeke Wa our n t mag teque  tat te pr  ad enee am of te nddu dpag e  o Teene een e tte outwrd  body and evelop an tem e.  e   ontat wt te tree eld o te e  ben made e te bole p e get ad prual fo te pr   o pue te energy tug te eende  nd moe te botte.

   

lTu inss Assias stanc Tlinsis

Reqires Reqi res years years o rai  orer o eveo a sro sy abity n ower Qi  e emisso Reqires e assistae o oe or more sri eiies to move a iem

ure 1 43 43  e w wo Meos o ee eeies iesss

Norally n te begnnng o tanng a te pet ar begn to extend t en erge om tar to dmn n ze a t eend furer away fom te pre body T enee penomena  mar to at o a rubber bd rng n dameter a t   . oug ontat tranng oe oe e pre pre  prt p rt body d energy d  eve oe wt nd oplete eeo eeo te te prt ad energe  en te energe a na ome  onta  te pya obet n fu er a udden fow of Q  emtted from te rt ter ore w onnet to te oe At t pont te pret  ten abe to ue e p effet of moeent  ssistn Bsd Tel ekiness T maga l qure e atane of one or moe r ente to mov an tem nd  gener a deveoped by pret wo ae eured te ere ere o pe pe powerful prt  prt ente e. Naur pt Eementa Spt Celetal Spt o Demon Ben)

49

.DOIMGCCOM .DOIMGCCOM

NCN H ND  piest who s able to perom the magcal skil of Contacting the Land Suo Di Mai) can instantly travel fom one place to anothe o example when starng at a mountain top a piest who has mastered the magical skill of Contact ing the Land is said to be able to wl himself to instanty be standing on hat mountain top een if it is located in the distant hoion Fiure Fiure 44). With mastey of this ype of magical powe the piest may come and go effotlessly ccodng to the ancient Daoist tet Cultivatos Cul tivatos of Immotal ity the magical sll of Conacting the and is descibed as follows: "Te maial skll of Contactng the Land causes the land to be etended o contacted at will. If one lea ths magical skil he can moe faste faste than a bid soarin soar in ove a long distance of land coming and gon as he pleases t is said that that ei Changfang of he Easte an dynasty (25220 D) eceived this magal skll fom Maste u, who could contract a distance o thousands of miles into a couple of inches ccording to some ancent Daoist boos, if one leaed the Yu Steps of the Earth Pivot and isualized the weny ou Earth Pvot Spits he could epand a plot of land measung one squae squae inch into int o a lae teri tory of of ten thousand squae mes, o ivea ive a h method of Contatng Contatng the and was also als o Daoist b e Bk  the recorded i the anent Daoist Flowing Drops of th Gldn Loc. is anent tet includes the apppae Spirtua este Magical alisman, Hand Seals and requid Pang o he Big Dippr pate eeded in oder to eectively perform te magcal skll of Contracng the Land ancent times it was also witten hat Doist Maste Jie Xang of the Wu Cout (in the Southast of China) had masteed he ability of Contracng the and e could in a matter of minutes proure a suppy of fresh ginger from he district of Shu fo he Wu Emperos kitchen. The fascinating tue story goes as follows he King f Wu asked Daost Da ost Maste Mas te ie Xiang to give a demonstraton of his magcal powers powers and prssed prssed a desire to eat fsh ish Master Mas ter Jie im mediately media tely dug a small pit led  led it with water water and an ecelent seash was caught Wile t was be





gur gu r 1 44 A Daoi i i ung un g he he magca k o Conracg he ad

ing cooked cooked the t he kng compla complaned ned that thee thee was no ginger om Szechuan to eat it with Immdiate Maste e wrote a magic taisman and enclosed it n a gen bamboo stck he master then handed it to one of the kings coures, and told him to cose his eyes and ride away Immediatey the couie a in Sechuan standing in the cente of a market marke t The couier bought the ginger, closed close d his eyes and was mmediately tansported back to the Wu court ust s the sh ws ready to eat SSSANCE BASE AGC SE O ONACNG ONACNG HE AN"

Since ancient times Daoist priests have se ctly invoked one or several of the Six Jia Sprit Geerals n order t ut their supeaural pows to alte ad chag nergy and matte One famous a Sprit eneal noted for hs abil ity to bestow upon the Daost priest the magical powers powers o o  Contracting Contracting the Land is he  he iaZi spirt In ancent Cha hs nme was Yuan De his syle name is "Qing Gog sometimes s ometimes known known as "Yuan "Yuan Guan Guan  Ogina Ogina Radiance and his of cial title is General Hung Zhen (Figur 45) eal uang Zhen   fet tall, wi wo hs grwing out of his had e has the fce f a Rat ad the bd f  man is ees protrude ad his mu is tapered ited like a kife e hs yellw hair and a yew bard and h always wrks barefooted

OST C SOTO S

gu

145. Gna Huang Zhn

He wears te iml "Yu Po"    oden belt wrapped around his ast    hnd e carries  macal in Mo   of teel used for controlli demo   olden belt hans a lobo a sod  aed fan and a beaded al held General Han Zen lead a m o  undred housand pirt soldiers. s euen General is called WenBo (also o s e    Mao Spirt) e inMao Sprit (lso ko  Renao and We Wenbo) nbo) ards he psical bod rou General Huan Zen's maical o ers a aost prest can overturn ountains and plu ers up the seas he priet is also able to perfo t mac transformation transformation sll of Conacn Conacn the d (uo i ai) and instantly travel from one plac o anoter. t te maical sll o Suo  ai  prest i ale to instantl in stantlyy ae te round round srnk or tretc (ie nstantly ove acss reat distances). rouh Genera Genera uan ua n Zen maical maica l pow pow es a priest can also ause ro to url e sele t an opponent or cause sand to sddenly rie atn  bindin and storm

Fre   JZ  al Taln M t M Wn u t Sadt

J ZA

 n  air,   nt to

r  u  n 

 ms    s   s  ma rom

    aoss   en s swily    nsing   al rsh

F  Th Ja Zi Appang Tasan  o mang Gna HuangZhn

 order to noke eneral Han Ze te rest ust place secial orns on te altar, on a JZ da (close to te Summer Sostice), at te or o Mao (Sunse 6:00 .m). On t special d, e siri o aZ is summoned va maic tlisman (Fiue 1.46), and is assistance is be 

DOMGCCOM DOMGCCOM

 ir p  f d    i f   d ri r r rd prll   r w  iddl r ly rid   r r. Nx d  idd id d r dw d p   d  r r  il f  dd  (   rill f  ddl ri  ddl      p                r  p         d   d S d p i      





ir 1 49 A D pi   l il f Cruti  Rir by Drwi  i   rud

iur 1 4 48 8  Ji Zi Hd Sl

Ths type of Magcal Tansomaton Skill is somete tess bought about tho though ugh te use of o f magi seeched. Dung the nvocaton t s mpotant some w l smply speak that the piest take hs Magc Swod n hs ght ca taismas Othe Daost pes wl hand and daw the Ja Z Appeang Talsman a magca incantaton and use a agcal Hand Seal whle dawng a lne on the gound wth a wooden (Fgue 14 whie smutaneously fomng the banch o the Magcal Peachwood Swod Ja i and Seal wth hs left hand (Fgue 14. The agcal ncantaton used to summon Geneal SSISNCE BSED GIC SED FOR uang hen and hs poweul amy s XTa!" ONSRCING  IVER Y RWING  NUN  V B WN  N N H UND

umeous Daost mastes wee capable of Constctng a ve by Dawng a Lne on the Gond (known as ua Di Cheng He) and many such events wee ecoded thoughout Chnas ancent hstoy hstoy.. oo o o Reord wtten n the Accodng to the oo an Dynasty  BC0 AD) Lu  Pnce of ua an ked to suoud hmself with mag ans (ang Sh) who all dstngshed themselves with vaous magcal magca l sklls Some of these pests pests could make a ve ow smply by dawng a lne on the gound (Fgue 149 some could gathe up eath to fom mountans and pecpces; othe pests could use the beathng to nluence the tempea temp eae e nducng wnte w nte and summ summe e at a t wll; stll othe pests could by smple sneeng and coughng ceate an o fog n the end the th e Pnce evenally dsappeaed wth those magcans" 2

INE ON E ROND

Sice acent tmes Daost piests have sectly ivoked one o seveal of the Six a Spt Gene als in ode to utlze the supenaal powes to alte ad change enegy and atte One famous Jia Spt Geneal noted fo hs ablty to bestow upon upon the Daost pest the agcal powes of Constct ing a ve by Dawng Daw ng a Lne on the Gound s the Ja-Xu spt n ancent Chna hs name was Xu Y" his style name s Ln Zha" and hs ofcial ttle s Geneal Zhong Zh (Fgue 50). Geneal Zhong Zh s 9 feet tall wth the face of an man and the coase body of a Snake is countena coun tenance nce s puple puple and a nd on hs head he weas a golden cown Hs ao and helmet ae made of gold and aound hs shouldes  coled a snake e weas a yellow obe wh a golden belt wappedd aound hs wast Aou wappe Aound nd hs golden belt hangs a golden sheld and a golden satchel ed wth magc mag c stones stones and ao aows ws wthou w thoutt feahes

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AOIST AGC RANSORMATION KIS

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Fgre 1.51. he JXu  l sn

Fure Fu re 1 50 Genel Zh Zh  Zh

s hands, he hods an egh  spear ade ou o eghpronged eghpronged snaes General Zhong Zh leads an ay o a h dred housand spr solders s euena General s e Dnghou Spr. The Dnghou Spr aso kown as Renxan and Wengong hods an ae and a rngng bel, and s respons or guardng one's Shen Through Genera Zhong Zh' s agcal p ers, a pres can possess he agca transor onal sll o Consrucng a Rver by Drag a ne on he Ground" nown as ua D hg e) n s speca sk, a pres an daw a ne on he ground and ause a rver o nsany appear ddona dd ona by ormng a sa ound o earh h hs hands, the pres can ransor the dr io an enorous cl.  pres can aso pon hs fngers o he Earh and edaey creae a we When n coba, he pres can pon pon o he gund and edaey  edaey ll up an eney's enches wh Eah The pres can aso hu sones hough he a, o scaer

t t   t i       dw      W W t s   s s      sh h   se s  t  s  a  us Figu 52 he J u Aeng sn

 us      Xu  Tan a   s

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se  ng ng Gener Zhng Zhng Zh aear)

sads n order o aak and nvade a cy Genera o Zh s exreely volen and ercless, the s ohng ha he ears In order o nvoe Geeral ong Zh, e pres us pace specl oerngs oerngs on e aar aa r, on a hou day, a the hour o ao Sunrse, 6:00 a  hs specl da he sprt o Xu s suoned va agc asan gure 1.51) and 53

WDAOISTMAGICCOM

 Fst bend he left hb, and then cl he s n and te nes so ha he nas of he hee ne ae alned and paale h he op o he hbna he dde ne shod be eended and poned oads oads he eavens he pes st se he seeve seeve of hs h s obe obe o h de he secet and ea, and eep  fo ben seen.

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Fe 1 3 he Ja and ea Used fo an Geneal Zhon Zh appea)

his assistanc is bschd Duing th inocation it is mpoant that th pist tak his Magic wod in his ight hand and daw h Jia Xu Appaing Talisman (Figu 152) whil simultanously foming th Jia Xu Hand al with hs l hand (Figu 53 Th magical incantation usd to summon nal hong hi and his powfl ay s uhong! N  H VN Th Th magical skill ski ll of Wapping Wapping Up th th Havns" ns" (huang (huang Tian) Tian) is simla si mla to th th magica skil of Contacting th and" Howv instad of bing abl to instantly sooun to difn placs on Eath th pis is abl  instanly soun to diffnt clstial sas and plans in o o intact with th clstial immotals (igu . ancin China, th advancd sotic ta ppng Patts w oy aught o th discpls af thy had obtaind and mas th magica skill of Wapping Wapping Up Th Havns h ason fo this sccy is that ach of th clsial poals is potctd by a powfl spiit guadian and in od to obtain saf passag th pist mus know th guadians nam and magical sign (Han al al  Without ths ths two impotant itms th pist was doomd to fail and iskd sious punishmnt inuy, o dath Th magical skill s kill of Wapping Wapping Up th Havns also allowd th Daoist pist to dissolv ino



54

Fe    Daos s pes sn he aca sk of Wappn Up he eavens

th innt spac of th Wui Whby h o sh could instanly tavl ito oth clstial dimnsions xsting thoughout th low th lvls of Havn. H M Fa back into Chinas codd histoy powful pists hav bn cditd with th ability of conolling th vaious pows of wath Th making of dangous o favoabl wath hough socy was considd to b an impotant banch of ancint Daoist magic Wath Magic could b catd by itual acts, spokn splls (cans o incantations) o by th us of magical talismans Wath splls focusd on summong and contolling contolling wind clouds ain thund thund and an d light ning Mild wath condiions could somms b usd to hav a favoabl ffc on th battl ld and on ocan navigation Howv Daoist pists w fquntly hid to conu up unnaua wath (i wild stoms stoms,, fing ains o xtm xtm cold) in i n od to ngativly ngativly impact an an appoaching nmy (igu 1.55. Th nams of sval sval Daois Da oistt masts who w w capabl of summoning c stoms and causing gat damag a codd in Chinas ancin Book of Histoy. Evidnc on impial Wath Magic was codd codd among a mong th Mongols, and das da s fom th

OIS MGIC SOIO KIS

gu .55. A Daois pst usng o Wah Magi th agil

e of the ao Dnasty (907-25 AD AD).). od od  o this anient text, Weather Weather Magi (ie., (i e., R Rn n ) formed part of the ofial emonies o e peial Liao ourt For more informaion o eather Mai fer to the authors book, 

 Mg  g   

SSC BS GC S FR

gu 1.56. General Xiao Le

R "WHR C

Sine anient imes, Daost pes have tly inoed one or seeral of the Si ia Spit nerals, in order to utilize thei u wes to alter and hane enery ad matter One famous Jia Spiit Geneal noted fo he abil to bestow upon the Daoist priest the mal wers of Weathe Mai is the Ja Wu spit  nient China, her nae was Chan en," her le name is Zi Qng," and her ofial itle is General Xiao Lie" (Fiu (Fiure re 156 Genera Xiao ie is 8 eet tall, with te beau l fae, loely ountenane, deliate eyebrows, liht d usus eyes, d a lear lear,, white ompex ion Her hai is plaed on top of her head, bound up i a topot Se wears a golden rown on her head, d armor made enily out of siler he also wears a robe made out of siver aror wth a siler belt. She rides a powerfu red spotted heronwinged horse n eah hand se arries a doubleeded doubleed ed sword She rides into bate oyfully nin ballads d songs

General Xiao ei leads an amy of a hundred thousand spirit troops Her Lieutenant General is the DingYou Spirit. he DinYou Spit (also kow as eniu and Wenqin), wears a pearl own and is res responsible ponsible for uadin one's Hun ough General Xiao ies maia powers a priest an maser Weather Mai. For example the priest an sumon a fog, as wel as mae louds arse and the th e Sun d Moon disapa s maial tehniue is sometimes used to ouse the eney so that they lose lo se thei way She an also ause old and siler to ome into ones hands, however this maial skill is only allowed fo the sake of doin good, or for helping the ause of the Dao. When an enemy approahes you amp, whiste, and she will send forth flying spears t aot  deermined ahead of tie whether or not she wil oe riding on er spotted red horse In order to invoke General Zhon Zhi, the piest mst pae speia offerings on the altar, on 

WDAOSGIC.CO

When usn he Mac Sod and dan he  a W Aean Aean Tasman n he a s as he sod m h boh hands e he ef hand son he h hand) and se senh o fom he s fou loos Then eease he e han and ony se he h hand o form he second sees of oos oos and cuves na  ase he sod and n a snle soke nsh o he a of he asman by hn he  of he sod o he h  e  58 The JaW Aean Aean Tasman Tasman (sed fo fo makn makn  he Genera Xao Le aea) e  5 The The iau ay aial alsa

a inMao ay a e or o Mao unse 6 i s peial peial ay ay e spii sp ii of JiaW Jia Wu u is a.m  is ummone ummone a mi aisan Figure 157 an e asssne s beseeh beseehe e n e inaon inaon i is impoan a e pes ake is agi o in is rih an an raw e Jia W ppea in Ta Tasman sman Fu 58 we we simeously ormi e Jia W H eal wi i lef n ue 15 e maia inaion se o summon General Xiao Lie an e poweul amy s QinXian! QinXian !  is i s imporan o o noe a a   pecia inanaion mus be inone like inin a on



 s cu e dde  and lle fnes no he hea of he lef am Loc he es h he hmb h mb so ha he he al  alss ess o he he ue a of he ben humb  humb The dex fne hud be eeded and oned oads he eavens The es mus use he sleeve of hs obe o hde he secre Hand Seal and kee  fom ben see



Fue  59 The JaWu JaWu Hand Sea sed se d fo fo makn he Genea Xao Le aear)

AOIS AGIC ANSFORMAION K

VNN M Dno s  s he prcce prcce o o  oeg een or dscoveng hdden owedge by upeul men I requres he pre o use nue rcepon nd nnce oregh n order o d he prophec ge hdden wh cern mes nd ugure. The s o redng upcous eens or ome nd nereg ther energec pes n he conex o humn deny s own  ugury Augures wer ued n the orm o he emnon o e ee nd ocle bones (e eng orose she shess or ox houder) nd he emon o cee chnge cloud ormons weher condon sounds o wer wer nd drems drems  Th mgc  so requred he pres o be ble o obere obere nd nere he energec energec chnge currng whn he rh (eng Shu) nd hen pdc wheher he coure o n upcomng een w o be upcou o desrce Don Mgc ocues ocue s on comprehendng comprehendng he ube oron obsered hrough hrough dly d ly p erns cyces cyces nd nome o nure. nure. e eoerc echque echque o Dnon Mgc cn be dded o eel cegores: Redng Omens Torose ell ell Dnon nr Dnon ou Powe Don, Ceel Do, nd Don o he Ded Thee rou don  decrbed  oow

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EING EING E NS

ige 160 Doist Doist pess wee skied i the  of edg omes Yo Yo  sis ee ommoy sed s oles.  ses of ow sems ee l o og to e eses of Hee Eh  M he o  ee eses of oe o boe ses ee he om io gms d sbseqey epde to he spei hegms of e Yi-Jg Yi-Jg 

The ncen hnee beleed h ones e y coud be reeled  omen Oen were en menngu becue hey hd been peccy e    o redng ome e he oudon  ncen hn hereby hereby ebh rrged or n nddu by hgher ce or dnton n ncen nd becue eeryhng whn he coo (he g n nere  he udy o he Y-Jn   energec nure o Heen, rh nd n) w ne) The mos como uesos reurg uenced rough he Do. I w so bee he ] o omen redng noed me o h spr communced hrough gn nd crce, wr hunn trp nd uure weher condton (gu 160 symbos symbos encounered encounered n dly d ly e  e



57

AOIST AGIC RANSOMAON KS

appearng at sune an sunset Certan ypes of ew were onsere very auspous an were were sometmes alle swe sw e ew ew eesa wne" o honey ew" beause they always represente luxurous gowh an abunane. Ranbows were osere to be lke the w, ompose of both Yang an Yn an an exelent means o nvestgang the w of o f the Dao Ther oors an tmes tme s of appearane appearane we ntensey sue Pa ranbows, for example, were awas onsere unavoable omens Soetmes astng rt o san nto the wn was use as an anent form of Aeromany he prest wathe the ecton of we the wn bew the rt r t or san n orer to etermne f the event was auspous or etrmenta  Kn (Eart) Trigra Trigra  Divinatin  Gmancy e Sdy f  Earh) Ths ype of vnaon reveals the uture aorng to the moon or mpessons eate whn the Earth Ths suy nues the obseaton of suen sue n changes ourng ou rng w he gun trembng trembng noses, swelng swe lng an gru eea on, sus, anse ans e p p  an or o taneously eate mpesso  we genealy beee to el  ng ng booshe he estton of p fe, pague, an other evs epeng o e ypes of bulngs that wee esoy  other rumstanes stutures of om movng, et   (Fir) rigra Diviatin  yrmacy (T Study f Fir) Ths ype o vnaton veas veas the uure aorng o e oton o mpressons eate whn Ths suy nues he obsevaon of su en hanges oung whn the ons of the re o ts smoke aost  aost Pyromany aso nue the obsevaton of spe souns olo, olo, motons, or pattes patte s reae reae  wthn the e or from from t ashes, as wel wel  as spe vson v son that fome wthn e ames  an (War) Trigram Divinain Hdmy (T Stud f War): Ths type of vnato veas the utue of thngs aorng to the moto o mpesons reae



Thr Pm Typs o Clsil Dvntn

Divinaions o the Sas an aes Divnaons of he Sun and Moon Divinaons o the S

Fgue 1 .6 The ancien Chinese use hree ima es o ceesial divinations o eveain eveaingg utue evens

wthn water water Ths suy nlues nl ues the obseva on of suen chges ourng wthn the tons of the water, aquat ebbng an flowg naes an epessons olors an spe vsons reate wthn water. f, for exape a brk o o well sueny re up or hge s wate oor espealy f t beame as re as boo or so fou that sh e, e ,  was onere a parular ll oe owever, f nomay unean water shou suenly beome ear an ean t was onsee an auspous oen Aonaly, gales yphoons n eesse ra r a hat eoye eoye ops  a  e all onsere

DMNN 

 e l  he es to ob  r r e   Heaven The t t    e ouse of events  e  hey e asos or e w as the As A syy f f Pred o  e oe of a seae sea e kown as fnss Te anent hnese  e a ae n pospety ay n olow g  of Heaven, an hat a phenomena ig ig  he maroos of Heaen ha aaung aa ung whn wh n he mroosm mroosm of Man e oa observaon of naue wa a statu t oblgaton n  n anent Cha. C ha. Reos gathee gathee urng he Han Dynasty 6 2 A.D an menon n the Shu K (ao f f Hry) ategore eesta eesta naon na on nto three prmay obsevatons vnaons of the Sky Dvnaons of the Sun an Moon an Dvnaons of the Sars an Planets Fgue 1.63 1. 63 These These the ypes ypes of eesta Dvnatons ae erbe as oows

o o

 

59

WDAOSMAGICCOM

 Dinans f h Sky  rdr  driv

NAON O HE EA (ECROM ANC ANC))

Th wd Ncrmac aslats a divia mssags frm th sky th act prists d ad Ncra is  sill f callg sudid all srag r sudd chags tha c  f  dad curd withi h sy uch as chags i sy frh pirts f th dad fr valig past prst cl bld clrd stams f light vics ad tur vs A dium is xampl f sunding i th wid r air ad th ap a idivdual skilld i cactig h dad I acit hia his partilar tp f diiparac f thudr ad lighg. hudr f s dpdig  th cuswas always csidrd t b a auspicus ati tk  may fs phm uss it d withut rai. tms f  pist wh was prfrmng th acit Lightnig (calld th Fir f av) was magical riual h magical ar f Ncrmac csidrd csidr d t b a isrut f th Da and stims invlvd icrdibly labra ruals was cmny bld  stri ds vil usd t cmmuicat wh a rctly dcasd lativ Othr ims it ilvd sct magca m ad hr bjcts Th acit Daists blid hat bcaus tchiqus (i magca talismas icatatis hail was prducd wh Yag ad Yi cl- ad had sals usd fr vig ad cmmuni lid hail was thrf thugh t b a i catg with h spirits f h dad Wh pfrmig his magical ritual spcia auspicius m Th prdictis  h vil drivd frm hail wuld difr accrdig t ics is usd  rdr bth t v th spirit ad t baish h spirit Th psiti f th M  spcic sas i wich it fll  natn f h Sun and Mn I rdr ad th platary ilc f aur is ta t driv ssags frm th su ad  it csdra bf  ritual bgis Th th acit aists studid rgtc chags st fr h ritual must als b carfully s curing durig th tms  a clips th Usually a prist chss a glctd gravsit appaac f srag r sudd spts r pr- a abandd ui r sm scludd ara dp tubracs  h u r M spcic clrs withi h frst Th rual grud is purid f th hals r circls arud h M ad ad h hr agical circls a draw nt th strag clras surudig ths illum ath Nt magical ss and magical sals (i. mblm f pwr) a placd wihi h scd atis  Dnain f h Sta an lant  rdr cicl bsid ach f th ight spcic aras f t driv mssags frm th stars ad plats pwr that surrd a Bagua patt hat was th acit Das Dasts ts stu studi did d chags  h as- td it h arh As a magical sill usd i diviati Nc pcts ad brighss f th stars ad plats thir cjuctis with h Su ad M rmac ca b dividd nt w mai systms thir psit i h Hav at th tms f iviati Thrugh vig A hst ad Divia clips ad crcls ccurrig arud th ati rm pss. I b systms f Ncrstars Als imprtat wr subtl vibra mac  pris mst st btai th hlp f a sch as musical tus ad th suds that Guardia pirt  rdr t v  dad This w bvd t b mittd by th stars ad Guardian piit is dd fr th prsts prsal plats th mvmts  cts thrugh prtct ad t cmpl th cp r spit ty  cstlatis fallig stars ad mtr t sbmit t th prist's qstis shws

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Diviaio hough Evg A Gho type f Necrmancy requires the priest speak magical incantatin in rde t the spirit f a recently deceased relative iend Diviaio om A o This type Necrmancy requires the priest t btain part f a crp in rder t ef effectively fectively the magical act f "rasing the dead. In rituall the priet briey cnjus the spirit ritua strs life t a crpse that has been buied ad recently dug up (just ng eng t intergat intergatee it) While standing in the center f the three circes and hding n t his r her Magica Peachwd Swrd the Daist priest wil evke and questin the spirit f the anmated crpse

VNAON THROGH THRO GH V VO ONG NG

 R

An evcatin is the ski f magically cn uring a spiritual entty frm anthe plane f istence, causing it t manifest as a visble en ty within the physica ream in rder t seek its cuncil n this type f Divinatn the spiritual entties that a summnd duing the magical rtual were nt the spiits f departed relatives emany) but instead we spirit entities that existed within ther spiitual dimensins (Nature Spirits, ementas, etc) In this type f divinatin, the priest sum mned the spirit entity int his r her psence via the thick smke wating upward m the atar innse bu er (never within the priest's physica y) While manfestng within the altar ske, ske, te spirit entiy cud then be bserved and cmunicated with

Daois Mas Ca Wn oring i Wng a  Wnhua Yuan n aohsug awan Phoo by uian Pas

DVNON OU NVOON/OSSSSON An invcatin curs by awing a benign spitual entity t inhabit the priest's physica bdy and speak thrugh them Accrding t ancient Ma Shan Daist traditin the pwer and pstge f the Daist priest largely depended n the number f spirits he r she cud cu d vluntaly vlu ntaly incaate and cn cn withn his r her wn bdy This agica practice was smetime achieved thrugh the aide f magical sngs incantatins, dances, dming and psychedelic herbs and an d musrms Specic dancs fr spirtua visitatin e cmnly perfrmed befre etering int a trance t a a spirtua entty t enter the priests physical  etims nd fe r ash ng divian as epyed hle te prt s in s trance stte (igu 16)  is but ne exampe f  ivcatin us t br a fin inteigence int te bdy

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WOISTG.O

CORPSE CORPSE M AG 

Placg Plac g a spirt entty entt y side a corpse corpse was known known ane nt Chia as Corse Magic Corps Magic was   anent Dao ist technique used among among te acient a popular Daoist Wu priests pr iests n SouW SouWest Chia Chia  pecially pecial ly around e Sichuan provnce provnce aa t rived as a comon comon practice n China up untl te early 1900s Corpse Magic actually was originally used for benevolt puroses  ancit Cha Cha if an divid d ivid ual was travelg with a faily meber meber (a uncle for example on a busess p aay fm home and e uncle suddly died it was e sponsibility of the livg lave to retu the rpse back to e family burial plot pl ot If the ndividual as too pr to afford any type of casket and transportaon for e corpse corpse he h e or she could d the local Daoist priest pay a sall aount of oney oney and an d cive a Corpse Talisan  agical talsan ta lsan (written (written on a yellow piece of papr papr was specally speca lly consucted for te decead individual's physical body Epowed with te agical talisan all e dividual div idual had h ad to do was was place it oto oto te dead ans chest chest and a spirt sp irt etty et ty would would iediately enter into e deceased uncles corse he uncles corse would e sndup and begin to follow follow the ndividual ndi vidual back t his or her hoe count  long as e talisan ained ai ned on the corse it would ot depe depe but siply follow the individual who originally placed e talisman and actvated it (Figur (Figur 1 1  If e individual indi vidual had to travel for several days he or she ould siply ove e talisan talis an f te unes rse at a t nght Te ucles corpse would imediately collapse and begi to decopose In te oing all e idividual ded to do was lis ma on the uncles est and the aga place the lisma spirt would renter into the corpse and again fol low e ndividual ndivid ual on his or her jouey homew During the "opium wars of e early 1900s dug du gdealers deale rs began suggling opiu nside n side the th e bod bod by ies of dead ndividuals ndivi duals that that wer being inuenced inuencedb Corpse Mac Traditionall custos agen we u willg to sarh e e spirt spir t d dy of a  akg it i t easy to get get the drugs across iper iperal al block ades Eventually e eperr of Chia issued strict sanctions forbidding e practi of Corpse Magc i oer to stop drug dealers fro sugglig opiu acss county lines inside in side ese oving corses corses 

gu 1 65 A Daot pt ug th agca kl o op Magc TRAFRRG A OL

Another esoteric practice of Corpse Magic ud in ancient Chia as the magical skll of transferrig the soul into a corpse known as "Shijie This ancient Daoist practice focused o placig e priests soul ito a new ne w body body in i n order order to allow the prest to continue traiig in magi cal alchemy Sometimes kow as te practice of Cheating Dea Dea is magical skll was per formed formed tough tough trasferrig trasferri g the soul into a wlling "donor someoe who has recently died or te forming body of a fetus A priest wishig to do is type of Corpse agic must rst develop a mendous amout of healig power his is becaus te priest must alady be used to transferring his or her energy to maipulate maipula te an a n idivid idi vidual uals s eney body body caels caels ad energetic elds Therefor the foundatioal taig and skills of Healing agic agi c must alady ala dy be established before attepting suc agical Transformation Sills For example only after a priest has mastered e agical ability to purge and quicke (or bring to life certain energetic states of o f Qi obstuction ad ad blood stagation sta gation ex isting isting wi in a individuals ind ividuals body body will he or she be able to move all energetic obstructions from the lungs and tasfer his or her Qi (lifeforce Ling Shen Shen (magical spirit sp irit and She Xian (eternal soul into e unared drowned victis body Traditional radit ionally ly ere are several magical magic al rituals used in order to prepare te priest for this type

OS AGC RANSORON KS

of Magcal Tnsforaton Si. he the ways of transfeng a soul are described as foows (Figure .66)  Wiing Dono this stuaton an oder prest tansfes his or her soul into the body of a willing donor Befo he initia transfer ence begns the oder priest st transfers the yong donor's sou to a higher spiriua spiriua realm. s is i s accompished by having the priest pries t go thogh e donor's donor' s physical body ad epty out the donors spirt body ie by separat ng the sprit's etheric shell from from is "physica "p hysica hose) his purging process enables the prest to easiy transfer he donors teal so into the celestal ams to expeence a higher spiriual evoluton he olde priest can thn begin the process of possessg he donors yonger body When an older priest begins he process of possessing and animatng the body of a younger donor the tenue is sometimes own as a wakin Since the priest has also "cheated birth he or she etains the owledge of a his or her esoeric trning, trning, and is i s free to coniue the process of traing transformaonal aemy  Rn   n this siao e priest tranfers his or her sou io e bdy o a newy deceased indvd ind vdua ua raditona raditona e body of a drowning c as pe pe ad was comonly chosen beca he ict had iitally suocated to dea nd s or er tissues were otherwise eathy d s tact (ie the body's eneg canel  inteal ogans were s in goo conio Soetimes however e body o a coma i as chosen especia f the tissues e savageable t s iportant to note that e pries does not have to be phsicay pesent i orer o manipuate and perform ths type of Copse Magi possession Sometimes a seasone priest il hae estabished an energeic bond and an d friendship friendship t a spirit enty who is ro the Water ement realm. The Water ementa wi then infor th priest of a recen drowned candidate hos body is

I

vv

nto  Wing Dono rnsrng  Soul

Into  Recent Deth nto  Forng Feus

Fure 1 66 hehre hreee Wys o rnsf rnsferrin errin  Soul S oul

young and hea hea y and whom the the priest can easy overshadow and possess   nitally the priest begins by em1tng Q. in order to anmate the drowned victms body reviving the vtims brain unctons heatbeat nd breathing breathing  As the vct vctm's m's body transorms from a morbd state of death to a state of coa the priest increass he emission to include activatng the energetic unction of all of the victim's inteal organs and tisses Fnay the prest ansfers his or her consciousness into the sowly reviing tissues nd suddeny wakes up inside the new boy At ths pont in transformation tran sformation e priestt begs the process of reorientng pries reorientng to his h is or her new life and identity his is further accompished by onsciousy diengaging al physical, mental emotional and spiriual attahens to his o her old body Certain chols of agc wi begin ain ng he magical skll o rnserg the oul b st anang te enegetic canels of a droned piget e prest wi star by agg  r a  r er Ling hen and soul  nto a  pge. pge . s he prest gets  roe igets energy to eanimate,  o  leas o eventaly gain conro of e mas inernal organs and tissues vtay e magica rsrection practce  crase crasedd until te priest was abe to uy a e body of a droned hman beng  Fg Fus n ths situation the priest raners his or he soul into e body of a newy deveoped feus Trad radtonaly tonaly the body of a healthy yong oman siten years o s chosen fo this ype of Corse Magic hs age is raditonay raditona y chosen bease the young

Q

Q

3

WDAOISTMAGICCOM

Fgue 1 6 he Fve Fve Deadl Posons Cenede Ve oon oon oad oad and Gecko

woma i eergetia tog ad igorou ad will be able to wittad te eergetic afece After te priet ipg i pgate ate te itee ea old e wll wl l te afr afr h oul ou l ad oou oou e to the omig fetu Eetally te priet' traferd oul wl te be bo rom e womb of hi o wife ad e wil terefo be i o ild Becaue th ife will the becoe a widoer her uture aial tabity ad tat of the ifat prie) mut r be etablied before the agical ritua begi

I

EIN EIN HE OU OF  OM ICI M:

Aother varato of Corpe agi  te magial ll of capurig a Huma Spirt a et Cia ti teique wa popuar amog priet wo pacticed blak magc, ad i t qued qued te piet to ue Fve Deadly Poio i order o caue a oe vicim to fall io a coma  aiet Cia  maciou mac iou form of bac magc wa oe of te mot fear feared ed te teque que ued ue d by pre t wa iitated troug te deady aault of uig a paticlar viulet poio paced  a teded victm food or drik  a mou poio wa know a e dreaded Wudu (ive Poio Poio e e a two ma fomula ued i te cotucio of te udu preiptio Tee two fomula are deied a follow:  Th Fve Dealy Ps Fua Ti poioou precriptio ot of te cei pede, vipe corpio oad ad geco (Figure 167 ecaue te gecko eegetic propetie

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Fgue  68 he rue rue Fve Fve Dead Posons Posonous Centede Poisoous Ve Posoous coon coon Posonos oad oad and Poisoous Poisoous er) e r)

are eutral it i ued a a medum fo te oter poo to mx Howeve e geco  alo ay i tate ad a therefoe e ued to dra dra te te poio to atta atta te victi victi   Kdey K dey Yag, Jig ad blood.  Th Fiv Dady i ula Oer coo of Daoit ocery coed tat te true" magical foma or te ve eadly Poio co of e poioou cetpede poi oou oou viper viper poioou corpio oioou oad ad poioou pde (Figure 1 68) I ave peroally eard of t pecic forua beig effectvely ued by mode aoit piet Oe of te eariet metio o  aciet pooou fomula occr i the dicuo of a feudal Price ad a pya datg bac to 540 B  It  aid ta ti pooou fomula alo appear i te Yi ig o teriyg wa te efect of te udu poio tat o te 5t day of the 5t Moo the aet Ce ommoly upeded magical carm and talma talma  from from eir roof roof door, ad doorpot to war o e evil iluece of the e Poioou Amal" (gue 169  91 BC a t  t  ut occrred  te alace of Ha Wui erein large umbe o eople wee pu to dea o upicio of beig vved i te pparao o udu oio  598 AD te te wa wa  eve a mpera dece deceee ofcialy ofcia ly fobid fobid dig t ue. o date, te udu fomua i oy paed dow toug ecet amio fo maer o dcpe

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OIS GIC RNSORION KILS

T formua was  usd for a yps of bak magi. For xamp i o ommo pra i (aftr rig t formua wit adiioa rbs d gridig tm io a  powr t prst woud pa t powdr io t food of t id viim O O t vitim vi tim igs t poso  or s wou mmdiaty fa ito a oa As t if of t vitim bga to fa to arkss a t spirit body sparatd rom t pysia body t prist woud sar d impriso t viim's sou wi oud t b us as a spirt svat At tis poit  prist was  to us t vitims sou for is or r ow prsoa it tios (i iprsoig it ito a spi arm taisma ri or wapo dispatig it i orr to tormt or vi or usig it to gatr srt iformatio) A og as t boy of t vitim rmaid i t oma is or r sou ou b o oo o by t aga powr pow r of t prst W o i srvi t viims sou was tradioy kp imprisod wi t Daoist prss agia gourd. Tis magia gourd was itr ug o a spi typ of wakig stik or kpt o t prists tr TRNERRNG R O  CM' OUL

gure 1  69 Magia Ta Taima ima use   o  evi iuee o he Five Poioous ls

 ordr to prpa is vi potio a p pas a v poisoous craurs ito a cay j tr iig a spi iatatio ia tatio ovr t jar jar it sa wit a id (otaiig sma air os  ar is t kpt out o sigt i a od dark pa  prmary goa is ot to d t fv poiso ous cratus bu bu  o for tm o d o of ac ac otr Afr a yar t pist rmovs t rm from t ay ar ad bgis t poss o fig i otts mig t utiad mais aog wt spi rb t was bid at t orps orps tat was foud w t ay pot was opd was upposd to otai t mbid poisos of a v raus

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Aft sta   of a oma vitim a rt r t of ak a    au au hi hi  or rs o  ua   of t vitims vit ims u (Et     S (Orgia Spirt Ts r  sio wa t us to draw a portio of h rmaiig ifor rgy away from t vts vt s body Ts poio poi o of t viim's ifore ifore rgy was t puposy usd by t prist i orr to ast ig sps it it Cia it was wa s biv tat by usg  iffor rgy of a viim as t rgti mar of a xig sp a sasod prist oud r ot  rgti ors ata to is or r ow iffor rgy ad rot t karma iiat from astig astig  x oto  vitims oga spirua spiru a rgis (ua (ua S. S .  prist wod t at  suprmposd magia sp a f i wr a  ativ stat of  itims it tio trby ausig t karmi paties a bakas ffts (ourrig w t rgy of

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W.DAOISMAGIC.COM

an intiated psyic attac etus back onto its originator) fom the eng spell to be transferred transferred onto e im istead f the priest is "tansfer ring kaa enique forciby drains the vicm f his r her ifefrce eergy causing physical damage to occr t the ictims ictim s tssues he priest may then ue tis sphned and stoen stoen energy energy as a s he or she she sees se es t n ancet times, priests of blac magic commony used he siphned sul nergy f coma icms icm s or arius eil purposes This technique as allows priests of blac magic t fset ay engetic and sprtua daage that tey woud rmay rmay receie receie fm us· ig Bood Magic Magic causig causig the cma victim vi ctim t suffer suffer the aric daage instead Cntnued oer a lng period f time is tecnique can cause the ictim to sowy and inevitaby de becoing a hungry ghost This sae magical transfering tecnque ca aso be used in rde t aner and bind te power f an enchantment or magica bject ont anoter perons energetic and spirtua ed IU IU ED I N O RE G  O  IN  RI ER

The folwing training is an eape f the arious agica tecnqes sed in ancient China by aoist priess or the urpe o acquiring a "Spirit Helper In this type f Cpse Magic a priest uses agical ua to smon and ict the services  the ghost f a recenty deceased indiidu indi idua a his ritua requires requires the priest to spend 0 days of cnsistent editaton ad prayer t as requres te cntiua rectations f pecia icanta icantans ns needed fr bt bt summn su mmng g e spiit etity etity ad for tectig the priest r e spirt entit Once obtained te sit entt is then used a servant ie t wa e piet f impeding dager gaher imprtant infrmatin or deed nd protect e priest Anyne wh decids t dertae this type of magcal training shuld be extrmey cautius It is imtant t knw tat if te spirit entty is dipatched t attack r ki anye (whih is a cmmn practice in Bak agic the piest will be slely respnsible for t Kaa eated y the psychc attacks ad e r e i eetualy be puished accrdingly

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

Fe 1.  avead avead contans an abndance abnd ance of n n Ene

hings begin to get aly catic i e last ten ten days f e e magical ma gical ritual rit ual as the the spirit sp irit entity begns to tae shape gateng a more solid energeti form rom the proected ectopasm of e priest It is imprtant durig is nal stage of te ritual that n mater what happens e priest does not stop hanng the summnig incantatin. The summoned spirit entit can and generaly wi) purposly purposly take te t e age of some orm orm of hideous monster begin to shake the grund r even grab and pul on e priests eg These purposel ac tio ae initiated in ode to dspt the piests focused focused cncentration cncentration This distracton technique is a commn ply used by summoned summone d spirit entit entit in order t hpefully fee itsef fm the contr and power of te suoning cantation he ancient ancie nt techque used used for for summoning summo ning and gat ering a spirit helper is descibed as flws: 1. he priest wil begin by ndg a safe shetered place inside a gaeyard (Figure 70. hon in this type of magical A gaeyard is hon ritual because it contains an abundance of dead (Yn energy whch is required  rder to help te prest lcate ad sum a sirit etity  is important for the prest to chose a safe secluded pace as he or she wi be meditating at tat exact location eer nght at the pea pea hou ofY of Y betwe between en  PM fo te et 0 days It is also iportant t ote tat if te prest misses ne night f practce e or he wi hae t begin the magical ritua a er agai Next the priest wil sit i a relaed psture ad begi quiescet mediatin usig qiet atural atura l beahg The prie is ecuraged

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AOT GIC RAORO ILL

Whe dawg the ower crest fo wome the e ces aod he go to he ght sde of the body he desces edg o he ef hgh

Whe dawig the owe cest fo me the e ces arod the gro o the e sde o the body the desceds edg o he rght thgh

Fge 11 11 . The Poecon Taima ai mann i dan on he piess bod h he fs o nes of hs o h e e Yng hand nsped fom he oigna a of e  e 

o perfor e One hou en en Meditaon Medi taon ad he "ee nvocaons n ode o allow his o e bod bod ind and spit to settle nto a uiescent state Afe pefong e id invocaon the piest fs is o he nds atenton on gaheing diine ligh nto e owe Datian t s ipotant at e pies iagne and feel e diine light enegzing and ovefloing his o he physical enegeic and spitua bodes The piest hold this age until he o she feels all thee bodies copletely copletely full of e dvine lght l ght dissolving into te innite space of e Wui  e pests body ind and spiit p pae to pefor the agcal itua e o she begns dawing dawin g the the agical talisan o peae and protetio on his o he body igue 71 Taditionaly acoding to Zheng Yi teachngs the Potection Tasan is dawn eithe with the pests nd o ith his o he left ang hand uing the mota wod Hand al ige 7

Fe

.

Te Te Immoa Sod Snge and Sea

Whle focusing on being protected by a paricula eestial deit the pies begns begns atng the aisan by dawing a dot on his o he Mddle Danian aea then a seiccle on he sola peus aea This dot epesens he etea flae and iinite power of the Dvine Net he piest daws a hozontal line e tending fo the left side of his o he body 7

WDAOISTAGJCCO

moving across he Shenque (navel area) to the the right ri ght hip his line represen represents ts the infnie infnie power that the Divine (eaven) commands over the various realms of the Earth en, en, the t he priest draws a descending verical line beginning at the Shenque (navel) his line will ow down he center of he abdo men to the Lower Dantian, and then it will curve curve around ar ound the groin groi n owards owards to right thigh thigh (oppose or women) This line represents the innie power that the Divine (eaven) commands over the various realms of the Underworld The primary goal is to ensure that a pow erful energetic fusion has occurred this mainains he connecon beween the th e infine power of the Divine and he priest's own Ling Shen 3 The priest then creates a magical talisman on the roof of his or her mouth (center of the palate), with his or her tonge his area of the mouth is known as the Wood Tongue Positon, and it activates the energy within the priests Middle Dantian and center core Taiji Pole (Figre .3 As the priest's tonge begins to draw the magical talisman, he or she siultaneously begin to hant a magical summoning manra in hs or her mind One example exampl e of a summong summong mana is as follows: fo llows: RaYa-RaYaRYa RaYa-R-Ya-Ra-Ya

Whh ansaes to: ComeCome- Le   Be Be Nos Noshe he Le  Fee Fee Goo) is magical magica l incantation is used us ed for copel ling sprit enties to come to the priest ere fore, it s important for the priest to have a powerful emotional and energetic connetion to the magical phrase Because the priest s acting as an "agent of the ivine," the Words of Power used in the magical prase should also activate he h e priest priestss inteal energetic and spiritual powers. 4 Next the priest inhales from he directon of the East and imagnes divine light owing 68

D  mic smn on e roof roof of the mouth

Fie 173 173 he Wood Wood Eeme onue osiion is sed for cvtn the ener of he res's Mdde Din nd cener coe i i Poe

in through his or her nose stimulatng and energizing energizing he image of he magical alisman hat has been drawn on the top of his or her upper soft pallet It is iportant that this magial alisman be energeically conneced to some orm of spiritual power that the priest believes in, trusts, and relies on While connuing to inhale, the priest imag ines that he or she is pulling the energetic and spiriual power of the magical talisman downward through the Taiji Pole, into his or her chest, heart, and Middle Dantian area. 5 At this point in i n the riual the priest begins begins to connect and se the energetic and spiritual powers of the specific summoning incanta tion with the energetc and spiritual powers of hs or her Five in Organs Specifially, the five Prenatal viruous energies that emanate within the priests Wu Jing Shen (ie, compas sion fom the Hn and Liver; peace and order rom the uan Shen and Heart; integrity from the Po and Lungs; trust and truthless rom he  and Spleen; wllpower and wsdom from the Zhi and Kidneys). 6 After After combining and sing the spiritual and energetic power of the smmonng incanta tion with the spiritual and energetic energetic power of the Prenatal  ig Shen and five inteal organ, the priest then focuses his or her a tention on bringing the divine light p from the Lower Danan into the Middle antian The priest sold iagine and fee feell all of these energec energec and spiritual powers combinng and sng withi he area of his or her ellow Court

AOS AGIC RANSO RAION RAION K

7 Ne he pries brings he comined energies upwad om he Yellow Cour ino he back o he ha This combined energy s hen haled ouward and nfused wih e specic summonng ncanaon Whle ehaling he pries can eiher audibly o inaudibly speak he breah incanaion   s iporan ha he pries coninue coninue ehal ing e sumonng sumonng incanaion or wo hours evey n n (rom (rom 11   P P or he he ne 110 days One One ohe imporan noe noe o menon is ha a he beginng ad ad ending o o  ea ea  riual, he pres should aways draw he energec ouline o he Poecon Talsman in he air using he Sword ngers and Seal. end he riual he pries gahers his or her ng Shen back rom he inne space o he Wuji reung is energy nd roong i ino his or her Lower Lower Daian As he he priess body body mind, and spiri spi ri reu back o norma, i is impoan or i or her o nsh he magica riual by again dawing he Poec ion Talisman. 9 Aer 00 days o gaherng ad proecing i nd Ling Li ng Shen ug ug he h e beah ncanaion, a spri eniy wi wi  slowly beg beg o physically appear (igure 14 rg hs impora ransiional me he pres g o peak sumoning a bidin bi din    e o subugae and onol he sp e A hs ie o ansorman e pes may suddenly epeence epeenc e genn im For eampe on e 0s ngh he g may begin o shake whee he pres s si or he spii eny may ma y conure conure he imae d eeing o a bloody arm suddeny dpping ou o hin air a ir ino he priess lap. The nex nigh, a bloody hnd an oo could suddenly drop ino he priess lap Each consecue nigh an addiona boy par par could be added a dded Unil, n he 10h 10 h nigh all o he body pars begin o unduae undua e nd move ogeher ogeher orming he image o a person. Someimes his spr peson wll ake he o o a oul smelling hideous monser wh red piercing eyes, and oozig sores he hideous eae may even ry o aack he ries



Figre Figr e  4 Ae Ae  00 ds he he spiri en en il slo begn o mies in phsicl om

 s imporan o reember during his pocess ha hi is only us an illusion used by he spiri eniy o disrac he pries as i aeps o ry and ree isel o maer wha happens i is essenial ha he pries remais reaed wh his or he eyes opened, il coninuing o speak he summonng and binding incanaion Do no becoe scared or sop chaning he ncanaion or he spell wil become broken Remembe o end he riua by coninun o draw he summoning alsman n he ai using magical and Seals 0. Aer abou ha an hou, hou, he mon m oner" er" wll evenualy gie up apologie, and ransorm ransorm back ino he image o a egular person A hs pon in he rial, he pres mus povde he spir enity a name d spec Hd Sea w whi o summn i I is poan o oe a he spi enty en ty s ny abe o er a  ur pysical pysic al am a m i nd when he pis ges   omman. The ps s also sposible or eeding he sp ey one a week This is acom pise by seng aside a small alar ha cains cooked pork hardboiled eggs, ice wie, amond ookies dieren ypes o rui or inense The pries is aso encouraged o bu spr money  a reward in order o show his or her appreciaon appreciaon espeialy espeial y aer cerain cerain magic magic ll deeds have ha ve been roed roed I he pres neglec o ed or use he spiri eni eni y, i will venua  venuayy leve. leve . Once he he spi eniy leaves he pre ill never be abe o ge i back

WDAOSMAGJCCOM

GIC, SII, A A   SOU SO U  OJ CO CO  The phenomena o Energetic Pecton Spirit Projecton, Projecton, and Soul Projection are nown and accepted a natural part pa rt of existence existence  almost every cuture in he world. he holy mn ad wome shamans and energy energy heaers of of my my primi p rimiive ive socieies were requred to prove ther powers by exercsing hese spirtual and energetic abilities Many ancient writngs descrbing the magca eats eats that idividua idiv iduals ls can accoplish accoplish while out of her physical bodies (eg. Soul Projecton) were recorded  China's apes apes f f te Immta written during the an Dases (206 BC. 220 AD A D)) In acnt Daoist trad tradion ions s Sou Proec Proecon on d excursions into the spirit ream were om ony known as "Yu You Distat oaming)

 Energy Proetion Thi occurs when the priest's priest 's control o his or hr Qi Qi is culti cu ltiated ated to the point poin t where i can be projected projected outside outsi de of the physca body like energec vapor hs abiity abiit y is soei soei es own own as Q Eission, Eissi on, and it is used  all aspecs o ancient Chnese healing therapy, matial art, and spiritua culivation Spirt Proeion This occurs when the priess Shen is projectd projectd outside outsid e o hs or her physical body as an energetic vehicle of ight ight  hs h s abilty is i s soetes known as Traelng Traelng airvoyce a irvoyce or Reote Viewng nd it reers reers to the the prests ability to observe (within his or or her Minds Eye) people places, and ings that are normally hidden or at are disant i space or tie So Proeion: his occrs when the priests spirit body the subte energeic ehce o the Eernal Soul) is i s proeted proeted outside of his or o r her physical body (igre 176) hs ability is also known as "Asral Proetion or Soul ravel n oul Projection, the individua's spirt body s someties sill attachd to he physiphys ical body through an energec Sver Cord while it is being proected into either the phys ica ateria) or spiitua (atra) reas reas









NDNDN H H Y  N All systes o Daost orcery ulie energy (Qi) and spirt Shen) projectio, projectio, and also us spec cobinaons of vsualizaion concenation and wlpower to enhance the dsciples inate magical sklls oth Daoist and ibetan sorcery contain elaborate doctnes and teachngs abou the metaphyscal metaphys cal abli a blies es of he physica body body en ergy body, and sprit body Included whin these L esoterc teachings the secet ag o Energy TRNCNNG H THR L he body has an established relationship to Projecon Spirt Projecon, and Soul Proection both the physical and spirtual worlds The physi described as follows Figure 75)

a

Soul Pojcton Spt Poect Poecton Engy Engy Poct Pocton

he Spit B ong ih he osciosness  oee ot of he Phsica Bod omeime  b a enegec Sver Cod

e e e 

 Se iga Mind)  oe ode of he Phscal bod to e places ad hings i pojece pojecedd o o o  he bod e n enegec vapo

ige 75 Sol Projeo Si Po n Energ Pojeo

0

DOIS  NSFOTION KIS

F!ure 176 Sol Prject (The Spit Body ising t of it Phyical he l)

l world of e livig is consided a Y Yg ste o exisence exisence whle wh le the t he supeatra-spiita supeatra-spiita orld is consdered a in sae o existence. A te Daot priess Shen eaes a high sae o nsiy, he o she can anscend he ordinay ses ad o o mal conscos perceptions This enhanced i viy enbles he pries o obsrve communicate and ven avel wihn e "highe d lower pital n wolds In he Daoist radon i is

said ha here ae nne energetic eves o Heaven (e (e  he hgher spi spi tual ples) ad ad nine eneec eneec levels whin w hin he Eathy Eathy spiriual al o lowe spirual spirual planes) I s impo to noe hat he e "highe' and lower spial plane has nong o o do w he acal space bu insead ees o e level o energec and spiiual vibration e higher ad oe piral planes overlap ad eis wihin he sme space as e phscal alm This blend g beeen te higher planes lower planes and e physical realm caes energec dmensons Whin ese dmeons eis places whee the enegec separaon ween he esng als is ver hin I s trogh hese energeic porals a lower spit enties ca ach ou and aach hemselves ono ople places places d ngs wthin w thin he physical alm alm  is i s achmen achmen ca occr even when an individal indivi dal is i s no diectly sojouing sojouing ino he entys spiit eal The enegetc fqency o ea spii eniy deermines e spirial level i which i sides sides Beings o o  highe eqenc eqenc  or eaple vbrae i n he high hi ghe e a a aser rae nd theore reside in less dense energeic diesion; wheeas beings o loer energetc qency can only dwell in he den denee ower  ower energec levels Negave eelngs (eg wory ear anger ec prodce a lower viration rae ha ca keep an ndivids spial vibraon at  lower level hereo  negve fg g ct lowe level spua in to h individual  e Pojo, pit Pjecon and  Pocon te eecs o tme ae not ac ole oide e physica alm hin e siia alm e is oipsen hee s o p or te te oy he priess prie ss percpon o i

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DAOISMAGCCOM

EG ROJECIO There s an anent aoist sayng tha states, "he md (hen) (h en) is mo poweul tha the beah (Q), ad he breath s moe powerul han the body ng) n g) Thefore Thefore he anient anient aoist prests nterated all three dsiplnes (ontol of mnd breath ad posture) in orde to maxmize their magal sklls of poeting enery By ainn he energy of the phys tssues tssue s and espiraon the anen Daosts ould evenually awaken hd den esoteri abltes that noaly ie dorant wihn the human ind One the abiies wee awaened he prests oud e to proet enery into and interat with any peson plae or thing (Fure 1.77). n anent Cha Daost priests ould use Qi proetion o healn protetion, obtann en lighenment, or to onro the varos powers o lements at rate rate and for he he material the Fve lements world world As the Daoist priests masted he ailty ail ty to cultvae and tansfor in (essene) (energy) and Shen Shen (spt), (sp t), they wee requd to demonsate teir priieny n ea leve of tainn tai nn before before  in allowed to proeed to he nex stae. In the ntia staes o traning the pest rened his o he mastry o spe postures, respration tehnque and mental taning hs the priest o ntgrate ntgrate his hi s or he physal allowed the strtre wth e breath allowng for mamum aess aess to the th e energet power of the bodys The prest as then tau advaned displines of mental and sprual tranig, until he or she had mastered the abty to ontro hs or her magnation sensation ntenton and attenton Ony ater all o these abilte were mastered was he priest able to gan tre aess to he eneret and spirtua powers that ae the elusive domain of advaned Daost Daos t priests Oe template used to de srbe ths patuar magal appoah o ental ainin states he he Y Y eads the hen hen  The hen dcts the Q (ur 18)

Q

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2

iue 177 77 Pojec Eney

NY Q (Enery) is the uel hat gives the spit body the sore of ts powe and allows fo its ener energei gei atvi ty ty When woing wih enery enery we rst mst m st understand how thoghts and emoons print onto the eneet eld whn ou els tisses and te suoundng envronment When an en erget eld eomes imprnted wih the onstant nfuson of projeted thought and emotion its resonant resonant vibraton beomes den and s  s easly et. RG D VROT RCOS

radionay rad ionay all Daost rests a taugt ow ow to use ther Lin Lin  Q (Maal (Ma al nery) nery) n order o o deeply interat  he ltdimensona nate f envronental (Ear) and niversal (Heaven) at ter, ener and spirit ts ye f  f aial rain rain  the priests a also sooed in understandin e naura enere interatons at ocur itin al people laes, and hins ese varos eergeti nterations ae descibed as follos:  En and Ppl Every person arries the energe mprnt o spec habtal habt al houts hout s and eotions eot ions hese energet energet pattes orm the harateriscs nd nd the personaliy dyna dy na s of eah eah indvdual indv dual are mprnted in every amly amly and a nd ae passed pa ssed on rom generaion to geneaon s ells reate tissues whh in t create nteal organs, so too do people reate alies, ommuniies and nations

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AOS AGC RANSORION KIS

mginion nd Inenon

hogh nd Feeling

Lie Force nerg

Figr Fig ree 1 78 he Imginon Led he Mnd he Mind Leds he Qi

Lkewse the enegetc thoughts an emo ons of specc cultues fom the enegetc ass of each aton an cony he eegy oy conans the nfuence of he oys Q ceate fom the comne eegetc nteactons of the oy's teal og sysems a enegy sysems As a pest pogesses  hs o he tanng, the thought an feegs that nuas pojc to he enonment ecome o a mo oous oous  Eneg and  a: Each aea, lan home, seet, to a coty contans ts own acmulaton of houghts, houghts, eas, emotons an an  cstoms that a mpnte nto ts enegec els ese eegetc els ae pte y  nteact wth the eomental Q he mneals  the sol pls, pls, mals hums, a aous geologcal suctes all comne to cate an aeas eegec pae Fo ex ampe te accmulaton of the thoughts thoughts and eegy pte thn a son s ute ffeent fom that  a u Each mpnte enegetc el as an nal due to the exchage of the lfe foce eneg that occus when the nual smeges hm o heself wthn that en oment Any egate lfe foce enegy s asoe nto the loo an the ntal oga sysems ollutng the oy. All toxc houghs  moos case the eneg to ecome "stcky and moe ense Any nease n enegetc enst wh can e ethe pose o negate ges ay t the emsson f ectoplasm Ectoplasm s a ense fom of of enegy that can e actae y chage emotos. The stonge an mo n tense the accmlate thought an eoton he stonge an moe poweful the enegec

chage The stonge the enegetc chage the eae t w wll ll e fo ectoplas ectoplas to maealze mae alze Ths enegeic phenomena s emonsated n saton  whc whch h fo example a hieous hie ous mu e ocs at a cetan locaon eg a house he afe e loo has een ashe om e als nd e house has een eshly pane t is ented out to unsuspectng uals o many yeas nothng out of e onay anspes n the house e a fouth famly moes  to he house an suenly thee s an eneec upeaal esutng n exteme poe poe ges acttes an psychc attacks omenng e new famly s suen suge of psyhc acttyy occe ecause the egatie enegetc actt paes exstg wthn the fout eng fam ly automatiay acate the pesg nega e eegy exstng wt he enoe  Eneg and Things All pests know hat afte an oject has een pnte wt thought and emoton, hat tem ll eta te mpnte enegy fo an extene peo of tme. Ancent cons an magca tools" ae an excellent example of the enegetc enegetc m pntg of ojects The suconscous mn naually ecomes uence though the eneget mptg  actato of these ancen cons  magcal tools hs s why a logo seal o cest s ue to ngecaly asfe he cent poe f a magcal sect fm geeaton to geaon  Taso  E o  eo a o o  o ag ag th egetc e f t g a mt contane  y n plae o g, the pest mus t g  so somes mes n an e e  e l eegec state Net the pest ae a ne enegetc sate e. wthn hs o h  oy an then poecs ts ne enegec state outwas n oe to eneop an tafom the peson, place, o tem  enegetc nteacto causes the eson place, o thng to e engulfe an asoe n the pests poecte enegetc el Ths poes the pest wth the aby to ntate n tate con conol ol oe the peson plac o thng tha has ecome oehadoe y hs o he lefoce enegy

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W.DOISTMGCCOM

Fue 9 9 Rdn Q

Fre  80 Absorb Absorbn n Q

ZN H BDY N hen energizing and mobiizing the body's energetic elds, the Daoist priest s generay taught three primary exercises. ese three exer cs used n order to hange and taform the bodys energec ed alowing it to be more luid and energetically energetica lly harged The thee exercises ae desribed as folows:  Raatng Q: The first execise s consideed to be a Yang Exeise, and i is used for pu rying the energy withn the envronen t focses on projecting Qi from the center co (Taiji Pole) of the prests body causng divne energy to radiae outward throgh throgh six dions di ons of space (font (font bak, right, eft eft up down) This beginnng exercise ues the divine ight that emanaes from the priests cente core o pri a of the peope paces and things that are currently within he priests energetic eld When reeasing Qi aay from the bod the priest imagines and fees he diine energy pusating ouwar for several minutes (Figure 17 Eah energetic plse ippes the divine light from the Taiji ole outward through through infte time and space, in al directions Asong Qi: The second execse s con sided to be a Yin Exercise, and it s used for gathering eergy from the environment It fouses on absorbing Qi into the center co

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74

Taii oe o e from from a six ditio of space (front (front back right eft, up down) and it is used to tonfy (stengthen the priests energetc eds, tssues, and organ (Figure 180 is phenomenon phenomenon natraly natral y occrs at nght dring seep when the spirt body disconnects from the physica body, in orde to recharge the system by absorbing energy om the environ ent Anothe method of assimia ass imiaing ing energy energy ocurs ding aing ours when ou bodies absorb enegy from the food, air and drin that we ingest in oder to proide Qi for the physca sses  Cose C Metaon The thid exerci (sometmes nown as a s the "Vbrating Qi Medi tation) tatio n) ocuses ocuses on vibrang vibran g energy aong the cente coe Taii Poe resonang an energetc puse rom head oe Ts imporant exe cse is used o awaen d conto the vbra tiona reonances o the energy bod mang it easier to projec the spirit body outside of the physical body In oder to perorm this exercise the priest concentrates on eeling and expeiencing the energetc stucue of his or he body's exteal ei elds, and thei connection to the divne light exisng within the priests center co Taii Pole This energy and ligt is the magca ight of "illumination that aso exiss within the highe spiritua wods It

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AOIS GC RNSORMIO IU

nteay deveops through the cutivation o e (Virtue an through the usion o the priests own heart and mind with that o the Divine Hear and Mind Net the priest imagnes ima gnes his or her energy energy (inused with dvine Q epanng outside o the Lower Lower Dantian ike a rng of vbrating white ight Ths biiant ring o whte ight suddeny begns to vibrate rapid and then puses up an down the priests body, from a foo above the head to a foot beow the feet Figre 181 th each iaation and exhaation the priest expeiences and fees mutipe rng of divine ight rapidy rippng insie his or her body causng a cels and tssues to resonate wth the undulang pulsaon o divine white igt energy

 ND 

he term "Ectopasm was orginay created by a French scienist named Chaes et n 1894 to epain a third arm that aegedy appeared o a ediu nae Esapia Paadino. The wor "ectopasm is eive rom he Greek words "ekto and "asma, meang "eterior zed substane. Eopasm Eopas m is i s dene as a s a ense form of pro ected sometimes fee fee  to s a "teepasic "teepas ic mass It is a vporous ie sstne ht contan a ense evve of e bs eec e e  ctopasm has many orms bo bo ie an invisbe invis be and it s  s e e energetic energetic sbsan  by srts in order to roduce a ks o m phenomeon, su materiaizaion, no ion, teekiness ie., ftig an moving tems and gowing in the ark he enegy that a pres proces an a ates an be seen as being an energetic form o ectopasm. In ransormationa Magic e ShapeShiting) a cou o ectopasm covers the priest's head and shoulers aowing aowin g spirit faces to buid p on the ectopasmic mask and become visibe With this type of magica materazat mater azation ion,, e piest poduces increibe amoun o ecto pa which spirts then use as a cover to make

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Fir Fi ree  81  Closed Closed Cci Cci Medii Mediion on

themselves visibe Eopasm can also be used by press in order to Biocuate Teepor etc When projectn pro jectngg this energetc substance the Ecopas ees cod and sudgy as t eaves e tissues NFESONS OF COS

E oplasm oen ppears to be mky whte  coor and smes ike oone. ctoasm emanaion eman aion are cod to the touch and are often are reported as thck cotted, muus-ke substances ey can aso appear to e ubbery and doughke and emege from he oiices o a piests boy Ectopam is usuay usua y a pae ceay ceay gowi thedark knd o energec energec sbstance. t oos and fees soi, and cod an cammy to he oh ths s why isembere hns some mes prouce by spirits ug psyhic attack ee cod an cy Ge Gey y e prouon of ectopasm cs ose who are nsitive to fee sensations s as nging and gooe bumps. CO ND IGH

Ectopasm can aniest under ow ght conons; however it is senstive to ight n sod an it is estroye by white ight This is why transormaton and materiaiation re generaly practced in semidakness or under m d ght Stong ihts and shap sounds are conidered o be derimental to a ors of ectopasm 75

WDOSMGCCOM

gre 1.82. e eergec sbsance of Ecopasm aos a spr enit o begin to manifest into phsical fom

Ectopasm is epoted epoted to disappea when it is eposed o light at which point t violently snaps bac into the piests physical body heefoe touching the ectoplasm o eposing it to lit was said to cause potenal inuy to the pest who was poecting it ESERCH O COPS Ectoplasm has been studied and eseached eseached Cetain piests hae been placed on delicate delica te scales and then ased to poect ectoplasm onto anothe set o ine scales As the ectopasm began to ma teialize he piests wee obseved to lose weight at eacty the same ate as the weighed ectopasm gained weigh When the piests eabsobed the ectoplasm he weght ansfe was also evesed Ectoplasm is also consided consided to  an enegec vote o pathway though which spit entities pass intedimensionaly intedimensionaly (Fige (F ige 182). Many cases of ectopasmic esdue often ae associated with sange appeaances o physical distubances that occ in hanted aeas. Accoding to studies conducted duing the twene centuy, centuy, ectopasm ectop asm can ca n take may foms, but is often seen as a yellowgeen hue o ooze aoun e body of a piest o ghost. Reseach es also discoveed that ectoplasm is sometimes composed of mateia dawn om moistue ds and oe paces in the ai Ectopasmic sidue is often spotted in pic tues tues when a ost intefes with wi th a snapshot It can aso be spotted  the ai and sometimes with a special fashlight o pai of goggles Moving 

though ectoplasm (eg waling thogh a ghost) has been noted to be be the cause of cetain illnesses illne sses an may someimes be the cause of ceain types of spit possesson Beathig o eding ecoplasm ecoplasm is beieved to be a sign of being being in conac with wi th the supeatua wold hotogaphic pictues aong hese lines often often incde shadows o fog aound a medim me dimss stomach, heat mouth eas o nose Stil othe eseache eseachess sspect that Ectoplasm is podced podced by the chaas chaas  is beleed that he chaas conet pat of the physical mass of the piests body ino aohe enegetic sbstance which mateializes as ectoplasm

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ND HH CN Qi Emsso technqes consttute the ene getic fondation o all aoist socey he emit ted ife-foce enegy conans the piests Ling Shen Shen (Magical (M agical Spii) Spi i) as well as the enegeticaly enegeticaly encoded "Messages tha the piest is sending to the intended peson place o thng Cetan aost Shengong meditations and eeises focs on the deelopment deelopment of Qi and the sll of concentated concentated enegetic poection poection hogh these Shengong eecises and meditations the aoist piest can eceive and poect Qi in the fom of dieced thought waes I ths type o tanng the pies is agh how o se menal images and ied concentation concentation in ode to shape and mold the enegetic natue of a poected thought ho combing combin g e inteal powes o the agon (imagination) and ige (feeing sensa ions) the aoist pes s able to cltivate hs o he Shen and poect poect Qi he Q s emitted e mitted osde the body lie a ne vapoous mst m st envelopig envelopig and sensing eveything that that it touches Simil Si mila a to spiit poection ad sou poection, Qi poection is di ected ected accodng to t o the the pests pest s itention (hoe) and attenon (ute/Snake) and is acivaed by the wi ad faith (Xin Xin) idiidu as Shen is composed composed o vaious  idiiduas combe eneies (ie thoghts and feeings) and can  natuay poected ino the envion ment ia e mind he enegeic poection of thout foms (fom the conscios o sbcon

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Z

AOST AGIC RANSFORMTION KIS

scious mind can asume a variety of shapes and colors, and can dffer fom one another in fo energy weight and power. The desires and eo tions imprnted wthin the prests emitted Qi can ether be positie (as n sending a healing prayer or negatve (as in sending a cuse or angy thought th ought depending on he priests intenion All thought proections are subtle foms of dcted Qi epressed and anifested through different varitions o lgh d vibraon These anfesta ons can be energetcally obsered by pests who possess psychic sight Proeted hought exists in the energetic am; it vbrates on the same uency as e sub conscous and affects he second Wei Qi ied and Midde Danian of the energy body body Evey ought is an expressed extension of the indiviuas physical mental, emotional and spiual energy enveoped and imprnted within the projected Qi ha h or se eis

hght Frmtis

Unied neec Thouh Fo

Secc Enee En eec Thoh Fo

Fiue 1 8 8  To To Wa Wa o Ceae Ceae houh F

2 An enegeic thought form can be created by wify controlling the creation and forma tion o an energetc idea. his generates a specic ought form whose main goal is to accomplish a specic task proidng proid ng the pro eted Q wih power and energetc fnction O  O R THOUG OR Athoug energetic hought forms cannot be hught fors are energeic ustes of e pessed emotion and ideas Once an energeti desroyed hey can be ransfomed Such transthought form as been created it w continue foations occr duing an individuals spirita rbirth birth to eist n eier an actve (proected) or inacie death and r state Once an energetic tought form has been O OR OF TOUGH ROJCON oghts can be energetcay transored proected from the body a auum is cated that an ony e repaced by a new energeic thoght fr an inert state of beng immaterial and form less to a dnamc state of haing tangbe form form individual's energy (i) and here are two ways that a thought fom can and substance. be eed and energeicay prected ese two thoug (hen) can be rected acros ime and sace thrugh the t o his or her hen even ways ae decrbed as folows igu 18 1  n energetic thougt or can be cated by without he se o pech) l pecd enery d houghts are con aowng ao wng a fantasy that tha t is cent centered ered d fosd fosd upon some type of peron pace or thing to ned to the subconsios mind and can eist ecome unbridled f the enegeic thought ndepedently of is or her conscousness ach orm remains unbridled the ftasies of the projected thought has a Karic connecon to the nd can crate united energeic thought ndivdua who cated it hese proected energet forms eulting in obsession he ain goal ic ought foms can last for an indete period of hee hee unlimited energeti energeticc thought orms is of me dependng on the strength and source of to satisy he ndviduals prticular desres the ndividual ndivi dual who orignaly orignaly proected proected it ers er s or other other emotion. f the ndvid n dvidua ua When a strong desire or thought is created its appear Y o proct energy wiout aressing such re iage wi petive subconscious thought foms then his tang point ird ye aa locaed in the Upper or her mnd can become easily diracted and antian or in the Middle Dantan located n te the poection  Qi wil be etremey weak center of the chest Heart rea) hought Proec

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ton from from hese h ese two areas s descrbed as o ollows llows (gure (gu re 184): 1 84): The Upper a Thir Ee): When an energec thought form s ceated wthn the Upper Dantan and projected though the ndvduals Yntang (Thd ye) area at rst ts energetc energetc shape s smal smalll The moment ths thought mage s energetcally pojected out sde of he ndvduals second We Q feld t begns o acqure a lage enegec se and shape (dependng on the strength o the ndvduals dese) As the projected Q and Shen moves though the enegetc felds of he dfferent enegetc ealms t seeks ood (e matchng and opposng thought (e thought mplse vbraons) n oder to manan ts esence   does not take root onto a person, place o thng, the pojected thought enegy wll eventally ret back to the ndvdual who ognated t When a pojected thought fom ts back ba ck to he sende sende t reet reetes es the ndvdals body va e eng (GV16, also known as the Mo o God) area located at he back gate o he Uppe Dantan he projected Q and Shen then esufaces at the ndvduals ntang (Thd ye) aea and the cycle begns agan; ths tme the dese wll be stronger Te Ml ant t  When an energetc thought orm s cated wthn the Mddle Dantan and projected though the ndvduals Shanhong CV-7) aea at st ts energetc shape s small The moment ths thoght mage s energetcally energetcally pr projecte ojected d ot sde o the ndvdals second We Q eld t begns to acue a large energetc se and shape (dependng on the stength of the ndvduals desre) As the projected Q and Shen moves though the enegetc elds of the dffeen energetc realms, t seeks food (e matchng and opposng thoght mplse (e vbratons) n ode to mantan ts t s estence I t does not take root onto a person, place or thng the projected thought enegy wll eventally etrn back o the ndvdual

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aii Poe

Wind Palace en GV-16

pr Pa hendao GV-11

ire i re 1 84 he Aatomca ocatios ocatios o houht Proections

who ognated ognate d t When a pojected thought fom t t  back to the sende sende t enters the dvduals body va the Shendao (GV1) area, located at the back gate of the Mddle Dantan The pojected pojected Q and Shen wll then suface at the ndvduals Shahong (CV 7) area, and the cycle begns agan ths tme the dese wll be stro stronger nger NN N NNG NG  OERFUL OERFUL HEN GONG

n ancent Chna, f a Daost stdent was to maste the sklls of Shengong and enegetc pojecton, he o she must st dscplne and compleely maste mast e the Shen cud Mnd). Once the dscpe coul con the Shen Zh and easly access s o he Yuan Yuan Shen Ogal Mnd), the ne chalenge ws to acu sable, and stengthen the S os of Shen Ths was brougt aut by  dg and avod ng the ollo e e teactons of the senses  8

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AOS GIC RNSFORMON KLLS

Excessve oh

ec ecss he ab a b  o "em "em  ee

Excessve hn

ects e abl o rasfe houhs

Excess a a 

ec ecss the ab ab  to rea re a to

Excessve ee n ase

Aecs e conol o enerec poer

Excessve Meekess

ecs he poer o uesann

cate catere re ouhs a Fee ns

ecs e "oe "oe of sueso sue so

Excessve ubmssveness

Cuses sleep urn u rn menal vszaon

Fe F e 1 . 85 o o mase he he cq cq re Mn M n avo he even even Excesses of of he senses

Exces sve Touchng: Touchng: Ths weaes he prests  Excessve

Thoughts ad FeengsThs wea  Scaeed Thoughts

at at  t emt em t eegy eegy causng he pected e h piess ailt  ultat and utle Q t dmnsh r dsperse the pw f suggest suggestn n waen he prsts  s nduces slep slep  Excessve Thnkng: s waen  Excesve Sussveness s alt t transer transer thugh causng the p p durg mta ualzan tranng weaenjected thught frm t dmsh  dsps. ng th ptenta and pwer  the Shengng  Ecess Takng: Ths weakens he prests eerse alty t "ad hughts In adaned Shengng ang he ast  Excessve nugece n Tase: his weak prst must st pur he lwe ny ss ens the priests alty t cnt energet sund sight smel taste tuch ad frm  pwe de t ansf hm t he spiua states  Excessve Meekess Ths weans the f celesal su eea sigh clsa smel prsts alty t culiate and utlze he clsta tat, stil tu ad cees frm. pwr f undersandng

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CT I OJCTION CHNIQUS Shadow Magic is one of the most ancient foms of Daoist sorcery Because the shadow of an individual indivi dual was wa s considered to be an important part of hs immaterial immateria l sbstance, this type of sect magical teaching was taditionally only passed down fom maste maste to tsted disciple. discip le. The following esoteric techniques ae secret trainng methods, used in advanced Daoist so cery It is important to note, that these special "Shadow Magic" techniques are considered to be closed doo" doo " tainngs, and are not taught or demonstrated demonstrated to the public. HAOW A ANN According to ancient Daoist Shadow Magic teachings "odinary people" view all shadows reflections ns as simply being "unreal "unreal" " Acco Accod d and reflectio g to the uneducated, all shadows ad flections ae belieed to be things that have form but are withot substance. Theefore, the ninformed place no value on shadows or reflections. The intuite Daoist priest, however, observes these uneal" shadows and flections as containers of powerful etheal forces, which can be energetcally maipulated and eventually felt by the han body People who have not ed the inteal and exteal energy elds tend to be insensitive insensi tive to the cropulsations of these energetic impressions and main vulnerable to exteal manplation manplation Through consistent meditation and tainng an individual can become awakened and develop a sensitivity to the enegetic fom and micopulsatons of all shadows and reflections. This is the sect pinciple derlying the eneetic eneetic practice f cung illess or cating sickness thogh encg encg  individal' indivi dal'ss shadow acent China it was believed that the wa a oweful metaphysical coecton between between the image of a shadow and the body or object that casts its dark image To the acient Daoists a shadow was bo of light," and was consided to be the the exteal flecton flecton of the the individ in dividals als in

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teal soul Therefore the enegy of a shadow was believed to be the Yin porton of an individual's soul and was within itself considered to be a mysterios dakness" According to ancient anci ent Daoist Daois t sorcey, sorcey, there are eight magical aspects aspects that created and maintained an individals existence within the physical ealm the individual's body (Xing) lifefoce (Qi), spirit (Shen) heart (Xin) intellect (Zhili) name (Mingz), their Mask (Mianju) or acquid identit and thei shadow (Yinying). To the ancient Chinese the Yin Aspect of an individuals soul survived and existed in a shadowlike form. This suviving energetic energetic form (ie, (ie , ghost o appaon) appaon) would sometmes exist in or aound tombs and and burial sites Rogue Rog ue or hostle spiit entities wee sometmes known to take on the appeaance of "shadow spirits" in orde to overshadow an individual and influence his o her emotional state. To the ancient Daoist priest Shadow Magic was traditionally initiated through the magical ability of effecting and controlling a peson place o thng by usng "Sympathetic Magic. Sympathetic Magic operates operates though though the "Law of Sympathy." Sympathy." The Lw of Sympathy is the ancient magical law that states that thee is is a natural connection between all things Sympathetic Magic is divided int two banches banches of magical application, Imitative Magic and Contagios Magic Both B oth of these branes ae descibed descibed as follows  tt  This type of Sympathetic Magic wors according to the Law of Similarity. This important magical law l aw states that like prodces like" and it lies on the associations of similar ideas houg magical coespondence. n other words the magcal effect is initiated thogh sc shapes and images used to resemble th n place, or things energetic power ccorg to the aw of Simil Si mila aity ity things th ings w mle each other a the same, ad a t ho understads this thi s magical magica l law c u ay ay effect effect onto that thing by im L

AOS AGIC

KS

Contagiouss Magic: is type of Sympathetic  Contagiou aic wors accordin accordin to the Law of Contact. This importat maical law states tht thins which have once been in contact with each other are always in contact. ccordin to the Law of Contact two thins, thouh sepa rated still share the same enery and that a trained priest can produce any effect to the one thouh the other. The Laws of both Simiarity and Contact ar considered to be eneretic properties with uni versal application, ad a therefore not limite to hum ctions n maical pracice they are most often combined althouh mitatve ai is often used by iself Contaious aic usuay invoves some form of mitative aic

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NO N O O E O OW W

ancient China a shadow was considere to be an ineal part of an individuals eneretic and spiiual naure  duplicate duplicate of the individual individu al i was believed to have a separate thouh not independent existence from the individual that csts its refection Fiure 18 nd because it is an important enereic enereic and spiriua aspect as pect of that individual it was believed that a shadow had the potena of eercisin a powerul ifluenc ovr the individua's persona health and fate Durin the Tan Dynasy 187 D), the famous Daoist physians of an Shan would set out amps or torches durin e fth watch 35 .) in oder to read examine ad ascer tain if the fate o an individual was auspicious or inauspicious f the individuals shadow was deep stron ad vioous) it was beieved that he wi attain an honourable position in life as his shadow wil natually enable him to wor up to an infuential position and ive a on ife ccordin to this ancient eachin, an in dividuals shadow had multi-leves. ccordin to Daoist priest Guo Zai Chen, an individuals shadow contains seven to nine ni ne evels eve ls of eneretic eneretic distinction which can be ascertained throuh radualy radual y placin several lamps o torches torches around the paients body Each of these ShadowShen ae iven unque ames, descibed as foows

Fre 1.86 n aciet China he Shado as considered o be an ine ineal al a of of an individa ind ivida's 's eeetic Qi) ad sirital Shen nae

 he Shao o the Emperor o the Right  he Shao o Sprites an Goins Vent Secton  he Shao o the Hu Vent  he Sho o the oot ong Duck  he Shao o Sou Guan  he Sho o the Po Save uace  he Shao o the ny uace  he Shao o the "Hai Magca oeus The eneretic mae of a shadow represents an individuals spiritul and physical refection. n ancent China the serets pertainin pertainin to e en eretic manipuation o the human body throuh infuencin its reflective shadow were radition ally ept sect. Even in mode times few peope evr th about the eneretic unctions of their own shadows

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WDAOISMAGC.COM

HE HOW EL (HNNELS N RGNS)

Oe secet gic ecig pssed dow fro fro ciet Dois Doi s Mgic ad a d iese sorcery sorcery is te eistece d eergetic octo of te body s esoteric Sdow es Siir i effect to te sdow strs tt  peet wit te igt sky sky te cet Dost Dos t were so  of o f te te eistce of sdow orgs d sdow ces octed witi te body's eergeic eds ccodi ccodigg to te esotec esotec tecigs o ciet Dois sorcey ec iter org ce d esse is beieed to e its ows eegetic sdow Figure 7. c eergeic sdow itis t decte i d g bce t eists wii te Ji Qi d Se of ec of e body's ite d ete orgs ces d esses It is sid t te bodys u (te Sou contiuy bgs igt ito e ious orgs d ces wc re eegeticy supported d sustied i te ididus spiitu iues i.e copssio pece tutfuess itegriy oor wisdo etc ikewie te odys Po Copore Sou bigs drke d rkess ss ito i to te rious orgs ad cnes wic    eergetcy eergetcy suppoted poted d susted i te idiidus idiid us eoio sttes i.e ger ety wory grief fer etc.  perso perso s is or er own eergetic eergetic drk side. Sice ike ttcts ie te Sdow   es  eergeticy fed toug teir tt ets to d ssiitios of egte eotio sttes. ecuse e ite ite org d esse e sse is eegeticy couped wit its ow Sdow e it is troug tese eergetc eergetc pos tt  sorcerer sorcerer or ei prit c egtey ifuece  ictis ite orgs d tsses is is oe of te e sos wy specic types of dsese sttes re so pet pet i certin idiidus idii dus edic soes We eergeicy infueced te effected Sdow Ce utoticy reduces te eectrogetic ed tt resotes resotes witi witi  te bodys body s

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Fe 1 8  he Bods Bods Chne Chne Sse Ssem m s its o coespondin Shado Chnnels

ce syst. is  is derse infuece cuses te ces eergetic pote to sctter o becoe stgt Oce tis deti type of eergetc po occrs t true caes ergtic pitud p itud decres decres d e body becoes ee ore uerbe to y eergetic oersdowg oersdowg ititd fro fro  ei spii or cious c ious orcer orcerers. ers.

AOIST AGIC RANSORMAON KS

Fge Fg e 1 88 e Wood Wood Eleme poso poso oespons o he n he Lver nd he ene oe j Poe In hs poson, e onge s pled ono he mdle o he uppe pe  he ener o he roo o he mo h HDOW HDOW GI C TRN ING #  : RH RH ND  TRN NG

is type of Sdow ic trinin is de signed to t te priest ow to project is Qi nd Sn nto n to specic oects oects mountins mount ins clouds wer re etc or e purpose of oserton nd terin informon e prcur rin in system is proressive nd it llows e priest o o rom sic Qi projecion to comple spirt poection is trinin lso coers seerl stes of concention nd deeops te sill of conollin e dow t s rditionlly rd itionlly nown s  spec spec of Sky Gzin nd it requis te priest to rst meditte on is sdow ten proec e sdow into te sky   e prest stnds or sits n  ui posu wih is c to te sun nd ins to meditte us in quie retin. en te pries perorms te "110 Meditton nd e Tre Invo tions in order to llow is ody mid nd spirit to settle into  quescent stte Afte Afte performn performn te lst l st inoction inoctio n te t e prest concenrtes on te diine gt virtin nd own witin is Lower ntn ex e pries lces is tongue onto te Wood Ele men posiion igure 188 nd es te jw so tt te tonue lily disonnects from te uppe pte nd slitly oers uspnded ust eow te midde of e pte t is mpont tt te priest rete soty focusin on te e eween te nose nd mout e ret soud e slow nd e

2

Fg F ge e 1 89 8 9 Loo Loo don don n ous o gze ono e ho e o o sdo

remely so s i e priest is surounded y nd is rein rein wiin  deicte mist  is is nown s crem rein er quietin e e mind mi nd he pest les l es nd 3 er opens opens is eyes Wile loon downwrd e priest focuses is ze onto te tot re o e sdow Figure 18 itin  few min utes te priest will ein se te silery ur of e sdow. It is importt tt te priest keep oon into e sdows trot untl e oseres e formtion of smll moin enery enery pricles witn wit n e sdow sdow ese es e ny enery pricles e n pperne similr o  of sm mercury dopets 4 Te prest connues to ze into he sdow for severl out e minutes llowin e mes nd pes of tese eneretic prcles to uild nd fully develo Ten e prest immeditely loos upwrd diecty into e sky t  45 deree ne 5 ile in upwrd te priest notces nd eels e ime of is sdow cst itself oe e ckround of e sky is pojected ime sould pper siler in colo nd soewht hzy is ncient isu pctice uilizes te secret powers o te Lin Sen conti contined ned witin te our Lmps e our Lms re e Lmp of te Sky Te et m te Eye e 8

WAOSTACCO

Lamp of e Kati Chael Chael (a ( a crystalline trans lucent nerve or energetic channel conecting the heart with e eyes), and the amp of the Heart (Fi gre gre 90) The Kati" Channel follows the optic nerve o the eyes to e back of e head and stim lates vision visi on From the back of e head it en cres forward (iside the head deep to the body's core) and then circles the ear and fol lows the steocleidomastoid steocleidomastoi d down the neck and terinates at the heart These four four lamps are iportant for visionary experiences that the priest integrates into awaness dring advanced advanced Shengong Shengong meditation meditat ion trainng It is is said that wordless concentration" concentration" is i s needed needed in order to activate e inteal energy flow ing inside the crystalline crystalli ne translcent nerve of the Kati Channel Channel and case it i t to intensify the perception perception of light light  en practicing pr acticing Shadow Magic the priest concentrates concentrates into the throat of the shadow in order to stiulate the ener getic flow of the Kati Channel. In a anoer variation vari ation of o f Shadow Shadow Magic, Magic, e priest priest sits sit s in the dark dark plas a candle behind behind himsel hi msel and then focses on e image pro jected onto the wall owever when working wi a lighted shadow" (the priest's iage reflected in a mirror or still pool of water) a priest will concentrate on the area of his fore head (Third Eye area) It is important i mportant to embe ember r that if i f e priest is working with the iage of his shadow e attention is placed on the throat owever if the the priest is working with w ith his reflecton reflecton (i.e (i. e a irror or still pool of water) e conntration conntration is placed on the Third Eye 6 While Whil e gazing into e  e sky sky e priest pri est continues to look at the shadow's silvery image until it begins to disappear Then the priest relaxes his vision so that the projected projected shadow iage dissolves and becomes en energ ergetica etically lly iprint i print ed as part of an open visal energe energetic tic eld At this tie it is iportant that the priest keep his auditory perceptions open and receptive  Once e projecd shadow iage begins to disperse disperse the priest imed i mediately iately tries tr ies to reasreas84

Lmp o the He

ge 1 90. 90. The eneget pthwy o the vs� . tzes hnne sed n nent Dos hdow hdow mg the Lng Ln g hen ontned whn he "o Lmps

semble it again At rst it may be difclt to reassemble owever, aer a while the priest will become procient and will be able to observe observe e small energetic energetic patte vibrating vibratin g wiin bo the shadow and e sky images After several mntes, the pest closes and relaxes his eyes, and then star e entire process again This exercise meditation is to be practiced  inutes a day. 8 Once e priest can maintain bo shadow (Yin) and sky (Yang) images (wi e ener getic particles vibrating inside the iages) he then begins to focus his attention onto one of ve specic points on the shadow The ve points a locad on the upper torso of the i i  age between the Third Eye and roat areas

DOS AC TNSFOAON KS

These ve areas of focus are specic locations or energetic portals into which the priest can Spit Project or Soul Project The ve areas are descbed as folows (Figure 11:  he hid Eye: This area of the shadow cor responds to e Mantra sound "Ohm, and e color white. When Whe n Spirit Projecting Projecting or Sou Projecting into this area, e prest gathers all of e white energetic particles into this partiuar aa of e shadow e fusion of the white eneetic paticles into e Thrd Eye area opens up an energetic portal wi i�   s spt the shadow throu which the pest can tavel   he Bidge of the Nose: This area of the shadow corresponds to the Mantra sound and e color d When Spirit Project Project Pjecing into this aa the priest ing or Sou Pjecing gathers all of the red energetic particles ito this particlar area of the shadow. The fu1on of the red energetic paticles paticles into the th e Bdge of the Nse area opens up an energetic energetic porta within e shadow shad ow through which the prest's spirit spirit can trave tra ve  he ip of the Nose This area of the shadow coresponds to e Mantra sound "Hung and the th e coor bue bue  When Spirit Pojecting Pojecting or Soul Proecting Proecting into this area the priest gath ers all of o f e blue eneetic particles into is partilar ara of e shadow The fusion of e blue energetic energetic particles particle s into into e p of o f the Nose area are a opens opens up an energetic portal wiin the shado through whi the priest's spirit can trave  he Bide of the Uppe Lip: This area of corresponds to e Mantr Ma ntraa sound the shadow corresponds  "So" and the color yeow When Spit P P ing or Sou Pro Proeting into i nto this aa a a the pest gathers all of e yeow energetic paicles into is patiular area of the shadow e sion of the yelow energetic parcles ito e Bridge of e Upper ip area ops up an energetic portal within the shadow through which the priests spirit can travel the  he Base of the Loe Lip This area of the shadow corresponds to the Mantra sound "Ha" and the coor green green When Whe n Spirit ProjectProject-





The Thid Eye The idge of he Nose The ip of e Nose Te idge of he Uppe Lip The idge of he Lowe Lip ige 1  9 1  The five aeas of ocs ae he specic locaions o enegeic as .ino wich he pies can Spii oec o Sol PoJ�c (nspied by he oiginal awok of Wynn Kap1 ing or Soul Precting Precting into in to this area the priest gathers all of o f e green energec energec partcles ito is paclar aa of the shadow The usn of the geen geen energetic energetic paties into the Bae of the Lower Lip area opens up an energetc portal within the shadow through which the piests spirit spirit can trave tra ve  When worg wih e varous colored en eetic partices the priest wil speak to the the and say say "I have heard at soe of you can ove slower en others" Then suddenly soe of the eneretic eneretic pales pales will begin to slow slow don don 10 Next the pest nvokes e larger energetic patles by sayn "I have heard that some of you a bigger  oe en suddeny soe o o  the arger enegetic particles will be gi to appe As they appear the energet c  geoetc pcle will begin to fo agca patte in e fo of a spinning nergetic Mndala (positoned above, beow beow,, ght and an d let let of o f he center center energetic energetic particle) This Th is pat of the training is soeties known as an aspect of "Cutting rough, ad it refers to the priests abili to maintain his or her pres ence of ind center center and an d focused awareness when these energetic energetic anifestations begin to happen

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8

WDAOISTMAG COM

11 Next the piest will say I hae heard that some of he he bigger ones an oer he smaller ones Then suddenly some of the larger energeti parties will begin to overshadow and over the smale energeti partles. s he bigger energeti partiles begin to slow down and over he saller spaling ones the ombined ombined energeti eds begin to light l ight p and expoe te aura suroundng the bigger energeti parties. ne this magial phe nomena ours an enegeti porta is fomed At his partiular time in training, a eestial deiy an appear. appear. is  is is he beging of what alled he "Leaping ver Pratie beuse he pret is able to eap into anothe enegeti diension

i

Figue 2 he Wood eet osition coesods to the  the Live ad the cee coe Taji Pole   tis ostio ostio e oge s aced  aced oto he dde  dde of the e aate at the cete of the oof of of the oth

HDOW IC TINN #2: H ND E TININ

his advaned magia ainng overs several several stages stages of onenation, based on fther develop ing he skill of ontrolling he shadow It requires to piest to first meditate on his shadow then projet the shadow into water e water should be alm and ear o hat it an onsistently arry he priest's sadow 1 . e priest stands or sits in a Wuj pos with his ba to he un and begins to meditate using quiet bahing Then he piet performs he 10 Meditation and the The nvoations in order to alow his body, mind and spirit to settle into a quesent state 2 After performing the last nvoation, the priest onentrates on the diine light vibrating and glowing within his ower Dantian Next the priest plaes hs tongue onto the Wood Element position (igre 192 and relaes the jaw so that the tongue lightly disonnets from he upper palate and slightly hovers, suspended suspended just below the middle mid dle of the the palate t is important that the priest breathe softly, fousing on the aa between the nose and moth The breah shold be slow and ex tremely soft as the priest is surounded by and is breathing within a deiate mist This is known as ream breathing. 3. fter quieting the mind, the priest reles and



86

Fige 1 ee the iage o o o shadow cast itse over the backgod of he ae opens opens is eyes. ey es. Whie looking donward the priest fouses his gaze onto the hroat area of the sadow igure 193 Wihin a fe in utes he priest w begn see see the th e siley aura of he shadow It is impotan hat he priest keep lookng into te sadow's throat until he begns to observe he forton o small moving energy pates within the shadow ese tiny energ pes have the appear ane similar to that of sall mery dropes dropes 4 he priest ontines to gae into the shadow for seveal (about five minutes allowing the images and pattes of thee energeti paries to bild bil d and flly develop Then the priest immediatey looks direly into a dark still pool of water

DAOS MAG MAG  F KIS KI S

5 While gazing into e water the prest will notice and feel the iage of his shadow cast itsel over the background of the lae or pond This image should apear silver-b sil ver-blac lac in color and omewhat hazy 6 The priest cotinues to gae at e shadow's silve iage until it begins to disapear Then, the riest relaxes his vision so that the pojected shadow iage dissolves and becomes energecall energecallyy imprnted  pat o an oen visul negeic negeic eld Additionall Add itionallyy, it i t is importa important nt at tis t is ime or the the priest to e his auditory percetions open and receve d ispere re the rest  Once the image begins to dispe iediately ties to aseble it again At rst it may be difclt to assemble How eve after a while he riest ill become pocint pocint and ll be able a ble to obseve e sall sall ergtic attes vibrating within bo the shadow and the wate images Afte eveal inutes the priest wll oe and rla his eyes and then start again This exercie editatio is to be practiced 0 in utes a day A AG TRAG 3 CAV/AR RM TRAG

Someties when racticing advanced hadow hadow Magic Magic a piest will w ill choose to tain inside a da room or cave  this pe of advanced hadow Magc Magc e priest is trained to aniate his or he shadow  Befo beginng to practce hadow Magic in the dar roo o cave he pest places a lit andle behind his body e candle is laced so that the image of the riess shadow is pected pected onto the wall in front of his bod 2 Wile sitting in e cave o dar oom the riest performs he "-10 Meditation and the "Three "Three Invocation in orde or de to alow his hi s bod mnd and spiit  ttle into a quient state 3 Afte erforming e last invocation the est conntrates on the dvine lit vibratng and glowing within his Lower Dantian Net the rest places his tongue onto the Woo Ele ent position Figue 94, and elaes the

ige  he W Eeet pt en t the Hn, the ive d the ete e iji e In th pitn, the tnge  pad t the the idde  the pe pte t the te  the    the th

jaw so that the tongue lightly disconnect from the uppe palate and slightly hoves susended ust belo e middle of the alate  is imortant that e est bathe softy softy between the nose and outh The breath should be slow nd etremely so as if e priest is surrounded by and is braing wthin a delicate ist his is nown as rea breahing breahing er quieting quietin g the mind the th eprit elaes nd 4 er open hs eyes While loong foward e piest oses his gae ga e onto e roat area of the shadow Wiin a ew minutes e priest will begi see the silvery sil very aura of of the shadow shadow t is imotant at e riest eep looing into the shadows throat until he begins to obee e foaon ofsmall of small ovig eney acles within wit hin e shadow These iny enegy articles have the apeaance similar to hat of smll mercury drolets obseving the enegetc enegetc paticles win 5. Wile obseving the shadow shadow e pest will spea spe a to them and as ow ould you oen he various ene ene getic enters? At which oit the energec atiles will go g o to a specfc specfc ea in the body of the shdow and begin to onvege onvege iide for moving and spirlli s pirllig g  it egec for etc cente opens t is ortant ortant  tatenerg tat energetc he iest does not diect d iect e various various colod energetic energetic paticles paticles bt rathe allows them t chooe which centers will be oened 6 Net the priest wll as How woud  open one of the other energetic cente  hich oint the energetc partcles wil 

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to another area of his shadow and begin to converge nside ts energetic form, moving and spirallng untl that energetic center opens e prest contnues s questioning until each of e energetc centers (Seven Chara areas) wthin hs shadow s hadow becomes becomes oened by e eneetic partcles oughout the entire shadow transformaton tual it is important at the prest keep his eyes soly focused onto e hroat aa of the shadow. At some tme during ths agical trainng e prest wil begin to obseve e shadow start independently of his by At ths ng to ove independently point the riest will notice at there are wo shadows: e orignal shadow at s ad by the lt of e candle candle and a condary condar yshadow that has become magically amated throu the prests concentration concentration Once  oc it is mportnt for e prest to lax la x and continue continue the conntraton conntraton If I f for some ason e priest becomes startled and loses concentraton all he needs to do is simply -invoke the shadow and contnue the magical practice During ths te of indeendent movement if e shadow begns to ove ts right arm up towards the prest's boy t is mportant at e prt smply rlx and begn to move hs own arm towas e shadow A the riest moves his arm towards the shadow t is im that he begin to m ror ror the t he shadows portant that ndependent movements This allows the prest to become enee eneecally cally conected wth w th e secondary shadow Then he rest wll say to the shadow image "reveal yourself to me At this pont the shadow wll often become a backdrop and a visual mage or ovie will suddeny appear revealng some type of past lfe mage or eme Next e prest wll dissolve e mage back nto e shadow and en nvte the shadow back into his body As the priest feels the shadow mage coming towards his body it is important at e prest cose his eyes and s ense of the shadow get e energetc feel and sense unting and fusng into his or her tissues

ge  The Wood Eleet oton coeond coeond to the  n the ve, d the cente coe Tj Pole I th oton oton the tonge  lced onto the ddle o the e lte t the cete o the oo o the oth AO AGI RAIG  AR AR  A IR RAIG

This advanced Shadow Magc trainng train ng covers several stages of concentratio based on fuer develong the skill of contolling the shadow It requires to prest to rst edtate on his shadow en project e shadow into the ames of a r (soetimes called a Fire Shadow) 1  The rest stands or sits in a Wuj ost fac ng a  with hs back towards the darness Then the pest performs the "110 Medta tion and the The Invocations in order to allow hs body mind and spirit to settle into a quiescent state 2. After performing e last nvocaon the prest concenrates on the divine light vibrating and glowing within his Lower Dantan Next e priest places hs tongue onto e Wood Ele ment postion (Fgu 1.9) and relaxes the jaw so that e tongue lghtly dsconnects from the upper palate and slightly hovers suspended just below the middle of e  e palate t s mpotan at he prest bathe softly softly betwee between n e nose nose and mou e ba should be slow nd extme extmely ly sof as f  f the the prt s  s sur rounded by (and is bathing wthin) a delcate mist hs s nown as cam bathing 3 After quieting the mind the prest relaxes and oens his eyes looking drectly into the flames of the  The priest en turns around and focses hs gaze onto the roat area of the shadow (created from the lght of e    being projected projected onto the ear or into the surrounding mist) Within a few minutes

AOIS AGC RANSFORMAON KIL

he priet wi begin to ee the iver aura of the hadow It i iportant that he priet eep ooing into the hadow roat unti he begin to oberve the foration of a oving energ particle within e hadow Thee tin energ particle have the appear ance iiar to that of a ercur dropet 4 The priet will continue to gaze at hi hadow hado w for everal inute en the priet will i ediate oo direct bac into e fae of the re While gazing into in to the fae of the , the priet wil notice and feel feel the iage ia ge of h1 hadow ha dow cat itelf over the bacground of t e re (or cadle) Thi iage hould appear lverblue  color and oewht haz haz 5 et, the priet continue to gaze at the had ow ilver iage until it diappear Then he priet iediatel tu around and face the darne while tring to aeble e iage of he hadow hadow At rt it a  a be difcult difcult to reaebe however however afer a few tie the priet wil becoe procient tradi tion a e priet loo  In cetain Daoit tradition into the hadow of the night night (ie ( ie wi hi bac to the re) he i encouraged to ae contact with the piritual real or wi hi guardian ancestor Once the priet ha ade contact ith thee ancetor, a gift echange ritua  pefored, and the priet receive energetic nouhent fro hi or her ancetor  fter the itual i copleted e priet gra cul tu hi bac to e guardian ance tor and retu bac to to facing e  At i point, the priet will feel the war of e proected proected hadow pirit inide e re  et, the priet aborb e iage of  re hadow had ow bac into hi bod bod feeling it war ente into te tiue, and eperiencing the heat hea t tranfer rough rough the ue u e ono e bac ide of hi bod Thi heat hould etend o the front of te bod, all e wa rough to the bac ide of th priet bod (the ide currntl facing awa fro the re) A the priet feel the re hadow hado w retung into hi bod, it i iportant that the priet cloe hi eye and get the ene ene of aborbing aborbing the energ energ bac into the tiue

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ige 1.96 he Daoit priet wil it wait deep in cl team water with hi ack acing the n HDOW HDOW GIC TRN ING #: IR ND ER TRINING

Thi advanced hadow Magic training cover everal tage of concentration, baed on further developing develop ing the il of projecting projecting and controlling controllin g eerg of the hadow It I t require require the priet to t 1de e cool water of a ountain trea and editate on hi hadow The priet wil aborb he he e erg of the un and then project hi pirit to h1 hadow and begin aborbing e of the cool water Thi ad vanced for of Water Water hadow Training i decribed a follow: 1  The priet wil begin begi n te te aiing b t iting wait deep inide the cool water of a outain outain ea i hi bac toad toad e  e un (Figure 96 cien aoit eaching, the bac of the bod i conided to be Yang, while e ont of  bod i coniderd to be Yin i cial editation the priet it in d a cl cl ountain ount ain trea (YinWater) wi o a hirt (a tee hirt i acceptable), eeping h epod bac (Yang) toward the proected proected celetial celetial light of the un (Celetial Yang) t i iportant at the tra tra water wat er be low oving, and evel with the priet navel The priet will then perfor perfor the "0 Medi tation and the Three Invocation Thi i done in order to etablih a divine divin e anctuary anctuary throu which to train agic, and to allow he

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OIST AGC RNSFORMTION

SKIU

  199 h Cncp Vss Sa  n Q HDOW HDOW GIC TR NN G #6 EVEN EVEN N RH TRN TRN NG

Ths adved hadow ag ag  ranng oers seeral sage o onenraon based on urhe developng the sk sk o pojeng and onrolng onrolng the enegy o the shadow  requres he pres o sand wth hal o hs body suberged suberged wthn e shadow o a ouna whe the t he oher oher ha s suberged nsde the war projeed rays o the Sun The pes wl l absorb the energy o he un and hen proje hs spr no hs shadow and begn absorbng the Q o he ol arth a hs shadow shadow Ths ad vaned or o Shadow Shad ow Trang Trang s desrbed as olows: 1 The pres w beg the ranng by rs standng wth ha o hs body uberged wthn the shadow o a ounan whle the oher ha s suberged nsde he war projeted rays o the un(Fgure 1100) n anen Daost eahngs eahngs the ba o the body s onded o be Yang whe he ron o the body s ondered to  Yn n ths speal edtaton the pest eeps the ront o hs body owards the pro proeted eted elesta eles ta ght gh t o the Sun (Ceesta Yang) 2 Next he prest wl peror the 110 ed aon and the hree voatos hs s



r 1  1 00 Th Dast st st w stad wth hs back sbd n th shadw  an Eah Mta  Ent Tn Psn    1 0   F th  pstn, whch s ad t th Ha th t s ad n h nt  h pp aat bhnd th th and  n. done  rder  esblsh  dne santuary ou ou whh o   ag ag  and an d o alow the press body nd and spt  sele no a de uesen sae 3 Aer perng te last noaton e pres w nenrate and ous ous o the dvne lt l t  brag and gowng wn hs Lower Dantan 4 e he pres wll plae hs ongue onto the Fre Eleen poson g 1101) and reax hs jaw so tat the tongue lghy ones wth he upper palae   s portan that the prest I ths rann  breahe soty hrough he nose ony he breathng breathng should s hould be slow and ereey ot as  the pres s srronded by and breath ng wthn a deate st hs s now as rea breathng 

WDAOISMAGJCOM

he Gven Vee Sea f Ya Q

he epn Vee (Sea  Yn Q)

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 el 

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�  :·  

ige    02 02 he Cncein Vese (Sea  Yin Qi

ige   0 he Gveing Vessel Sea f Yang Q

5 After quieting is mind te rest will beg focusing is tteto oto e ligt d et curtly iumitig d wrmig e rot of is ody ie is fce cests nd Lower Dnti) 6 Net e ies will concentrte nd le e focus of is entio onto bsorbing te wrm o te un into is body vi is skn issues, d cnnels diectg diectg te solr et ito is ower Dtin Duig tis r of e riing meditton, te riest sold esecilly focus on direting e et o e u ito is Lower Dntin Dnti n vi e bodys Cocetio Vessel Figue 102 7. e est w cotinue to ger te et d Celestil Fire of e u into is lower bdo me util e begins o overow s Lower tn en e ries will diect e et to fow nto e bck of is body, wrmig ll of e tissues t  curtly submerged wi e cool mountin sdow 8 After sevel miutes, once e is reled d is feeling comorble te riet will te

begi o ce s teion onto s sdow curely fused witin e cool mouti sdow. 9 e riest will now ocus o s Energy Body d begn to comletely met is i into is rojected rojected sdow sdow feelig e enegec sio sio of e owerul mount eergy As te iest rojects bot is siri d sdow energy ito te sdow of e mou tin e sould sou ld feel s if e is llig llig ito sce 9 Ne usg is rojected sdow s  entry vessel te riest will now begi uig te cool ountin ountin Qi nto is body vi is sdow s dow sk ssues d els. During tis r of te tinig medit tio te riest sould be esecilly foused o direg e ooless of te outi i into is body v e Goeg Vessel Fgue .03 is seci lictio is erformed in ode to cl e ot o te body wic is curretly under e efet of te ojeted et from from te n. n .

9

AOIS AGIC RANSORMATON KIS

HDOW HDOW GC TRI NIN G #7 EXNG  ICI' ICI' S HDOW

n ancen Daosm, here are seera secre esoterc methods that coud be used by prests and sorcerers n order to create an efece hex hrough Shadow Magc he foowng are hree exampes of such secret esoterc methods

 he Poson Sa an Shaow Mac: In ths acet method of Shadow Magc a prest tates an attac o a ndduas shadow by wag behd the ctm and repeatedy stabbg the ctm's shadow wth a wang cae or some other form of magca magca  weapon) he prmary goa of ths type o eergetc attac s focused o punchng hoes n the ctm's shadow whe metay repeatng desructe catatons ad curses used to effect the ctms sprt body Fgure 1104) Once Once ths type of magca assaut s ated, t w cause the ctm to experece a types o heath pbems, dependng on the focused area of attac and the energetc aby o he sorcerer n ancet Chna, sometmes an as sass e hred wtch or sorcerer) was hred n order to cry out ths type o coert attac In other cases a dcte spouse woud sometmes use ths secret method to attac ther he r mates eergy eergy body wth mpunty mpun ty hs was ntated especay  the spouse's mate was dscoered dscoered to be sexuay unathu but was st unaware that hs or her nfidety had bee exposed hs type of magca appcato coud be extremey extremey successu, successu, especay especa y f the woud wo ud be ctm was not a compete strager to the sorcerer sorcerer,, ad a d he or she was not no t partcua part cuary ry on guard e,  e, ether ethe r competey trusted trusted the the � sorcerer sorcerer or dd d d ot beee that tha t such magca practces were re} he sorcerer woud then hae o dcuy approachng the ntended ctm, ad coud reman cose enough enough to con con tnuy stab the ctm's shado adersey efectg ther bodys energetc ed

ge 1 .1 04. A soee  iitite  ttak o a ususetig viti b walkig slightl behid hi d eetedl stabbig the vitis shdow wih  wkig e whie seakig gil itios itios.

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Shaow Mac an Sptn the Yn an Yan: In ths acent method o Shadow Magc, a prest ntates nt ates a atac o a ctms shdow by strg the mage o the ctims eergetc st-pot thereby "Spttg Yn and g he eergetc stpot s th aa o the shdow body b ody that correspods correspods to he dduas energetc boundary system It s the magca area that exsts between the shadow's proected Yn dakness) ad ts surroundng Yan ht. Accordg to acent aost teangs, there there s a magca ne that exsts nbeween ght and dark. s speca area s consdered to be an energec threshod where the magca energy o both Yn ad Yang and tme and space dde Sometmes reerred to as the co eergy o the a Poe t s the magca space spac e that exss n-beween the wo energetc energetc pores e exstng n-bewee n-beween n the nhaa o ad a d the t he exhaaon exhaa on n-bewee heartbe heartbeats, ats, betee seepg ad wag, n-bewee wag sde ad ang outsde etc)

3

DAOISTMAGICCOM DAOISTMAGICCOM

By ttcng th sprt by nd n d ts t s nrgtc nrgtc lds th physcl body s dvrsy ffctd. ffctd. Th body's nrgtc lds r consdrd by most Dosts to b  "spcl mgcl rlm y xst x st l  dlct d lct nrgtc nrgtc vl whr whr th nrgtc lds of th ndvdul's nr vrs nd th outrvrs contnully mt nd ntrct  sorcrr prctcng ths typ of vl Shdow Mgc wll commony ttc  vctm durng ths dlct yt powrful, tm of nrgtc trnston ( whn Yn nd Yng nrgtclly sprt nd puls wthn th Shdow Body) If  sllful sorcrr focuss nd drvs hs mgcl stff into  vctm's shdow t th prcs tm of thr Yn nd Yng sprton th mgcl ttc wll ffct th nrgtc stllpoint rflctd wthn th subtl pulstons of th ndvdus shdow If don corrctly ths tmd nrgtc ssult cn ntt nough concntrtd powr to b bl to sprt sprt th vcm's vc m's nrgy body om thr physcl body Whn brdgng th nrgtc dmnsons of  vctm's shdow, n vl sorcrr wl smultnously brng down th tp of hs or hr stff nto th dg of th svr ur sur roundng th vctm's shdow (gur 1.105). Th slvr ur surroundng th vctms shdow s consdrd consdrd to b th mgcl ln or brdg tht ntclly xsts nbtwn th lght d dr of  ndvdul's shdow It s thfo consdrd to b th proctd ntr nl mg of n ndvdul ndv dul's 's nrgy body, body, nd cn bcom xtmly vulnrb to nrgtc ttc durig th sprton of Yn nd Yng.

 Shado agc and niaing Shock: An othr mth sd in i n "Spln "Spl ng g Yn Yn nd Yng Shdow Mgc s to rst ntntonlly strtl, surprs, or shoc th vctm Whn th sur prs s rst nttd, thr s n mmdt

ge 1.1. 1.1. Shadow Magc Spng he n and ang" nrgtc "opnng tht occurs nbtwn th vctms physcl nd nrgtc bods Durng ths dlct tm of vunrblty (, durng th purposy nducd nrgtc stll pont), f n v sorcr sorcrrr ntntonlly nsrts th sd root of  powrfuly dctd curs nto  vctm's nrgtc ld, th rsults cn b ctstrophc. Whl strtlng th vctm nd crtng th nrgtc shoc,  ssond sorcr wll contnully chnt n vl hx. Thn, whl brdgng th nrgtc dmnsons of th vc tm's shdo sh do th t h sorcr sorcr wll smultnously smultnously brng down th tp of hs stff nto th dg of th slvr ur surroundng th vctm's shdow. Ths scrd r s consdrd by Dost prsts to b th mgcl ln or brdg tht nrgtclly xsts nbtwn th lght nd dr nrgs rsontng wthn n nd vdul's shdow.

AOIS AGIC RANSORMAON KILLS

 e Dos   : In ths ancient method of hadow Maic, a sorcer initiates a pschic attack onto a vctms b irst attackn the reflected shadow mae of a Hexn Doll In Daost Mac, ths s consd ered to be a specal pe of "FreCurse. In order to perform this pe of maic, irst a Hexn Doll s molded into the mae of a partcular vctm. After Afte r the doll has been ener etca et call ll "Activated, Activated, the sorcer sorcerer er wll wl l pierce ts heat wth a shap object. object. The Then, n, the sorcer wll hold the Hexn Doll up to a lt and applies ire to the shadow that the doll casts As an lteat lteatve ve the sorcer sorcerer er ma also al so hold the mae of a demonc iure up to the lht and cast ts hdeous shadow over the Hexn Doll Eventuall, the shadow of the demonic iuree wll become reected onto the vctms iur v ctms eneretc ield At the end of the rtual the Hexn Doll is stuck to a wall wth a on nal or macal knife. Ths ensures that the vctims spirt will not escape the Altar Room, and wll be forced to sta put Ths seuence is performed without interrupton for49 for 49 das.

  e D   : In ths ancient method of hadow Mac a sorcerer nitiates a pschc atack onto a vctms ener ield b irt attackn h shadow mae wth macall actvated Gr erd Drt. In order to perform hs of maic the sorcerer irst places a contaner illed with Graveard Drt (athered om the ave of someone who has ded from the paue on the Altar Table. Next a speca tua is pe formed  order to enerze the macl powe of the Graveard Dirt Dirt Then, the socee socee uses the Graveard Drt to cove a Hexn Dol that has been specicall constructed n oder to repsentin the victim

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Pue o the Vt

Fgue 1  1 06 06 The age o the t  plae behn the wate dh o that the wate an aptue the eeton o a ptue o the ntened t In order to renforce the hex the sorcerer will sometmes tr to et close to his vctim to sprinkle some of the Graveard Drt onto the vctms vct ms shadow Addonall Addo nall,, the sorcer sorcer will also tr to step or spit onto the victims shadow while speakn a malevolent curse Ths pe of curse can be etremel lethal when performed properl.

 t eet   : In this ancent method of hadow Mac a sorcerer intates a pschc attack onto a vctims ener ield b irst attackn hs mae relected in a water dish. In order to perform this tpe of mac the sorcerer rst places a dish of water onto the altar  beween o candles The imae of the vcm s placed behind the water dsh, so that the wter can capure the reflecton of a pcure of the intended vctm Next the sore  pierce the victims reflecton wth hs Mac ord while recitin specal nvo caon callin for the demse of his enem.

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WDAOISMAG.OM

PIIT OJCTIO Throughut the cenuries, huma beings ave bee ale to eergealy "see aross ast distanes of space or time. Sprit Projecio (aka Mind Projectio Remote Vewn Mid Trael or Traelig Clairoyace} etais he agical sk of itetioay sedg the ody's She to other paces, paces, times times ad dmesios to retriee retriee lost nowedge ad experece By cotollig the Acqid Mid (She Zhi} the pret cogeial mid is alowed o see ad perceie hrogh the eergetic ieds of the Wji (ifiie space) Because this iformatio i recei ed y the cosou mid i is oe reei ed through wha  commonly kow  agicl traditios as the waig dream sae I Spirit Projectio the prests Qi eergy ad She (sprit) is eteded ouside his or her body and is projected towards a speciic perso pace pace or ig as a form of oscious animated lgt This coscios amted light is a coma o of the priests eergec ad spirta eyes ad  acs as a dsat oserver wh a eraesory perceptual i to ather irmatio he prests pefor pefor ra elig claivoyce i i  the form f Spirit Projecio they c sed teir coscious ess anywhere  e e world d i i  y dimesio f reai reai This hi s awaree is ot physic i au; t i eperietil totally omaterial d caot be imited to or y ctained wihi e ody Oe eampe of Spirit rojectio traiig taught n nciet Daost Magc is descried as follows:   Te priest egi Spi Pojecto traing y sitg i a et pace relaig the mid ad aowig his or her coscious coscious aaytical mind o al io a eep edtte state. 2 While deep i mediao the priest imgies e oing the pesece pesece of he he Celestial Celesti al Pole Star (Fgure 07) he image of the Celesia Pole Sar is rst see as a small speck of it Yg) eerging out of the darkes (Yi) withi the ninite space of the ji. Thi mall spek of ight gitters lie a virat glowig star 3 A e eei Pole Star draw cose an eergeic poa begins o open fro it te ceter of he iluiaig sar The pres obeves avs of bat g eaag fro 6

iu 0 T li Pol 

u .  08  the ti Po  w co n ic o bin to on om with th cn o h ilumii  the the center of the eltal Pole Star Star exteding ts rays throughout e ad space (igue 08). 4. The pes the egins to ocs projectg is or her cosciousess to the eeetic potal of the the Ceestia Pole Star Star lie li e a eergetic eergetic cord Oce the priests id is rooted ito the eles tial Poe Star this projected eergetic cord is the use to pull his or er spiritual coscous ess oards ay iteded perso pace or thig. Oce focsed the eergetc ataco caed y te piests iteto pus his or her coscousess lie a perl mage 5 . Next the priest eters into e projected area ad s oservig oservig the lood of iages an ested wiin e eniromea eegeic ed 6 The pries eds te eercse y gathering hi or her pojected pojected energe ene rgecc cocoes bac ito the Celetia Pole Star eoe retuig hs o he spiual conscosess ito te physcal body ex te priest eaes a oots hi or er Q n te Lowe antian.

AOST AO ST AGC R ANSFORMAON KS

H A     N N ANN When tranng n rt Poecton the Daost pest geneay rogresses through several lees of expeental expeental comp comprehe rehenso nson n ach leel l eel o epe ence w w vay accordng accord ng to the ests ental enta l state and etenton abty Normay, Sprt Proecton tranng folows three ogresse stages Each stage takes tme to aster and the Daost res s requred to maser one sage boe beng alloed to gress to he net stage The three stages of Sprt Proeton Proeton tranng ncude: nc ude: ndng the Locaton (at ( ater) er) Eerenng the Sensaons (energy (energy)) and Understandng ts Characterstcs (srt) Once a rest can descrbe the threedmen sonal charactestcs of any partcuar person place o thng thng (ts ( ts dmensona chaacters chaacterscs cs ts enegec ene gec nare nare ad s srua naure) he or she s hen consdered to hae masteed he maa sl of Spr Poecton hee tranng mehods for each o these three h stages of Spt Poecton are descrbed as ollos (Fe 1109: Fnng he oton Jg  eer To egn th, the prest s encoraged to Sprt Proet no a certan geogahc geogahc ocaon and accratey accrat ey descrbe te hysca layout of the ste he St Precng tsde e hyscal ody he eyes of he srt can y oer aous eras eg,, ocea eg oceans ns of ater ater desets ontas ont as fore forests sts etc.) as t oves abou the aeral  lng for  destaton en a prest s trag o  d d a ocaton soetes he or she s ught to the sde of a so ng rer and hen reested to folo e e usta and locate the st ountan range located ao gsde e er  te he ou an ste as een ocated he pest s en ased uetos su as  hh sde o herer s the onta ocated?  at at ds e or o the ontan loo e" c Expeencng he Senson QEneg:Next QEneg: Next e es s encouraged o r oect nto a ceran gegrapc ocaton ocat on and descrbe the en erge uaes o aea he prest s requred o exerence he aea hro ts unque colors sounds sls ouces and astes

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Findg he ocon ing-Me)

Sp   t Pojction

eiencing he eiencing Seo QiEnegy ndendng i Chceiic ShenSiit)

Fige   09 he hehee hee Sge  Sii oeci ining

 Undestnding

is Chctescs (Shen Spit F the prest s encouaged o Sprt Proec nto a certan geograhc oca ton and descrbe he spra nature and charactersts surroundng the area. or eaple he pres s requested to descrbe he energec ad spral spr al naue na ue o he tes ros sol ater amas and people hat surround the area fter he area has been oaed the prest s then asked s the aa energealy beneoent or hostle hot o cold, dp or dry dry oen or closed dangeous da ngeous or heang ec

N H  ordng to ent Daos ets rtten on Proeg e Spt  os  he emegene of the l sp   encn s hen the s lght lg ht po po ou of or mbal regon and    eo eol l sung s ung m your nose nd oh e s eergence a old ght  ot e a p of hder hder gold gol d ad  o o e oher d he ht sp has emeged  he he an he pt s pr pr eed too son before t s ed  ed o udane shados t s  s caed c aed the Dar St e Dak Sprt annot break through the Celesta ass and herefore goes o on he sde ros rough the alleys o he ers and u e ontans It can only take form form and can canot ot mully ts orm; t can only trael n the human ream and ao fy and ransute

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OISAGCCO

DREAM AGIC

ing thr mnds to difuse ito te inite space of Systemss at use damwor and dam System d am awar- the artilar item o obect n whi they we ness (e, ucd eaming precognitve dreamn concnratg veay, thee riests ere abe and deaming deamin g telepay) have have existed for touand to dierentiate between the conng of their of years within a taditional cultus of the world. minds (in the fo of thougts or ictures and ee steady steady unvaring unv aring pesen pesence ce of ei awareness Generally these ancient systems of deamwork  we we  (d st ofen cloaked in ecc ecc reseed NN AN  for only the mos advanced dsciles Withn ancient culures the tribal shaman damer was revered A anciet Cha e rst entioned cas as a spritual conduit through which the esoteric wsdom of the ancestos wa revealed In nearly sifcation of dreams was noted i the Zho Rt ever case, e damers temlves wee wee not hailed haile d his ancent bo categoried dreams to si as the origatrs of this ancient wisdom Win seic  Acrae Das Sarting Deas Tbetan Buddsm the bok Mlam y Trtzd, houghtfu reams Waeng Dreas Joyul e ocial ocia l dream own as the "Dream Treasus, is consided to Das ad Ferl Dreas e be the the crean of enightened enightened beings The Thee e da d a intereters of te Zou Dyasy 02822 C. teahngs we purposely hdden and stored away also cassifed tese sx tyes of dreas nto i aet monasteries to beneft ftu generations. sirit coucatio vealng either good or Oens ens accrdig acc rdig to the osiios of the Sun demonstat o of their power ad accuac accuac,, the ill O Asaa demonstato As ognators of the Dam Treasur easures es ofen prophied Moon laes ad Sa Seaso, and Weae  Durg the Easte Han Dyast 25220 AD) the name of the indivdual who would discoverer te hidden tex, as well as te specc me that the Daoist Master Wang u classied deams into ten categores in s book entted e e e e f f  Hdden Hdd en discover would occur Viually ever system of agic is based on e Man In s book Mastr Wang states "Generally saking dams may be Dict or Smbolic they premises that "ythg you believe to be possble ital ty ought Persona Personalty lty Feelngs possible; and tat clear clear detaie deta ied d vuaization v uaization of a may nvolve italt magical outcome brings tat t at epeence epeence into man or te urret mes Wii each dream ere may festatin his is brought about according to, and also be some fr of Reve Sickness, or Sexualin diect proporion with the degree of reazaon ity. Tese ten eleme a the general parameters produced by the id he puose and unction of dream interretaion Wen quesoned about val idty and an d o wthout vaidity va idity of Dream Magc i to icrease the prests ower in dams at have validty maniulat ntllig, and manifestg enegy Master Wang urther stated "Etraorda dams havee a ason few few dreas ar meangless meangless  he key to woring wit dams is to develop a mosy hav greater awareness awareness within the dream state st ate Hwev A A AN UA er  vey advaced adva ced stages ds wil wi l competely competel y VN cease when e individua's awareness becomes Dams ca geeray  divided nto two major abolute and is replaced by an indesbable categores: Spontau Dreams (whi people can state spiriual lumous clarity. Therefore, before not conol) ad ontlled Daming (w can disciples of Daoist sorcery were taught Dream be maniulate by people as a useul magc tool) Magic they rst had to lea how t successully ne f my teaers once tod me hat the geatest acheve and retain conscious awareness of their vaue tat te deam realm offers is as a context f sirit bdy Th was btained through sound reso siritual trang As an enegetic rtal deams nance trainin visualian, mnd contrl and the may used in spital pracice o gain wsdom muan f the bodys lfeforce eneges and as well as t tain and imprve imprve magica pwers He cre centers (ie, Taiji Poe, hree Dantians and furter explained that evey divual s frced welve Chakra Gates) Fr examp exampe, e, Daois Daoistt prests to the the spirit realm realm each each day  t i called "leep were taught t stay calm and reaxed whe aow

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AOIS AGC RANSFORMAON KS

At this important moment, moment, as the indvidual's indvi dual's mind detachess fr detache from om the ve senses, his or her conscious ness leaves the mundane phyical realm and enters nto the subte magcal dimenson o the the pii pi i ream he Acquired Mnd is prrammed to difer Yang Spir n Spr entiate between the wakin state and the dream it hn the Bod e ea ate tedd t tde de he Bod state n Dream Maic trainn it is reprorammed Oeated ithn with the concept tha everythin is an illusion. ge 1  1 1 0 es of Sts n Sital Deas This concep is desined o remind the priest hat, whether asleep r awake, everthin that he or she Sit n the foefont expeiences is an illusion; it is a a dream Eventu of the dea de to ally the priest understands that all thins that he or deses she has accepted accepted and beleved n or a etime  etime are, in Essence dectng reaiyy, non more than the reatons o his or her reai thoh food, a and mind As the ancient Daoist say staes, the world dnk nence with and without is our own maniestation. e dream body, body, the t he dream environment, and ods ene the uderlyin uderlyin energetic structures structur es o he mind a becoes the all the same thig thig simply mena projecions projecions Upo Uponn son foce of awakening to this tuth, he priest understands the dea that if the wakin state is in realiy only a dream, gue       he St eads the Dea then urey t can be manipuaed us ike the seep dream o the nigh nightt Al hat is i s ea eay y req required uired s  s the a rest can foc focus us on a paricuar question bebeawareness of this this truth. By masteing maste ing dream magic, magic , ore sleepng, and the answer to he question the priest embraces the power and potential o will then maniest within his or her dream ange his or her wakg envinment at wil will.l. Once A Yang Spta State: his ype ype of o f spiritual he priest alizes hat the world is just an illusion dream state s tate occurs ouside of the bod body y A Yag Yag generated by the mnd, then he o she can chane Siritual Sirit ual Sate of damin is considered considered to be the nature nature of the illusion illusio n throu throu the manipulaion manipul aion he ex exteal teal avelli av elling ng of he he Yag Yag Spirit In of the mid order to accomplish this, the pries thiss altered thi a ltered state, dams da ms ave fom and sub sub-consanty remnds him or hesef that ime, space, stane and he spirt ca be projected across and causaion are not aspecs of the exteal world, time and space but ather they are categories o the human mind During normal damin e in Spirtual imposed impos ed on o n the innite space of the Wuji Wuji Sae is usualy usua ly intealy rojected rojected into e e individualss subconscous mnd m nd However However both Yin W UA A  A vidual and Yag Yag Spitua States Sta tes can be uzed to jouey According to ancient Daos theory, when ouside e physica body, by energeticay prodreaming, e bodys spirit eners into one of two jectn Qi ad Shen outward through the natura spiritual states, a Yin Spiriua State or a Yan ener enerec ec poral of the Yintang oint (hr (hrd d Eye. Spiriua State Yin ad ad Yan Yan sirual sir ual staes s taes manima niests throuh dierent dierent ypes o dreams, dreams , described NY AN AN as oows (Fiure 0) Damin is consd consdered ered to t o be be a separa separate te mode  A Yn Spta State: Tis ype of spiritual o eneetc existence, in whih he body's Jn, dream state sta te occurs within withi n the body. AYin Spiri- Qi, and Shen operate in harmony within the inditual State of dreaming is onsidered to be the v vdua's dua's subco subconsciou nscious s According According to ancient Daoist norma nor ma ype o dreamin, and a nd  ca cann be enerener- eachins eachins,, the energeti energeticc orm of dreaming operaes etical conroled or proramed. For example, like a vaporous spirit, travein through time and

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W.DAOSTMAGC.COM

Srt in te oreron o te dream de to dere Energy drecng d recng e dream Eence become become te ong orce o te dream Fgre .2 e Energy ead te Dream

Eence in e oreron o e dream rog ood, air and drnk nence Sr drecng e dream de o dere Body' energy become e orng orce o e dream Fgre . e Eence ead e Dream

spac without boundaries le in the dream state, the indvdual's degree of sll and competency in acquiring kowledge and nformaon s dependent on the ablity to direct his or her Jng Qi, and Shen. Jng he reor: f the prests Shen is n the orefront of the dreamng experiene, his or her Jng may be b e the director, director, and the Q may be behnd e Jng actng as the popellng fore (Figure Q he reor: If the prest's Shen is i s in the orefront of the dreaming experence, hs or her Qi may be the director, and the Jng may be behnd behn d the Q actng as the propelling fore (Figure Shen he reor f the prests Jing is n the oreront o the dreaming experience, his or her Shen may be the director and the Qi may be behnd the Shen atng as the popel ling orce (Figure In ancient China, the art o enegetially reproducing the body was traditionally called

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1.11).

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Fgre Fgre  .   4 e ndvda' n  n od od oo oorn rn o e varo Sr a Word d n order o receve needed cone and drecon

"the enegetc form being maiested Ths type o energetc materialization technque can be trained and acomplished through dreamng. or example, when the Yn Spiritual state emerges, f e priests Shen is used as the drector, drector, causing the Jng to envelop the Shen, ad the Qi to envelop the Jing then energeti form s maifested. This type o energetic materaliaton technque can also be accomplshed wthout dreamng f, however, the indvdual's Shen is the direto, but ther Qi envelops the Shen and the Jing is on the outsde of this energetic state, then the energetc orm is not manifested This state of non-manifestaton of energetic form can also be reproduced when not dreaming. H H U N N AN AN e ancent Chese believed that dreams were the wandering o the Hun into the various spirit realms It was believed that the ability to sojourn deep into the spiritual dimensions and receive needed ounsel and diretion was essential or every individual's spiritual growth (Figure

11114) 114)

AOS AG RASORMATO KS

Accoring to e Accoring  e ancient aoist text tex t U p S ip r fP fP  l Tx I I scri hSpi t t  wrien by Yang Xi during e Jin Dynasy (6540 A, he un shold be secured for it is heir naure to t o freely wander. ce ree of he body te un are subject to demonic attack or may become involved wit oer un spirits hat are freely wandering abot reams hat deal wi wi  Transcended or Pefected" beings indicate a healy orentaon on he pat pat of e wandering un, and sould so uld be encoraged encoraged he Hun are are easily easi ly contolled contolled hroug hroug te t e visual ation of an energetic restaining net constucted of ey summoned summoned r rom om the Hear and encrled over e body surr surroudg oudg e extnal Wei extnal Wei Qi elds The Incantation tat accompanies this visualized energec net of re diecs te Hun to wolesome destinatons i as folows: f you wish to y you are pemitted pemitted to only visit vis it te Palaces of te Grand Grand Boue (a celestial paradise that exists within te Heeny rea led l ed wt palaces pala ces and powers, and accessible to the spirits wo a able to travel back i time to te origins of e ao) or te Upper lariy' (the uppe celesal celesal evel ev el of e Heaveny ream"

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H  N AN pper er Sc Sc ipt iptr r of of   e Te Te t According Acc ording to te U pp I cr cr ed  he heSp Spir iri i , wen the Po (wo are genally genal ly coned to he body aner aner they join in lasciv l ascivous ous ebrce with demons spirt eniies and ghosts ghosts and ey provide te sexua content of dams da ms heefore heefore e Po sould not  alowed to t o leave le ave the body body The Po must be contoed tough he visaizaton of e four four direcional anims te  te R Pnx o e Sou, Black utle utle// Snake of te Not Not Geen/ ue ragon o te East, and the ite ger ge r of the est est and othe spirt guarian tadonally tado nally imag imagned ned n e om om of Jad Jadee Maidens) wh whoo stand gua guard rd and are stationed at any likely spt exit point in the body NUNN HA Dream Dr eam are qite oen a ef efection ection o e expe ences and memori memories es of te day ow an divid di vidal al ews e ws te phenomena of experience determines e kds of expeence expeence he or she will wi ll ave a ve and ow that indvidua wil react For example example f an indiidual indiidua l has a bad experience experience durng e waking wakin g state state,, it il1 geneally be digested by e individuals subco

scous mnd in is o he he deams i.e, i .e, a ghtmae) A nghmae can be cased rom rom bad body po siionng bad food, eotiona raa, or siy rom eg too ho In soe cases, a readjstment rea djstment o e e posre hie ying in bed ill sft he energetc eld to e degree at at e ndiida ndii da  no longer enter enter back into i nto the nghtare he prit expere experences nces a nghtare, nght are, he or she can cang e dream transform transfor m t into an outof body exerinc, exerinc, or order m  m or here to ake up Changng a nighae into a cid ci d dam ca be iaed iae d by con congg hat the experience experi ence is simply a dam nce ansfoed into a lucid dream h riet ca ate n energeic potal oug hi to t o ou   c c In certan cts o anet aom t ws ieved that dams we often encounter o he he priests u with ghosts. As a pies's pies' s soul avals i win he he dream world e or se cn eiter or ev or e sake of vengence or pefom pefom go i orer to acuie integity grace, and promised ewards ightmare can also be caud rom negaive en ergec impressions impressions tat ave b n impaned by ge spirit enties he hese se roge roge spirit spiri t entities enti ties en fee off off o te intense intense ngative ngati ve emotional e motional energies pduced by te implated nigtmare f ese nigtmares beome consiste consistett i is i s essential for the the individual individ ual to contact a aled al ed Daoist priest or Medica Qgong Qgong octor and hae im o er remove e aevolent spirit entity and the impted impted drea state.

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HEE  N EGOE  E

Ancient Cnese Drea raining can  divided ito o ajor categores spontaneou draming and conoab dreaming po ponan nanous eams ea ms are conderd to be he most oo type of dams; these deams arise fro Kac races and cano e cotrolled onrola deaing can e manipated manip ated by focused o o and tention and is kon in mode m Oarity o Mind dramng or Lucid dai Ter Te r is also a third ype of damig da mig no Oea Light deaing, that as reed reed   times for oly discipes of ig magical i n Daoist Dream Magic, a ries   progress houg several stages st ages of vo poer ithin his o er dams t 

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DAOT DAO T MAG RNFORTON R NFORTON SK S K

guage. These tpe of dream may repeat o fully aware of beng  a dream tate, bu  alo often that te damer eventually become able to move wthn ta landcape a a concou fmiar wth h or her once forgoten pat exploer The practce of lucd dreamng aral R OF M  N D REMS (UCD REMS) lel prtual ate eached  deep medtaton When t falng aleep, an ndvdu' pt pactce Bot anng reure the pre full decend deep nto the Sea of Marrow Dung conceaton  oder to hft h o he awarene h poce, the dvdua Q and Shen move out of the noal wakng tate The ucd deam occur wen the mnd  om the frontal lobe of the bran back to the more pmtve eptlan bran befoe decendng down the Q ae balanced and the dreamer ha deel to the bran tem and connectng wth the pal oped the capact to eman n the dam a an cord Then a the ndvdual' phyca body  oberve, matanng a no-peronal peence lowly overcome b heave h or he Q and of obervaton  Caty of nd dream the dreamer boo enter deep nto the ler A the ndvdual concoune dco nd and awane  table The age and ect from ound, ght mel ate ad touch foton that ae n thee type of dam are ad become nceangly ubeged wthn the baed le on peonal Karc Tace and ntead nnte realm of h or her on nteal enegetc peent kowledge avalable drecly fo the wod partal on begn to emege  the n deae ncocou The ae many det level n lucd dream dvdual contnue contnue to ntenaly ntenaly ove away om om ot upercal age the dame may te alm of matter a ght poton of the enegec g t the ot and ptual world  ade vble Howeve t eal e that he o he  n a dream but have ttle  only when the concoune o the matea clary ad no power to afect the deam  th word (e ( e Shen Shen the acqured mnd) become tage, the ucdt  experenced ad then lot the totally doled hat the ddual can fey ad The deae Zi Shen (logcal mnd) pea concouly moe wthn all hree ealm (py ove h o he concou ntet Thee ype of dream ae conded to be a cotuat ad cal enegetc, and ptua) of extence t h pont the eep becoe lghter and deelopent of the nddual noal dreamg the clarty of the Yu Shen ca more ely patte ad they ae when the pret rt bng manfet telf A the nddal' concoune lucdy and awarene to h o he dream tate In the ay of n deam t  a f ome ntenalze emoton o attachet tored wthn ay of the the Fe F e n Ogan Ogan (o (o  the aoc thng  gven to o foud by the deamer Once ated tue m be poceed and eleae the the pet ha develo the ablt to tentonally tod enegec chage befoe the ndd can t   o u deam the next tage  to na enoh to able the dream perence a Gy of Md dream alo kown a Lucd dram Relaxng the body J d d o evo cono oe he dream hftng hen baae the e ntel Eement W enege  ece the dam' concoune  no Fe Eath Metal and Wate a wel a the ad ag eege of the body allong fo va one bd by pace nd tme nd peronal hto  t noally  n the wakng tte, ou type of ucd deam to ae A pog  mde n drem pactce the  or e ca ow eet wth el beng receve mnd teade lucdty deelop ad the pet eachng om enghtened teachr ad d dream beome longer, le agented ea cover ato helpful to m o heelf and nd more detaled The pet  now able to re he One example of a Caty of Mnd dream, membe large pa of ach dream Th  a reult  a "ytcal dream n whch a pet  able to of bgng ate awane nto the dream tate eceve advanced enegetc and ptual pcte In a Clarty of Mnd dream the pet  not ony whle deep n the dream tate.  he pet goe

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13

WDAOISMGICCOM

deeper into his type of Lud dream state he period Without ths continuity o awaness the patterns rns or she is able to acqure specic owledge and ndiidua wll al into "normal dream patte Beoe dream ann the prest s adsed methods of practce to whh he or he has neer to lly rela hs or her body. hs ca be accom pously been eposed plshe d by akn a soothng soothn g hot ath or eceiin I e most adanced stae o ucd dam plshed n the damer may eperene extraordnary a massage por to sleepng Then Then as e pest ies vid dreams hese expeenes may seem moe down, he or she resolves to become lly aware real than the ordinary wakin sate. Wth more and lucid withn his or her deam eperence geater freedom s deeloped in the In ancent China whe lyng down to sleep dream ealm and e boundaries o the mind ae e rh sde of a man was believed o Open e oercome. In e most adance state, the dreamer Gate to ariy whe the let sde was believed to cn literally do anythin he or she desres, trans Open he Gate to te uj This energetic associa ton is oposite or woen. forming whatever is encountere ER IGH RES

NG  RE ORN

Thee s a third type o dream own as a Clear ght dream that occurs once the priest has become suicently advanced in dream trainn The Clear Light dream is not deined by he content o the dream In hs state the pest alizes al izes at whatever dreams are they are ony he produc o the energetc aivity of his or her mind; the there reo o the priess stabilty  Clear Light eains undsrbed As the priest rees hm or hersel rom te subtle nuences of unconscious ouhts and images that arse durng the dream state he or she s able to eperence Clear Ligt dams Ths ye o dream oriinates fom e Yuan Qi (Ognal Energy) that emanates from the priests center co aiji Pole allowin the pest to reman n the natral natr al state o hs or her Yuan Yuan She Orgnal Mind trouhout the dream

Dreang is a rght bran acy that allows he bran to become less inhbted o intitie and mo ave. people people deam, wheer they emember deng or not Durn the nigh f ndivdua dont pay attenon to her her dreams or  they sleep for only a few hours, they will most likey not remember any o ther dreams. here fo, te rst step in most Daost systems o Dream Magc trann s to hae the prest eep a egular Deam Joual Keeping a Dream joual helps enerecally lnk both hemspheres o the rain and helps bea down the prests subconscious barriers that derentate between the wain state and the dream state Ths resuracg o uprocessed eperiences that occus  the dream state podes e pries wi a valuable opportnity to ee hm or hersel ro deeply rooted emoonal and eneret at tahents to people places and ins However in order to tae advantage o ts opportity it is imperat imp erative ive that the est est is rst ale to a aee up u p in hs or her dams Up tl t l that oit oit he  he piest piest is encouaged to k a dam oual net to his or her ed ed on wh o cord hs o her in whih to re cord drea ces. mediately upon ang the prt wrt down evey detail o the dreams hereby sreneng he energec conection be twn he wakng and dreamin state venually his prcice wll enable the priest to brin ariy and lucidy to his or he deam state. nly hen can te priest e e pracce o Deam Ma

AAN F A A radonally the process of acqurng magi cal sill wthin the Dream State bens even beore the prest oes to sleep As an dividual alls asleep, the Qi and She Shen n radually radu ally withdraw rom the ve physica senses Ater hat ere is a perod o traston eore e actual dreaming begins For some dvduals, dvdu als, however however dreaming beins almost immedately upon falling asleep Oce in te dream state, te mind aga bens mus t erefore erefore tae e ni to function The prest must tiatve to emain conscious during ths transion

104

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DOT DOT M G ROTO SKL

HACIG UC A REM EC

If the piet d nt epeence claity while dreaming  is unable t remembe hi  he dreas upn waing it indicate that his r he sleep is t deep In thi case the piet shud elevae the bed r pilw leep with a light n  sleep with the wndw pen (this alw me Qi and air t circulate int the leeping rm). f the deam are still nt clear then the priest shuld visualize visual ize a glwing whie light aut the ie f a earl lcated within within the frehead at hi r r her in ang ( hird ye) pint f e e dream clarty i t nt crisp then the priest is instructed t visualize is wte luminu pearl glwng with incasng radiance each ucceive night. Gradualy y allwing the mind t cncentrate in this fashi fashi the dam wi1 becme clear If he priest nds it difct t fal aleep after practing the abve meditatin then he r he shud alteate this practice with the visualiatin f a red luminus pear lcated at his r her thrat If the priest tll de nt eember hi r her dream he r she i t viualize the red lu minu pear grwing ineasingly bghter each cnecutive night If a priest dream are clear bu he r he i nt lucid wle in the Dream State then it is imptant fr the priet t further trin his r her her ind One eecie e ecie used used t tin tin the piests ind t becme lucid within the Deam State s a fllws Duing the daytime the prie cntinually mind hm  herelf that eveything he r he sees and experences is nthing mre than te prected illuin f a dream Priet will memes use ncanan uch a he visins f he ind a ny a reectn f the inne spirt t aid them in thi magical practice By epeenc ing everything thrughut thrughut the day a if it we a dream he priets ucnciu mind egins t mi its awarenes f the eveyday eperiences (encuntered (encunte red durig the ang te) te) with thse experience encuntered during the dream state hen during the night the drea itelf will als seem les al Because dream epeience ccr wihin the mind hlding the mental thught that all epe

ge 16 he Daos hoohe hoohe  Zhanz riences are nthing mre than a dream slwly dilve a f the pret mental reictin awaening his r her latent magical ptental his practce enables the priest  becme aware f the tue energec ature f bth the wag tate and the da tate In the anien Daist traditns this type f lucid dreamig is nn a a hua meng" r changing dream  he famus Dais philpher philpher Zhuang (Figu 116} nce stated after expeiencing just such a life hangg lucid dam I a man dreaming that  am a butter r am I buttery daming that  am a an?



EEIIVE EEIIVE RES

i

A epettive Dam in ne in which the in dvdual realizes that e r she has ad s spe cic dream befre It estmaed tha 90% f the ppulatin have sme ype f peve dam  hi cmmn curence n be ud as a igge mechanim f aaenn in the dream state r leaving the b e u rave Cnsusly awaenng ihin a Repetitive eam can be encuraged b wng ne f the flwng n a piece f aer e ing t bed  f  have a deam f_(the repetitive dream i t il be ea ea fr me t wr with energ" energ" Bef gng t sleep the priest pri est wtes this statement dn n a lan sheet  paper with a #2 pencil. he piet ll the enre page with this tatement cncnting cncnting hi r her hught intentn intentn and feeling n mang the tatement a alty  If  have a lucd dream it will be easy r me t r ith energy Befre ging t eep,

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0

.DOISGCCO .DOISGCCO

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he prest wres his staemen down on  blank shee of paper wh a # penc Te prest 1ls he enre page w hs saemen, concenatng hs or her hought ntenon and eengs on makng he saemen a ay. "I want o ream o (a ceran ody par) and work wo rk wh ener energy gy  n hs h s nstance he prest consany ocuses hs or he atenon on a specc ody par (e a oo hand ec The pres manans hs ocu roghou he day parcuary js eore aing aseep n ceran magca radons he prest s dected o ocs hs or er aenon on a specc oec n he room

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H A  AN ere th thee ee essenta pracces ud o ran and aser the ream ae These hree mehod Examning he Dream Dream Recognzng he Karmc Traces o he Dream and Conrolng he Dream descred as oows (Fgure 7:  Examn th Dam In Dream Magc a pres's dreams are examned n order o aceve a specc maca goa The meanngs und wthn dams a ndday nerped y he dreamer accordng o hs or her own ees and culral trace (.e cusoms elgo prngng ec Thereore some deams are consered to e a whe ohers are symolc Some dreams reve he pas (o ten appearng on a ack ackground whe ohers vea he ure (oen appeang on a whe ackground S oher dreams ae consdered perered deoed and mpure; he ancen Daosts eeve tha  od o make the dreams pre e mnd mu  made pu pu  and he oughs concenraed on he De n ancent Chna  was augh ha al dreams are sgncan snce dreams arse when  ndvdas spra consci consciousnes ousnesss eperences epere nces he sute ams ams  ne o he mos commoy used es y poessonal dream nerpreers was e hoo ]e  eeved o e comped y he Dk o Zho durng the Shang Dynasy (6008 BC Ths ancen ook conaned a dsncv

Exann he D Dea ea

Dream State

ontollng he Dea

Fgure     7  The Thee ental ethds  Dea lican

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06

Reconzn he a Trace o the De

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manner o oh expressng and expainng e ymoc meangs o dreams The ancen hnese also eeved hat examng an an ndvdua ndvduas s dream dream was one o e mos mo s mporan means or dagnosng he prmary and secondary causes o a dsease A dream can e compared o a pece o paper on whch he dreamer wres hs or her own personal essage and  s hereo suect o persona nepreaton he ean ng o e words (he events o he dam and he paper (he dream O are oh projeced y e ader (he ndvdua who was w as dam dam  ng he dream mar o the way n wh wo peope can read he same page and exrapoae enr enrely ely de d erent rent eperences two ndvduas may nterpre ently dent meanngs rom he same dream Rcnn te Kac Tacs f a am Vsons o deams created y Karmc Traces (consdered y the ancent Chne as the psy chc a o pas mprnts are consdered o e the orgn o all sos Recozng hese Karmc aces enaes he pres o deepen hs o her underandng o oh he wakg sae and he dream sae I drng he dam sate he pres pre domnay dreams aou a specic pace or home o whch hey are aaed  s usu aly ecause o Karmc Traces o prevos aachmens hese ypes o dreams reqre e pres o eek he hep o a Daos pres or Shama n order o resove he karma an n cose

AO MAG AFOON SK

Once he priest knows he true naue of a dream he or she can subsequently transform it fom a state of negative karma into a state of posite ka1a. Whe raing to recogne the Karmic Traces Traces within a dream the ancient Daosts would proceed as foows: Before falling asleep e priest would con cenrate on the image of a red luminous pearl vibratig and resonating within his or her throat area Focusing the mnds attention on the light of a luminous pearl just before falng asleep causes te Lg to gather nto the throat aea. This gies he priest the abiliy o quet the incessant cater of his or her o Once the Po has been sedated the piest is bet ter able to recognize the arious Karmic Traces occurring withi his or her dreams After the prest can ecogne the armi Taces while dreaming he or she can then begin to train in the wakng state causing aious objects (people places and ings) i ngs) to eea the energetc and spirtua know knowledge ledge imprinted within their matter. This allows the priest to recee and inter interpret pret laioyant visons emanating rom both animate (ivig (ivi g and inanimate objets. Contrl th e Once an individual is abe to control his or her dams, he or she can aso begin to ravel to other plac orlds dimensons and various ealms of energeic and spiritual eistence during the Dream State At this point  aning the indvidal s able to meet aious entes and spirtual beings engagng em in all maner of cnversation about various subjects of ierest

he Deam aiing Then the pres recognizes the fact that whatever manifestations e o she i eperiencing are nohing more an the selfmanifestatins of e priests o subonscious mind  uderstanding the depth of the projected projected ilusion the priest allows hm or eself to have no identit or attachments to them whatsoever Some eamples of Dream Training used by Daoist priests are deribed as follows: Trn Mcal bt ccording to ancient teachings all dream drea m work is oul craft ing and it trains the priest in several magical activities and powers Anything that can be deberately done in the drea state can also be done outsid of the body is mastery also contnues after the piests physica body dies Dream Magic the priest is  to train man geat magical powers or eampe the piest can choose to change his or o r her size and become as small as an atom or as large as a mountan Using his or her ucid awareness the priest can increase or decase the sie or number num ber of any images (ie (i e peope places places or tngs that arie witin the dream state. Dur ing this lucid state e or she an also travel and ist one or seeral places within the dream is incldes incl des oter countres countres planets  and spirua dimensions One o te most popuar agical ranngs practiced in Da Magic s ShapeShfting During this ype of practice he priest can ansfo ans fo his or her body int intoo that th at o another person an amal a hn or severa things at once Eua the deam wod should be a Eua pace of conenent and a safe haven for TINING E GIC e pt or eample if a prest encouners When Whe n lucid luc id in a dream the prest has e op a don or monster wth a dream he o potuniy to trai one of several types of magica se ca subjugate it by Shapeshifting and ablities When beginning Dream Traing pacasoing him or herself into a powerful tice it is important for the priest to frs train the celestia deity After sbgatig he demon bods Jig o elax the Qi to gather and the Shen or onster an accmplished priest ca then to travel In this beging stage he priest trains sorm it into an al wth whom the prest his or her mind to observe a eteal manifestaca work tions as vaporous ilsions that are nreal. Some common eamples of abilities trained Net the priest looks drectly into the es during the drea state include cultiating sential nature of who" is actually practicing

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I

 07

W.DOSTMGCCOM

nesin

neizin

ire    8 ou ire ou emp empes es of sndd em tnn

and utilzing uti lzing the magical skills f Increasin Increasing g M�gnetizing Harmizing and Destrying bect peple places and hings and ener getc state These fur magical practices a descrbed as fllws Figure 1118 reas f the prest nds that sme thing wnderul s starting t surface he r she shuld alw it t surface and ehance it nd s that sme Manet f the priest nds thing gd has ady  ady mife mifested sted he r she shuld expand expand it r multiply it the priest nds  nds that th at smesmeao f the thing negatve is tryng t surface he r she shd harmze it, tansmute it r stp it frm surfacng Deoy f the priest nds that sme ng negative has already mifested he  she shuld cnquer it quell it r subjugate it Whle training in a lucid dam it is als imrtant f f the prest t peridcal peridcally ly play  play wit te acient Elements Elements is play enables the priest t balance hs r her energy by hanzg te energes that wrk with te variu vari u inteal systems syst ems f his his r her physical bdy When the Elements are ut f cntrl they manfest inteal turmil A mre advanced type f magical training practced n aist Deam Magic invlves the pactce f mastering the magcal pwes f he ancent Five Eements Wuji Wind/ Air, Fi e ater and Eath) and the Bagua (Eight Tgam) pwes f the g Fr example, he pest may chse t ransfrm the Earth Element nt the Win Win d / Air Element (ie r re e 08

ate a Muntan wihin the deam and then transfrm it int Wnd  transfrm the Water Element nt the Fre Element (ie cate a ake withn th dream and then transfm it nt Fie) Thrugh cnstant practice the dreamer lea t cntrl the varius magcal pwers f the Five Elements and the Bagua Tr grams in the dream eam e am Once the priest reaizes that the ealm  matter s simply anther aspet aspet f his  her he r dream dream then he r she c c begn t devep nt ntll f the vaius Bagua Trgrams and the Five Eements tat frm and mantain mant ain mater  Deveop The Cear t Body eam Magic training prvides te prest with the pprtunty t devep the lear Lght Bdy e lear Light Bdy is develped when the priest separates the energy bdy nd spirt bdy As the prest begs t sepaate hese energetc elds it causes n er adance and clarity t eveal itse s is wn as the lear Lght Bdy The ancient Dasts beieved that when devel develping ping the lear Light Bdy the priet will bserve energetic man Bdy fstatins like vaprus smke nd glwing ghts as well as see the phantm images  peple places and things Once the priest has deelped the lear Light Bdy he r she wil  able t ee vi sins bserve the ure Realms energetc and spiritual wld wlds s see nsde the bdies f thers bseve beings wh a eie dying r reincaating and bserve the atins f sentient being living in villages, tws and tes e lear Light Bdy als enables the priest t visually penetate sld frms ie buildngs, muntains etc) and bserve al f h hee atmic and enegetic particles existng wthn the atrix f his r her mateal frm In rder t train this type magical sk skll ll the priest can pratice the fllwing Five ights meditatin Bef Bef  faling aeep, the t he piest genty lies n hs ght se leang he le pa pen (ppte  wmen) ext, he pet egns t fcus his  e attentin an imagatn n

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AO MAG RAORAO SK

a radiant phere f ve ld ights (gren/ lue uy ed golden yel1w white and ac) ming nside his r her Heart Jst as the priest egis t fall asleep and al utside distratins begin t suside, the brilianc  this ve ld sphere wil begn t intenely radiate frm deep wihn the priets eart t this pnt the pests ifefrce eergy enters nt the center Thrung Channels and the f the Taji Taji Ple fuses with th sudden x  x f srgig srgi g eney eney he prest's prest 's Y Y an Shen Shen Origa Spirt) nw egins t mafest itself within the Lcid state as the lear Light Bdy Cr Mutpl Mdtt Bds n Drea Magc raining a piest ill eenualy be able t ceate mlple images f him o herel whi herel w hi can be used in order to increse the efficacy f a personal mna pracce d ther magcal taining I dream guided Shapeshiting (used t duplicate ltiple iages the piests imagnatin becmes mre actie when his  he physical bdy beces competely reaxed d stl his qiescent tate frs he spit and acvates he bodys sbtle energec sensa tons ese subte sesaons a csiderd to e the the energtic bridge bridg e hat eists eis ts beteen the spirit d form he mastey of his eneretic eneretic bridge alws the priest to ully access the radiant pwer and hidden potenal exisin wihin hs h s or her ene ene etic etic fo fo . I ancient Daois, a piest was adiionly taught to dupl d uplicate icate his o he enere enerecc   his iportnt pracic alled he isple o uicen his or her macal ing. Atr  priest culd repicate his r he o ae in Drea Magc he or she wold then  to replicate hat age until all ive dicn we cered (ie front bac right let and center. After the priest coud duplcat hi  her mage in a ie directions he prie ould ten diide diid e each f the the ve dic dicn n into e additnal addi tnal direc d irectin tinss (Figue .9 t his point each of the piest's dpicates culd be assgned a specic type of magical practce Since all energeic streams flo into

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gue 9 Cetng Mule Be

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he one main surce, the energetic results f each duplicate' magical practice naturally use into the enery dy of the mai piet his way through ucid ream rang  piest could acuie acuie a multitude mult itude f  f agical bilies in one lifeme cqur wd nd Gud: In this pe of dam traiing the priest has access to profond spiritual owledge and guid ance for eeday life At his te in dream aing he priest may ceie teachins n ds Oen  pe of dra cme in enc, ih each nights dream statng h  p hts drea ended ay, cplet and detailed secrt tea  c e mtted nti a prece and te pnt of completion is reached pint he dream end end  t  pint Klee Kle e and Gid anc ancee dreams may also  d  diagose ness locate lost items  a aish ish relationshps with w ith speciic deities n ardias D n his type o dream training e priest is abe to se dreams to oserve and pedc he outcome f futur events as wel s to t o eeal eeal the prmay causes caus es and conditons conditons

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W.DAOSTMAGICCOM

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o any present situation The anent aoist priests were oen required to use Dream Divi Divi  nation to determine wht needed to be doe in order to avert certain upcomig sitations d prepare or unaoidabe tragedies Dram Transcndne: The priest must eventaly Jea how to transorm his or her dreams into energetc and spiritual toos In one mediation sed to accomplish this the priest trains his or her mind usig a mirro during the waking state s the priest looks into the reflection o a mrror he or she im mediately tnsorms a o te images that ae seen into thei ue state by uderstding at they are not eal but ae simply reec ons o e physical world which itsel is oly a maniestation o the Divine Energy Once the priest is rooted in his energetic comprehen sion he or se then recals this transcendent understanding whie in a Lucid dream in orde to y master the dream state As the priest obtains mastery ove the dream state he or she is abe to dismantle the pates o ing Qi and hen within a deam At ths point the energy o the dream (or dream objects) can either be gaered or dspersed back into the Wuji. Ate the pr Ate prest est s abe ab e to tranorm tranorm dreams into emptiness the net goa s to combine the daytime sions o the waking state wih the visions eperienced in the dream state A soon as the prest is able to cognize the dream state as unreal he or she must also bing the sae cogition o ureality into his or her waking state This taining allows the priest the ability to maniest magical powes d enter into deeper ad more advced states o meditatve awareness For eample i whle dreaming the priest is not only aware hat he or she is dreaming but is also conscious that a vision and dreams are i11usions then he or she can imediately penetrate the innite space o the Wuji and embrace the heart of the ao In his way, a dream can b used to transorm e priest into the ininite knowledge of the ao

HERBS SED TO NDUCE LUCID REAMING

ince ancient times shamans o al cuus have used mnerals ungi plants and anmas to acilitate the pcess o exporing and mastering the deam world Through the constructon o these magical "spirit reeing orulas the ancient shamans were able to acltate an energetic shit in their spiit bodies liberating them rom the conscious perceptions that tap their awarenes thin the physical realm When the awareness disengages om the pysical realm the individua's peceptal matrix changes T oloig hnese ers ae oetes ed by riess i he practi o a agic Thse substances n e usd i order to ince vd dram drams, s, ina drea recall and iiate Lucid eas Angelica Basil • Bracen Cadamon  Cinnamon  Cinueoil Cosoot Cros Heliotrope Hibiscs Fower Honeysuce Honeysuc e ower o wer • asmie ower • icoce Root • Maigold • Maroam Miosa Mugwort  urmeric Beore ingesti ay of hese herbs it is importa por tatt at e  e piest piest uy u y undersand the t he herbs medicial pes as we as its ontraindica tions The pest shod also be amiiar with the vaios methods o herbal preparation For example some herbs ae to be pounded rolled and igesd a pills oer o er herbs are o be steeped in hot wate and drunk as a tea stil oter herb are to be smoked etc Some herbs an be ddictive and others are considered to be poisonous i ingested inge sted i t t  large large a dose o r over over an a n etended period o time 

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u    2 1  Gan on Vaean Roo

ue 120 A : Muwo ou o u Aae A) A)

   Mor n anient Chna Ai Ye was

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said to indue luid deas (Figue 20) Soeies Soe ies a "dea pillow was ade by stuffstuffng 8 ounes of died Ai e ino a piee of oon When onstuting a ea Tea Ai Ye was soeties ixed with agant laxing hebs suh as Gui Zi in ode to edue its bitte lao he standad pepaation dosage is to steep half an oune of o f the the heb in two ups of of wate fo  nutes he piest is then to take take haf a up of tea twie a day Unless eoended by an hebalist this dosage should be taken no oe than one a week Lage doses of Ai e should be avoided as it is used us ed ediinally edii nally fo the teatent teatent of stoa and nee pobles. Additionally i e should not be taken in pegnany o beastfeeding Mugwot ay ause an al legi eation in soe pele an Son (aerana oo and Kaa Kaa: tain out adions a onoion o equal pas an Song Root (Figue 2) and Kava Kava (igue 22) is steeped in ie wine o odka) od ka) in ode ode to ate a "dea dea  nue. Ae leing e tintue steep fo about 3 wees you an begin by taking a tablespoon of it evey nght befoe going to sleep. sually within hee days ou will begi to expeiene polonged deas hat ae leae han noal deas he ate of dea etenion will also be uh highe. When using this fouae the disiple is autioned against again st using the tne tn e fo oe oe than two wees wees at a tie as he o she will tend to bul buld d up an iunity i unity to its eet Theefo Theefoe e

u 122 Kava Kava e ehcu)

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 2  n n  uc uc uma lona

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it is adised that t hat the disiple take the intue intue n a to wees wees on on  two wees wees off inteal  n (Trmerc: This oange powdey ond oot was noally dank n anient Chna to inase life expeany and lea the ind (iue 23) Howeve it has been also hown to enane dea iagey inease vividness plong RM peiods and init ate dea all. n ode to ake the tea add about half a teaspoon of the powdeed oot into hot wate and teep 

WAOAGCCO

Als o kown  aa Zahahi (Bi G) Also as "the Aztec Deam Heb and Bitte Grass, Caea Zacateci (Fig 124 is a sha herb used by he indigenos Oaaca Chonta Indians of Mexico for deam based dvination he Idias caim that it cares the senses senses ates a general snse o we be ing and induces spetaca dreams t has been scientificaly demonstrated hat etracts of Caea Zachatechi inease the fquen of deams ad e ability to ea hem Research as aso shown that Caea does does not aumaticay inase inase the t he equenc equency y of Lud dreams nstead deams say become mo eistic and memorabe to the individa A controled sleep sdy sowed that ingesting Caea tea before bedtime in ased the nmber of dreams ecaed Ts phenomnon phenomnon is te est of aea acvating ac vating te memoy continity faciitator in te brai ich pevents the menta jmping ound in pace and time  deams Caea can also als o produce produce eigtened wakng wa kng wel-bei ng that can con c ad feeings of wel-being tinue for one or moe days At owe doses Caea podces a id eoric feeling that is simiar to cnnabs At al dosage eves mental carity and time lagging is saly perienced Cuenty there are no noted negative side effects fom e use of Caea Caea can be eiter smoked or made into a tea Tradionaly e tea is rst dn sowy Then the priest ies don i a uiet pace ad smoes one or two igaettes igaettes made fm e cshed eaves of te Calea plant o eaves are say then placed nde te pests pio before he or se falls aeep The st of is pactice s a soft enty into he dscape of ucid vvid and often v sigict sigict deams   Da : ne foma used in shaman shamancc damwok bies e se s e of Caea acatechi Savia iviorum Vaeri a ofinais (Gan Song) and eaves of e mild sedative iragyna speiosa (Kato to indce consistenty vvid dreas e 

ge 24 Caea (Calea Zahteh

mechanisms by which hese combined herbs faciitate ucid deaming and povoke intense imagey ae sti not kown. AMINO ACIDS D LUCD REMING

Dugs ebs, and foods affect our deams Drng  poteinsyness is igy acve  e ody needs hih eves of amno acids e neuot neuotansmitte ansmitte in use dring R is Acety Acetyo o ine t is ade fom vitamin B Seep as four stages or deps wth dam ing only occurng wiin te four stage n individa wi cye h a for stages of seep severa times in one niht As daw ap poaches a geater percent of dreaming time occs occs Vay Vay a a  dreams dre ams  accompaied by the E (Rapid Eye ovement state whi a ows te subconsos nd to inteact i e individual's spirita supercoscios mind A hms (and a amals) ave REM when they seep The most vivid das ocur dring R seep; damig in nonRE state tends to be moe thotie dividas gen eray stt a ne RM phase oughy every 90 inus rohot rohot e enie igt wi w i neas neas ing duations d uations oever oever,, e R state s tate can ange depending on wat wat the individa indivi da has eaten eaten if e or se is taking dgs (incuding certain pescp tion dgs or if for some reason te individa has missed his or e RM seep Additionay peope wo stop deamin due to tang M depvaton dgs will wil l expeience a  ebou ebound. nd.

O MG RNFORON S

Mde research has deermned ha durng the REM state prensynthess  hghly actve nd leang s enanced REM s als necesary t supply the cea w ygen A gd bance beween Delta Seep and REM s mprtant fr leang. Delta sleep ascated wh large slw bran waves, s nrmaly cnsdeed t be the deepest ype f sleep sleep and the mst dffclt seep state t awaken frm Deta sleep s necessay fr hee bran h bra n nd bdy t ret ret and t hea .e  .e grwh hrmnes are prduced durng deta seep The wng Amn Acds can be used  nduce and ehce the Lucd dreamng state:  Chne (tamn B-5) The bdys synthess  e B-amn Chle ncreases he dua tn f the dream sate But n rder t d that e bdy als needs vtamn -12, Flc acd (B-9, and e amn acds Methnne and Serne Vtamn B12 pays a re n the actvatn f am acds durng prten fr matn and t als has the ablty t ncase the prductn f Aceychne ad nrmal ze neurtrasmssns n the bran  tamn B6 Vtamn B6 s a cenzyme whch partcpates n ver 60 enzymac reactns nvved n the metabsm f amn acds t s nvlved n the prductn  several prtens and neurransmtters t s partarly ndspensabe t the acn f amn acd neurrsmters lke n Dpame Melatnn ad Npnephrne wh affet bran bran ntn t s als ed n the metablsm f Selenum Calcum nd Magnesum  Meatnn The neurtansmtter /hrmne Melatnn s nly acve durng sleep t s meablzed frm Sertn a neurrmt er that s tse meabed rm he amn acd Tryptphan) whle we sleep Meatnn ncases nnRE nnRE seep seep and an d makes t  t easer  fal asleep Hwever t als has an nter estng rebund effect n hat  causes mre feque fe quent nt and vv vvdd dreams  Tryptphan Te amn acd Tryptphan can

be metabed nt Sernn and Nacn 3. Vtan B-6 prmtes ths cnversn Takng Nacn Na cn wll als crase he he Sertnn Sertnn prductn The mre Nacn yu take the mr Sernn Sernn s pduced ad mr eat nn s metabled Cacum and Magnesum prmes Setn prductn as wel  Znc Znc s n evey ce f the bdy and s a part f ver 200 eymes; s Znc supple ments may ncrease REM-sleep t  DME (Dmethyamnethanl): Ths s a vey mprtant -vtamn t ws easy thrugh the bld-bran barrer where t s cnerted nt Che. Durng REM  lne s added t cenyme A (tamn B5 prducng Acetychlne the neurransmt ter used durng REM 5HTP (5Hydrxy TyptPhan) s a rtnn precrsr at als fws qut easly thrugh e brans bd barrer t s a gd alteatve t Melatnn  tamn C Vtamn C s respnsbe fr metablng numerus amn acds and hrmnes  nttamn Usng tbacc achl r cffee prhbts he absrptn f necessary vtamns and amn acds Depressn sup press REM seep but taken n the rgh dses hey cn cae a ebund efet ha makes  easer fr a prest t wake up member ng many vd dreams t s nterestng t nte tht tdepresans can als crease dream recall Nal caene makes a dvdual slp ghter and can e used t a dam al Cae Caee e cn smemes be ued  rder  duce ud dreamng  m cd mua One Amn Acd rul r nducng Lucd dreams requs ndduals t ake L-argnne -thne pheyllanne and vtamn B-6 jus befre gng  bed wth a large glas f water The Amn Acds a taken n he fllwng amuns 500mg argnne 50mg thne 37mg pheny and abut 12mg  50mg f B-6

13

WDAOSTMAGCCOM

Diference Between Between Dreams and Soul Projectons D S S

 . In a dram sa orma mnta acvy s xprncd 2. In a dram sa h ndvidas rasonng

capacy capacy s diminisd

3 In a dram sa h indvda mantains h

ro o a passiv spcaor o h vns

4. In a dram sa a sggson w o ac

h coordna coordnaon on o th drams vns or mags 5 In a dram sa hr is no mprsson o a ako rom th physica ody 6 In a dram sat,  is dc o proong  xprnc o  dram

Sul S ul Pj Pj

Dug a pr prect ect , a  a meal me al acvy is trasceded i    r   f  wakng sa

.

2 Drg a projcon h ndvdas rasonng

capaciy capaciy s qa  qa to or srpasss s rpasss ha o h ordna wakng sa 3 Drng a procion  ndvida aks a acv ro n  nodng vs ad as dcson makng as s mar m ar o ha o o h ordna wakng sa 4 Drng a projcon, a sggsion w ac and nc h vs or mags 5 Drng a procon hr s a niq mprssion o a ako rom  physca phys ca ody 6 Drng a projcon, i s poss o proong h xprnc osd o  ody

 n a dram sat, snso xcmnt rss in

 Drg a projcon snso xcmn rs n h mmd ia ia rrn rrn o h sprt ody ack no h physica ody

dra m sa sa mags ar wakr han os 8 In a dram

projcon mags rac a hghr hg hr nnsy 8 Dng a projcon han hos prcivd w n a wakng sta

 prod prod cion o anass

prcvd wi n a waking sa

projcons ar mor dc o mmr, as 9. So pro as ir o o rmmr rmm r as hy occr 9 Drams ar asir h projcion occrs a a dsanc rom h physca drng d rng a sa o conscosnss n which  Hn is hr n agnmn wh, or a ast n h proxmy ody and s no dicy nncd y th pysca ran o th physica ody Dirncs ncs Btwn T Ergtc Stas o Drams ad So Pro Projctos Figr .25. Dir SEEN G OO OO NL A AHEN  O H E E OL OL Once the pries has atained a degree of mas tey wihin he deam wod, wod, here is a danger that e or she an become atached o he magical abi ties and sils of o f ansfomi ansfoming ng dream iages. iages . Seve ing hs attamen att amen o he dream wod requies he abiity to conol ee types of expeences These thee ypes of eperences are described as oows: day he prest shoud not dwe on  Dung he day or obsess over he previous night's dreams.  Whie dreaing, the priest must monito, without judgeent a o his ations and v sons Eah obsevaton shoud be expeienced wihout ear ear or peasure (whih denotes attah ment), in a state o non-attachment  4



Whie dreamng he pres mus not die eniate beteen subjet and objet o even conside hese iages o be rea

ID E N SOL OJEO OJEON N ome systems of Daoist Magic onsder the drea body and he spiit body to be one and e same, as hey have sia energetic natures. ere ore, in a Lucd Drea an aompished prest can create a spirit sp irit body ro his dream body body and have it it trave around. Once Once e priest begins begins to t o ou ou  Projet, Projet, he i have aready estabished e energetic patte patte  of beng awake and nctiona in e spiit rea However there s a dstint dierene be tween tween he practe o Drea Magc and the pac tce o Sou Pojection Pojection (Fi ( Figue gue 25) Each o hese

AOS AOS AGC RANSORMAION KI LLS

mgic pctices hs is own unque nuence on the indiidul's physicl, energetic entl, emotion nd spiriul ntures This is evident t night during the norml sleeping pttes For eple when the Yun hen (Origin piit) retus bck into the indiiduls body ftr ftr dreming, there is geney  slow wken ng Howeer Howeer when  priests hen Xn Eternl Soul) tus bck into the bodys tissues ter Soul Poeing there is usuy  sudden shock nd  physic jot to e issues O I O OL O O EION

The process o wkening within te seep stte cn be diided into seer stges o pro gresive wreness desibed s follows (Fig 16 stte n individul indivi dul  Durng the nturl seep stte is considered to be unconscous nd he or she hs 0% crity of pecepton  n  0% stte of wness n individul is stl n  semiconscious drem stte (Lucid dreming; he individu is onsdered to be eep wlking whie n  soul pojeted stte When  priest wkens to the fct t he is n  ucd drem the priest cn decde to sop the drem nd ou Poject This cn be ccompished when the piest intenton ly shifts his ttention nd focs onto te drem he room or n obect within the oom dditionly while still  e Ld drem stte e priest cn sk hiself   wonder how esy it wil b e to s s o o  wth enegy? This wl cuse the de to

Slpp Sa Claiaiy of Pcpio n 0% =

ndvda s consdered o have no cary o pecepon

0% 0% 

hs sage s consdeed o e seep wakng" whe n a so poected sate

nconscous

Semconscos d Deamng)

ndvdua qestons wheher Do 40% = Do eve o awaeness  s a deam o an ooody s no hgh) epeence 60%  Ceany

( nd to e emoonay ectae)  80%  Se Awaeness

1 00% = Cosmc

Conscosness

ndvda s n a vneae sate sate o pecepon pecepon whee hey can easy e hown ac no he physca ody ndvduas comprehenson comprehenson s compae to 1 00% mena ndesandng sma o he wakng sae ndvda epeenes the epanson o e consosness and engtenmen and s One wh the Dao

ge 126 Cary o pecep pecepton ton dng d ng seep suddeny cnge d he pests focus cn then be nom nomed ed onto ont o hi spiit body b ody It is mpont or e priest to lize tht he ony on y h 4 t o  0 co conds nds ofluidit of luidityy within which to sse ths uetion nd begin to ou Tre e he will slip bck into the d se se or ke p 

5

W.DOISMGJCCOM

Wen a rie ake hi ye of awarene no lucidiy lucidi y i anfes a a he nderandin ha he ie himelf  he ho or hon reence Te rie recoze ad nde ad wha exac dam ae he i currenly in Aoh he dream may ill be oin on e re i now ore denied wih he on o he dea and i able o kee he lucidiy The mo he re become become invoved i nvoved ih e characer characer o e deam he more likey i i ha he wll be ulled ino he drama and enerec acivy o he dream nce i cr hee will be le enerec ace where he dream i occurrin and he re wi move away from ucidy In a 40% ae of awaene he rie  i in a emiconciou ae of awarene.  h ae howeve he re now be o queon wheer he i havn a dream o a ouofbody ouof body exerence n a 60% sae of awarene e rie  now u a he i hav a ouofbody exeri ence n i ae however e rie d o



•



 

 •

be more emoionally ecable and can ealy be hron back ino hi hyical body n an 80% ae of awaree he ri comhenio i comarabe o 100% menal uderadi which which i imil imila a o he wakn ae In a 00% ae of awarene he rie exerience he eaion o ue concione and ence enlihenen enlihen en and he i "ne wih he Dao Th exerence i oeime known  e irvaa ir vaa ae   a ihly evolved ae of awarene in which e re comrhed all hn and a informaon i no loner hidden. Each ime im e e rie reache hi ae f  deradin h comhenon exad and hi iive abilie mily. er ever eerence dun h hihly evolved ae of aane he rie rual conci ne eonenay evove a he aborb and reain mo and mo dvine concioe Evenualy e rie conciou mind and irua ef e wih he Divine Mind

DOT MG ANFOTON SK

OUL OJCTIO A priest derstands that the physical body is simply a "tool used by the spirit body i order to iteract with the physical realm I its aural state the spirit body (sometmes kown as the "Fying Body i acent Daoist sorcery is ot bound by the aws of gross matter, but ca peetrate through the gross material world (e.g, tave roug rough h doors ws, e tc.) tc.)   te sdy of aost Magc e anciet Chnese mysicism mysicis m sorcer sorcer and ahemy a hemy) ) the rst evel of traiing is not considered to be complete uti the discpe cod wiflly eave his or her body through Sou Projecto Projecto aso kow as As ta Projeio Projeio ad Spirit rave) hroghot the years ths sect for o macal aiing as kept hidde rom the pblic pbli c for may reasos reasos ad was traditionally epained i ymboc metaphors that that oly a e adept coud undertand ere are are as may techiques sed in the pracce o Soul Projectio as there are magica systes As a iporant magical tool Soul Projection Projection aows the aost priest to travel about as a disem bodied appaton takng the ha conscios ness alog ith it hile in the spirit body the prest c pass through wals travel hrogh time to view the past explo other spirual dimen sos encounter nonhman creaures meetwith meet with mysca masters masters and retrieve secret kowledge ad experiences at assist a priest i hs or her spiritua evoltion evo ltion hile Soul Proecng throu throu ocused cocentration an accoplshed prest ca aso owe the vibrations of his or her spirit body to th deree that he or she can move objects. The intens of the power lease by the energized spirt body can be as much as ten times the force of e physca body hrough mch practice the ancint Daoist priests trained the spirit body to be able to dis egage its fud energetic or from the cones of the dese physica body. his magca skill of conscously seding the spiit body to other paces ties ad dimensions (or ord as kown as feeig the the mortal mo rtal fets It maed the copetio of the rst eve of he Daoist pests alchemica traiing and t qalifd the

discipe to eter ito the second more advaced leve o rainin workig with the Imortas of the Sacred Elemes ost indivduals reqire ay hours of trai ig i order to master the qe magical skill of Sou Projectio ntense focsed cocetao is reqired beo a priest ca osistely eave his or her ross physica body ad sojo ito the spiit am I the begiing, the She Zhi aalytical md must rst be taught how to stop its constant chatter ad thnkng It mst the be show how to sow dow the bodys vibratioal resoace i order to close te doors on e subcoscous mid ad eep the thoughts from itererig wth the focused coceaton. As the spirit body bei to eave e physi cal body the brai wave pattes slow to a theta pse As this separato cotinues the physical body may suddeny fee paralyed ad start to vibrate as if a electical curret were passig throu it The vibratioal state st ate eperience eperienced d during Soul Proectio is aractered by pulsatg waves o eecrical vibraion he oscilato requency and itensity of hese pusating waves ca be controled at will hrough the priest's inten tion and mental proecions These are practical maesaons of he press cosciosness ad are corolled d iated accordng to his or her thoughts feeligs udgemens desires and movaons Whie the spirt body is beng projected the prest eperiences epanded psychic capacity facilitatig the occurrece o such paranorma pheomea as precotio mote view clai radience clairseiece, telekinesis telepathy biocao and deeper intuitions ad ispiations.



NRNG NO  W ENON

e spirt body is simply a vehicle shell for the the tea Sou herefore eperiencing a inese apprentceship in Soul Proection does not im mediately tras traser er a imperect imperect ndividua into a spiriua raveler ra veler wth an ope passport to higher spiriua dimesion The ravels o the soul are pesonal epeieces and they do ot ecessay ple an idividal idivid al nto a higher state state of evouto

7

W.DAOSMAGIC.COM

eg thee are many schizophrenics who Jive in a consan semipojected sae). hen a pres disengages from he physical tisses and shifts his or her consciosness ino the spirit body he or she eners ino an enegeic state in which percepion and moveent ay seem compleely foreign. his introdction o a "new energeic dimension is simi1ar in effec to the change of sensory experience whie trying o physical1y adjst to being nder wae waer r or exam exam  ple an individa can see nderwaer althogh his or her perceptions are disored compared to the visal contras of seeing above wate. he individal can speak with anoher ndewater, althogh the sond is perceived diffeeny de to be being ing exposed o a differen energetic energetic edim. edi m. his nsal change in distored percepion can sometimes sometimes case an individ individal al to mistake the Sol Projecton Projecton expeience as a disorted or blrry dream. hen this happens the individa, rather than workng workng to clarify the percepion or stabilize stabil ize lcidity wi11 sa11y dismisses the expeience as a dream of no significance A this point he individal is aso likely o forge part o al1 of the experience pon awakening t is not tha he individal is no having a ot of body expeience it is the fact that they do no give these experiences significance significanc e and thefore forge forge these ot of body experiences in part or in whole orrect orientation and raining incding considerg a experiences i.e dream, fanasy imaginng, or ot of body) as worhy of woring with wi11 correct this in time. he principes of working with any experience tha is no based in psent time physical sensory inpt is the same. he work bilds the psychic mscles necessary for sccess Understanding his concept aows the priest to joyfly accep al experiences as opportes for practice of magic and spirital development Somemes in order o mae a heal healthy thy decision based on on spirital evol ion i is hepf to eave the physical body in order to "thin otside the box. his will enable the priest to reach a more evolved and matre decision abot his or he life, withot the inence of the intea pogaming and cltral trances imprinted within the tisse 8

SOU ROJCO V SR ROJCO Disciples Discipl es of Daoist socery ae generally fir first st agh how o Spiit Pojec befoe being intro dced o the magical sk of Sol Pojecion he difference between Spirit Projection and So Proecion is descibed as fo11ows: • So Pojecio: In his ype of projecion he pries's spirit body and consciosness is projeced pro jeced oside his or her physical shell and is sometimes aached by an silver energetic cord. he piest's consciosness consciosness is fncioni fncioning ng dring the pjection and he or she can oat arond the physical physical realm real m as a spiit s piit entiy entiy n hs ype of taining, he pries's spii body is able to acaly move physical obecs. his is accomplised by havig the pies ower the vibrational sonance of his or her hand before coming in conac with the item xcept for ra occasions a priest generally cannot experence conscios otofbody Sol Projecion nless he o she has spent adeqate time developing and refining the energetic elds of the the spiri sp iri body itho this energetic raing, the priest may think tha hey are Sol Projecing when in actality they are simply entering into the sbjecive world of their own delsional dels ional fanasies Spt Pojecto: his type of pjection the priest's consciosness Shen) is projected into a person, place, or thing and his or her projeced pro jeced spirit fnctions as an observer his is similar to Sying sed by Daois priess o observe pas present, and ftre staes) nnerVision sed by Daoist priests and edical Qigong doctors in order to observe the body's iteal orga and other spirital forms of projected consciosness

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I

H Y Y  U  N N he spirit ream is a nonphysical world in which ime and space have no meaning or infl ence he spirital dimensions form a parallel niverse that exists both wihin and otside or physical selves Research condcted by Brazilian ystic aldo Viera, D of the Inteationa nstitte of Projectiology and onscientiology shows that

DAOS MAI RANSFORAON 

Types of Soul Projection

Spontanos So Poton

 P-Poon

o So Poton

h Dsonnton

Wlf So Pojton g 112   s of So Poton

eergetic separations of the spirit body rom the physical body occur eveyday, especially during natural sleep. However certain individuals leave their physical body wi no desation in ind and regain a ld enegetic physical for in an unow diension aong unailiar beings There There are hree comon types type s of Soul Projec ton descibed as ollows (Figure 127:  Soe Su Peci ese types of projections are short lived and happen inadverten inadvertentl tlyy througho throughout ut an individual's life (especially (especially hen he or she is extreely red) A stae of tiredness predisposes the physical body towards a teporay liberaon o the enery body Ths can ocur when the indi viduals cardiac rhy begins to slow don  Fce Sul Peci ese types o pr pr jectons are inducd eier thou e inges on of dugs (natra or snetc) or u near dea eperences eperences (caud (c aud oior auma) Eveying at alters an ndivduas physical ind affects his or her energetic pojecons erefoe erefoe cein ce in eteal etea l facos can initiate or provoke Soul Proection  exteal actors can also include anestesia eposue to toic eicals and gases physi cal ehaustio eotional stress fea acc dents hunger or fasng seve tirst sleep deprivation pssure or stmulation to te cevical neves and inner ear ypnosis and coma Wen the spit dy proects outside te physical by b y due to shoc or traua the individal will epeence a waking "dream state unaare of hat is happening in his or her idiate suroundings

Sou Tavel

 Poon  Ronnon  PostPton

g 128   Pas o So a

 il Su Prei These types of projections are facilitated rough specic Qigong {energy sll) ad Sengong (spirt sl eercses and editaton aining The ability abil ity to co cosciously sciously and intentionally intentionally prec prectt te spirit body brings it it a rst rst hand co co pehension of the ultd mensionalit of te universe and the alizaton aliza ton of e traitoy nature of te physical body

         

Soul Travel is generaly dvided into five phases Beginng fro e pproeion state to te post-pjeion (wang  sate These ve phases incude: The reProjecton e Discon neton h Poecion e Recoecon and The osection (Figu 118

GE GE   HE PREPJ PH urng e akng state of e PrePojecton Pha e a sever ings at e priest can do to inase te potenal of havng an outof body expeence  genera it is ipotant o st cate an amospe amospe at is conduve conduv e to relaaon relaaon and a nd has a feeling o sanctuary Establshing a safe medita on place (ie void of distractions) distractions) is paramount to traing the spirit body  

WDAOSTAGICCO

The net chalenge wl be learnng how to relax and breath wthout falng aslee. The breathng edtatons are used to assst the rest n susendng the constant chatter of hs or her analyca mnd nally the rest wll reare to Soul Project by ractcng secc eerses that wll energetcally ury the edtaton sace absorb the sur undng envnmental Q order to ncrease he ower of hs or her energy body ad addonally ncrease the vbratonal resonance of hs or her three bodes (hyscal energec energec and srtual) sr tual)

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A H NNN Afterr the hyscal body Afte b ody has h as fallen aslee aslee the energy body exands alowng the srt body to naurally naural ly dsonnect ro rom m the hysca hy sca body body Once the energy body has eanded the srt body loats ree ad normally hoers veral nches above the hysca body When the two bodes searate he energetc eld that ests beeen the hysca body and he srt body can be obsered as a energetc mst (Fgure 29) Ths energetc eld s formed by the energetc body and serves the urose of attachng the srt body to the hyscal body Unless the rest s consously Soul Project ng the srt body wll naurally reman hoverng wthn the nfluenta energec eld of the body's exanded We (e, the bodys rotectve ener getc eld) Wthn ths rotecve energec eld the srt body s held cose to the hyscal real and ket sae wth the natural energec eld of the body's ssues (Fgure 30 sr t body hovers above above he h e hyscal  he srt body, t ats an energetc recetor absorbng envrometal Q nto the bodys tssues Ths energe hemenon occurs every ngh n or der to relesh he bodys Prenatal Jng Q and Shen s s why t was sad n ancent hna hat the Prenata ng and hen were naturally relenshed through rayer medtaon and slee Durng a coscous Sul Projecton, t may aear to the rest that he or she s rojecng straght nto the srt realm owever, there s always a transna hase before e actual rojecton ro jecton begns

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Q



ge 1129 Wen we see at ngh he st od naua eaves and oecs wad hoeng seea ches aove o hsica od

ge 110 he st od oas ee and hoves s aoe he hscal od whn the nuence o the od's We Q elds Withn ts enege ed known as the od acv ange he s od s hed close o he hscal wold whn a eld o enegec matte. When the rests srt body starts to ext hs or her hysca tssues (and he or she s sll close to the hyscal denon), the aa surroundng the bodys We Q eld becoes looded wth eergec matter Generally t taes about sx weeks of conss tent trang o begn to have a conscous outof body eerence, esecally f Soul Projecton s ne to the rest t s mortant to note that Soul Projecton s an acmuated exerence smlar to rdng a be,  takes me to develo The results of nvestng eor eortt n rdng a be are qucly qu cly and easly observed owee the results roduced fro nvesng eort n Soul Projecton are cuu

DOIS GI RNSORION 

Gaph Fo Patng Rdng a Bke

Gaph Fo Patng Sol avel

elt

elt

Et

Et

ge 1  1 3 1  The elt qed  the nveted et n dng  bke e ely beved Hweve, elt ed  the nveted e et t n Sl Pjetn Pjetn e mltve nd ddenly mnet mnet ll t  t ne

laive lai ve meaning tha hey suddenly manies all a once Figure 1.131.  OGOG A

I order o have  inenional ouobody experience, experience, he pries ocuses on experiencg e ransiional Hypnogogic sae sae also  also known as he wang dam sae, which occurs beween beween he waking and sleeping saes I e waking sae, all ee bodies physical energetic, and spiiual spii ual a in alimen However, in he Hypnogogic sae the energy is sarting o disconect and here is a sudden access o he spiri ealm uring e Hypnogogic sae o ansiion the spiri body separaes rom rom e physical body is transiional period only lass wo o ve seconds A the Spt Bdy pll wy m m the Phyl Bdy t eneget eld n metme beme  Slve S lve Cd tht tthe tel t the Spt Bdy, nd  ted ted nt the Mdd e Dntn het e  the Phyl Bdy

uring his ime period a conscious conneced awareness can occur i he pries projecs his or her consciousness ino he spiri body As he spiri body pulls pul ls away om he physical body, body, is i s energeic eld someimes remains aached o e physical body in he orm o a Silver Cord his Silver Cord is usually conneced o one o three areas on the spiri body, and is rooed ino the iddle id dle anian an ian hear hear aa o he he physical body Aer wo o ve seconds, e transiional pe iod o he Hypnogogic sae passes passes and e indi vidual vidu al normally eners ino e sleep sleep sae uring he sleep sae e spi body disconnecs rom e physical bod and the coiive mind eners ino an uncoscious sae o es Figure 1.132)

The Spt Bdy eptng m the Phy Bdy

The Phyl Bdy enteng nt he Hypngg tte

ge 113 Dng the Hypngg tte  tntn, the eptn  the pt bdy m the phyl bdy nly lt tw t ve ve end It  wthn th tme p n tht n pjetn pjetn n hp pen 

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Feelng f ckng ckng  undulatn ae due t the nd fcung n the eneg bd a t begn t eleae t cnnectn t the tue f the phca bd befe t ceate the enegetic cd (Q)

Feeng f ght and weghtlene ae due t the nd fcung n the pt bd (Shen) Feeng f heavne ae caued f the nd fcung n the phcal bd (ng)

ge 1133. hen the t b begn t dnnet thee ae enatin elating t the bd ng  and Shen During the ypogogic state, when the spirit begins to release its connection to the tissues body is either leaing or retuing (starting to o the physical body beore beore it creates the en awaken), an indiidua wil start o recall and ergetc cord. store the inormation rom the preious joueys eelings o light and weightessness we ightessness  Shn: he eelings of the spirit body This is sometimes known as are due to the mind osing on the spirit body soul projectio projection, n, because the indiidual' indiid ual'ss original During the projection of the spirit body, the consciousness (ie., (i e., the t he perceptions perceptions and awaness priest experiences seeral dient types of physi of the soul) uses the ehicle o he spiri body in cal, energetic, or spiritual phenomena Just before order to rael wihin the arious realms hese the spirit body separates from the physical bod outobody experiences are considered to be an he pries may experience experience any or all a ll of the folow fol ow excelent tie to "download or call all the in ing sensations: ormation gathered during the nigh's soul trae  udtry ypractvty: There are specifc sounds that the priest ca perceie durig the NAIN RINC URING TH ICNNCIN projection of the spirit body. These include When separating rom the body's tissues, the exraphysica exraphysica sounds sound s of the surrouding the spiritual body can either roll to the side and enironent enironent (energetic souds) that the priest pries t spin out, or simply float straight up and out o perceies due to the intense hyperawareness the physica body. As the spirit body becomes o his or her intuitie perceptions For ex consciously consciously used us ed to t o disconnecting from the physi ample, just before the spirit body separates cal body, body, it naturaly begins begins to energetica energeticaly ly aign ai gn rom the tissues there is often an odd roaring itself and eae the physical tissues as i flowing sound that is heard within the ears similar simil ar to outward away from the body on an energetic energetic rail. rail . listenng to a shell at he beach). ther times When he spirit body begins to di sconnect, sconnect, here these souds can occur in the form of buzzing are sensatons lating to the body's Jing, Qi, and noises musical notes humming sounds or Shen (Figu .33. een chattering oices.  n: The eeings of heainess are caused any times the priest wi hear he ar the sounds from the ind focusing on the tissues of the of loud eecosat eecosatcc energy as he or she begins physica body to Sou Projec This is he most frequently  Q: When eaing he physica body, some heard sound and it is known in many a times a swaying sensaton can be felt as the cient magica raditions by ames such as the spirit body separates from its physical she Sound of a Thousand Cicadas" the Singing The feelings of rocking or undulation are due of TenThousand Crickets," and the Song of to the mind focusing focusing on the eney body as it it TenThousand Canaries" 122

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ntracranal Sound he ae specc n tacana sonds that the pest s able to peceve he o she begns to oul Poject. Fo eape the pest wll soetes hear a loud lo ud crack wthn hs o he head ust beoe beoe the spt body poecs ntrcrana Peure As th thee pest pes t begns to Soul Pojet the pest ay expe expeence ence ntracaa nal pessue Fo eape soetes te c pest wJ feel as f hs o he head s beng gue  The tiue eel  i hey e beginig squeezed Sweln As the pest egns o oul ou l Pro Proect ect to well nd ed lie  bloon Thi ention i cued o he iit by t ening  coe the tssues o hs or he physcal body ay oxiiy the hyil body  the ie o the soetes feel as  they ae begnnng to concio awene aw ene o the oe oece cedd diconectio diconection n swell and epand lke a balloon balloo n hs enegec enegec sensaon s caused when the spt body  ans n o poty to he physcal body etc Spt Sp t entes from the angec real gen gen at the te of the conscous awaeess o te erally era lly smel of o f flowers flowers ncense suga cookes proected dsconnecton (gue 114 sweet spces etc Numbn and bron the pest be be Tunne nell Ect Wen rs projetng and  The Tun gns to Sou Poect, hs o her body's tssues movng rough derent eneget dmen may feel as f they have becoe heavy o ae sons the prest ay feel as  he or she s vbtng traveng rough an eegetc tunnel  Streakn ht When avelng n e sprt aal hs sesaon s expeenced as sp rt the bodys Q wthdraws fro the physca body pests ay obsee steaks of lght ssues  orde to energetaly "feed the fashng behnd the as they avel spt body Because the bodys Q s smulta smul ta  Doube ercepton: Ths tpe of sensaon s neously connected connected to both the physcal body epeenced epeence d when both the hys hyscal cal body ad and an d the sprt body body n oder t overcome ts spt body ae peceg smutneouly t parayss sensaton the pest can smply generall gen erallyy occrs    e prst prst keeps keeps hs or he ovee soe body pat (e fnger o to or ov eyes on durg du rg e pjo pjo t s teeore nhae whch futher draws te spt body advsable to kp te eyes ose  order to back no the tssues) At ths me hoever aod s conon  The B O s pheoeno somemes t s easy  sml ro the sprt bod oude the physca body and begn to Sol roe hans e he sprt body s eer o Octor Hpeacvt There ae spec g aa om or bac to e hyscal odors that the rest s able to erceve as he b g 1 13) t s  s caused caused henev heneve e e or she begns to Sou Poec hese are e sprt spr t boy comes comes n ontact wth wth the physca etaphyscal sells (energetc odos o t bys exteal We Q fe ed. d. Some systes of enege ene gecc body agc eeve tat s energec ed extends ewe ertan oweru spt entes o 3 to 1 feet aroun the hysa body soetes anest through these etras naura nau ra ene energetc rgetc bounday s the easo eason n physca sels or eae, srt enttes wh the es suddenly becoes conscous fro he deonc ream generaly sel o seveal feet away rom hs o he physca rottng fesh fesh but wood slph slphu u tde pools body when Soul Proectng

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Spr   e 1  1 35 Sol Pro Proe eo o

Fang an n a: hese types  sensatins are epeienced when the spit bdy is cntnlly pled back int e physia tisses drin ini attepts t  Prect his eneretic henena s ccurs when the prests spirit bdy returns back in his r her phyic tisses fter Sl Prectin

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and r mentl cndins tht th t case nd Sen sanatin win the physica bdy The pries's etnal state determnes e evel f h r her t-f-bdy experience e emns can eiter becme a heavy weiht and dr and ibt te sprt bdy bdy r  r can be sed t hep ree ad reease te spirit bdy One technqe sed t elp transrm the setimes ubrded emna states is  fre T  N qently practce e e ClsedCirci ClsedCircitt Medtatin If he process f Sl recn cn e better the prest awakens t nd hi  hersef tide nderstd if the priest cmprehends 1 f th f te physic bdy e r she an incase the varis areas f eneretic interctins th can enery and pwer f e sprt bdy by perfr ccr whie he r she is traveln tside the in te sed-Crit Medtan This vbratinal physica dy exercise wil incas  e priess wareness WENESS ND UCD and teir lcidty Awaness inflences everythn When l cidty refers t e dee f clrity and Prectin  is e "spir eye tha ve the cntiniy epeenced whie S reci It pies te acal skl f ier isin d remte pertans t e cnrl f nscisness clarity f vewin as nwn as spri rael r mvn percepn memy neal pocessin and te cairvyance is is why se indiidl's awreness f te In Dist Maic wreness is repr wkn p in te midde f te niht nd dened as te dee t which te pest s y sti bein abe t see e extel enirnent in atenti atentin n t wa is actully in n - what what f te rm even th tei physic eyes ae is ruy happenn happenn - and hw r r wht e r she is clsed. Oher tie hi vl cp y is re din Tis type f nderstandn i i  nt the se s e stricted becse  certin spessed etina as nwede 

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A MAG RAFRA 

NRANNG H R R

Someme Someme a he he pr ody rave a lver energec cord  aached rom he pre pr ody o h or her phyca ody Th ver cord  compoed o a unde o puang energec cae raher hen hen a nge cord)   aached and rooed o he phyca ody hrough he Mdde Danan a e hear area and  conneced o he ndvdua' Taj Poe Three Danan and Zang Fu rgan (e he ver hear peen ung and dney) Thee n ooe energec cor parle and vrae le eac rng   eleved ha he exac ocaon a whch he lver cord aache o he pr ody  deermned y he pre eve o prua evouon Accordng o mo ancen Dao eachng when propery projeced he pr ody w no have any orm o energec cord aached o he pre' phyca ody n ancen Daom   radonaly augh ha when he Golden mryo  o  umlcal cord  evered reeng he Golden Ch o roam he como unound y phyca aachmen or reran   eleved he atachmen o he ver cord o he pr ody  due o he exence o hree phychc kno Thee energec kno repen he uerng yem ha have een creaed whn he pre' phyca ody due o unproceed emoona aggage They mpede acce o he pre pychc energy and o h or her prua concoune prual neracon and prual maneaon Becaue hee energec kno are area n he pre' ody where he or he ha no ye pychcay opened   urher eeved ha pre' who Soul Projec wl have a ver cord conected to he exac locaton n whch he ock age ext whn he pr ody The ver cord  hree nger n ameer ac a a pulng ven and  rmy aached o he pr ody  reche when he pr ody  eng projeced and reurn ack o  orgna orm when he pr ody reu ac no he phyca ody ody The ver cord ac a a ecry ecry mechanm unconng on a connua a  can e wed and reched whou he pre uerng any ype o advere de eec   conruced o

Fge 1.136 Sol Poeio uconcou prua energy and manan he ndvdua proecve percepua awarene o h or her phycal ody whe he or he  Sou Projecng Some choo o magc manan ha  h energec cord  evered he ndvdua w de   mporan o noe ha ceran magca radon manan ha he ony pre who are ucepe o havng her energetc cord c are hoe who alo have hee energec kno acve whn her phyca ody The very hng ha  locng he u poena o he and Shen rom enerng no hese pre' phyca ode  ao he exac ame weak pon hrough whch he energetc cord coud  dconeced rom he pre' phyca ody Wen pent he Sver Cord doe more han ju e he phyca and pr ode o geher t  a ue umca cord ha ranm normaton and energy ack and orh eween he phycal and pr ode A prevouly aed   omeme een emanang rom he nave hear or ack o he head dependng on he ndvdua' aachmen or chara acvty The chara ha  he ronge and mo acve w have he ronge energec eec on he Q and Shen owng no he pre' ue energy ode (Fgure 1136)

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25

WAOSAGCCO

Howeve once the priest has evolved to the state whe e spirit body n longer depends on te silver cord, new begnings can arise For example, wiout the attachments attachments to any material for (ie, person, place, r thing), e energetic cord unravels (ie as te psychic knts unravel), and te released spiritual energy activates the spirit bdy's most subtle psychic conections. Once this happens, the mind begis e process of brging pssed experiences and suppssed psyhic skills into conscius awareness   VR COR COR  A  R O

The Daoist Quen Zhen (which incoporates many Budhist teacings) and Tibetan n traditins bh rfer to the Three Danan areas in teir energetic practice. According to ancient yogic teachings, these thes e the Dantians Dantian s a e three areas at a known to contain the the psyhic knots," or Granthis The Grantis are three primary areas in e body were an indiviuals psyhic eney and spiritual consciousness consciousness inter inter act wi and form attachments to people, places, and things (Figure .7 The e psyic knots knots a e e  e prima arss where indiviuals habitually place their  ar identi attention, and beliefs in ters of who ey are and how e world is. An individuals identity is cnsided to  a form of sticky en ertic attention tat continually gaes energy an awarness Because an individuals itity is is or er principle princ iple tool for interacting wi and experiencing e three alms, it is cnsie to be more powerful an any ther aspect of an idividuals will. A an individuals awareness places attention onto the identity e individual en mistaes this attention for who ey are, furer biding the energetic kots.

T v C

These energ energetic etic knots (Granthis) ( Granthis) ae the th e e aas were e silver crd attaches itself to the spirit body and energetically repsent the indi viduals bondage to e physical realm realm e ree Granthis a described as follows (Figu 1 18:  The Enegeti od Athed to Lowe Dan ti: I is energetic connection, e silver cord is attached t the lower abdminal aa of te priests spirit body Ths area is some times known as the Brama Grani and is consied to b e lower knot is eneec knot is associated with sistance t hange, attacment t pysical pleasus, and sels-

When Aache Aache o he aea of he Uppe Danan

 aae wh pychc able an peaal powe

When Aache Aache o he aea of he Mle Daan

 aocae wh e bonage o peonal a emoonal aachmen

When Aache o he aea of he Lowe Danan

 aae wh eance o change aachme o phycal phycal pleae an elhne elhn e

ge 1138. The Slve Co an hehee hehee Ganh 

DOS AC RAOO S

ness. t s conected to the uversa power of destucto, ad t obstructs the dvdual's md We the ow of eergy s strcted to ths rego stctve drves lke huger thrst ad ad ses sesee peasue domiate the d is eergetc kot maests as egatvty orgetfuness deuso fear sadess depresso gorace ad jecto o sptualy

Dan  The Energec Cod Attached to Mddle Dan

Senosiy SePeebiy Placity nunebity Se T Tansotion ansotion

tn: I ths eergetc coeon the sver

cord s attached to the soar pexus area o the prests sprt body Ths ara s sometmes kow as the Vshu Grath ad s cosd ed to e the ddle ddl e kot Ths eergec kot s assocated wth the bodage o persoal ad emotoal attachmet t s coected to the uveral power of oo a actvty ad t makes the the dvd d vdual uals s md wader t mafess as paso hatd gd gd obsesson ealousy skeptcsm cravg defesveess ad aggresso

 The Eneget Cord Attached to Upper Dan

tan n ths eergetc coecto the slver

cord s attache cord attached d to the back o the head area    prests sprt body Th Th ar ara a s soetmes so etmes kow as the Rudra Grh ad s cosdered to be the upper kot Ths eergetc ot coros the etwork o haes erves ad lood vessels owg to the bra t s co ected wth the uversal power o creato ad t s assoaed wth te dvduals psychc ables ad supeaura powers It afets through such paraora sks as telepathy telepath y carvoyce caau caaudece dece d adg ad other psyhc abties CHARAERSS OF HE R BODY

The spt body has ay agca character stcs The olowg lst s but a sa exampe o he supeaura abtes of the sprt body (Fure 1.139):  Se-uminosty The sprt body produces ts own gt  SPermeablty Whe  te sprt body he pest can ove though matter ad pe etrate any oect o or that s denser tha the prests ow sprt ody

Weightless nvsiby niby Melng Boy Pas Eecoagneic igue 19. he spit boy hs any supentua chactestics

 ldty The prt ody ca srtch expad or shrk accodg t the prets wl ad teto  Invunerabty he spt body caot e hurt  the same way that te physcal body ca he sprt ody ca however carry ack to the physcal body etal eooa ad sprtua scars or htchkg egatve sprt egs al o whc ca egatvey affect the physcal ody For example the md ca crate a paul eergetc state the appear ace o a  woud etc) ad the whe reeterg the physca ody t c aest e spec wouds that were "curred wle  the sprt realm or ths reaso the pest s taught to ncrease hs or her vbra tona state va the Closed Cr Cru t Medtato Med tato eor eg bac nto h or er physcal physcal body Ths dsprss ay type of pa or nury ecoutered whe Sou Projectg  Sl Trnsformtn Wh Sou Poectg he pret can tasform th sha o s or her sprt body to thg that  or she wshe t s or ths raso that Daot pests 

WDAOISTMAGIOM

 

are careful ot to take any outside appear ances at face value For exaple, a Succubus (feale or ncubus ale is actually te eer gec form of a spt etty that is neiter ale or emale, ad is a aster o illusion Such a spirit etty can see a unsuspecg prest Soul Proecting ad imedately trasorm tself ito the priests desired sexual prefe ece i order to engage in sexual contact Mos ueducated idivduals who all pray to these seductis do ot destad hat the spirit etitys priary goal is to feed of of the as an eergetic vampire, absorbig as much lfeforce energy as possible fro its victis prest Weii less: Whle in e spit body the prest We ca fly hove and foat the spirt body ds ot have weight Geerally the t he physica physica  eyes canvst: Geerally not see the energetic form of the spirit body Therefore, whe te priest is i the sprt real he or she is nvisible to people whose cosciousness is limted to the gross materal world If the priest wishes world wishe s to be see he or she will lower the ibratios of his or her spirt body by gatherg gather g te surrou surrou dng energetic matter rom te environent. The priest then absorbs this gatered energy ito hs or her spirt body's eergetic ed in order to ake te spit body isible During this energetic shift the priest wil feel if he o se has bee i a ot climate ad has suddey begun to take a cold shower However, an idividual wit the psychic ability of clairvoance can sense or obseve spirit enttes as well as indivduals who are aveg ave g in their spirit bodies I order to enhance is or her clairvoyant clairvoyan t skl and obser observe ve the sprit am, a prest can vibrate hs or her body ad proect igt ouwad throug s or her Tird Eye audit: Generaly the physicl ears do not hear the th e spirt bod. However However an indiid in diid ual wth the pschc ability o clairaudience can detect ad soetmes hear spirit ettes tg Bod Pats When a priest pojects his or her sprit body close to the physical





 2

m





world he or she does ot have a physcl body. However, the id caot acept this fact ad so it produces a thougt for im age of itself, constructed out o Ling Shen soemes kow as "spirt matter) I the priest tres ad looks at a specic part of his or her spirt body (eg (e g the prests hads), he or she she will wi ll nd that tha t the body part will w ill start to elt very quicky Norally the hads see to look pale, however, as e priest cotnues to sta at the wt a ew secods, his or he ngers ngers wll start to elt to pale sps. f the prest cotinues to direc directt hs or her foc focus us of observatio oto the hd the the rest of his or her hand ad will also start t elt away This meltng eect oly sees to happe when the priest deliberately tres t observe a body part or when he or she co sciousy create createss someg Deliberately observig a spirit body part ses the priests coscous id whic, havng poor creative powers, canot hold complex shapes together or very long. This is what causes the melig effect to occur However dring a projection, if the priest happens to just otice parts of his or her body in passig this eltig eect does ot see to occur Eeomaetc Whe the spirt bod ap proaches someoe i te physical real te is usually a feelig of electricty and coolnes that is generally felt



H H NGIC EAMS

When Sou Projectig Projectig with wit h the ee Reals it is important for the Daost priest to uderstad hs or her energetc potetals ad capabiltie Each of the thee realms allows the piest to ac cess a difent pe of eperce ad eergetc interaction ampes o the priest's eergetic capabites wthin the three esoteric realms are described as oows:  e Loe Eegei Relms: Whil Soul ectng and aipulatig energy withi te lower energetc real, te Daost pret can projct Qi ad Shen ito and el the varous toughts ad eotios o people,

AO A AFOAON SK

placs, and things I th lowr rgc Soul Proction sills Ths basic rav aanss ralms, th prist can nrgtically connct skills ill sav th pist i ad or • Tv  y t Th spirit body ca travl with pants, s and aimals fish, birds at th spd of thoght  mor motional mammals tc.) mammals tc .) and fl ir varous varou s nrgis nrgis thougts thoug ts and moions For apl wiin coction a prist has  a prson, plac ths th s gic gic rlms th prist pri st has th th ability abili ty or thing th astr h or sh can travl to to nrgtically connct wit a fsh tan and ts location Th rain" o th nrgy body influc th nrgtc lds of th sh insid has nral circuits with inti mmory, or mory of otio. Ths mmory banks th aqariu  th prst mastrs th skill ogaz, program and cut th nrgic o nrgy pojction, h o sh ill bgin to movnt and flight o  spirit body la ow to onnct with th varous rs • Mv th Spt Bdy As th spirit body xting within a of natr travs into othr nrgtc dimsions th  Th Mddl Et Rlm: Wil Sou prist's ll Zhi) ad ntntion Yi) act as th Proctig ad manipulating nry within proplig agnts o avl and fght in th th midd nrgtc ralms, th prist can spirt ralm Th prists l  l and ous ous dirt mt Qi ad Shn into and connc wit a h spirit body ad dtmin what  or sh portion of an tir orst orst instad of a singl ss  also dtrmin wh th prist pant or tr Within ths rgc alms, t prist s abl to f th rgy, thoghts, gos how h or sh gts thr and wat h and motions spag acs of lad. Lik or sh xprincs wis istad o focusing on a sh wihin an Wil otsid th physical body th spirit aqari, th prist is now ab to conct body hors thror th prst dos ot with a porton of a lak and l th nr nd to tak physical stp stpss in ordr to ov thoghts and motion of th varos thoghts varo s inhab Also whn th prist bin to fy, h or sh itants o th lak As th prist mastrs h ds ot nd to rais his or hr hands or lan vaos powrs o th th Elts Elts in h middl m iddl to h right or l i ordr to t th body rgtic ralms h or sh wil bgin to gain nstad, ns tad,  pst ss his o r thoghts and control of h iq building blocks that intntion to dir th spit bod compos all o ar It is iportat to not that th darkr and dns th pris nrg nrgc c ld is i, du  The pper Eetc Relm Whi Sol to th istnc  oi thoghts and mo rojctg and maniplating nry within th ppr nrgtic ralms th prist can tions) th slow hs or h ight will b In pojc Qi and Sh into conn th and h toc nc nc stats gratr willpowr wil lpowr bom th r orst h  hot is i   aitin o th prsts and lngs o th orst now bgin to r conson  th prsts ow prsnal nrgis lings Et t  Rm Wth tim th pris and itions Lkwis, withn h ppr l to tr it a room by mlting mlti ng thro ngtc ralms th pris can bcom th th als or ciling. Most prsts sl slll ntr ntr into nir la As th prist mastrs h varios a room ogh a door o window bcas of sirtal ralms, h or sh will bgin to gain cndioning and habit control o th trnsormig dynamic pows •  thu W hl otsid of th i dis, sirit uardians, tc) that conl physical body, a pris can s hs or hr spit a of na ys to loo throh walls and ciligs c TRA WARN N  IRI A

TKINIC R

T followng ar som hlpfl hints at can assist assi st psts ho a s stt g g to dvlop th

hl Sol rojcting t sirit body an d play tlintic powrs .g., ocking on walls or 29

WDAOISMAGICCOM

tabes cosing a half open door, door, etc.). etc .). Because of this magical ability, advanced priests are able to move things whie outside their physical bodies. or exampe, after eaving the body, body, a priest can focs focs and direct s or her mind onto the tip of a nger and begin to pour Qi and hen into its energetic matrix. The focused conc concentration entration will eventuall eventuallyy alow the priest to push or move something with the energetic structure of his or her spirit body. One exampe of this type of phenomenon phenomenon was demonstrated in rance in 108 by scholar Hector Durville, who was researching oul Projection (which he called travelling clairvoyance. In one series of tests, Mr Durville and a colleague hypnotized a female psychic to faciitate her ol Pjection to another location. An observer was placed in i n another another part of the house. The psychic was instrcted instrcted to touch, hit, hi t, or pull at the observer's body while in her spirit body The observer had no idea what to expect, expect, but felt invisible hands touch, strike st rike,, and pull p ull on his body The spirit body was even visible as a whitish apparitonal gure to some some of the people people Durville Durvi lle used as witnesses.

An energetic melting" phenomena phenomena happens with any conscious cation done in the spirit eam. ea m. If a priest, for example, example, ceates ceates an energetic energetic sword, it will wi ll appear app ear in the priests hand jst as he he or she imagined it to be. In the beginning of train ing the sword wil materiae briefy, and then melt away As long as the prest concentrates on hoding the image of the sword and maintaining its energetic energetic shape, it i t will wil l main stable and intact. However, However, as soon as the priest's priest 's concentration begins to waver so does his or her energetic power and the form of the created item This energetc energetc effect also crs wit with h any other form of visualization training that the priest may perform while in the physical realm. Once the priest's concentration wavers, wavers, so does the visualvisua lized image This is the ason that so mch time is spent in Daoist hen Gong meditations and exercises (ie, maintanng focsed concentration, holding specic images in the nd's eye, etc. This energetic phenomena illustrates the vast difference between the creative powers of the conscious and the subconscious mind. In or der to mae a thought form object that lasts, the RAING RAING THUGH RM JC All actions and reactions that occur within priest must tric" the sbconscious mind into the spirit spir it alm, whether benefcial or destrctive, destrctive, creating it are a prodct of the priests own belief system NRGIC AR Energetic matter is the actal lifefoe sub (e.g., each priest brings about experiences and conditions according to his or her own faith and stance generated by all living things t is the spiritual karma) When training Daoist magic, substance that bridges together physica matter spi rit matter. Energec matter is a very ned a priest can use his or her will and intention to and spirit cate objects while oul Projecting otside the sbstance similar in nate to ectoplasm (which physical body The duration of these created is much coarser Any nonphysica or spirit entity (inclding thought form items depends on the strength of energetic matter in the priests creative visualiation ability, as well the spirit body, must contain energetic as how much tme, effort, and energy the priest order to fncton close to the physical dimension. Without energetic matter, nonphysical entities invests  creating the object fad e bac bac  ito ito the dimension of origin ori gin Energetic Energetic The priest may also encounter thought form fade objects objects cated by other priests pries ts The power, shape, matter can oy be obtained from living inhabitsize, ad stability of these energetic objects and ants of the physical world. magcal items is dependent upon the quality of TRANFRING GAI AC thought and intention originally placed into the The spirit alm is a permanent permanent witness witnes s to the cation, molding and imprinting these energetic thigs thigs that happen win the physical ream. Con Con forms It is important to note that accumulated ceng spirital ethics, the the is an ancient saying thought and intention can inadvertently cate that states, "The more iormation iormation a person gath an energetic thought form ers  the mo evolution they experience experience;; the mo 130

DO MG RNORTON SK

A reeussion to the head area within the 6th and 7th Chaas wll ause intaranal souns to be head an aling noses to be el nsde o the ndivdas hea A reession o he thoa area wtin he 5th Chara wi suae sudden sud den unexeed unexeed seeons o saliva A reeussion to the hoai aea withn he 4th Chara wi eet the ungs A reesson ree sson to the abdomna aea withn the 1 st st 2nd and d Charas an eite ause shives o el unning u and down the sine and ovening ovening Vessel o ause ontatons wn wn the nvida's iyi eeu an ana shnte aea

b

ige 1  1 40 Te Bodys Bodys Chaa Chaa ystem ystem

evouton ey exien exience ce  the moe sponsibiity sponsibiity and accountabity they hod" Fo Fo ampe, ampe, the anient Dao beeved at sma sma  to eavng ash and itte itt e n the sr sr so oo s aving negaive thought forms n pubc aeas ode to pent ths potentia intiaton intiat on o bad kama i s someimes mpoant fo a piest to mit positive eneg t t a neative spac. This exchange of enegy tansfoms and baances out any om of neaive envonmenta Q

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TH HKR ND UL RJCIN

I is rant t ne a ses se s d S Pjcn uden snans rena nt rprussn ar in n e sa by. s ent vrana s r r ssin ssin a sn sn n  t y'  y' ara ara Sys an a s as os  

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A pecusson pecusson to e abdom aea (within (wi thin he 1st, 2nd and d Cha can eie cau she   fe unnig up and dwn he spn a Goveing Vessel o cause onacon win the ndvdas Huiyn peieum peieum  ana sphncte aea A epesson to the oacc aea (witin e 4th Cha Cha wi ffect ffect the Lungs and the t he baing, causng deep compuse sighs A pesson pesson to the thoat thoat aa (wthn he 5th Chaka) wi stimuae sudden unexpeted secetions secetions o sava sav a A pecsson to the head aea (hin the 6 nd 7th Chaas w case ntacana sods o be ead and caking noises to be e nsde o the ndvduas hea 131

O M RFORO SK

can eca1 the Sou Pr Proecio oecio experence experen ce when he o she wakes up. For exampe, if a pest hasnt slept or a ew days, he or she ill become tired istless, and his or her interaction wth aty will be weak and vague. f the prest is atching a movie during this tired sate, he o she wil oy tain a very little amout of memor suoundg suoundg its actions and plo Afteads the priest may only remembe sma small fragments of te movie and his o her memor memor of it wil be vague and blurd Howeve, if the prest watches a movie when he or he is well ested, re resh, sh, ad ul ulll of negy negy te priest's memory wl be crysta clea, and he o she wil etain many sma deais about the movie This is simila to what happens afte a low poweed spiit jouney The spiit body lack enegy and so ds not have a clea eough m pssion o recolecion recolecion of its i ts joey. joey. is ack ac k of infomaon and perence causes te spiit ou ou ney to fai in makng conscious memoies hen the priest eu back nto hs o her physical body Oce the prest rmembe hs o he out ofbody experence, it wi aso become much easie fo hm o her to ca the ohe adventures hey have experienced dung thei sou taves EINING HE MEORIES OF HE PIRI BOD

he memoies of Sou Poection can be diided into three dffeet categoiatios: memories that no ecaled, emores tat ae semirecalled and memores tat ecalled n ode to help te pt membe e peeces that ocued ocued while poecg he o she is taght o keep a detaled itemized accout of  o e soul avels Upon awakeng te pest ses a wooden pencil and immediatey wites dow his o he expeiences his disciped pactce assiss the priest i te pocess o dowoadig is o her memoes

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SOUL PR PROJECTION OJECTION RAIN RAIN NG  is impoan to note hat he old saying like begets like s a spitual truis truism m and an d unless the pest has ned his o her intea light and spiritua spiritu a sonance, sonance, he or she will lkely trave into owe reams of vibraiona existence whenever attempting Soul Pojection This is exmpe of why individuals ho experment wih various haucinative drugs in oder to split the vei ad foce the spit body to ave the physica body geneay end up expeiencing an unpleas ant jouey Al of he vaious schools of esoteric magicc use purfcaton rials and ou P magi Poec oection tion raining before sojouing into the spiit alm hese h ese ae o ony used to protect he pies's spiit s piit body, but re aso essential for his o he spiiual goth and evolutin The energy body acts as a medum between the physical physi cal body and h hee spi spi   body This This is why why when ainng aoist lchemy or aois agic the teacher wil aways give he discples specic Qigong eer cises and Shegon Shegongg meditaios medita ios ha ha clease, clease, puri energie and prepa he dipe fo he agical taels of he spirt body his hi s i generally not own own to he disciples as the teaher is motoing their iues befo ging hem the adanced techiques equired o empowe hem with such ability. oul Pojecon trag, he aoist pest rst ocuses on completey relaxg o he physica body bo dy Next he o she is taught t aught to maste th pri mary exercises tha ae used o ceae a powefl state of ea eanc nc multi m ultiimensiona imensiona vibaon. ce he ps eoms adept at hese he foundaonal exece e or she can hoose from a vaiety of ex ecises ad meditatons hat cause the pests spirit body to leae his o he physical body Te rst execise is used or absorbig energy a strengng he body's ene feld The ec o exercse is used or poecng enegy into he vinment. e hd exercse is used for caing a cosed cos ed cii cii  o eergetic ibraion h at can quicky ncease and enhance he bodys multdimensional sonance. Tis appoach to iceasng the bodys vibational esonance aso causs the pes o epe ience ien ce paranoma phnoma ph noma suh a clai c laivoya voyance nce telepaty psychometry and Spri Proecion

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DOSMGOM

EPION O OL OEION

A dep reaxed bod is e foudation neded to eperence eperence So rocon Befo tran t ran in it is important a e priest ocate a quiet pace wee e wi wi not no t be interrupted interrupted Te most m ost importnt factor in prf prform ormg g So r roection oection is to keep e energ bod from becomng rigid" and too attaced to te te psica iss issues ues Tefo make su er are no feeings of uger tirt or t need to go to te batroom. Te ten primar tings used to promote an outofbody experience ar descrbed as foows (Figure 1.142  Ptr: T Tee best b est posure posur e for Sou r rooectio is ing spine (on te spine) wit piows tucked nder te ead d knees. Tis aows for grater axaion and easier take of" Te arms soud no be ocked but itead tere sod be a sigt bend at te bows • Tempete: Te best empera emperaur ur for Sou Proetion Proe tion s approxate  degrees r eeit f te temperaure is too wm te atempt at proet on w generay resut in nignas; if te teperau s too t oo cod t tee body can become too rgid makng it difficut to re. ddiiona because waer ddiiona wa er te domnt eement on te vaious eergetic panes nd sbpnes wen tre is midit n te anosper t is easier to eave te bod • ht  sma amoun of igt is consid ered best for Sou rojecon f te envron ment is compete dark it becoes difficut to meber te Sou So u roetion eperiences and ere is a song tendenc to go back into te drem state and forget te outofbody eperence  Ne eel H at  possibe e enviro enviroent ent sod be peaceu ad qet. t s recom mended tat te prest en e n te ores of is nose in order to redce te te noise ee and to assist in i n bratng bratng  del Tme Te ost idea time for So Proetion is between two and r i e oing.. t tis pak tie arge oing arge amonts of maonin and sroto srotonin nin ar bing pduced b t bod, causing te psica tssus to

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igure ig ure 1   42 The en ria hings sed to to roote roo te an outo outobody eerene

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reax T brain as aso ad tim to   and disconect om te das activities. t is ime of ngt (between 1 AM) t bod's u ar aso a so at ei eirr pea tme of spirit trave. Det t is recommended to wait at east two or tree ours after eating bor boree pr proectng oectng t is additoa addit oa commended com mended tat te priest avoid eating a eav mea before proecting as te bod's Qi oud be dirtd to te di gestie fction fctionss rater rater tan towards inras in ras ing te body's oera enrgetic resonance Bedd: Com Comor ortt is an impoant factor wen training to Sou Project and sod not b come an obstae to te priess priess abt to ra. ra. Te ewer aers of fabic o te bod bfo Sou Projecng te beter. Rstrition on te pysica tssues can caus e piri bod to stop its trav nd ru ba to t o t ps ca bod n time tere is a prienc o sock or discomfo in e psca bod, te spirit bod is immdit widrawn back into t tissues as a fom of proion. o tis reaso reaso it is aso enouragd to eep p out of t oom w prog.

DAO AG ANFORAON SK 

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ot g Whe proetg the sprt boy ormay refets he image of the priest I other wors if the priest is ake the image of he spirt boy wil appear ake; i the prest is earig riualsti eremoia lothes (eg a Daoist Mos robe the spirit boy ill also appear o be wearg the exat same eremoal oes oe s hereore, hereore, before proet ig he priest shoul eerme whh age he wishes to preset t importt to ote he tha oe the priest beoes fluet i the art of tras formatioal magi that he wll be able to trasform to ay esire shape or beig a assume ay type of ohe appearae that he esires et Stat: Befo goig to be, it is mpor a that the priest avoi wahig televisio or atio movies (ie aythig that exites rritates or agtaes the priests etal a emotoa states ear a ibt a hier the outfby experee xiety a ause the priest to try to fore the proeto this proues stress whih s outerproutve he overexitemet that is sometimes reate whe a priest rst leaves he physi boy a ause the sprit boy to immeiately to be pule ba ito the physial boy Bak i 97 I ha a oleague who beame so exite eah time hs spirit boy left his physal boy that he woul immeiately be hrow bak ito his physia sues e oul ot ve eave his ow berm ah time he eahe the beroom oo he woul tu arou to see his physia by ayg o the be a get so exe that he wou meiately be pulle bak ito his physia tssues  r e a s  g te bratoa Stat Beore ou Proeio it is importat to iease the boys vibatoa state i orer to ate he higher eerget patte that s eee for projo projo Before goig to be he prest a tae a shoer  feel th ow of water ght  ghtyy tappg agast is is aui aa loate a the op o he hea Whle feelig e getle

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Te ans ae laed on e ower aboen to stiulate Qi in the owe Danian

iue 143 une osue Hibeao osue ying suine in the Hibeaion osue hels egulae he enal neous syste

pulse of the water the priest is taught to use hs magiato a feel eah rop vibrate through his hea torso iteral orga ts sues legs feet, a ito the Earth  et times Daoist priests woul pratie meitat ig uer a waterfal i orer to tra i this fasho OV AIO DIAIO

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he relaxao o the physial boy provies the essetial fouato or all oul Projetio exerses y osiously releasg attahmet to the physa tssues he pes reases hs per epto o he eerget es of his spirt by Oe the prest is amliar wi is eperiee it wll be easer or hm to teoaly iret he spirit boy to leave ts physial shel  he pest beg by layg ow i a supie pose (Fgue 4 whle fousig his m  teto o havg a suesful a elarg experee  Net the priest paes a pillow uer his kee  rer to take the pressu off of his lwe bak f eessary the priest shoul er hmsef hmsef wth  lght bke bkett  s he prest oses his his eyes a a  begs to t o relax a ete ete it s mpoat hat he h e stays stays awake t this pot the priest shol plae hs at tetio oto feelig his etire boy relaxig a meltig ito he Earth ompressig the eergy of the tssues ito te foor 3

W DAOSMAGICCOM

Next he prest extens his wreness to ee the moing throughout his enire boy Specia atention shoul be ple on the en ergy moving from the top of the he to he tips of e fingers an toes  hen the priest places his awareness onto the breath t is importan tht the priest ee the energy enter an eae his tisses while inhling an exhalng.  Next, the priest irects his awness to the energetic moement o his center ore ibrat ing wthn te ininite spe of te Wuji At this point t s mpott or the priest to remember his oigial intention (ie where he wants to go or what kn of experience the he esires to hae one the spirit boy ees the physil physil boy).  At his point the priest starts to lex an lax his enire boy eginning wit te toes an working upwar he flexes n leases each pat of te boy The more time an energy pace in this exercise the more eeply laxe the piest will beome beome While lexing an elaxing the tssues t is importnt tat the priest imgine that energy energy is continuing to swrl through hs boy lie a whirlpoo washing away l tension. his leaes e priest wi a ery eep an pro foun sensation of being energetically full esting in a state of gentle peace.  hen the priest fouses his mins itention on elaxing the feet anles shins cals knees an thghs t is impoant tht the pest fee the weight of the bones pulling on the tissues allowing the cicuaton of Qi in the boy's eg hannels to increa increase se  Next the piest focuses his mins intention on elxing the abomen wast a est  s imporat that the prest fee the weight of the bones pulling on the tissues, llowing the ciculation of Q in he boys toso to incease. 

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Then the piest focuses his min's inenton on elaxing the shoulers ams forearm wriss hns an fingers. It is importat that the priest feel the weight of the bones pulling on e issues allowing th iration of Qi in the boys arm channels to incease Next the priest focuses hs mins intenton on relxing e neck a hea. It is important that the priest fee the weight of the bones puig on the ssues allowing the irlaio of Qi in the boys neck n hea to icese. hen the priest focses his mins intention on relxing the brin an all of the intea organs It is important that the priest feel the weight of the ntea organs puling o the intea fasia allowing the cirulton of Qi in the boys intel chaels to iase

RGRI AIN IAIN #2

hs pariular technue quires the priest to systemaaly relax a of his joints muscles, issues n ells he priest wll repeat this re axaon pocess for one hour as  preparaon for Soul Projection.  The pies begins i  staning Wuji Wuji meita on postu.  The priest hen hols this posure posure for seera minutes while perfoming the lose ircuit eitation When peforming the lose icui Meitaon t is impotant that the piest focus his intention on ineasing the ibrtional se within the physica boy  Afer about 30 minutes the piest ies own n begis to elx hs boy  Next the piest fouses hs min on elaxing the feet les shis, knees thghs bomen chest shoules, ms foeams wists an hans It is impott tht the piest continue to fous his mn mn  on laing the entie physi ca bo unl he enters ino the Hypnogogic stae.

DO MG NFOO SK

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gure 11 Projeng Q

igure 115 borbng Qi

AAN AN The The Radiang Qi Q i Mediaion is use o purify he pries's body and he environmenal energy. This mediaon exercise creaes a safe space for he pries o perform perform he energe energeic ic pracice of Soul Projecion. s aning or siing si ing posue,  Begnng in eiher a saning he pies ocuses his inenion on visualizing a successl an exilaraing experience. As he pries closes his eyes an begis o elax and ner, i is imporan ha he or she says awake. • The pries hen places his aenion ono feel ing he enire body relax and mel ino he Earh, compressing he energy of he issues ino he floor  Nex, he pries direcs his aenion ono raiaing energy ouwars from his cener core by proecing Qi away rom his boy in all irecions (Figure 1.144. I is imporan ha he pries experience experience an feel he eney pulsing ouward hrough he innie space of he Wui in all six direcions (ron, bac righ lef above, and beneah)  The pres should mainain his imagery an inenion for 10 o 1 minues, allowing his boy o reax an increase is energeic po enial  Aer several minues of radiaing energy ouwards hrough innie space he pries will focus his minds min ds aenion on laxing he issues seling he min bac ino he Lower Danian in orer o en he mediaion

N AN The Absorbing Mediaion is use o gaher environmenal energy ino he pries's body I grealy increases he amoun of Qi conaine wihin he pries's energy field, providing an energeic foundaon for he proecion of his or her spir body  Beginng in eiher a sanding or siing posure e pries focues his inenion on visualiing a successul successul and exhilaraing exh ilaraing experience experience As he pries closes his eyes ad begins o lax an cener, i is imporan ha he say awae. • The pries hen places his aenon ono feel ing he enire boy rela and mel ino he Ear, compressing he energy of he issues ino he floor  ex he pres direcs his aenion ono ab sorbing energy rom he exeal environmen by drag inward oards he inner co of his bodys ai Pole (Figu 14  is i s mpora ha he pries experience experience and feel he energy pulsing ino he cener co of he body fm all six si x dicons d icons of space space (ron bac, rig, lef, above an beneah).  e pries pries should mainai ma inain n his his imagery an  enion for 10 o 1 minues minues allowing his boy o relax and increase is energeic poenial.  Afer several minues of absorbing energy rom he exeal environmen, he pries will focus focus his minds mind s aenion aenion on relaxing he is sues, seling he min bac ino he Lower Danian in order o en he mediaion.

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137

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O CU AON The following exerise, alled the Closed Ciruit Meditatin, Meditatin, is used to initiate i nitiate a full full bod vibrational state within the energ energ bod It allows the the priest pri est to feel and reognize the vibrational state of energet separation that ours when e spirit bod leaves the phsial bod When performing performing the Closed Ciruit Cirui t medta tion it is i s important for the ees to remain station ar as the vibration asends and desends the tissues of the bod n order to prevent the ees from wandering up and down the bod the priest is enouraged to loo into a mirror While staring ito his ees or the Third Ee aa} the priest will simultaneousl simul taneousl onentrate and feel the vibration moving up and down his bod Another variation of this tehnque is for the priest to loo at a spei point on the wall and lead the Qi up nd down the bod with his mind The goal of this exerise is to inrease the bod's vibrational state with the mind and to train the priest not use his ees to lead the Qi nd Shen One the vibratonal state is established it will onstntl hnge aording to the priests mental state and emotions n order to beome proient at the Closed Ciruit Meditation, the priest should pratie it up to twent times a da a few minute minu tess eah time}, until u ntil he reahes a state of full bod vibration f the priest ontinues to produe a strong enough vibrational state his sprit bod will eventuall pop out of its phsial shell Eah time a priest inases his vibrational state the lielood of experening onsious Soul Projeon iases H  IRCUI IA IAIN #  The Closed Ciruit Meditation i s performed performed as follows • The priest begins fm a standing Wuji pos ture usig usig natural bathing t is importnt that the prest allow his mind's intention to follow the bath as it flows in and out of the bod; this helps relx the tissues Little b little, the priest starts to disonnet his attention from the rhthmial movement of the breath and instead direts the energ towards the enter of the bod

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Fgue Fgue 1 . 1 46 Feel ese ese usang usang ngs ngs vbrae u an own own you boy o e o o you ea o e boo boo o yo ee ee •

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Starting at the Lower Dantian the priest slowl begins to fous his mind on reating smmetrial rings of luminous vibrating white light lig ht energ energ Figure Figu re 46) Next, the priest follows the energeti pulse of the vibration as it moves from the Lower Dantian out the feet to about a foot below the Earth From the Earth the priest direts the energeti rings of white light to flow up to the hips and bak down again This s re peated faster and faster untl the Earth, feet legs, legs, hips, and Lower Lower Dantin are ompletel ompletel  fused and full of vibration Next, the priest brngs his attention up to the Middle Dntian At this point the priest di ts the pulsating energeti ripples of white light to flow bak b ak and forth forth between the Earth below the feet feet nd the Middle Midd le Dntian Dnti an area This is repeated faster and faster until the Earth feet, legs, hips, Lower Dntian, waist solar plexus and Middle Dantian a om pletel full of vibration

DAOS AC ASOAO S

 After several minutes the priest proceeds to direct the vibration further upwards to the Upper Dantian At this point, the priest focus his intenton on feeling the enre body vibrat vib rat ing, from the top of the head to the Earth, below the feet  Then, the priest proceeds to direct the vibra tion further upwards past e Upper Dantian Danti an to about a foot above the head At this point, the priest directs the pulsating energetic rippless of white light to flow back and fort ripple forth h between the Earth (below the feet) and the Heavens (above the the head).  Once the priest feels and experiences the whole body vibrating, he then focuses the intenton on increasing the bodys vibationaJ vi bationaJ rate The primary goal is to escalate the v ibra tional resonance to the degre that the spirit body pops out of its physical physical shell shel l It is ipotant for the priest to uderstand tha this particular editation utilizes a osed ircuit enegy ciclation The priests ind is focsed on pulsating the vibrational cicle within the coe and surounding tissues of both the physical body and spirit bod and not wiin wi in the exteal environment When performing this exercise, if the priest ds not feel the Qi flowing flowin g thou thou e body's s sues,, it indicate sues indicatess the presence presence of an energetc energetc block. Additionally any lack of peception or energetic stagnation can cause the inner coection and eceptivity of the mind and tissues to shut down due to suppressed emoons THE CLOSED CIRU MEDAON

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Another method of performing he Closed Circuit Meditation rquires hat the priest focus on the vibrating resonance of thre energetic rings of white light pulsating simultaneously through the tissues This advanced technque is described as follows (Figure 147):  The priest begins from a standing Wui pos ure and focuses focuses his or her mind mind on vibating vibati ng the center core Taiji ole. It is important that e priest imagine, feel, and experience e st ring of pulsing white light travel up and down the center core Taii Taii Pole  After the prest can feel e center core ibate

 Enegetic Ring

o three igue    47. The vibrati vibrating ng resonance resonanceo e ssue eegetc gs pusag

te piest en focuses e ind on proecting and expanding a second ring f vibating vib ating white light energy. energy. This second ring will begin b egin to pulse and vibate the iddle of e priests body. It is ipotant at the priest iagine, feel, and expeience the second ring of pusing white light taelng up and down e iddle i ddle of the body body  Once the the priest can simultaneously simultaneo usly experience the rsonating pulses of the rst two vibratg ngs of white light energy, the priest then extends his or her energetc field outward towards te surface of the body creating a hird rig of white light energy energy This third ring will begin be gin to pulse and vibrate the shell of the the priest's body. It is important that the priest imagine, feel and experence the third ring of pusg white light traveling tr aveling up and down the shell of e body. Ths simltaneous pulsation of all e eee ngs of bratng brat ng white light ligh t energy energy crates a powerl ll body sonance.  Once this ll body resonance is felt and expe renced he priest will continue to increase the the vibrational resonance, ntil his or her spirit body pops out of ts physcal shell 

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W.AOSAICCO

SOUL PRJECTION PRJECTION RANING After learning e previous Soul Prjection exercises, he priest will have established a good command of te body's ability to vibrate and project energy. At this point, te priest can now proceed to the more advanced Soul Projection meditation exercises. en practing practing any of e following following methods, it is important for the priest priest to alie each of ese techniques emphsize a dierent aspect of ul Projection. Certan Certan tecniues will work better for the prest than others We have a saying in magicl prcce, "the priest prie st will be able to control control the speciic magical tenique only after he is ble to o it This type of maste usally occurs after ten to fourteen consstent practice sessions  Beging from a standing Wuji posture, the priest performs the Radiating Q tenque. Focusing his or her attention on radiating energy energy ouards ou ards fm hs h s or her center center co, he priest projects Qi away from his or her body n all dictons It is importnt hat te priest expeience and feel he energ plsing outward hough hough e innte innt e space of he Wuji Wuji in all six directions (front, back, right, left, above, above, nd beneah) e priest maintains s imagery nd intention for several minutes, allowing e body to relax and expand its energec potential  Next, while using natural breathing, the priest begins to focus on performing the Closed Circuit Meditaton While following e vibrational patte of flowing from e head to he bottoms of he feet, he priest inceses inceses and escalates he power of energetc energetc pulse This is accomplished by following the energetc vibrtion and willing it to increase its sonan so at it ows faster and faster  Next, e priest focuses on alternating the energetic patte of e Radiating Qi and Absorbing Qi technqes This modicion is performed as folows: First, the priest emits Qi nd pulses he energy energy n ll six directions Then, Then, e priest imi mmeditely gers and bsorbs from ll six dictions hen hen projecng projecng and absorbing it is importnt that he priest use his or her mind

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(and not the breath to initiate he lteting energec pulse This altetin energetic pt te should continue for severl minutes n order to end e meditation exercse, e priest performs Pulling Down he Heavens, dictin nd rooting the Qi into his or her Lower Dantian

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SOUL PROJECTIO RAININ G The following meditation is used to train the priest to pject massive amonts of Qi is exercise exercise is used to fcilitate fcilit ate the experienc experiencee of Soul Projection, and is prcticed as follows  Whie standing in  Wuji posure, the priest spends  few minutes prcticing natural breathing  Next, the priest begins to project massive amounts of Qi out from e right side of his or her h er body bo dy The Th e energetc energetc pjection pjection should be sch that it completely lls up the enire right side of he room t is important hat e priest maintin this energetic prjection for several minutes, feeling the right side of e body projecting into e right side of he room  Next, the priest begins to project massive amounts of Qi out from the eft side of his or her body The energetic pjection shoud be such ht it completely lls up the entire left side of the room It is important at e priest maintain is energetic projection for several minutes, feeling he left side of the body projecting into the left side of he room  Then, after both sides of the room have been energized, the priest performs he Closed Cir cuit Medittion, Meditti on, feel feel ing his or her her entire body pulste from e top of e hed to the tps of the toes The priest erforms erforms this mediton for several minutes several minutes, minutes, the th e priest uses e Ab After several sorbng Qi techniqe to reabsorb e energy of e room into his or her body  Then, the priest immediately projects nd emits energy away from his or her body in all six directions using the Rditing Qi tech niue  Te priest continues to uicky ltete he

AOS AOST T MAGC RANSFORATON KLLS

Fiue 48 Pjein Qi

techniques of o f Absorbing Absorbing  ad adiating Qi for several minutes This quickly alteatig pulse should resemble a brilliant energetic strobe light  In oer to ed the meditatio exercise the priest performs Pulling Down te Heavens directing ad rootig the Qi ito his or her Lower Datian O UL ROJET ROJETION ION RAINNG 

After After establishing a good commad of the pvious exercses exercses the priest practices e following meditation to eneize the Crystal Chamber (located in e Hypoalamic Hypoalamic Limbic System wii the Third Ventrice Ventrice of his or her Upper Da This powerful powerful Shen Gong meditation is desiged to create he inteal vibraonal vibra onal rsonce ded to activate the energy body and propel the spiit body outside the physical tissues  Beginning in a standing postu the priest fouses his or her itetio on visuaizig a successfl and exhilarating expeence  As te priest oses his or her eyes begis to relax ad center it is important at he or she stays awake At is point te piest should place his or her her attention onto feelig the entire body relax and melt into i nto the Ear, compressing compressing the eergy of the tissues into e oor  Next Next the priest performs the Radiating Radia ting Qi technique Focusing his or her attentio on radiatig energy outwards from his or her

Fiue Fiue   4 As Asin in  Qi

ceter co co e priest projects Qi away fom fom his or her her body in all dirctions dirctions (Figure (Figure  48 It is i s importt that tha t the prest experience experience and feel the eergy pulsig outward ito the iite space of the Wuji in all six directions front back rght left above ad beneath Ea eergetic pulse ripples e divine light from e Taii Pole outward rou innite time ad space i al directions The priest should maintain this imager and intention for several minutes allowing te body to elax and expad expad its it s energetic energetic poteta potetall • After several minutes the priest performs the Absoing Absoing Qi teique Directig Directig his or her attentio onto absoig eergy om e exteal eviroment te priest draws Qi iward towds te ier core of his or her body's Taii Taii Pole Figu Figu 49  49 It is imporant at the priest experience and feel the eergy eergy pusig ito e center co of the body from a six dirctions of space (front back ght left above ad beath The pest should mtai this imagery ad intention for sev eral miutes alowing he body to rlax and inase its energe energetic tic potentia potentia • ext the priest cocentrates o his or her Upper Dantian feeling and experiecing eergetic rings of white light pulsating and vibrating iside his or her Crstal Chamber • Th Thee priest th directs tese vibratig rings to move up ad down his or her body body pulsating om above the head to below the bottoms 

W.DAOISMAGIOM •

Afer seera mines the priest ishes the mediaionby mediaion by bringing his or her attention to reaig reaig the tisses and ing he mind back to the ower Dantian.



gre gre 1  1 50 ee these these sag sag rgs rgs vbrate vbrate  a ow yor boy ro ro he o o yor hea o he boo o yor ee

of he feet (Figre 115). The priest shod maintai this imagery and intention for seera mites, aowing he body to reax and increase increase is eergeic potentia potentia  • Next, the pries focses on rings of ibra ing energy psaig from he Earh t is importa ha he priest experece and fee the energy of hese ibratig rgs raeing feet, egs, pward from the Earth throgh he feet, est, arms, and ot he hands • After seer mintes the priest aows both hands to face each other and fees he energy ing the space between both pams. This energetic action is sed in order to create an energy ba between the priest's pams. After seera mtes, m tes, he priest pries t moes his or • After her her hads coser togeher, togeher, eeing any an y change in the intensity of he ibration • Then, the priest moes his or her hands frther away from each other, feeing any ange in the intensity of the ibration. • Next, he priest focses on bringing he en ergy ba p in front of his or her Third Eye, pacing ts condensed energy into the Upper Dantian Whie eeping his or her hands facing the Upper Dantian, the priest ocses hs or her attention on experiencing and feeing the energy bas ibration and ight actiating and energiing his or o r her Crysta Chamber Chamber 142

U N ANN Once he pries has become compeen wih he preios editation eercises he or she s ready to integrate hese echnies with specic isaizations for projecting he spirit body o of he physica isses Athogh he mediaion exercise oined beow iizes he isaizaion of he spirt body oaing p to he ceiing, he pries is ecoraged o expore seera of the oher isazatio mehods expained n he nex section entied maginaion Technies" • The pries begins by aying down in a spine postre (on his or her back) whie focsing his or her mind and inenion on haing a sccessf and exhiarating experience. • Next, he priest paces a piow nder his or her knees in order o ake the pressre off of his or her ower back f necessary, the priest shod coer hm or hersef with a ght ban ba n ket • As he priest coses his or her eyes and begins to ax and center, it is important that he or she stays awake At his point, the priest shod pace his or her attention onto feeing his or her enti body axing ad meng into he Earh Earh compssing compss ing the energy energy of he tisses into he oor • Next, he prest extends his or her awareness to fee the Qi moing hroghot his or her enti body. Specia aenon shod be paced on he energy oing fro fro he top of the head to he tips of he ngers and toes. • Then he prest paces his or her awaness onto he breah t is important that the priest fee he energy enter and eae his or her tisses whie iaing and exhaing. • Next, the prest directs his or her awareness to the energetic moement of hs or her cen ter core ibrating within the innte space of the Wji At this point, it is important for the priest to remember his or her origina intention (ie. (i e. where he or she wants wants to go, or what

A MA RARA SKL

kind of expeience the he or she desies t have once the spirit bod leaves the phsial bod). fexx and eax • At this point the priest stats o fe his or her ent bod. Beginning Begin ning with the toes and workng upward h o she lexes and leases each pat of the bod The moe me and eng paced into this execise, the more deepl relaxed the priest wil become Whie fexng and raxg the tssues, it s important that the priest imagin that eneg is continuing continuin g to swir though though his o her bod like a whirlpool washig awa all tenson This eaves the priest with a ve deep and profound profo und sensation of being enegeticall ll, resting n a state of gente gente peace • Then the priest focuses his or her minds intention on relaxing the feet ankles shins calves knees, and thighs t is important that the priest feel the weight of the bones puling on the tisues allowing the cirulation of Qi n the bods leg chan channels nels to incras incrase. e. • Next the prest focses his o her minds in tention on relxing te abdomen waist, and chest t is important that the priest feel the weight of the bones pulling on the tisses allowing the circulaon o Qi in the bods torso to incase • Ten the pest focuses hs or her minds intention on relaxing the shoulders arms foearms wrists hands and fngers It is importnt that the pies feel the weight of the bones plling on the tissues allowing the crclaton of Qi n the bods arm channes to increase • Next the priest focuses his or her minds intenton intent on on reaxing reaxing the neck neck and head hea d It is important that th thee prest fee the weight weigh t of the bones puling on the issues alowing the cclation of Qi in the bods nec neck k and head to incase • Then the piest focuses his or her mds intenton on relaxing the brain and all of the intea orgas t is impotant that the priest feel the weight of the nte ogans plg

o the intea fascia, allowing the cicua ton of Qi in the bods intea channes to incase • Next the priest performs the Absobing Qi technique tech nique Dicting his o her attenon onto absorbing energ fom the exteal nviron ment, the priest draws Qi wad towards the ie co of is or her bods Taiji Pole. t is important that the t he priest experence and fe feel el the energ pulsng nto the center core of the bod from all sx directins of space front, back right left above and beneath) Te piest should should mantain mantai n is imager and inten tion fo seveal minutes, allowing the bod to relax and increase is energetic potentia  Aer several minutes minu tes the piest pies t performs the Radiaing Qi enque o sing his or her attenton on radiang eneg outwards rom his or her center core the prest projects Qi awa from his o her bod in all directions t is important that the priest experence and feel the energ pulsing outward hrough the nfnite space of the Wuj in al sx directons front back right left above and beneath) Te prest maintans this imager and inten tion for several several minutes allowing allo wing the bod to la and expand its energetic potena. • ow tha the eni bod has become lxed the prest imagines tha his or her ssues a growing lighter with each nalaion At this pont it is impoant fo the prest to ignor an compsion to respond to an nd al phsca sensaons ie i e an desre to scratch scratch or move the bod he priest trancends this compsion it often immedatel leads m  her nto a deeper energetic experence As the prest imagnes growing lighter with each breath he or she wll slowl begn beg n to lose the awaness of the phsica bod and ma at this point begin to Soul Project At ths ths pot pot  if a discpe is being directe directed d trouh the medtation b the gidace of his or her her master master  the master will sa sa t the the dsciple:

A

143

WOCC

"Focus your ind' "Focus ind'ss atten attento tonn on feein e eneretic resonance wthin your own ody while  eit i to you The mter wil then begin ing the disciple's body with massve amounts o emitted divine light e goal is to ovelow the dscipes ssues and energize the hs or her s�irt body. Ths lows the discple to begn to vbrate and ehances the discpes awareness o his or her sprt bod The dscpe shoud now be experenng a poweru vibrational sonance sonan ce d shoud man in i n ts enrgetic enrgetic state for several mnutes  Now that he pest has become deeply re laxed it s importan to reain conscious e more objee and clear e prests mnd becomes, e easier it w  to get the sprit body to leave the physca bod In order to accomplis s, he priest begs to os on the energetc moement of his or her bath experencng its energetic expansion and con traton as te tssues rise and all wit ea spiration At hs point point the priest may also decide to place his or her attenton onto the energetic seations eperienced at the tip of the tonue During this time o energetic anston, some priests are taught to simply   env1s1on themseles being enveloped n di vne hite ight   the priest aows the analc attaments of his or e mind to recede and eventuay go blank, he or she may begn to drit  ad out of consciousness, teetering on the verge of seep is state (at the edge o seep) is precely what the priest s aiming for f the pest can reman n ths state long enough he o she w begin to ee the bodys sbtle energetc "vibratons and ma experience sudden sues of eerg eerg ese eneretc sen satons can begin at any pont in the priests body For some body so me dscpes the vbratio sweep down om the top of the ead For othes, the vbations sweep up fo the eet to the head

and then back down again agai n ormall ormally, y, he rst ew tmes the prest experie experiences nces this ene energe rgetc tc sensation, he or she ma be so amazed by this ecstatcc energetc ecstat energetc feeng feeng that the priest reex ivey actvates his or her analca mnd mnd  is eacton wil automaticaly stop sto p the waves o eneg rom continin cusng the priests mind to immediatel return back into the waking state state  However However if the priest can clear his or her mind and remain relaxed, he or she should be able to quicky retu back to te vibrational state • As these vibrating aves of energ wash over the bod the priest may begin to fee a swelling or expandng sensation whch its the spirit spi rit body out o ut of the phscal body body During this time of transiton, the prest may experience popping out o his or her physical bod n several dent ways Man Man  pests experience experience leaving h h phsical bod through the top of ther head others experi ence leavng through heir Yeow Cour  Soul Pection, te s no dete pont of departre Dung ths me o separaon he piest ma hear loud noises static or sense a oud pop pop or ca ca as hs or her spirit body leaves the phsca body • When the waves or vibrations begin to pulse through the pries's bod, t is important that he or she tr to vsualize his or her spirit bod floatng up to the celin and magine what it woud be like to tou the ceiing At this pon, he priest can subsute an of the magination eniques ie, The Opening The Magical Door echnque, the Deep Well, Bottom of a Cea Lake etc) described belo • Ater sevea mnutes o mantanng this visualizaton, the priests spirit bod begns to  up, out of hs or her phsical body f this ft ds not ocr, te prest wl os hs or her minds attenon on reaxing the ssues and setting the mind bac to the ower Dantan in order to end the meditation e or se can then epeat the practce the olowng da

DAO MAG RANFORAON SK

DDOAL HOD

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hrough Shengong (Spirit/Mind Skill) tech niques the priest can start to program a specic track within the mind that will expedite the out-o-body experience this way the priest can create a subconscious energetic patte that will very quickly take him or her rom an awake and alert state into a state o deep reaxation Using the method described above ths whole relaxation process might take hal an hour or more If the priest is still havig trouble getting out o the physical body ater several weeks o practice he or she should try programming a "wake up while the spirit body is out o the physical body in the night In order to accomplish this the priest wil program his or her mid beore goig to bed such that he r she wakes up and becomes ully coscious in his

or her spirit body once he or she exits the physical body It is also important or the priest to program the intention that he or she will remember all o the experiences o the spirit body in the moing In certain schoos o ancient mysticism the discipes are instructed to seek the assistance o their spirit guides or guardian spirits or help in getting out o the physical body One important icantaon icanta on used to empower the priest's intention is described as olows "Spiit "S piit   divi divi lv d ight ig ht it is my itti t chiv th cscius iducti   ut-bdy xpic. h  py  yu hp i this mtt

4

W.DAOSTMAGICCOM

 MA MAG G INA INAT TIO ECHIQ UES he folloing "Imaginaton echniques are used b priests om many magical aditions in oder to assist them n Sou Proecton These tain ing methods are intoduced n oder to allow the priest prie st access to a ide variey varie y of vualzatons vualz atons hat can be used to facilitate Soul Poection Because of thei ctura pefeences and personal hstoy dfeent dfee nt individual indivi dualss  ind tat certain o these techniques will be mre efective than othes

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MAGINAION CHNQUE # 1 : PNING H AGICAL OOR

Net th piet imagines and feels water sloy rising upward fom unde the Eath liing his or he body towards and thoug te openg of the ell he pr pres es epeats epeats is  is visualiaton evey evey fve nutes ove and over until hs or her spt bod leaves the physcal bod and he priest begns to Soul Proect It is important that the prest include mo details detai ls (ie (i e feeling the water rising feelg the tissues o the body loating and acending upard observing he clouds ad he y gettng closr and brigte etc) each e he or she repeat s mage

n the following meditation technque, the priest imagnes sitting in font of an energetic bar- MGNAON TCHNQU #3: rie hat includes a wa and a magcal dooway H BOOM OF  LAR AK n the folloing meditation technique the tat leads into the spiit eam The pest begs by by visuali vi sualiing ing that t hat he o she prest imagines eaching out from the botto of a clear lae or pool to try and enter into the sky is sitting in a chair e piest begins by imaining imain ing tha thatt he or she • Next the piest imagines te pesence of a is lng on the bottom of a pool sant wal i ont of his o e body As the prest loos upard he o she obseves obseves e piest piest also maies that hee is a magical magica l the urace of the sky (air door positioned within this wal wa l Next the pest imagines and feel Next feelss a if he o thi s pot pot the piest magnes ma gnes standing standi ng up • At this she is eaching upward up ward fom fom the bottom of the and walkng thug this magical door hs pool and etending upward tying to enter door represents a passageway or pota rm into the sky the exteal ord nto the spiitual real he priest continues epeating this image un he piest sould peat this visalization his o her spirit pojects outside the physica evey thiry seconds ove ad ove ove  til his body o her spirit body eaves the physical body The priest epeats ths vsuiation over and and bens to Sol Proect Proect t is importat import at that ove until his o he spirit body leaves the te priest include more details (i.e coors, phsical body and the priest begins to Soul sonds, eeigs, textes etc) each tie he roect ro ect It is important i mportant hat the iest incu incude de or she repeats this image mo details (ie. feeling the energy of the MAGNON TCHNQUE #2 wate observing the luminous colos on the TH EEP WLL surface of the water, etc) each time he o she In the folwing meditation techniqe the epeats this image rest imagnes imagne s lying lyin g supe on the oo n a magi MGNAION ON CHN QU  #4 cal well that ascends into te eavens Ths entire entire MGNAI TH LSAL LOUD visualzation shoud take about ive minutes In the following meditation technique the The priest begis by imaginng hat he o she priest imagines lying supine in a magcal cloud is lying dow on the or of a dry wel of Heaven his As the rest loos pward he or she real hat ascends into the innite space of visua liation shold tae abou one minu minu te te ies that te alls of this el exend several entire visualiation The priest begins b imaginng imag inng that t hat he o her hunded feet upward and throgh the small is lyng don o a magical cloud in a deep circle of the entrace he or she can observe valley surrouded  high clffs. the ouds in the sky •

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AOIS AGIC RANSORMAON KLLS

As the priest looks upward he or she realizes that he or she can see above the cliffs into the innite space of Heaven  The priest imagines that the walls of the surrounding mountain cliffs extend several hundred feet upward and that he or she can see the starry night through the small space between the hgh cliffs. Next the priest imagines and feels feel s the magical cloud starting to move upwards to the top of the cliffs as he or she contnues obseving the night sky which is slowly coming into view as the magical cloud slowly ascends.  The priest should repeat this visualization every sixty seconds over and over until his or her spirit body leaves the physical body and the priest begins to Soul Project. It is important that the priest include more details (ie feelng the magical clou rising the temperature temperature changng as he or she ascends observing the stars in the night sky getting closer and brighter etc.) each time he or she repeats this image 

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MAGNAN CHNQU H AGCA ARCA

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MAGNAN CHNQU CNNG H UNAN

In the following meditation technique the priest imagines standing in front of a enormous mountain that ascends all the way up into the Heavens. Heave ns. The priest priest will climb this magical magica l moun tain untl he or she Soul Projects.  e prest prest begins by imanin ima ningg that he or she is standing in front of a huge energetic mountain that ascends all the way up into the Heavens Next the priest imagines and feels as if he or she is reaching upward and climbing this mountain ascending its slope and getting closer to the sky. sky. The Th e priest continues ascendasce nding this magical mountain until his or her sprit body leaves the physical body. e prest repeats this visualiation over and over until hs or her sprit sprit body leaves the th e physi cal body and the priest begins to Soul roject t isimportant is important that the priest include more details (i.e feeling the energy energy of the mountain observ ing the mountain's luminous colors etc) each time he or she peats tis image

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MAGNAN CHNQU ANG N H A

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In the following meditation technique the n the following meditaton technique the priest imagines lying supine in bed next to a th e middle of the ocean ocean magical staircase that ascends into the Heavens prest imagnes oating in the is entire visualiation should take about thirty Enomous waves approa and lift the priests spirit body until he or she Soul Projects. seconds. • The priest priest begns by imagining that he or she • The priest priest begins by lying down dow n and imaginimag inis foatng in the middle of the ocean t is ing that there is a staircase next to his or her important that the prest imagines and feels bed that leads upwards into the Heavens the pessue of small energetic waves as they • Next the priest places focused attenton onto roll under his or her body lifting the ody his or her spirit body and imagines ad feels upwards wih each passing wave. it quickly tung towards the side of the bed As te waves rol under the priest's bod he and running up the staircase or she imagines and fees his or her spirit body  The prest repeats this visualization evey egin to bob up and down with ea wave. thirty seconds over and over untl his or her • The priest imagines and feels each wave be spirit body leaves the physical body and he coming bigger stronger and more powerful priest begins to Soul Project. t is mportant then the last. that the priest includ includee moe details (e. feeling  Next the priest feels each approaching ave the angles of he stairs feeling the texture of lift his or her spirit body even higher than be the stairs obseving the luminous colors of fore ifting it outside his or her physical ody. the stairs etc.) etc .) ea ea  time he or she repeats this • The priest continues foating upward on these image magical waves until his or her spirit body eaves the physical body.

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 47

AOSCCO  AOSCCO

 The priest epeats this visualizati visuali zation on over and over unil over uni l his hi s or her spirt body leaves the physphysical body and he priest begins to to oul Project Project I  is important that the priest incude mo deails (ie feeling the energy of he waves, obsevig he waves luminous colors, ec) each time he o she epeas this image. AG AO THQUE #8: THE POJD BOD AGE

In he ollowing meditation technique, the imagines gines seeing his o he spiri body leave pries ima thee physica body om th  om above This entire visualiaion shoud ake about thirty seconds.  The pies begins by eeling his or her body lying down on he be • ext, e  e pies iagines iagi nes seeing hs hs o her her spirit spiri t body leavig e physical body fm above It is impoant that he piest always see hm or hesel leaving the physical body and not retug. Tis visual visualzati zation on shoul should d always be maintained fom a specic perspecve above the physical body hen consrucing this im age he h e piest should choose a angle ha he o she can wok wih, and manain hat angle of pespecive roughout the enire meditation • e pies epeas epeas his visualization visual ization every thiry seconds, ove ad over until his o her spii body leaves he physical boy and he pries begins o ou roec  is iporta at he piest iclude oe details (ie the specic de ails o he suunding wa above his o he head e poper age of the spiri spiri body leaving e issues o the observe' observe'ss pespecive, pespecive, ec) each tie he o she peas peas is iage ia ge AGAO THQUE #9 TH G CORD

In the following meditation technique, the priest imagines lying supne in bed bed wih a celesial rope suspended in front to his or her body, that leads ino he Heavens he pries priestt will wi ll climb this magical magi cal ope until he or she oul Projects Projects  The piest begins by feeling his or her body lying down on the bed  ext, he pies imagines an energetic ope extending down from the Heavens and ending in ont o his his o her heart 

The piest concentrates, magines, and feels his or he energetic arms reaching upwad and grabbing onto his enegetic cord  Next, he piest imagines ad eels that he or she is slowly pullng his or her spirit body upwards upwar ds into th thee Heavens. Heave ns. The priest keeps keeps climbing he magical rope until he o she reaches he Heavens, nd oul Projects  e pries epeats hs visualizaion over and ove util hs or her spt body leaves the physi cal boy and the priest begis to oul Proec  is ipoan at the priest iclude ore detais (i.e eeling the energetic textue o the rope, obseving he celestial ropes lumious colos etc} each me he or she peas this iage. 

AGAO T AGAO THQ HQ UE # 0 SSSD POJEO

The Assistantbased oul Pro Projecon jecon echnque requires the priest to nvoe he id of certain celestial guides or sprit helpers This technque is performed as follows:  s ssung sung a cfoable lying position, the prt magnes his or her celestial gides o spirt hel help p es escending fro he Celesial Real ad saning next o his or he physical boy  As he pries invoes he help of hese hese spirit guides to assist in emoving his o her spirit body om the physical body, it is impotant hat the priest be passive passi ve in his or her response response to thei assistance t is ony through he pests willfu surrende of his or her spiri body to the celestial guides tha they can help facilitate facili tate his or her oul Po Pojecion jecion  As the celestial guides begin to assist the priest, it is common to experience certain supeatural phenomenon such as hearing mental suggestions (ie, "roll to one side, "lift your arms, etc, feeling ad experienc experienc ing sensations su as "energetic showers and  or feeling he presence of someone or seveal people standing next to he body and maipulatingg certain boy parts maipulatin  oeties the priest i experience a shot "blacko "blac kout, ut, hi causes his o he consciousne consciousness ss o ake up isie e spirit boy hich is stan ing seveal eet aay fo e physica boy

AOIS AOI S AGC RANSORON KILLS

SPIATION CHNIQUS The following espraton ehnqus ae used b prests from man magical traditions in oder to assist them in Soul Proection These trainng metods are introduced in order to al lo the priest access to a wide variet o beath ing eercises that can be used to facilitate Soul Proection Because of their ultural preferences and personal histor diffeent indiduals will nd that certain of these technques will be oe effective eff ective than th an othes

Csa Chabe

Yn ang e Danian

Mile Danian

EPIAO EPIA O TEHQUE #   HHML BEAHG

his particular technique uses the Daoist Bath Hodig Method Method ige ., ad allows the priest to tae adantage of the stillpoint that occrs between each ialation and exalation. When performng e Breath olding Method it is important to inale and drw the bath nside thee bod slowl d deepl th deepl  hen when exaling the breath should be completel expelled In tis particular tehnique all inhaling d exhaling is performed thrugh the nose According to ancient Daoist teachings the priest's spirit bod traditionl retus h he or she inhales Therefore ith each held breath, it is important for the priest to rela and softl extend the spirt bod a little frther outside of his or her tissues • The piest begins rom a stting meditation postu  First the priest inhales a long beath diid ig it into ten short segments lng his or her lungs coplet copletel el t is importa importa  that th thee priest feel and expeience a fll bod expan sion dung the inhalation  t ter er the lungs are completel complete l full e priest exales dividng it into ten short segents as he o she smool empties the lungs t is important that the priest feel d experience a full bod exhalaon  Next the priest wats for  seconds with no bath and then stas the entire process again t is important for the pret t complete the process of nhaling for  0 breat counts

owe Danan

iguee   5   Daois igu Daois Brea Breah h Holing Meho: Meho: hile nhaling hough he nose he ies iagines an ees he Qi inealy ling his o he by o he eineu uwa As his enegy ene gy ows ows uwa hough he Tai ole ino e ess Csa Chabe (loae behind beh ind he na nang ng  Th ye area  lls he enie hysia boy wih Qi an ligh.

nhae 0 Colee Beahs

hae 0 Colee Beahs

o Beah ai o 20 eons

igue    52 The esiao esiao  ae aess use in he anen Daois Beahing Tehnique

ehag fr  ba ba  counts counts then waiti wa itigg fo fo   d dss i no ba bef starting starti ng e pess agai Fiu .5. For ose idiiduals who canot hold the brea d ait or 2 secnds 2 seconds ca be used as a good number to begin ith Eetual the disciple will be able to ineas ineas his or her capacit for holding the beath to 2 second inevas This number can aso be eentual increas to 3 or 0 second holds while haing an empt lung

4 9

DAOISMAGICCOM

Inae

Hod

Exae

1 eon

4 eons

2 eons

2 eons 3 eons 4 eons

8 eons 1 2 eo eons ns

4 eons 6 eo eons ns

1 6 eo eons ns

8 eo eons ns

5 eons 6 eons

20 eo eons ns 24 eons

1 0 eo eons ns 1 2 e eon onss

7 eons

28 eons

1 4 e eon onss

8 eos

32 eo eons ns

1 6 eo eons ns

9 eos

36 eons

1 8 e eo on nss

Hold

old

old

eons a Ae Coune

Fiue 1  1 53 e esiao esiao aern aernss use n e Carbon Carbon Doe Beain eniu eniuee 

he riet wll evetaly fee a eergeic hif ad dicoecio while holdig the breath. hi feelig i geerally rogreive. Gradally, over time, he irt body will dcoect ad leave the hyical body whe the riet ehale ad relae wthi he qie tillot of o breath

AIO A IO TCHIQU #2: AO IOXID BEAHI BEAHI 

Thi ariclar techiqe wa oarized by the acie Daoit drig cave meditaio. Iide the cave the cltvated Earthly Yi tate (the combatio of darke hmdty ad lack of oyge ow alowed the rie iri body o eave hi or her hyical body mch fater oder reearch ha dicovered tha whe a idividal icreae the eve of carbo do ide withi hi or her cell, the irit body ted to dcoect ad leave the hyical tie. It i beieved that th i oe of the reao why the aciet Daoit mytic ad riet of other tradi to racticed eoteric meditatio wth cave.  he riet begi from a ittig mediatio otre  rt he ret hale oe fll bath lig hi or her he r l lg g comletely. comletely. It i imortat tha the ret feel ad eerece a f body ihaaio.  he re the hold the bath for 4 ecod.  Ne he rie the the  ehale the bath for 2 ecod. 0

he riet reea thi breathig ate for 15 reeio  Net the ret icreae the drato of the breahig atte by ialig for 2 ecod hodig hod ig the breath for 8 ecod ad ehalig the breath for 4 ecod The riet reeat reeat th breathig breat hig atte for 5 re reettio ettio   Ne the ret icreae the dratio of the breathig atte by ihalig for 3 ecod holdg it for 2 ecod ad ehalig the breah for 6 ecod  he 3 hae (haleholdehale reeated for a hor he riet hold icreae the dratio of the breathig atte il he or he d a articlar ae that feel com orabe. Normaly thi breathig atte i laeaed at 7 ecod ihalatio 28 ecod hodig ad 1 ecod ehalaio (igre 1153 

a

IAIO IAI O TCHIQ UE # T BALL OF IH

Certai chool of acet Daom bega their traiig i Sol Proectio wth metal rojecto eercie. hi artclar techiqe reqire the riet to eergetically roject hi or her cocio e ad ee ito the created image of a mi o eergy ball comoed of white light After he image wa actalied, the riet wold the will hi or her irit body to eter ito, evelo, ad fe it cocioe with the eergeic form of he rojected ba of white ight

AOST AO ST AGC ANSORATON  KS

I tis tenique, sigt is pojeted last. Sigt witin te spiit body does no depend on te pysial eyes ometimes i beginnng disipes dis ipes te at o openng te eyes in te spiit body ig ges a efle of openg te eys in te pysial body Witou te ote senses to ano it, te disiples onsiousness sifts ba to te pysi al body body and e o se loses te Soul Sou l oetion oetion Daoist disipes ae taugt tat wen fist leg to Soul oet it is impotant at tey not woy about tei spiit sigt. nstead tey ae enouaged to fous on siting tei on siousness siousn ess into te pojeted pojeted all a ll of Wite igt i gt is paie is onsideed to be te st step in ainng te disiple to suessfuly Soul oet. e est o te disiple's senses must follow is o e poeted onsousness If tis magil tasitio poves to be too d lt fo te disiple e te maste wi wi  fut fute e splify te pess of eegeti tansfomation by aving e disipe disip e ansfe ansfe ea o te te body's senses one at a time I tis ase te disple will be enouaged to wo on fist tansfeing ea ig, ten smellin ten tou o soe small fom o spirt body ovemet) ial e disipe di sipewill will ansfe is o e sigt  Befoe begng e meditation te piest nds a quiet loation ad sts on te loo o in a saigt baed a te ai soud be plaed agaist te wll wit is o e spine et. t is impota fo te pest to ela and beome be ome as omforable omforable as possible • Ne Net t te pes eales and emptes is o e ungs. • e te piest iales and fils is o e body wit beat to a mental m ental ount of fou  Net e piest en pauses ad olds te bea fo a out of two • e en n te piest eaes te beat fo fo a ount of fou • e piest ten agan pauses and olds te beat o a out of two  en te iest inales agan o a on of fo • It is impoant tat te pest ontinue tis e spiratory spirato ry te  te fo en minutes minutes igu igu 11)

Inhale 2 Hold Exhale 2 Hold

4 Couns

Couns

4 Couns

Couns

Hol

Sa Aan

Beas Ta Ae Ae Coun Coun  Fue 11 Te esao aens use n e anen Daois Ball o i Tenique

Net wile wil e ontinuing tis ti s beating pate pate te piest imagines and feels im o esef being dawn into n enegeti bal of wite ligt tat is positioned about tee to ve eet away om is o e pysial body • Te piest ontinues beatin slowy d ytmially, wile ousing is o e atten tion o te image in te minds eye o te enege ball of wite igt t is ipotant tat te piest imagines feels and sees te enegy bal lealy espeially wen sitg is o e onsiousness and poit of aware ness nto te ente of of te b of o f wite ligt ligt  pojets is i s o o  e osousness osousness  As te prest pojets e piest begins to ilude te poetio of i o e senses ojetng ea of te ve pysal seses urte allows te piest to os and diet is o e e awareess nto n to e spiit body. • Fist e piest pojets te sense of tou eegetially moving is o e spiit ams and feet poets te eegeti eegeti senses o • Net te piest poets eaing ten smell taste and naly afte all of is o e ote senses ae oneed) oneed) sigt sigt  • Ten, te piest opens is o e eyes and be gis to loo aound te oom e Opening te Eys is an anient aoist tainng used fo te fina fina po poetion etion of e piests piests spi sp i •

5

W.DAOISMAGIOM

"ZHOU OUND ECHNIQUE h foowing ar Zhou" (Inantations or Matra" Sound hniqus usd by priss om many aga traditions in ordr o assist thm n Sou Projon hs ainng mthods ar intodud n ordr o aow th prist ass to a wid varity of sound rsonaions that an b usd to faiitat Sou Projtion Baus of thir tura prfrns and prsona history diffr diffrnt nt individu indi viduas as wi nd that t hat rtain of ths ths hniqus wi b mor fftiv than othrs n th trainings th magia Mantras a onsay patd for th puos of nrasing nuiion, rmmbrng das Spit rav, and Sou rojton. hrfo, whn prating Sou Pojton th priss rquid rquid to  down usg th Hibaton Posr (Fgur 11 and onn tra on th Mantra's magia sounds rpatng ths Mantras unt thy Sou Projt or fa asp On th prist has hosn a partiuar Mana it is mportant that h or sh says wh that sound and mastrs its magia rhythm pats It is aso imporant for th prist not to os tra of th magia syabs that bng prono pronound his fosd onntraton wi aow th hiddn powrs powrs ontaind within th sounds to stmuat and ativat thir assoiatd nrgy ntrs and hanns hping th spirit body to Sou Pjt.

e and n be laed eie on e lower abdoen o stiulae Q in te owe Dantian or by e sides o e body

Figure 1    ie osre osre Hibenaon Hibenaon Pose Pose ying sine in e Hibeaion osre els eglae e enal neos syste

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a

AA OUD TEHQUE #  ; OW OW OUD G AA

 foowing Mantras rquir  prist o ongat th pronuniaon pronuniaon o th vows ntaind nt aind within ths srt sounds hugh th ongatd pronuniation of th vows rtain aras ar stmuatd that at th nrgt natur of th sirit body and assist in ausing it to dtah from th physia body Whn prformng prformng th foowing foowi ng magia tons th pst wi inha through his or hr nos and sowy xha th sound through his or hr outh It is important hat th prist ony us on brath pr a syab  r In ordr to prati ths Mantra th prist rst is down pas his or hr ft togthr, with ngrs ntrad (fodd toward th body), and pad on th Yow ourt Nxt, th prist prist vigorousy rubs his or 12

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hr inr gs and  togthr stmuating th Lg Yin Chans n, th prist imag s hs or hr body bng ovrd with an orang oumn of igh that is fowing vr down and through his or hr tissus his ight ows fro h Havny ransprsona Pont (oatd abov th had, through th body body toward t owardss th arthy arth y ransprsona ransprsona Point (oatd bow th ft) N th prist has and xhas th Mana Hr h " is soundd  a song wind bowng Whi soundng th Manra th prst imagins and fs h sounds vibrating pus moving downward through hs or h body With a H" sound it is important that th prist f th fow of nrgy intnsfy as it movs down ward through th tissus Zuooooooo n ordr to prati this Mantra h pris bgns om a stting os tu ith his hands (pams faing upward) rstng rstng in hs ap a p n th th  prst prst wi imagin that his body is growng into outrspa, with his had rsting just undr th Po Star and th 28 Star onstations iring his had Nt th prist wi imagin bing ovrd with a purp oumn of stia ight, that is fowing ovr down and through his issus om th o o Star hs dvin ight fows into th ists Havny Transprson Transprsona a oint (o( oatd abov th had) through his body, and Earthy ransprsona Point (oatd bow th ft) trminaing at th or of th pant

O MAG RNORAON SKLL

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Next the priest ines nd exhes he Mntr Zzzzzzzzzzuuoooo" The "Z is onded ike  strong uzzing ee Whie sounding the Mntr the priest imgines nd fees the sounds irtng rom the top of his hed to the enter of the rin The from he enter of he rin the priest  fee the puse moing throughout his entire ody ith eh sound it is importt t  t the priest fee the fow of energy intensi s it moes throughout the ods tissue La Ra S This mtr tone is pronouned s foows: Inhe then ehe the sound "L; next inhe then ehe the sound R fny inhe then exhe the sound Ssssssss The owe  is pronouned the " in the word w he r" is tried d the s" is ponouned s e s in the word snke"  is t te is prnned  s ne, e exhe e od F" e ihe en exe the snd " o  y e hen exle the nd o e e " is rued s e " i te   e s ried d the " is  e s e  i e  "

F Ra

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



A OUD ECHIQUE #2:  OUD AA

When peorming the oowing mgi tones, the priest wi inhe throuh his or her nose nd then uik exhe he Mt sounds through his or her mouth wihout eongting he owes • ai Ree R R R hs Mntr tone pronouned s foows nhe then ehe the sound Ti Ti Ree Ree Ree ee Ree Ree"" t is im potnt tht this Mtr he  sight sgi ptte to its rhthm  Dee Dee D D D This Mnr tone is pronouned fst ike  puse d it is used to

i

stimute the energ od, iding  wking Thet stte It is prtied s foows Inhe then exhe the sond ee Dee, ee ee ee  " t is importt tht this Mntr he  sight singing ptte to its rhth  hm w Hun This t tone is po nouned fst ike  puse nd it is used to stimute the spirit od nd indue  et stte In order o prtie this Mntr the priest es down nd imgines imgine s his or her od en oered with  hite ight tht is fowin oer d through his o her her tissues ext the priest inhes nd exhes he Mntr "Ohm "Oh m Aw Aw Hung Ohm A Hung Hung  Ohm Aw Hung Hung   A a H This Mt tone is pronouned fst ike  puse nd it is used to simult s imultee the spirit ody nd indue  et stte order to prte this Mtr the priest ies down nd imgines his or her ody eing oered with  white ight t is fowing oer nd through his or her tissues Net the priest ines nd exhes the Mntr A Jh u A h Hu Hu A A    Hu  "  Guu Hun This Mtr tone is pronouned fst ike  puse puse nd it is used to stiute the the spirit ody d indue  et stte order to prte this Mnt the priest ies down nd imgnes his or her ody eing oered with  white ight tht is owing oer nd through his or her tissues ext, e priest ines d d ehes the Mntr uru Hung, Hu ng, Gu Hun u Hung    e prg these nts nts it is importnt ht he piest sot epet the sounds outoud for on  few minues Then, the sounds shoud beome progressiey quieter, unti he priest is on pronounig the tones in his or her mind rom t point on the priests reh shoud e led nd norm

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3

AOSTCCO  AOSTCCO

 

The ollowng Micel Micellaneou laneou Tenq Tenque ue a ued by pret from many magcal rado n or Projecton jecton hee ranng der o at hem n Soul Pro mehod are nroduced in order to alow the priet acce to a wde ariety o unque exerce that can be ued o faclate Soul Projecton Becaue of her cutura cu tura refe reference rence and perona hto htorry dierent ndiidua wll find that certan of thee technque wll be more effecie than oher MISOUS HQ CODIIOIG H MID

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Th partcular technque requre the pret mnd o be aturated wth the numerou exper ence of other mytc who Soul roject ad the uque encounter they hae had whle eang her phyica bodie Seera techque ued to atrate the pret mnd are lited a follow  The pret leae paper al oer the houe wh note that peccay addre outof body projection projection (e., pace note on the celng bathroom, etc.  The pret read arou account of other mytc experence in order to pre hi or her magnaton and frther eace the experience of Sou roecion  hen awake the priet wi ak hm or herelf  he or he i awake or dreamng drea mng he pret contemplate th concept oer ad oer he man focu for the pret i to come up wth a reaon why he or he  awake a wake Then, when he or he   eeping eepi ng and dicoer di coer that tha t he or or he  in a dream, the pre can ue th exper ence to Sou Project and hae an out of body experience f the pre dream of hang an outofbody experence experence i ndcate n dcate that tha t he or hee i about to hae one and h and it hould happen wihn a few day MISAEOUS HIQU : XDIG USIDE H PHSIA BO

Th partcular part cular technque focue focue on traning the energy body to extend outde the phycal body by ttchng and extending t outde the ti ue hi require the pre' mind to be drected beyond hi or her exremitie and i performed a oow 4

The pret begn by laying upine (on the back and concenratng on hi or her feet feet t  mportant mporta nt that tha t the the pret magne ma gne ad feel the the energy of h or her leg and feet extendng 6 inche out beyond the bottom of the the phyical eet  The priet hold that energetc exenon for about 0 econd Then, the prie imagine and fee the energeic exenon exe non of hi or her feet retung back ino the hell of h or her phyica body. e pret peat th mage 3 time • Next the pret place pla ce hi or her attenon on the head and houlder and magine and feel the energy of the head and houlder extendng 6 nhe out beyond he top of hi or her her phycal head  The re hold h energetic extenon for about 10 econd Then, the pret magne and fee the energetic extenion of the head and houder retng back to the hell of h or her phycal body he pret repeat th mage 3 time  Th Then, en, he pret place pla ce hi or her attenton on the area of the entre phyca body body The pret imagne and fee thi energy extendng 6 inche away from a o hi or her tue in a drecton  The pret hold that energetc extenon for about 0 econd ad then imagne ad feel the eneetc extenon of the entre body re tung back to the hell of h or her her phycal phy cal ue. The The pret repeat h mage 3 tme.  After comletng the rt a of extending the body for 6 nche, the prie focue on exendng exend ng hi or her energy energy body 1 foot After completng 3 tme for the feet 3 ime or the head ad houlder ad 3 tme for the whole bod the pret extend h or her energy energy body 5 feet beyond h or her phycal body It  mportant mporta nt for the priet priet to ry to double hi or her energetic extenon and progre rom 5 feet to 0 feet to 0 eet to 00 feet etc h energetc extenion aow the priet concoune to experience the enation o the energy body eaing the tue and •

O G RORO SK

it heps the pries to matan consciousness dng the energeti energeti separaion i.e. i .e. when the spirit body leaves the the physia body). body ).

I

ELEOU TEHIQ UE ELEOU EP OU

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this paricular techniqe, the priest visal izes leaving his or her body body sepping off the bed and moving mov ing from the bed to the th e front front o the hose The techniqe eires the pries to program his or her consciousness and imprnt subconscios mages in order to initiate an energetic reponse to Sol Pojecon  Before the priet lies down to seep he or she couts the nmer of steps from the bed to the front door assoiating each step with a specic item of observaon For eample: he rst tep is asigned to the oset doo the second step is assigned to the table the third step is assigned to he lamp etc These assoiations ae sed to create an achor for the mid mang it easier for the pi piest est to So So Projet.  he priest contne imprint his or her mind min d in his fashion ntil he or o r he ha created created p to 15 or 20 associated steps no more than 20 steps).  At th end of the stepping the priest shoud be facing the front door O the front door the prst wl place a big sign ih a witten phrase sed to aaken his or her conscios ness ie wthin the proected spii body. This sin can say something like "wake p projec now "Sol roect etc  After counting and programing each step wi the concious mind the prest peats he steps several times over and over in s or her mind for oe hor before before going o bed  hen as the piest goes to seep he or she keeps eciig eciig the counig nd progr programng amng of each step After mentally programming steps 1 hrough 20 the conscios mind wi begin its tachment to the specic items dring he medtaio causing th ries to awae ithn hs or her spirt ody. t is impotant that he priest be aware that most people gain heir awareness duing dui ng steps

8 hrogh 0 When the priet gains his or her awareness the outoody eperience egins Most peope become awae to the fac hat hey are ot of heir body beween steps 8 through 10 ease the "black ot space at sronds the bodys We Qi eld generally blocs ot teps 1 through 7 EAEOU TEHIQUE THE ADLE

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This paclr teiqe reqires the priest to se a cdle in order to direct his or her focused intenton and draw the sprit body ot fom the physical body e fosed intention developed in his teqe will case the sprit body to leave he physial body i one of wo diffeen diffeentt ways  the st way way the irt ody o dy will wil l leave te physical ph ysical body through the open eyes  this happens, the prest will hear inacranial sonds ie a lod crac nd will sddely e ace to face with he candle fame e secod way occurs when the pest tats to rel el   the prest slowly begns o close his or her eyes he spirt body is stil tying to ae ae a step oside of the physcal body in order to grab the candle fame This programed desire is used to case the mmediae separaon of he spit body rom the physical body  Th priest begns from a siting posre in a hihbac sppoted air fang a bla wall The chair shold sho ld be plaed abot abo t si fee feett rom the wal • e he et place a small tale in front o he all d he plce  lit cande on top of e tabe  en he prest s off al he light and bes o os his or her atnon onto he cadle e  Wle starng a he flame it is important for e piest to mentay ry to reach the andle The peated ntenon to grasp he cande e begins to mprint this desire onto the pests cosous and sbconscios will This alows the spirit ody to become imprined wih his same desire and inteno casig the spirit body to go toards he candle lame when the priest enters into he hypnagogic state

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WDAOISAGCCOM

tehnique, if the ande is too far away In this tehnique, for 5 seo seonds nds and eaxes ea xes or 30 seonds the then other things wil ente nto the prests pe net day, the priest hods or 20 seconds and ripheral vision, distraing the priest's foused relaes for 0 seconds, et intention The fiering o the andle flame ap- LLAOU THQU 6 tiates the mnds atenton and makes it easy for AKA OJ OJO O he priests mind to onentrate. This partiular tehnque requires the priest to irst eel the ibrational resonane of his or he LLAOU THQU MU  MUA A  H   AL AD energeti body Then while basng n the hythm his partuar tehnique equis the priest to of its energet pulse the priest will pro proje jett his or diett his die hi s or her ntentio ntention n on stimulating th pineal her spirit body outsid he physial body v ia the gland and is divided nto two popular methods Crown Chaa. The pineal gland is responsible for for most lairvoy Fuly developing the haas and leaning ant sills and it is one of the most important and how to onol the an take many years o pasecret trainng methods in esotei mystism To tie, depending upon the priests naral ability. begin training the pineal gland the priest will use However However,, this ds not need to preent the the priest prie st one of the olowng tehniques from using the haas  order to enhane hi or  Tchnqu A From a standing or seaed pos her outofbody experenes and luid daming tu the piest etends his or her rigt arm Raising the bodys lifefore eergy ad ditly n front of the body. he hand should stimuating the energet eld o the haas is inger is poining poi ning extemely simple to do. Stiulaig the energeti be extended so that the rst inger upwards towards the sy, at the leel of the elds of the haas automatialy aises the en ergy that fows into the prests spirit body and priess nose ext, the prest wathes and raes the tip it an be pratied both before and dring Soul o his or her index nger, nger, as it moes from its Projeions tended postion (at ams length) and pulls By leang to raise the bodys Qi and on onol ol inward to touh e tip o the priest's ose the ow of power through the haas the natre The priest moves his or her inger ba and of the priests luid dreams and outofbody ex forth ie fom the ip of the nose to the ull perienes will hange, beoing more vivid and extenson o the am) for seeral mnutes uforgetable In order to inase the bodys vibational This movement will ause the pineal gand to pulse, and to beome enegetally ative. ativ e. his resonane and enhane the liefore energy that stimulation of the piea gland is normaly flows into the haas, the piest wil poeed as followed by loud ranial sounds  a folows  The priest begins with ulling Down the  and a qui release of the spirit body eavens eave ns nhaling nh aling and absorbing the Divine  Tchqu : Fm a eated postre, the pest Qi onained wthin the environment into his loos upward towards his or her hird Eye, or her ente enterr ore Taiji Taiji Pole and ons for ie seonds Then, the priest • e piest then exhales and iages eleasng laes his or her eyes aowng them to re tu ba to norma) for a ount of 0 seonds any and al Trbid Qi from his or her tisues and into the Earth. The priest repeats this patte p atte for 15 minutes. • ext the priest fouses on the energeti eds Eah day the priest ineaes the holdg surrounding his or her body and perfoms patte at the Thid Eye by ive sends. For the ne rough Ten Meditation" and the example, on the next day, the piest keeps th eyes ooking towads the Tid ye area fo Three Invoations • en the piest emts Qi om his or her Taii 0 seonds and then relaes fo 0 seonds Pole Pol e and extends it otside o tside of hs or he body, body, eah time; the following day, the priest holds

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

O MG RNORON SK

shiig hrough every pore of he tissues, completely llig he room t this poit, the priest will begi o establish a rhythmic eergetic pulse llig the etire room wih vibraig waves of divie light.  Net, Net, he h e prest places his or her focuse ae tio oto the Taiji Poe, d begis pustig Qi ad light ligh t from his or her feet to to he top of he head  Slowly ad gradually gradual ly,, he priest wi icrease icrease he speed of he eergetic pulse flowig back ad forh betwee the head ad feet t his poit poit it is importat import at or the pries to maitai cotl of he pulsatig eergetic vibratio, icreasig its soace ad light with each breath   tis poit it is also als o importt that the priest rela ad feel he vibraioal resoace of his or her eergy body, baskig i the hypotic rhyhm of its eergetic eergetic pulse  e priest ow cocetrates o the rot rot Sith Chakra Gate, locate at the i Tag area Third ye  s he prest ihales he or she absorbs he surroudig Qi d ight ito his or he i Tag area  s he prest ehales, he or she reeases he Qi ad light out of o f the body hrough hrough he h e Upper Upper Chaka Gate ocated a the Baihui aa (GV 20  fter several miutes, he priest wi begi to focus focus his or her thoughts ad itetio o havig havi g he spirt body eae the physica body body  Net the priest imagies hat his or her spirit body (supported by he eergetic boy) is sepag from his or her physical body body leav lea v

ig its shell hrough he pper Chaka Gae located at he Baihui aa GV20. t this time the priest will sese a rapid vibraioal vibrai oal surge followed by a risig or floatig sesaio It is importa hat the pries allow his sesatio to happe ad ot resist it  The pres ow imagies ad fees hat his or her physical body o loger eists ad begis to oly eperiece the eergetic aure of his or her pirit body  Oce the priest ca begi o eperiece the vibrig soud of the body's eergetic sesatios ad his or her physica tissues fee like dead weight he priest will roll his or her spiri body out of its physical shell ad begi to Soul Project.  fter he prest's spir spir  body has left is physi phys i cal she, it is importat hat he prest check to mke sure that he complee percepioal awareess of his or her ve seses has ully projeced ito his or her spirt body EAEOU TEHQUE AWEAE UO

::

This particular techiue focuses o projec ig he ea Sou howeer it also works wih the projectio of the Spirit Body I hs particular meditatio the priest paces the spirit ream as his or her target area To perform his eercise the pres will ask a quesio hat does' have a aswer, for eample  "s he freeig of he cosciousess a part of evouio or jus a eperece?" eperece?"  "Who creates cosciousess?"  "How is cosciousess cated?"  "Wha is the ed of spirital evolutio?"  "Is space ally iie?"  "What is iside a back hole?"

7

W.DAOSTMAGICCOM

CELLAEOU ECHUE EEG EEG HE HE D

8

that he or she is entering enteri ng into the Hypnogogic state Then Then the arm begins begin s to drop as the priest feels the spirit body begining to separate from the physical tissues. The dropping of the arm signals the priests mind that it is time for the spirit body to Soul Proect

This particular techque focuses on forget  ting all of the things (beliefs and dogmas) that the priest has come to lea and accept as true. In order to perform this proection technique the priest direcs his or her mind towards one of two different approaches: Denying All Things or CELLAEO CELLAEOU U ECH ECH UE #   Concentrating Concentrating on Nothing These two approaches HE AGC O are described as follows: This particular technique requires the priest  y A Th: this meditation the to use the image of o f his or o r her reflection reflection i a mirror mirro r priest begins to discredit and disown all inor in order to train Soul Pro Projection mation that he or she has been taught or has • The priest begins from a sitting posture, in a experienced while in the physical realm As chair three to four feet from a mirror the priest continues to release these mental  In this particular techique a small light is and emotional delusions gathered from so used so that the priest can observe the reflec cial conditioning, he or she will slowly return tion of him or herself as well as the t he reflection reflection back to the understanding and experience experience of of the enti room, within the image of the the divine mid contained within the innite mirror. space of the Wui. this meditation it is im It is important to make sure that the entire portant that the priest keep all thoughts and room is quiet and and still (ie, (ie , close the the windows intentions focused and directed to the specic and blinds) so that no outside distractions goal of releasing ad letting go. catch the priests attention.  C  Nh In this medita • Next, the priest begins to stare at his or her tion, the priest keeps his or her mind blank face. The priest should imagine imagin e that he or she oid of al thoughts and intentions is observing this image and form for the rst MAGAO ECHUE #9 time HE BE M  As the priest sinks into his or her reflected In the folowing meditation technique the image, he or she should begin to repeat the priest is quired to use his or her arm as an en following questions questions Where Where am I? and "A ergetic tool in order to register the bodys state of I here here or there? there? over and over. It is important impo rtant awareness ad ucidity that the priest continue to allow a llow m or herself  The priest begins by lying down in a supine to fall into the image of the mirror posture (on his or her back). After practicing practicin g for about one hour ho ur,, the priest  After • Next, the priest relaxes his or her right arm, should immediately go to bed. but places it in a ertical position next to the  As the priest closes his or her eyes, he or she body i.e. i.e . in an upright uprig ht position, position, elbow on the the should shou ld concentrat concentratee on feeling the spirit body bed, gers pointing towards the ceiling). leave the shell of the physical body. As the  It is important that the priest remain laxed spirit body leaes the physical bod it will If the the priest becomes too too rigid, he or she will wil l tend to rotate in space and directly tu to stay awake. Howeer, if the priest becomes face the priest As the priests projected con too relaxed, he or she will fall asleep sciousness awakens while hovering above its • As the priest starts to relax, the challenge physical body he or she will be staring at his will be to keep the hand pointing upward It or her physical body bod y that is curren currently tly lying in in is important for the priest priest to not allow allo w his or bed (this is similar simila r to the practice practice of staring staring at her arm to fall until the priest becomes aware the reflection in the mirror).

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158

OS GC RNSORION KS

ge  ng the een veent o a tll pl f e n er  ente n the prt eal

 re .56. ng the atve veen  a n wateal n de t ente n he prt eal S SA AOS OS HQ # 1 1  WAR  ROO

This particlar technique reqires the priest to Soul Projec Projec into the vibraional vibra ional resonance of an energec energec portal created wii w iin n the Water Water Element In order to accomplish his h is task ta sk the priest will st meditate on e peciic Yin (Quiescent) or Yang (Actie energetic aspect of the Water lement hen, while basking in te rhyth of the lement's Yin or Yang energetic ener getic pulse pul se e priest pries t wil1 pect his or her spirit body outside the physical body ia the Upper Dana (i.e. Crwn hakra or hird Eye areas)  Yg (Aiv W Pol his ype of energetic port can be accessed sing the acte oemen oemen of a shing waterfall in order to enter nto the spirit ream (Figu 156)  order to open this type o energetic portal he pest rst stares at e base of a waterfall alloing his ind to "fall into the eneeti rhym of he cascading water After a few minutes of meditating on e descending wate te piest slowy follows he aters moeent upwards (against e fo of e descding water) towards the beginning of the ateall Oce the priests eyes reach the top of the waterfal the srrnding cs cs and

foliage ediately fold inward reealing an energec portal rogh whi to enter into e spirit eal e Daoist priest hen recites a magical incantation and ol Proects into the spirit realm  Yi (Qui Wa Po This type of energetic portal can be accessed using the quiescent moeents of a sil pool of water (a still lake or quiet shallo pool in order to enter into e spirit real ige 1157) I order to open this type of energetic portal the priest irst stas at his or her refection in the wate rs edge) he priest speds water (at he waters seeral intes obsering te image of his or her reflecion reflecion Eenuall te prest ls past pas t the reectio focusing his or her attention deep into e bottom of te lake (lookng at the varios rocks and debris located on e botom of te shallow pool) fter several mute mute e pes quicly loos upwrds upwr ds to e sky and egis to obsere te fast ener getic moemen of siler swirg swi rg pates pates of energ energ e priest ten says says   hae hea hat some of yo are bigger an others. As the bigger eneetic eneeti c patterns begin to atealize ate alize te prest ten says I hae heard that the bigger ones can coer te smaller ones As he bigger energetic sirls begn to cover the �maHer energetic swirls an energeti portal s sddenly created At this point the rest en reites a magical cantation nd oul Proects into the spirit ealm



AOSC AOSC CO 

 T TAL AL ARGT CH QU QU 

The purpose of Mental Target Training is o assis he pies in ocaing oc aing conecting with, with, and projecing o a speciic person, place or hing when he or she is Soul projecting. When performng Mental Target Techniques it is important ha he priet's mnd irst mentally d emotionally conect with a specc person place o thg Net the prest should sh ould ro root ot his or her energy and the spirit body should be proeced and directed. This speciic teique is also used to overcome he ial takeoff resistace tha can sometimes occur within the "Back Ou area when Sou Projecting  Pp: When targeing people it is impor tant hat he priest imagine and visualize he speciic person; their features emoions thoughts ad personal manerisms. It is es senial hat he pest imagine and feel a song emoional ad menta conection reang as much energetic atahmen as possibe The stronger he bond he songer he energeic pul and conection Ths raining can also arget et and conact conac t sprit enities or be used o arg deceased eatives  Pac When targeing places it is impor tant hat the pres imagne and visuaie he specc place hat he or she was to visit It is essential hat he pes remember remember and feel what i was lie to be at that specc locaion remembering al of he eperiences ha he or she had in that partular area Once he priest experiences hese emotions hen he or she should immediatey begin o arge and proec • Thns Wen targetng hings it is impoant hat he pries image and feel hat he or she is projecing o a partcuar iem The more emoional identication ha the pries has wih his iem e songer the energeic projecon wil become For example f he priest has lo a pariclar obec i is very easy o nd i when he or she is traveling ouside of hs or her physcal boy boy Al he pries has has o o do s ink  ink about about the t he ite and an d his o he body

0

wil imediately begin o proec owards it In ancen Cha one popuar tic hat skiled pess pes s would pracice n using his same ype o tehque would be to sed an enemy a personal gif This gift would be etremely valuable but aso ibued with the priests ow personal Qi and Shen Once he unkow ing enemy placed the epensive gi within his or her househod, he pries would hen have immediate access into he opponents dwelng place DVACD SOU POJCTO AD SHA�SHFT SHA �SHFT  G  CH CH QU

In Advanced Soul roection he pess Qi ad Shen is rher amated rough he creaion of a energetic energetic vehicle for he mysic's mys ic's spirit body o ravel around in. This advanced for of Shape Shfing can resemble various pattes shapes and sies dependng on he pries's needs Some popular mages such as a ball of light a body of lght, or an energec form of an animal are fre quenty used by advanced pres The energeic shapes are foed though he press projeced imagination and intention. The prest hen trans fers he energetic consousness from his or her physcal body ino he energetc vehice Once the spiri body arrives a its it s destination destina tion he piest is hen able to feel and experience he areas area s envrome envroment nt Qi (e.g (e. g e humidity humi dity ind ind cold hea light darkess etc) Afer travelng inside the sprit body the prest mus consciously reabsob he eperences imprnted wiin he energeic body ba nto hs or her physical body in order to reta a clearer memoy of he eerences The folowng are some eames of he various energetc pate that press have been own o cate while n spirt body form igure 158  A Bdy  Lih This energetic form re sembles a energetic duplicae of he priests physica self  involves creaing a near eact energ body duplicae of onesef ofen wih mprovements)

AO MG RANFORN SK

A Body o igt

is eegeti om esembes a eeget ute of te iest's ysia boy

A Aima om

is eegeti om esembles tat o a aima (taditioay ow as aeig

A Gost o it i t Guadia

is eegeti fom fom esembes at a t o a os o iit Gadian

 mtal Obseve

is eegeti ee geti om om esembes tat o a All eeig ye (aso ow as te iit Eye

e Eemet Boy

is eegeti fom usay esembes tat o dee Eemets i ate ige 1  58 iit oms sed sed i Advaed Pojetios Pojetios

 n nm Fom This energetic fo re

is dispersed into the piests oer Dantian seles that of an anial and is adtonaly  he Eemnt od This energetic form usutaught in Daoist Magc as a type of Shape ally sees dffent Elements in naure Shifting t s an ancient shaanistic sill suc as Wind as in a vaporous mist or o r cloud used to transcend into he spirit alm and to Water ater as  a still pool of ater a ter or ater con taee on the consciousness energetic ehaio� ta tane; Earth as in various types of tres or skils and perceptions of a specic anial ountan peas F as in a candle ae or Det Spt Gudn Gu dn o Ghost Ghos tThis This en   Det cap  Te acent Daoss ould soe ergec for reseles that of a Deit Sprt es use these Eleental fors of natu as a Guardian or Ghost t olves enegeally sguise n  n orde o otan secret information taking on the image for and sonaity r sp on ostile ntuders. characteristis of a departed nividual o  D DC spiritual deity Obse e This energetc fo     he Immot Obsee The folloing are general general warnings and consees that of an AU Seeing Ee (also non as the Spirt Eye). It involves c ceatng eatng traindcatons of Soul rojection  Whe aa fro the physical ody it is an energetic energetic all of light  the Upper Dantan iprtant o e energeially and eotion a the Yin Tang Tird Eye) area A large lu aly disconnected fro the physcal ody inous or surrounded y a sphe of light The priest acopshes this y thining and is projected fo the Yin Tang area to gather pressing i is or er suconscious mind psyhic pressions via a ong energeti the suconscious is the ruer of the physcal cord attaced to the Upper Dantian As the dy) that nong ll happen to his or her eye retus its energetic form is asored physical ody ile he or she s Soul roject ac into the prests Upper Dantian hese ing no atter hat e priest experienc in gahred iaes are then analyed and the e spiit real infomation is assimiatd eo the energy

WDAOISMAGICCOM

When out of the the physcal body bo dy,, t s mportant mporta nt that the prest be aware of other bengs who may notce that hs or her conscousness and sprt body s not n ts normal resdence In some cases these sprt enttes can oose to ether attack attack the prests physcal body or dp nto t to absorb Q from ts tssues hs can happen especally f the prest has not created created a protectve eld of dvne lght to surround hs or her physcal body before projectng • When the sudden retu of the sprt body back nto the physcal body s extremely volent the prest may experence temporary heart palptatons or ntracranal sounds •  long Sprt roje rojecton cton joueys joueys the prest s advsed to take along a frend • When a temporary msalgnment between the physcal body bo dy and the tung tun g projected projected sprt body occurs the prest may experence a temporary numbness or tnglng wthn the partally msalgned tssue area • t s not advsable to perform too many Soul rojectons ro jectons wthn a latvely short tme t me span Exceve Soul rojecton ha a tendency to weaken the Kdneys and dran the bodys body s Wu Jng Shen • Whle Sprt Spr t rojectng or Soul rojectng the prest s advsed to carefully montor hs or her ntentons as lke attracts lke. Any negatve projectons emotons or evl ntentons •

62

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brought nto the sprt alm by b y the prest wll quckly bound back towards hs or her own sprt body attractng negatve sprt enttes that feed on these lower vbratons kewse clear conscousness and postve ntentons can draw the prest nto helpful energetc settngs, attractng the presence of hghly evolved energetc and sprtual bengs As a general rule, prests a encouraged to not practce Soul rojecton whle recoverng from an acute sckness It s beleved that a wllful projecton performed durng ths tme wll wl l dran dr an the prests energet energetcc reserves reserves,, wh can make hm or her more susceptble to further llness Certan schools of magc wa ther dscples to not practce Soul rojecton just before or durng thunderstorms hese partcular sools beleve that the elect electmagne magnetc tc buld bul d up  the atmosphe can hamper a prests ablty to leave l eave or retu back nto hs or her physcal body b ody t s mportant to note that people can con couly or unconcouly project ther own thought form experences Whle a prest s out of hs or her physcal body body he or she can become susceptble to these nfuences f not properlyy educated a prest can unknowngly properl project nto these fantasy" experences and accept them as alty.

AOS AGC RANSFORMAON KS

H ROJCTON OF TH TRNAL TR NAL OUL Beyond the energetic oundarie of the pirit ody i the utle realm of the oul body alo known a the Divine Concioune) In he piritual tate of Divine Co�cioune; an i�dividual experience experience a euphoc at atee of owg all" and imultaneouly imul taneouly experienc experience e a living connecion to all thing hi Divine Conioune i omeime experienced experienced a a golden light which i i attached to and reide within the Uer Daian of the piri ody Similarly Simil arly the irit ir it body i at _ tached to and reide within the Middle Datan of the phyical ody When raining raining in Daoit Magi a advanced or econdary tage of Soul Projectio a be pe formed after the priet ha matered he eergetic kill of conciou conciou Soul Sou l Projectio Projectio In the Advanced Soul Projection the priet wil leave hi or her pirit ody and travel around wihin ony the energetic cang of hi or her Eernal Soul  When traveling within the golden vehcle of the Eteal Eteal Soul a pret c decide to materialie withn the pirit realm y lowering the vibration of the Eteal Soul and aoring the energy of the environment Thi i imilar in effect to the technue ued y the pirit body during Soul Projecton H FU B

An individual experience in Soul Projecion are ntated through chage  the eergetic eergetic tate of three three vbraional form the hyical body and the vratonal reonance of tue matter the energ energetc etc body and the viratoa eoace of Q and the prtual ody and he vbratioal reonance of he prit ody The phyical ener gec and pirit odie are condered he vehicle or the manifetation of the Eernal Soul The oul ody i i  conidered to e the fourth body AccordAccording to magical theory each ndvdual ha four odie deribed a follow

Physicl Energec and Spiri Body Fgue 59 Dect Pojecn

 The fifi rt ody i the phyica phyic a bdy  he econd ody i the energei energei ody the hird ody i the pirit ody  the fourth ody i th thee oul ody or individu indiv idu--

•

al Eteal Soul The fourth ody i the realm of the divine mind and an d it i contained within th thee inte pace pace of the Wuji which i conidered to e eyond decription After the third death departure of the phyical energetic d piritual odie) the Eeal Soul ecome a part of the divine mind and live within the infinite realm realm of the Wuji Wuji N  N HN QU 

There are two techniue ued y ancient priet to accomplih advanced oul projecton Direct Projecton and Doule or Idect ProJe tion. oth of thee technue are dered a follow • Dret Proeton In thi type of rojecton the emoton are lef ehd and the divne mind of the oul ody i projected from the pret phycal ody directly in inoo th thee nte nte realm of the Wuji n hi type of proJection although the oul body i dictly projected away from the phyical iue it i till cn  ode nected to the phyical and energec via a golden cord gure 1.19) In thi tye



3

WDAOISTMAGICCOM

 Gode Co

Eel Sou

Pysi od

Spit od

gue 6 Doube o die Poeo Inpe om e oiga ok o Ae ey)

a

o adanced Soul recon the phscal and energetcbodes sll together and have not dded. dde d. hereore hereore the exstence or utlzaton utl zaton of "sver cord s not needed. Becaue the soul body s dcl peced awa a wa fro fro the phsca and enegetc bodes the prest concosnes can hae a dect eprence wth the Dvne Mnd Ths adanced esoterc state was knon to the annt Daost mstcs "ecomng One Wth he Dao • Doub o Ind Pojecton n ths tpe of Adanced Sou roeton the soul body s proected out of he sprt body thou  a "golden cod Ths tpe of projecton  pefome pefomed d whle the spt body s  s beng pro ected out of the physcal body n ths type of poecton t s more dcult to concously call nor noraton aton experenced thn the n nte al of the the Dvne Mnd hs  hs s becase the pret t cross "two magca bdges oder to conosl call the nformaton nfor maton n oder



6



The rst magca brdge connect om the sou bod to the sprt body va the golden cord; the second magcal brdge connects the sprt body to the phsca bod (sometmes va a slve cord) As gatheed normaton pase down om the soul bod to the phs ca od t  oten lost n the translaton n orde to peform ths second stage of ol Proecton Proecton a prest pr est must pull p ull the Eteal Eteal Sol awa fom the energetc casng of the sprt body Fgure 1160) When ths happens the entre spt bod shnks and becomes an enegetc pace (sometmes called the "per mannt atom because t contans the urent charactetc of the ndvduals pesent pesonalt) odng and enterng nsde the teal ou e a mcrolm. henever the pest lowers the vbratons o the Eternal oul the sprt bod mmedatel unolds ntact and complete

AO MA RANFORAON SKLL

Oal (Physial Communiation

wih Oh Tv o Sp;i EHi I h Spii Rm

Telepathi (Eneget; Communiation

Noma vea ommuniation, wheein the piest audiy speaks to the othe taveles o spiit entity in ode to exhange inomation Beginning Telepathy

Spoken within the mind and is ased on the spei onditions and a etain awaeness o the individuals an guage

Advaned Teepathy

Spoken wthin the mnd ut is not limited to the wods o o symos o a an guage

Soul (Spiit Communiation

The meanings ae expessed all at one in the language languag e o tota tota onsiousnes onsiousnes

igue  .  6  . Communiation with othe tavees tavees o spiit spiit entities is divided into thee thee types: Oal (Physial Communiation Telepathi (Enegeti Communiation and Soul (Spit Communiation

OMMUNICATING IN THE PIRIT WORL

The types  cmmunicatin exchanged ith i th these ther spirit travelers and spirt entities can be divided int three methds and levels  cmmunicatin: ral (physical) cmmunicatin telepahic (energetic) cmmunicatin and sul (spirit) cmmunicatin cm municatin These three types  cm municatin are described as llws (Figu 1.161:

While traveling in he spirit bdy, the priest can encunter her priests as ell as spirit enti ties These spirit entities can include ghsts exist ing in the berebirth and aterdeath spiritual states While in this spirit realm, i the priest desires (HYAL)) O MMU AO t have an exchange with anther spirit entit he A L (HYAL This is nrmal nrma l verbal cmmunicatin, where can create a private sanctuary in hich t interact Fr example the pries and the spirit entity can in the priest audibly speak t the ther traveler bth prject prject their sul cnsciusness cnsciusn ess and create a r spirit entity in rder t exchange inrmatin Using the reading  a bk as an example, bubble  luminus energy This energetic bubble priest wuld read acts as a private sanctuay that the priest and spiit spiit is r  cmunicain he priest entity can enter in and ithin hich they can ing ea  the wrds n each page  a bk speak ing the wrd by wrd and sentece by sentence exchange exchange secret secret knledge knle dge

 b

TH TH TYP OF O MMU AO AO

As previusly stated, hile traveling ithin TLPAH (G) OMMUAO the spirit rld the priest ill als encunter is is a re advanced rm  cmmuni ther travelers and numerus dierent types  catin and it can be subdivided int t majr spirit entities As he inteal rld is an exten skils The rst type is knn as eginning Tele sin  the extea rld these travelers travelers r spirit pathic Cmmunicatin and the secnd type is entities enti ties can be cmpassinate angry (r ( r resentul), resentul), nn as Advanced Telepathic Cmmunicatin r indierent t the priests existence described as lls

65

DAOISMAGICCOM

 Beinnin Teepahic Communicaionhi Communicaion hi

N AN AN  N tpe of commicao i poke withi the Wih he ble realm of the pirit world, prie mid, ad it occr wth he pecic there are ma tpe of pirit etitie, gho lagage poke b each idividal. I thi are pirit, Elemetal, etc.  Daoit Magic, form of commicaio the priet perceive he vario tpe of pirit etiie ad ghot are he hogh i h ow lagage. tradiioall divided divide d ito either Yi egatve) egatve) or ig he previo example, i thi form Yag poitive) beig, depedig o the tpe of of commicaio the prie wold be - iteractio. Whle travelig i the piri realm a deradig the word of a book poke priet ca ecoter either tpe of pirit ei. 1 The an an Spiri Eniie: Thee pe of pirit paragraph b b paragraph, ad page b page. etie are atve o the higher pirit realm,  Aane Teepahic Communicaion Thi pe of commicatio i alo poe ad vibrate a a fater eer eergetic getic eve. Becae of he poiive iteractio that commol wihi the mid, bt it i ot lmited to the word wor d or mbol of a laage laa ge However However he occr wih thee tpe of pirit etitie, the are coidered to be more advaced, highl advaced form of telepath till reire the deliver ad recepivit of expreed etece evolved, ad elighteed beig. trcre. Some ame ed to decrbe hee helpfl ad healg tpe of pirit beig are agel,  hi form of commicatio the priet celetial mmortal divie ide, creare perceive per ceive the iformato cotaed wi all of he light elighteed mater, etc. laage whot the limitatio of clral The in Spiri Eniie: hee tpe of piri biae. etitie are ative to the lower prit etitie pri t realm, ad vibrate at a lower eerg eergetic etic rate. Becae  PI) OUAO of he egative iteracto that commol hi i the mot advaced ad vaced form of commicommioccr with thee tpe of pirit etiie, he caio where the meag are expreed all at are coidered to be darer ad le evolved oce i he laage l aage of total coci cocioe oe.. beig ig he previo example of o f a boo, boo,  hi  hi Some ame ed to decribe thee detcfom of commicaio the priet wold be ive  of pri beg are devl demo deradig he whole boo mmedael, receved pir of dare, ev pirt, ec   oal.

2



O MG RFOO SK

NCNTENG ST BN When te est enters into the uer siual realms he or she suddenly becomes the energetic equivalent of a small tree living within a huge cees cees tial ores or hat o a tiny sh living wihin a huge ocean The The enormous ga o energetic energetic skill skil l and abilabil ity estng beteen beteen he sir raveler and te other celestial beings is so ast that it dees he ind The bengs who dwel wthin the ceestal alms are so eemey advanced and energe caly owerfu tha they are sometmes viewed as gods." Some schools of aoist magc ad eso teric sorcey sorcey teach teach hat althoug a lthough h there there are celestia agels (unique sirt enties that work under the drect drect nuence nuence of the divne creator to control he balance of ceation) most o our miraculous interactions are are with older old er sirit brothers brothers ad is ters" whom we oten refer to aass ascended masters maste rs  ascended master conversing th a St Pro Proector in the srit ream (gue 112) can be comared to an eleenth grade brother ying to exain advanced calculus to a tte broher who ust started the rst grade and does not even derstand basic mathemaica teory This s due to the fac that the ormation ad eeriece of these ascended masters is so etensive and foreign o our o ersonal u dedeveoed undrstandin tat t is sometimes etremely etremely difcut difcu t to comrehend comrehend their adaced concets concets and inormaton inormat on ecause of tee tee nter actions ndividuas in he hysical alm com mony mistae these oder siral brothers and sisters for being angels" gods" or detes When Sou Projecting into thee etemey advanced siritual reams i is imortant that he riest understand that th at the the are both good ad ei inentoned sirit entites Thereoe a interac tions with these older brothers brothers and ssers must mus t be aroached wh eeme caution and resect For eamle whie whi e i the the sirit ream a rest re st wo i siri traveling may encounter an adanced en  who aears to them in he form of a secic reigious con The sirit eiy may infom the Soul Proector tha he or sh s God" the Cator (or a messenger om god) and may give them a scc mantra (ncantation) to sea i order to



e .162 A priest  he Spit Ream Coversi wih a "Asceded "Asceded Mase Mase

faciltate the Sou Pojector sirita ractce In tuth however he sit entity may b a Yogi or aoist rest in dsgise who has already read the Soul Projectors Projectors mid ad has transfomed into the the energet fom of the Soul Pojectors resected sirita icon The Yogi or aoist riest woud then be abe to deceive the Soul Projector Projector and sa sa  the Sou Pojectors Pojectors energy by gving him or her a magcal mata desiged o draw ower into he da rests own energetc energet c oo oo  by robbing te Soul Projector of his or her ifefoce energy OUEG P UD  ELPE

Tue srt helers ae a combination of as cended cended astes and an d assorted enlghtened enlghtened beings Some are fends that are connected to he indi vdual (for the urose o rotecton cunseling etc) because of soe ersona anity. Others are coected to he ndidua becaue o tat invidal's misson or wor" All ascened 67

AOSACCO AOSACCO

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 Fge Fg e 1  1 6 Whle ose he hyscal boy, he aos es  sll wok wok o aes aes e he  eo of a S e by eag he eegec fo of he ae's ojece s boy.

masters bo good and bad hae a heghtened awaness of energetc phenomenon he good ascended masters are unbased and hae a deep understandng of an ndduals personal lfe tas ey also spect an ndduals fe wll and for ths reason wll not pressu or mpose anyng on hm or her. her. ontactng nd interacng with ese ascended ascended masters nces nces our lucdty lucd ty d ratonal awareness Some systems of magc teach at after n taly succeedng n Soul Projection t s best to smply play for seeral months hs helps the prest expand hs or her awaness of the sprt world and not become dstracted or resentful e rst tme he or she connects wth er sprt helpers and has to go to wor gu 63) he wor ntated outsde e physcal body wll sometmes requ the prest to perform heal ng ssons or example example while outsde the phys cal body body e prest s able to perform heang hea ng wor on paten by treatng the energetc form of e patents pecd sprt body as e patent sleeps sleeps he prest who s Soul Projectng can also be guded to wor wth ndduals who hae ded and a n a state of dsarray and need to pass on In ths type of wor the prest asssts as a 8

sprtual spr tual gde gd e and reassus reassus the departed so that e or she can release ny energetc attachments to te persons places or thngs that hae caused hm or her to become earthbound Addtonally Addt onally whle wh le outsde e physcal p hyscal body body a prest who s Soul Projectng cn sometmes as sst anoer nddual n ang an out of body experence experence hs s  s accomplshed through hang the prest emt hs or her Q nto the ndduals sprt body whle t s stll hoerng aboe the physcal tssues hs technque s not foolproof A lot of the tme e sleepng ndduals sprt body sns bac into hs or her physcal tssues causng the nddual to wae up OUG AS

Each Eac h of ese dmensons dmensons physcal ener getc and spral a lled w people paces and thngs that contan energetc form Whle projectn the prest may occasonally obsere the lfefore energy of an anmal or anmal sprt Most prests belee that anmals a nmals hae conscous conscous ness hs s because whle outsde of the physcal body a prest who s Soul Projecting can obsere e sprt body of an anmal hoerng aboe ts physcal tssues as t sleeps In ra occasons t has been noted at an anmal can Soul Project

AO MA RAORAO SKLL

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Te Tansended Tans ended

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Fg  e Nne os o Hmans aodng o he - ··

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Shgqg Gde Scrure  Jde hcer

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STAG OF UMAN ROWTH AND VLOMNT he nient Chinese believed ht physil deth s not the end o o  the the lie li e o the sol When deh ourred, it s treted s the ontinution o lie into nother phse; the phe o the soul oist prests oten perormed rus or the ded to help gide the nderng nde rng soul to its ne home Chinese trdition, trd ition, it is i s obligtoy or the desen desen dents to oer pryers nd ts o penne or the ded In re, the nestors soul is believed to th over the iving. By oloing the nturl n turl o o o the D o the ient Doists believed tht ll humns old otentilly develo speil mgil sklls nd bilities loing them to polong their li is niqe y o thinng gve y to he deveopment o the speil tegorition o nine groups o hmns poprzed by he Mo Shn oists

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 N U  UAN e ent o Shn Shn oiss beieed bei eed t eh un old be tegoried ording to is or her sonl siriu deeopent nd gil bility. Shaa g g g   d  S S pt pt   n a  ording to the Sh  a at  l hns  be tgoied ording ine Rnk desribed s ollo igure   1t Rank Sprtke) These individls re tho tho  hmns ho re "ithou " ithoutt bodiy orm orm nd ho bend energy They re in hrge o imordil Qi nd their ssgned tk is to oversee. he Spirit ie Beng is n hge o even Srt hese se individls individ ls  2nd Rank O Grat Srthe  those those humns ho    "ih bodiy orm orm nd ho bend energy They e so in hrge o Primordil Qi, d heir ssiged tsk s to t s n overseer. The Being o Gret Spirit is lso in hrge o even

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Te Te ommone ommon e Peasan

3rd Rank  ereced)Tee ereced) Tee individls individl s re hose humns ho oversee nd re in hrge hrge o Erth Te mgil qlity o eir ts is mneted throgh onentted energy Te ereted Being is in hrge o Eth.  4th Rank Trancndn) hese ndividu ls re those humns ho oversee nd re in hrge o the For Sesons. e mgil qulity o their tsk is mniested throg nsormed energy e rnsended Being is in hrge o Wind nd Rin • 5 Rank O Geat Dao) hese ndivids re those humns ho ovesee the mgil hnges orring iin the Five Phses. he he mgil qlity q lity o their tsk is mne mnested sted hogh thei biliy to orete he re o something beor it hppens e Being o Gret o is in hrge o mtters o lk • Rank  We) Tese individuls re those humns ho oversee nd re in rge o Yin nd Yng. he mgil qity o their ts is mniested through hrmonzng e Wise Being is in hrge o the 100 Sumes 7th Rk  Worth) Worth)e e divdus  those hmns ho ovesee nd re in hrge o ets nd Writngs he mgil qulity o eir tsk is miested hrogh revsing he Wohy Wohy Being is in rge r ge o keeping e Registe o the 10000 Subets 8th Rnk Coone) h hese ese individs individ s re hose humns ho oversee nd e in hrge o lns. e mgi qlity o their ts s disorderly. he Commoner is in rge o lnts. • 9th Rank eaant/Se These individs re those humns ho oversee nd re in hrge o Goods nd Comodities ie gi ltre d mining) e Ser is in hrge o Goods. •

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WDAOSTMAGC.COM

The The Realm Demoni of Realm vil Spiis Spiis (Possessed) (Possessed)

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Awake and Starting to se negy ne gy (ive Bait)

Beoming Se-Suient (Can So Tave a wil)

ully Awake Awake (Dviney I nspired and Aive) Aive)

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Fgue 65. The Foeen Sages sed o aegoe he vaos eves o uman Spua Tansomon

SGE O SIRIU EEOM

The foowing i a deripion of fourteen energei age of developmen tha an be ued to ateorie the variou level of an individual' piritual anfo anformation rmation and maturation while he or he i living within the phyial eam Thee foureen level ae ometime ued in ertain eoteri ie ie of Daoit mytiim o hep he p the di ip undetand undetand the variou qualiie and age age of piritual evoluion Thee fourteen energeti age of development are deribed a folow (Figure 1165 and Figure 1166 1. The Deonc Rea Thi repreent the realm of the underworld and demoni pirit eniie Alhough an iniviual an neve attain demoni atu, hi or her phyial body an ti ti  be poeed poeed and onroed onroed by uh uh an evi evi  entity (known a demo de mon n poe ion") individua indi viduall who i onanly onanly being inuened by the demoni realm i viewed a being either oppreed or poeed by he pirit of a demoni entity 2 The Rea o Ev Ev  SpritThi Sprit Thi preent the realm of piri entiie who are no a power fl a demon, but who enjoy performing evil ation (ie, erain maevoen aure Spiri Elemental, hot et Thee pi enitie alo have the ability to poe an individual individu al phyia body (known a "piri poeion") and to draw the demoni ream oward themelve An individual who i onany being inuened by the ream of vi pirit i viewed a being either opped or poee poeed d by an evil piri uh a a Na re Spiri Eemena or gho 3. he Enerecay eep A h age o deveopmen, he individua i no poeed, bu he or he a ike a robo Diaoiaed



170

from hi o her feeling he individual repea programmed energei patte hat ha t have been imprined on them through through ial onditioning  onditioning (ie, blinded by ulural trane) Mo people a hi leve are ill egoentri, with the main fou plaed on teir phyial uvival and heir peifi an and deire Thi tage i onidered o be he mot bai eve of piri a evoluion and ndividua ndi vidua at thi evel are are generaly alled young oul/ a hey are ompleely immered in te lower realm of their own aal hough and paion wake and Beinnn to Ue EneryAt EneryAt thi 4 wake age the individual eperiene a piritual awakening However However beaue of a lak of e periene and rainn hi or her energy i ill il l unabe Thee Thee ype of individua end end to t o at trat variou o of piri entiie Athough they mane ertain form of pyi abiitie, hey are ill unable o ontrol or regulate thee power Due to thi energei inability thee individual tend to be mo vunerable to being energeially ued and depleted and they are onidered to be prime target for being energetialy vampired Beaue of heir energei ataion to any type of pirit eni eni y thee individu ind ividua a are omeime known a unoniou bait" in erain ou ire 5. Becomn Se-Sucent At thi tage, the individual ahieve the firt level o Daoit mmortality and i able o oniouly Soul Proje ino the piritual dimenion at will The individual i able o Soul Projet every day, and he or he i oniouly aware of hi or her ineraion ineraion n he h e piri ream A thi age age the individua ao oniouy oniouy aend the Ceeia Shoo hooing o peronally evove pirituay

DOIS C TRNSORON KS

ag t b a Hlp ad a Gd



tg tg t Sathd

g a ath I tal tal

9

(10

ltal ltal Ial Stag 1

ltal ltal Ital Stag 2

(11 

(12

ltal ltal tal Stag 3

(1 3

g a  Sl (Rabw y)

(14 

g 1166 h t t Stag d t atg atg  th va va lvl  H a Sptal Spt al

l ly Aake At ths stage the ndvdual be oes lud (onsous (onsous and awa) n hs or her ohenson of e uldensonal levels of atter, energy and srt Beng nfluene and otvated by dvne nsraton ths n vdual v dual transts ths esote nfoaon to oers e ndvduals orehenson and ablty to now wthout nowng allows h or her to onsstently enter nto a state of dvne nsousness lly absorbng and retanng the exerenes and nforaton. 7 rann o e a eere At s stage e nvdual aqus a eonal energe tas at allows h or her to wor wth se Gudes and Helers n order to heal other vuals on an energet an srtual level e the nvual nv ual begs tranng as a Heler Heler he or she wll ontnue hs anng untl hs or her hysal body es and the nvdual eters nto the Itersson Perod (the (the transtonal erod bween naatons). Ea nght as e ndvual loses hs or her eyes to go to slee, he or she wll energetal energetally ly and stually go g o to wor As the ndvdual begns to oul Projet the srt Ges and Helers wll be there to travel wth h or her retg the nvdal to heal others who are n need. As n all stages the ore the ndvdual gves of h or herself e stronger an ore energeally lu he or she wll beoe. e otent reqre fro an ndvdual at s stage s taen very sously by the srt Gdes and Helers. One a ndvdual stars ths tye of tran he or she s not aUowe to sto. One of y teahers who has been ong the Level #7 tye of srtal tranng for over 20 years tol e We have a sayng: ths tye of tranng s orse an arrage bease yo annot dvore yor srt Ges Even f you

are tre and ant to qt they wont allow yo  tae er job an e resonsblty of ersonally enoragng and helg yo arrve at e net srtual level extreely rosy. Becomn a eee At s stage the ndval an arry on ultdesonal atvtes, and he or she now ats as a srt Gude Heler. Beause of he srtual ower he or she aqured and rened durng hs or her last aaton, e ndvdual now ats as an ergzer. Atng as a Gude/Heler the ndvdual s able to gather and hol together e energe els of any ndvduals aet ng and uenng the energet and srtual elds of all of ese nvuals  nvuals sultaneously. sultaneously. 9 nerin nto Sanhoo In ths stage the ndvdual has beoe so full of ve lght at he or she beoes ee of the nfluenes of syh attas ntated fro fro thought fors and srt enttes. hs stage stage s onsdered to be e  e rst level of true true santhood wheren the ndvdual an ontrol afest and antan owerfl states of vne lt 10 arh Immora In ths stage, although the nvdal nv dal stll lves n n e hysal al he or she a now oletely anfest all of the gfts an arasyh abltes of o f the the srt srt real real  It s sad that, n s stage e nvdual os sesses the sueatural owers of a hgh I ortal whle stll lvng n the hysal al Ceeia mmora, Sae 1 hs s a stage of onsous bengn-ossesson and the ndvdual  s able to suon su on all of the eles eles tal owers of the dvne nto hs or her body n order to erfor sueratural feats. At ths stage, the srt Gues and Helers are no longer needed, as the ndvdual an now ersonally ebody the srtual energy of the srt Gdes and Helers true soure of







17

WAOISTACCO

divine divin e power power At ts ts stage he indvdual ind vdual has no shadow shadow and an d teir bod radiates rad iates powerl sprual lght fro ter center cor  Ceesti , Ste  In this stage the indvdual is rsponsible for overseeng the spirit Guides and Helers e or she is also esponsbl esponsblee for oanz oanzng ng te inatons of groups of pople as hey sojo onto onto e arth 3 eeta ota ota tage 3 At ts stage the ndvidual has acheed 00% of e sptual evouon ossible whle anng on o n te  e indivdua indivdu a s now able to dscard all thre leels (phscal, energetc and sptua) of hs or her earthl earthl  body. body. Durng s stage the individual is also sposble for oerseeing the acons of the Stage  Celesal Iortas on sver dfferent connens 14. A Fee ou ung is nal stage, te indidua now exists  a higly evolved enlghtened lghtened soul e  e indiiduas indiidua s teal Soul (now wraped nside a Rainbow Body can now permanenty depat e pysical rea to enter nto a o hgl eoved sptual ral of dne servce NDERSTANDN INARNATIN

Ea proecton of te Eteal Soul into the phsical real of Eart u bth) allows the ndividual to nteract and acie mo expri ence, awarnss and lucd Te clmnation of tese experences s eentall appied to e inddals inddal s own prsona spiual evolon For exaple if durng te prevous incaaton e indvda had obtaned a level of 000 cons wheren a con stands for a easng ut of conso awarness and lcidty) he or she has the potental trough the resent incaaton of increasng his or er awa reness reness to 0 cons Eac rencaaton, te cons contnue to ncase, untl e indvdual aces a high ee of wareness. e pupo of  caaon  siriua siri ua gowt maturaton and healng  all sial practcs practcs assisting and conributng to the improement of peple peple plac and ngs is cosided to be a nau al epression of an indvida's sptual auriy The phsica al s consideed to be a world of slow enegec transfoation  real real  enables enables 7

e teal Soul to eperience proce and leas focused or concentated energy (ie acqid eo tons su as anger, ag, gief sorow etc throu the mediu of the hysical body allowg thes powerfully charged eotons to ansfoed or dispersed at a slow ate s slower rate of chge chge allows indiidual healing to occur It also allows indduals the tme to make conscious decsons ad spuall refne their actons and intentions through eprience. i qalty of the hysical real eplans why when outside the physical body ie while Sou Sou Project Projectg g if an ndividu nd ividua's a's senses coe focused on a specc acon or the dvidua experen an emotona outburst he or she w iedaly lose lucdity lucdit y coscos coscos awa awa ness) and retu back into his or her physcal bod Whle  te physcal realm an individual is also allowed to ow at an eponen rate. hs s because because he or she she is alo a lo able to nteract nteract with oer oer ndivduals etng at various eves of spirital evouon .e. eeryone from sea ers to aints) However when outide the phsca body he ener getc levels of each ndviduals pal evouton autoatically separte hi or her fro this opporunty to interact For eaple after e physical body as been dscad dsc ad the energetic resonace resonace of a serial ser ial kller w w  have a lower l ower fo fo of vibration that separates m or her her aart f ndvdu  ndvduals als who have antained a hgher form of energetic rsonn It is ptant to note at the "caue and eect" eect" of al acios and reacons etend into each ndvidual vidu alss net ne t ncaaton Every action sends sends ppls ehog outard into the dvduas fure Oce an ndvidua has eated  energec thought fo he or se wl receive e "cause and effct of that ener· gec action even f t occurs mny ea later Tese acs nd reacos a the consquencs of a of t aonhips that we hae created trou al tme PST LIVES

The explorton no a persons past fe ca soetes  ueed by curost curos t,, prde pr de vanty, or eoon eoon scape owever, owever, t c an also als o be used for gateng deeper nsghts and transforational owedge For the purpose of aturing and evong spritua ones pas life i explod to uncoer why the individual retued bac o te physica rea n s life a well wel l as a s to reember

DO M NFORON SK

Peiod o Res nd Spiriua Iuon

as Period o Re and Spiriual Insrcion

as Pas ie

urren ie

Figue 6 Te ecllecio o es rue as e memes can ue selepoao ad eknwedge wc ca oe ge spua evuon.

he speic lessons tht he or she greed to experence nd oecome this me ud Understnding Unde rstnding pst life l ife tring periods nd why he inddul s incted in this life llows him or her to focus o the specic lessons tht he or she is to e This nderstnding  lows n indiidu to fce hs or he krm nd tke into ccount l the specic its he or she hs deeoped s well s he specic trts tht he or she hs not deeoped). ths psnt psnt ife we re  liig l iig summy of our pst lf l fee experieces. Thefore Thefore,, most msers of occult oc cult science sciencess gree tht the most most importnt thing for  dscile to remember in tems o pst lies s wht ctuly hppened  hs or he ious life t s lso beieed to be mportt is to understnd the informtion gtheed durng the lst period of "rest nd spiritul instruction" the stte tht wys occurs ibetween ech indi idu's deth nd his hi s or her eb ebirh irh igure 1167 t hs been noted tht if the rebith hppens too quickly the inced form w y oer the physicl emotionl nd mentl pttes of the lst inction. Sometimes in rre conditions people who re Soul Projecting Projecting cn cll cl l peious pei ous skls skl s from from their ps es nd istntly nd immeditely bring them int into o current current fctio during their the ir ur ur ret life or empe, one of my techers hs  collegue tht, durig one of hs Soul rojeos, remembered tht in his pous life he ws  ccompished guitrist Upon returnng nto hs physicl body he picked picked up his roommtes guitr d mmeditely strted pyig fmenco lke  complshed mster This strted eeryone, becse up to tht point my techer's colegue d neer plyed guitr or ws he musclly leed

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LANNING HE AAON OGAM

It is beeed ht we p or reinctio progrm with  group of other indiiduls nd their "Guides elpers who oers oersee ee us d gie dice on our spriul wlk The primry go is focused on the deelopment of our spiriul eouo Ech group of ndiids d ther Guides elpers is heded by n Oerseer who ustoies the indiidus prso progrms in order to use them to grow o the next desired eel of of spiriul m muy. uy. ch growth cyce costs costs the rencting sol  leel of scrce nd the whoe progrm must neither be too esy nor too dicult Ech reincrntion is  hug dicult hugee inestment of spirtul d life force eergy Durng the the ind indidu idul' l'ss "Itermissio Perod Perod the time duo existing between n ndi iduls ls l stt deth d their ext ext birth) specc courses  gien within the Ceesti Schools in order to pepre the ididul for ccomplishing spcic tsks during his or her next iction One of the opporuties th ocurs during Soul Projecton is for the indiidul to coscouly re u bck to some of these csses in order o hep remember his form of rining. t is beieed tht the indiidul helped pn these courses i order to id  his or her own spritl eoltio Th These ese courses re some of the best out of body experences lble hen ttending these Celest Schools, the indidu c sk ther Gides/ elpers for informo conceng this preset ction nd  nd he or she she c begin begin o  in the gps conceig the resons why speci thgs he ocurred n his or her fe. According o he theory of reincron ididuls idi duls cho choose ose their pre nd their experiexperiences s pt of the the own spirtu eoio hs pecic ype of rinng w ped before he

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WOSAGCCO

Ia Tag ad ogag

I

Th Oga Dgd Spa ah o th aato oga Th So  po ad D

g .8 h dd dtadg ad d to   bak to he oga pta pog  kow a a wag

ndivuals we bo, urng the Intermsson Perod. Te rt formative years of chdhood are consered to be e groundok o evey nd vdal's nial tranng. As a chd nvduas  at the ctes of ther parents: tey temporary ubt themseves to er  er parens race cure socal stas ad ocal envronment as wel we l as how he paents lve er e r lves, who e pants nteract  ad e paren specfc regous aflaons Al of s nformaon s used to assst or chaege chaege ndvdals n ther qest qest or sprtua evouton. It  ortant to to understand how n nvd nv d ual  applyng the lesson lessonss ey eaed when ey we n ths formatv formatvee and nuenta stage It  s aso m portant portant to remember remember that durng ths th s tp of trang all experences were an nvesment n the nvuals nvu als ersona growth and maturaton Certa quetons at an vdual shod as hm or hersef hersef about ths past p ast trang are  W traumas was I alloed to expeence ad how dd t help e evolve? hep ng  Ho have I sed he experences or hepng others to evove Sometmes urng a encarnaton an n vdual can c an get caught caught up n e programe programe pate pate paced nto hs or her mnd by socety cultre amy gangs chres etc Ths programed pat te commony kown a he "cltura trance can cae te ndal to habtuay act an react e a robot base on the specc tramas an envronment n hch he or she was rsed Wen t toxc state o mn occs sometmes 

gis su as tragedy (e, accidets dsease etc) are gven to the the dvual dv ual n order to shock shock hm or her ot of sch staant energetc patte s energe energec c shoc  sed in orer to hep the id vua vua  awaken awaken d  hm or her back to to e orignal pgram desgned or ths encaat encaaton on CRTO  ECYCG

Dng times of naaton t has been note at somemes startng and endng ertan rea tonshps wh pope, paces, or thngs act as a dstracon dstracon that ca b used n orer to keep an ndvdua ndv duall o evovng spruay spruay In hs tye tye of rgec pae, e ndvdua sbconscos foses foses on trng to completly x ther heale heale  wounds by nergetcaly projectng them and at tachg them onto a pimary tem eg a mate busness nation, countr etc Ths energetc attachment can become so power that t wll somees case he d vdal to stay from hs or her spritua wa hes hes ndvals ndv als generaly ve v e fro fro dstracon to sacton  sacton n orer to hde from from e spa callng and keep thesves rom rernng back to t o er e r Re Rea aato aton n rogra rogra Althogh trauma ad dsae are use to redrect e nd vduals msged attenton nd energetc and spral ous, ous, sometes a m-le crss s sed to assst n s endeavor O s has occure the sudden nderstanng a dese to return bac to e orginal spra progam is known as a awakeng Fge 1.16.

AO MAG AOAO SK

If a ddual does ot exerece a a aak e ad retu back to hs or her Recaato Proram the at the tme of hs or her death the ddual ll exerece feels of falure ds satsfacto ad a sorrol aste of lfe Ho eer f the ddual does accomlsh hs or her secc oal of srtual roth maturato ad eoluto the at the tme of ther hyscal death he or she ll exerece feels of euhora accomlshmet oy ad ctory. IAL AO

Most srtal tradtos aree that e are ot here o our o but are here for srtal oth ad matrato as ell as to assst ad scatly fluece others Hoeer sometmes cera cera crtcal factors ca occur that ca affect affect a dduals Recaat Recaato o Proram or examle, a futre teacher or metor ho s suosed to artcate artcate  a mortat mortat trasformaoal exeece  a dduals Recarao Proram ddely or abrutly des e due to a sucde accdetal death etc) certa lfe lessos ll be tered, ad mortat oorttes ll be lost. ur such crtcal tmes secal alloaces or eatural teretos ll occur  order o assst the ddual  ass throuh these mes of trasto.



 rst the rest makes a lst of all hs or her oste ad stro trats o a ece of aer.  Next, o a secod ece of aer, the rest makes a lst of all hs or her eate ad eak trats 2 fter a eek the rest sts do ad aa rtes a lst of both oste ad eate ersoal trats label ths Resed Lst #2) 3 Each eek, the rest takes out to eces of aer ad reses the lst of oste ad eate ersoal trats fter e fth eek the rest comares the al lst th that of the oral lst. 4 Next, the rest makes a master lst cota  the stro ad eak ersoal trats from all reous lsts. lst s. he Recaato Recaato Proram s alays desed so that a ddual s forced to ly o the stro ersoal trats  order to assst hm or her  oercom the eak ersoal trats.  EA OF FE TEHQUE

NN N NVUA' NANAN A f a ddual does ot uderstad uderstad hs or o r her ecaato Proram, or ee o that he or se has oe, the t s dfcult to eole eol e srtally e follo techques ca be used to hel a rest detfy hs or her Recaato Proram

 ths teque used to detfy the Recaato Proram, the ddual maes that he or she oly has oe year left of hs or her lfe. he focus o ths questo, t s mortat for the ddual to ale al e hat are the most mortat ths for hm or her to do  ths last year I order to assst  ths ractce, the ddual s strcted to ask hm or herself the follo questos about the lfe he or she has led so far hat ould I chae? hat relatoshs ould I kee? hat relatoshs ould I let o of? ho ould  ask for foreess? ho ould  hae to fore?

EOAL EOAL E O O TEH TEH QUE

THE THEE EAH

  he riest bes by rt a lst of hs or her stro ad eak ersoal trats o a ece of aer t s mortat to aod mak a lst based o selfcorruto a state of md based o false ad urealstc belefs)  ex amle of a lst based o selfcorruto selfcorruto ould oul d be a ae full of o f oste stre streths ths alo  th a lst of oly to eate trat or ce ersa

    

Because Becaus e the Eteal Soul s eeloed eeloed  three three bodes eery ddual ll eeally exerece three deaths the death of the hyscal body, the death of the eeretc body ad the death of the srt body he term death usually refers to the searato of the srt body from the hyscal body ko as the "rst "r st death) death ) . fter fter the rt body bod y

17

WDAOSTMAGCCOM

 r r  Dts

Dea of e ysical Body

After te silve cod is seveed After seveed  te eegec body spii ody ad eeal soul ae reed fo te pysca ssues ad te idiidual feels as e or se is livig witi a deam state

Deat of te Eergeti Body

Ae eleasig all eegetic ad eoioal atacets to e people places or tgs ta were were sigica o i  i o e duig a specc icaao te spiit body ad etea eteall soul discad te eegetc body ad et e ito a stat state e of es ad spiritual sctio

Deat o te Spit Body

Ae beig eed ad puifed wi i te pysal eal te eteal soul o loge eqies its eegetic eice ad discads te spt ody

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ge 1169 e ee Deats

seprtes from the physic ody o dy the enegy ody is so discrded reeing the spit ody fom the lower mtei m; his is known s the econd det After  certin certin time of situ evoution e voution the individu eperiences wht is known s he "third deth nd their Etel Sou nly sheds the vesse vesse of the spirit body soetmes known known s the s body. body . ese hee Dehs re descred s folows Figu 169  Death o the hca Bod he  deth referss to the deth of the hyscl body refer bod y In th is stge st ge the siver sive r cord cord whch energcly energcl y connes the the sou to the physic ody ody s seveed d te energetic body spirt ody nd een so  freed rom he physcl ssues After seprtng rom the physcl ody n individu indiv idu fees s if he or she she s ving v ing within  drem stte One mgicl theoy used to describe life eperence stes tht this current eistence is  60 to 80 yer projecion projecion of he spirit body into the physic physic relm. hen he indvdul indvdu l discrds the physicl tisues n nd d t  t enegetc enegetc rme

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Deah o he Eneretic ody It is durng this deth tht the decesed decesed dividu must reese ll energetic nd emotion tthments to the people pces or thing tht were signicnt to hi or her durg th specicc inction Otherwise speci Otherwise they wl eist s  ghost trped within the ower enegetic d mteri els During the second deth the spirit body nd eten sou discd the energeti body. his energe shell eventuy dissolves wihin the lower rels rels d enerec ed of mtter mtte r At this point the the individu ind ividu wl w l enter nto  tte of rest d srit instuction Deah o the Sprt Body During the third nd in deth the etel soul soul discrds the irit body his i consided by my ms ters to be the the lst deth It I t is eleved tht this trnsfortion only hppens ter the mny nctions necessry for for the ete sou to rene nd purify itsef within the physicl em his enightened stte st te of wrenes wrenes no onger equies the vehicle of the spirit body

0AO MAGC ASOAON 

THE PROESS OF NG

� -  s;paraion -  

.  Durng the process of dyng an individual  d Skg will progress through several unque stages (FgLo of   ure .70). Accordng to ancient texts, what an  Ex el eo Pecepto ndividual will actually experience as they die is described as follows:  Separaon an Snkn During the irst \   dne ss old Col stage of dyng, an individual will feel weak ness followed by a sing sensation Net as = e  � ·  both the Energy Body d Sprit Body begn ure 1   70 r Proce ocess ss of of Dyg to shrink and inteally draw together, the sensaton is replaced wth the sensation of ndvidual ndvid ual wil feel as f he s staring staring to met Duringg this initia stage, Durin stage, all al l exteal shapes beng surrounded by bright radant, spar of light and forms wil suddenly become indstinguishable As the energy of the individuals  Phya Dea ext the ndvidual stops un (Ethereal Sou) withdraws m the t he eyes, eyes, breathing altogether is tongue seems to be his vsion vsi on begn to blur blur and everythng sud thckenng, and he can no longer sense taste deny becomes unclear as if he was loong A skn sensatons and sense of tou have at e world om under water now gone s heartbat has sopped blood  Lo o Exeal Seno Peepon: Dur crlaton ceased ceased and hs brain has atined ng the second stage of dyng the ndividual At ths stage, the ndivdual is clinicaly will begin to experiece physica numbness dead but w still retain a form of spria genera loss of exteal sensory sensaton tual consciousness. though the atter of and the withdrawng and dryng up of all thoughts have dmmed and there s a loss emoionl and intellectual vitalty vitalty of sensory perception of the physca word  extea sight and sound fade from the the indvidul indvidu l retans an awan aw aness ess of a vast indivduas senses and he will experence sky iumnated first by moonght then by hmself being surrounded and enveloped by brightorange sunlgh Both of these vsual a whrlng vaporous mst his dense whte percepton are illusions They are the indi fog enveopes he ndvdual lke a sot fowviduas spect spectve ve inepretations inepretations of the Yang g coud Q descending m the Upper Danin and  olne: Soon ater the whirling vapor sn the Yn  
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W.DAOISMAGOM

One ype  Fe determne the even  ne e

The enegec enegec mmentum  pt pt km me nd debt (th gd nd d wkng te ut

One ype  te detene the ength  ne' le

Determned y he uy  Pent Q he ndvdl reved t he tme  h  her h

Ntur Detny

Detny tht  nt nteered wth y humn ctvy nd  lwed  run t ntur enegec cue

Accmpnyng Detny

Deny t cc      Deny n c bt ng r te pe n l

Advere Detny

Detny wheen the nvdu Detny nd Actvty bth wk n ppte drectn

Fgure    7   te nd Detny

 F AND ESTINY n indvduas Fae is deren fm ther Destiny oth Fae and Desny ae dened as follows (Figue 17   V UL' F F  individuas Fate is dened as the ener-

is stong than al anagonistic forces. radition aly the cc aly ccumtanc umtances es modifying an indvi indvidual' dual'ss Oiginal Fate are often denoted me.

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 IVU D  individual's Destny i dned as te

original eason why he or she incarnatd into getic forcs tat we set in moion playing out the physical body Daoist beieve and teach ta accordng to thei past action It is he enegetic Dsti Dstiny ny comes down upon an individual individu al while in in momenum of past arma meit and debt (both his embryonc state (ie in utero) and not ate good and bad) wong itsel ou Daoist Magic on duing his life hi hiss spia spi a type of predestned predestned these nergec forcs ae cleay shown  a per engy inevitaby orms the individuals Mind son's horoscope through Astological pates) (intrnally) and ody (exteay) and they manifst on te psyhologica (through Accoding to ancint Daoist tachings ther Omns Inspirations and Dreams) and physical are three inds of Destny he Natural the Ac vels (rough Physiognomy and Anthoposco companyng and the Adverse Accoding ding to ancint Daoist teachngs a pres py) Acco • he r etn s is a typ of esny lea to identiy these enegetic foces so that he that i not inte interf rfd d w by huan activi and can balanc and contro them this is sometimes is allowed to run i naral nrgetic ouse nown as Mastrng Ones Stars • he ccopanin Detin his is a ype of According to anent Daoit eaings ther Destny that occus as a combination of both are wo kinds of Fae One ype o Fate deernes Destny and Activity; with the energy of both th evns o one's lfe lfe the th e other yp of Fate d worng together toward the ae purpose mines is length he length of one's ife depends and goal (ie eihe fo the good or the bad on the uaiy o Penaa Qi tha the individual of e individual) ceived a the tme of his birt  The dvee etin his is a type of Ds It is important o noe ha an ndividuas tiny wherein he indviduals Destiny and Fae is ot always denive I can be atered o Activy both work in opposie drctions n modied by vaious circumstances Accordng to ths type o Destiny Destiny hower hower the individu indi viduas as ancient ancie nt Daost eaching eaching an indivi in dividual duals s Fae will Orgnal Desny s manages to g th uponly rmain unchanged i is energec condion per hand

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DAO DAO  MAG MAG  RAFORAO SKL

The ancient aoist taught ha the length of an individuals life was regulated by the Qi of Heaven; while the wealth and honor given to an individual was regulated by the influences of the Stars As a rule, the energy regulating an idivi id ividua duals ls lifetime was more powerfu powerfu tha than n the the energy that presided over his prosperiy Additionally, the were aso Contgencies, Chances, Chanc es, and Incidents whch whch could inevitaby inevitab y algn or work against the idividuals Origa Destiny RG  RG , F   

Many spiritual teachers beieve that each person is destined to t o do something for the sake of Mankind herefore to undertake ones ow estiny is to cooperate wth wth ones persona Higher Highe r Self. As the ancient hinese saying states, "Life and death are predestined wealth and socia staus sta us hinge on Heavens Wil." Wil. " According According to an cient aoist teahings, there a quite a number of ways for someone who is living a ife that s energeically "low on Fate, Destiny, or luck," to borrow the Qi o somewhere else, and change their life Fate and estny he following is a true stoy descibing descibing how the energy energy of an individual indiv iduals s ife," "Fate, and "Destiny" can be altered altered and borrowed from their fuure I have a friend, who had a grandmother who passed away at the age of 80+, a few years ago Almost 20 years prier to her passing n her ey e y 60s, her health was extremely poor My friends grandmother was aways becoming sick, and she experienced al sors of illnesses. he Weste Weste docors told her that 90% of her heart was not unctionng, unctionng, and that she was ony iving on the 10% of her heart that worked Sh aso had high bood pressure, diabetes, and coud not see very well One day, she had a stroke, and the left side of her face was paralyzed At that time  her life, the grandmother (who had givn bith to 10 children) was lving with one of her daughtes in Sigapore his particular daughte would aways visit vi sit a Daoist priest whenwheneverr she had any poblems in ife eve ife  So the daughter bought the grandmother to see the Daoist pries. pries . hee Daoist priest h pri est performed performed a special spe cial magica iua in order to borrow fate and desiny rom

the grandmothers fuure, in order to assist her in her current current life At the end of the magic magi c riual, th thee priest placed a magic mag ic talisman talis man on the table hen, with his left hand, grasped the grandmothers hand and immediaey wrote a agical incanaion onto the taisman After maically activai activaing ng the taisman, he then bued it Next, he said a few fe w magical magica l prayers and then then rubbed rubb ed the let side of the grandmothers grandmother s face with the fresh ash He then made anoher magic alis man out of a red piece of cloh, which was then iven to the grandmother She Sh e was tod to keep this special talisman, as it magically symboied her life hen she was told, that if one day she felt tired of her ife, she should pass the red cloth talisman on to a Daoist teple, for f or the the priests to dispose of mmediately the next day, the paralysis went away, and the grandmother miraulousy recovered. After that, she had no more ompaints about her heath. She then traveled extensively exte nsively,, all over the world By the time she reahed the age of 80, she lived alone, and was still very independent One day, after being overwhelmed by all of the fami famiy y bickering bickering and stife, stife, she decided o give giv e the red cloth talisman over to the tempe priests Soon after the red cloth was given to he temple prests my frends grandmothe passed away Because the Daoist priest bowed the life, fate, and destiny of the grandmother next ife in orderr for her to enoy th orde thee remainder of his life, she wil have to pay for it during her ext icaatio and may most ikey live a shorter life when she ncarnates FORG H U

Accordig to anciet Daoist teaching, each person is Fated to die at a certain place and ime regardless re gardless of their reigion, reigion , status, o nationality national ity Althoug a Daoist Daois t priest cano cano avoid death t s taught that he can forestal it for as long as 12 years throu through gh magic magi c riual riu al If the piest piest can deter e the specic date on which he is destine to die, he can perform a magic ritual rit ual to equest an exten sion and postpoe the arriva of the messenge of death his aival coud be postponed for 1 to 12 years, depending on the priests magical skils and the generosiy of of the ceestia gods g ods 79

WDAOISMAGIOM

ge 72 Daois S Magc

ROUCIO O DAOI SEX MAGIC ODUCO Sexual enegy i the ot basic for o cre ve enegy enegy avaiae avai ae to human hum an beings. being s. Noaly Noa ly exual exual ener ener i leaed downard nd ouward om the body through the act of ex When the sexual urge is upprese its energ i forced to rise upwards mixing with an �nancing e _ acquied emotions contained wt the ve orgas efore bein release out through the outh trouh the act o speech he ayin when the the pelvi tops ovin  the the jaw tarts ovin, reers reers to this enerec patte When bo the exua ure and the voice are suppresed (suc as in certain celibate monastic tradtions) the pent up sexual energy has no outlet and the sulng inteal psure often cates cates hen isturbaces such a a  hallucina hallu cinaon on  obsesions depreion depreion  psychosis psych osis t i for for   reaon reaon the ancient aoist developed dev eloped the vaous ei an tnin method ued in ancent ancen t internal achemy. Becaue the sexual enery can e over whegly ntene and voatile ony the most advanced tudents were allowed to practice the secret teachings of aoit Sex Maic.

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80

 

The act of sex i a Mcrocosm o the poces of creaton eerging rom the innite ao Sexual ntercourse gives the aoist priest acce to the true yery o lie haessed whin he iue of atte.  atte. is  potentiated sexua enegy that els the transoation o Jing into Qi Qi into Shen Shen into Wuji ultiately returning the priet into a state of agical union with the the ao   the Fiure 11) Ths energetic energetic ransfomaon S esence o aoist ineal alchemy. According to ancent ao eacings e act o havig sexual intercouse aects the ody  Jin Esece), nd caues large amounts o Q• (Enery) ad Shen (Spit) to e released. Sexua ener itsel is like n unleached cotton cloth he ntention and context cont ext or the the act of ex has the abilit to pat or dye the cotton cloth any color o patte Theefoe he Jn Qi an Shen of each parter dye the colorless sexual sexu al eney accor ing to the pes of colors each artist involved involv ed ngs into the ceative act. Wih each exua act the indvidus involved cn ether transfe waen or create create new life This powerfy powerf y arge sexual sexua l ener eneryy c also e used to escaate an indvi i ndviua' ua' aica tainng he exchange o sexua energy etween an individual and his or her partner ao releae

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DAO MAG AFOAO SK

"core karma. All core karma relaes o sex birh �d  �d re re  h h   i i $ 1173). As he cores of boh ergy bodies shake duing orgasm karma is exchanged beween he loves. As his karmic engy is ransferred he loves become imprined wih each ohers karmic paeing This is one ason why casual sex is considered o be energeically �d spiriu ally d�gerous. The naural energy creaed from sexual inercours cour s also conains conains wha wha is nown nown as a "colorless karma oher words he magical energy generaed hrough sex is powerfl b he core karma ha is aached o i is cread and exchanged according accord ing o he energeic energeic and spiriual spir iual naure of of he individuals involved As his powerful magi cal energy is gradually awaked during he ac of sex i is repeaedly releasd hrough energeic vibraon �d nally dischargd hrou orgasm In Daois Magic "orgasm is undersood o be an nergeic expression o complee spiriual surredr and s herefore ued i igh Magc o commun wih he Dao. iho honoring and loving ones mae (ones ohr hal i is impos sib for a pries o effecively effecively rain in he magical pracice of DalCulivaion. I is for his reason ha priess who wish o pracic Sex Magic mus rs udy he emoional alchmy of relaionship.

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gure 117 Shkng Reeses Krm

H A  NH In my life I have had he grea forune o meeng and raining wih many mysics priess priess and heaers from many dieren culures and radiions One of my favorie eachers ama ar onc explained in grea deail abou he dieren sages of relaionship ha affec a priess abiliy _ o o uilize he emoional alchemy of Sex Magc rain he bodys ing Shen magical spiri) This sec raining was generaly kep hidden fro sec from m he public �d only augh o seec disciples The premise premise of o f hs eaching is ha a elaion ships pogress hrough 3 sags and ha usually mos individuas never make i pas he second sage. hen raining DualCulvaio DualCul vaion n Sex Magic Magic he sronges magical power can oy be achieved a he higher sages of inmae relaion relaionship ship Th Thee hree sages of relaionship are described as follows (Fire 1174):

h ntrductin Stg (the "He ts nd owe owes s stge psson d romce "pesue bondg)

h "Nw Bginning Sg (Cope ovecoes fes d vntes begs g - growng vntes cose deeper more ntmte nd wth  commtted pupose)

h "Ch Sg (he subte su bte G G  (gosts o pst pst encounters begn to ttck the ntenl fbc tht mntns the secuty of the new retonshp)

ge 1 . 1 74 74 he hee Stges of Reltonshps 181

W.AOSMAGCOM

H ROUCO G

he st stage of a eationshp s know as the "ntoducton "ntoducton o heats ad floes stage In ths begnnng stage, the couple s statng to "fa n love n ths mystcal moet to moment stage thee s the potental fo tue oenheated ntmacy As the engetc conections and emontmacy  emoes attached to past elons el onshps hps beg to wake and die the couple begn to gow as a unt nevtably fallng deepe nto the ntmate ealms of passon and omace It s mpotant to note that the coup e wll connue to exst n this loving statee ony as long as the stat the eats contnue to stay open towads each othe and eman unguaded ungu aded In the "intoduction stage peasue bondng s ceated and the couple contnues to ex ploe the vaous possbltes and potentals of fnay avng the on needs fulflled As the agcal poe of the peasue bondng contnues to enegetcaly go go the omantc o mantc attacton and nfauaon of fallng n ove gives bth to a state of deep enegetc and sp s ptua tua oneess h hee communcaon beeen the couple now eems effoes effo es and they both begin begi n to note some so me o the follown ollowng g expeences:  he feelng of havng always know each othe  he feeng of havng fnally met the oe  he feei of a ense of destny s type of omantc ifatuaton s descbed as the exclus exclusve ve feeligs that that ae dected towads a specal ndvdual th whom the love feels a deep sense of of fal fala aty ty In al a l tuth ths ype of omantc attacton s based on an enegetc mpnt that fomed fomed ithn ithn th thee indvd indvduals uals psychc dug hs and he chdhood Accodng to ela tonsp ton sp expets expets the ndvdu ndv duas as to hom ho m we ae omantically omantical ly aacted a the people ho embody the unque enegetic qalties (good and bad) of ou pants In Davd Dedas excellent book Intmtee mmnn he tes It seems ke e Intmt alay knew ou omatc patne becase we fa mla a textue of ou dd know hm o he n the faml paents, mpnted in ou chldhood psyche he impotant conce about th obsevato s that that even eve n f ou omantc patne doe ovde  ovde us wth what we want and feel we need e sometmes 82

Fiue 15 Accodg to Daos teacgs ev a ag ad woa ) ave addtoal ag ad  eegetc asects o te ate.

wll not eceve t f ou chldhood mpnt does ot beleve that t s eal efoe n ode fo the ne elatoshp to contnue to gw n a heathy decton both ndvduals need to be at a smla stage of psoal sptual development is pesonal stage stage of sptual developmen developme n aso allows both both paes to undestad adequately gulate the asculne (ang and femne (Y) natues (Fgue 1.175} Accodng to ancent Daoist eachngs evey man and woman has both Yang (mascule) ad Yn (femnne enegetc apects to the natue he combnaton of these o enegetc olaties ceates and dees the ndvduals Sexual Polaty Fo example the moe aggessve an ndvdua ndvd ua s the oe a ang ng (masculne) tats he o she potays he mo assive an ndvdual nd vdual s, the moe n (femne) ats he o she potays Cean aspects of these unvesal masculne ad femne foces ae cotaned cotaned wth each nd n d vdua ad contibut to the eegetc attacton o epulson of the elaonshp (e ( e the magnetc ull o epulson that exss beteen the sees} he Yang Yang and Yn enegetic aspects of sxual polates ae descbed as follows

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AO AO  MAG RNFRAON SK

 n (Macune This type of energy s

aggressve, conden direc, ocused, goal orened sef-dscipned and penerang. The Yang (masne) energec nuence n each of us draws e energy upwad away om he body and away from fe  s a force of conscous reconay and nen  n (Fenne) Ths pe of energy s passve open wd, reeowng rusng and recep ve The Yin (femnne eergec nuence in eac of us draws he enery nward no e body and down owards ife  s a orce of radance and opening Te co desires of our ama aracon n sexua passon s rooed  Sexua Poary In mode mes, he Sexua oar s commony deined as e sexua "chemsry a exss be ween o indivduas  s e energec effec of xua oary a s sponsibe for rasing he nddua's bodys empera ncreasng e puse rae and respraon as we as reeasng pheromones The magnec curren creaed rom Sexua oar can eer energeicay arac o repe your mae dependng on whch poles ar bough ogee oge e ( (e e,, Yg repesYag Yang Yang aacs Yn Yn repes Yn Yn aacs Yang In nmacy when one parnes Yang (mascuine energy s brough near hs pares Yin (emnne energy, an aacve force of sexua poary s creaed ad draws hem ogeher However when bo Yang (or Yn energes are ar e brough ogeer ogeer he energec aracion s eher eurazed or nau ay peed Uness he pres undesads d coscousy praces e a of cvang Sexua oary, he passon n hs or er nmac w evnuay decrease Ths s because e pres w nad vereny neurae he aonshps enegec poar rough s or her acons, behaiors and msundersandings When wo ndvduas a araced o each oer besdes oer besde s he naua conscous Yn and Yag Yag sexua aracon ee s aso an unconscous en ergec aracio Th Yag (mascuine apec o he mae s nauay aaced o he Yin femae bu he aso unconscouy resonaes wh he n

ena Yang (mascune aspec and herefore can someims reduce her roe n he reaionshp o a of a uddy The Yn aspec of he femae s nauray araced o e Yang mae bu she aso uncon scosy resonaes wh hs nea  nea Yn (femnne aspec and eefo can somemes duce hs roe n he reaonshp o ha of a nrurer f hese wo energec dynamcs ae aowed o connue n s manner for ong perods of me (e reducng he mae no a buddy he seua passon in e reaonshp w begn o be neraed In such cases he Seua oa ca even become so reversed a a dysncona compeion s deveoped by one or bo paers e, Yang verses Yang Ths oxc energec sae w unavodab ead o e deveopmen of he nex sage of reaionshp o as e Chaos Sage (decbed nex Each reaonshp ha four nerpersona dy nac ach mae s consde consdered red o be Yang Yang (mas ne on he ou uside side (Ta Yang  Gaer Yang Yang w a sa fe femn mnne ne aspec (Shao Yang Yang  Lesser Yang Yang on he nsde Anc Daos radiions po o e Yn and Yang symo and expan ha is energec dymc s expsed as e ma back feme circe ha exis wihin nuences and harone he Ga Wie asne Yang (gure 176) ach femae femae s consdered o e Y (femne of he he oude (Ta (Ta Yn  Greae Y Y w a sma ascune aspec (Shao Yn Yn  esser Yn Yn on e e nsde ncen aos radons pon o e Y and Yang symbo and expan a s enereic dyamc s expressed as e mal whe mascu ne Yang cce ha exss whn nuences ad hamones he Ga Ga  Back Ba ck femnne Y Y Some basc Yn and Yang energec charac erscs aught n ancen aos Sex Magc are described as foows:  For a man he sexu unon occus ousde hs body Yang; wheas for a woman, he sea unon occurs nsde her body (Yn  For a man, durng se hs fsh become rgd dreced d see reease (Yg wherea for  woman, during se, her esh opens becomngg moe ad mo cepve (Yn, d becomn vunerae o peneraon

m

183

Yn n Yn

WDAOSMAGICCOM

Yn

Yn



Mae

Female



roduces or

nergy

nrgy

Ery

Fo

tn Yg

m



o

Yn tn Yng

 

Fr ry

Yn tn Yn

Yn tn Yng



Yng tn Yn

Yng tn Yn





Uncnscous Pens

  -

Conscous tterns

reter Yng

eter Yn

gure .16 Te ncet Dos concept f Yn nd Yng exresses tsef trog e or ses of unves energy wc so n ests ests tsef og te ntepeson et onsp of en nd woen 184

AO MAG RAORAO SK

It    mportat to ote that the eergetc attrac to create from exua Poarty  ot geer pecc Athough oth macue a feme forces ext  eery ma a woma certa ua amate more o oe type of poarty the aother Uertag each uas omat Y a Yag characterscs heps the coupe to reguate the reat reatohp ohp a aows a ows or ua repect H HO H O G G

The ext tage  kow as the "chao tage It s he stage that occurs whe the eorphs  ay sette ow a the rea rea reatoshp egs eg s I ths seco tage couso eg to are as certa ureoe hurts come to the surface a mut e corote a processe I ths stage each uas peroa hstory comes up a actates hs or her represse er oce These er oces eg to echo the uesoe exper eces o preou reatohps The mother-ather archetype are worke through rst freeg up thee ua th  ua' ' poata karma karma oy the ca the ua work through hs or her ou karma urg ths proces the sute Gu (ghots) o past ecouter eg to attack the tea eer getc arc that mata the ecurty o the ew reatoshp I ths seco tage  orer to to stop the heart rom r om cosg cosg ow oth oth ua mut "e to ther attachmet to ther aty (e sef cetere acto) I orer for the reatohp reat ohp to cotue to grow oth uas mut ea how to chage ther ee o reatg especay espe cay whe the memo res o past hurt tart to reurace It s usuay at ths eco stage that mot reato rea toshp shp  o oe e ( ot extea exteay y - th the e teay) Geeray what occurs at the e o th eo tage  that most ua eg o he ther true feeg rom each other They ao start to ook esewhere  orer to aty uue ee a wat I aost Magc magca pe a cata to are ue  orer to fuece eet oject oject  peope a phyca pheomea The Wor o Power that a aot pet utters to accompsh uch magca pe a catao are ot oy

roote  acet ou a yae ut are ao empowere through he he w a teo of the prest heart Thee magca ou a sy aes are use  orer o create  trasform orgaze or reease eergy Whe a pe s spoke o create a pote  uece oer oer a pero pace or thg (e to oke a or coer prae hoor a ucotoa oe) t s kow as a "essg Whe a pe s spoke  orer to create a egate uece oer a perso perso pace or thg (e (e  to compa compa crtc crtcze ze or coem) t  kow as a "cure I ex Magc t s ote that spe are co taty eg poke wrtte or physcay co structe  a reatohp Oe commo reaso why mot coupe eer make t past the eco ee o reatohp s the way  whch each  ua may ukowgy cure h or her mate a oom the reatohp o a a  Thee cures ca maest through through recurrg etrmeta coersa tos occurrg ether eay (e thoughts a eeg poke o o oeef) or exteay (e (e  thought a feeg poke eray to the mate or to other aout the mae) Whe oe parter s ctczg h or her re re oer or mate t occur  oe o three ways (Fgure 1.177  Crczin he Behavor: At th ee o crtcsm the ua attack h or her mates acto thr through ough phrae uch a "you eft your cothe  the me o the room At ths ee ormay the reatohp ha a chace to e easy reoe ce what s eg crtque  the acto a ot the  ua  Criicizin he Characer and Naure At ths ee of crtcm the ua attacks hs or her mate' ream a fatae through phraes uh a "You ot you  t aga Ca't you o aythg rgh You're worth e At th ee of crtcm the reato hp has come uer erou aaut sce the ua  ow attackg the mates persoaty pers oaty ef efeteem eteem a efmage  riicizin he eaionhi At hs ee of crcm e ua atac the uo of the reatohp hrough phraes uch a "Th

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8

WDAOISMAGIOM

Invoaons

Honor Hono r ehavor

Renfor Re nfore e her Aons

Honor Charaer Ch araer and Nare

Renfore her Deams and anases

Honor Relaonshp

Renfore her Ilsons

Crze ehavor

Aa her Aons

e Charae and Na Na e e

Aa he Dreams and anases

Cze Reaonshp

Aak he Ilsons

gre 1.1. he bes-known bes-known pe of magal pae s he "spel l defned as a als formla formla n ended o brng br ng abo a spef eff effe

W' oo dint, it won't i no wha I wantd. W' wok.  i lvl o critici, t individual attack th op da, cratd iag and nic curiti at ot individua invt in whil oring t lationip  th critical word o th cur bgin to ink into th uconciou ind o th individual dirnt apct o tir nrgtic and piritual lv clo down. n o t rt aa a act ctd d i th individual in dividual xprion xprion o paion ad ad roan roanc c  thir thir x li Thi intracion o xtnding bling or cur can  don conciouly (intntionaly dictd by a killd and coptnt prit or unconciouly (unintntionally cratd through an individual pat habit and pattrn. Howvr i both individual ar atu nough to xp tir cor nd nd and upport ach othr to piritually grow, ty will thn progr on to th tird tag tag o lationhip lationh ip H W BG  G G G

Th third tag i known a th nw bgin ning tag It i th tag that occur atr th two individual hav lad how to urrndr thir attachnt to th al powrnt o thir vaniti thi i whn th coupl bgin to liv a li ocud ocud on th hard viion o cating 186

a utur togthr. t ti tag a nw rlationhip i ord and th coupl gin again at th Introduction tag. Ti continual piritual dath ad irth ir th allow t t  coup to grow clor clor dpr ad o intiat through th haring o a coittd purpo t thi tag o nw bginning bginning a conciou conciou coupl will alway rddicat thv a rind, lovr ad at Thi rintroduc t hart and owr tag at a highr and or conciou lvl and it allow th ovr to look at ach othr with a nw rhn and not a a orizd ook on a hl. It i at thi tag that th coupl i abl to truly orgiv, hal, and to conciouly choo to continu th rlation rlationhip hip FEND, OVE, AND MATE T way ay a y latonhip latonhip gin gnrally d trin th way ad ar ar i which i will con nu ic t atr that uppor and aintain th rlationhip' nrgtic contx ha alrady bn t It i thror iporan to not that in ordr or ay halthy rlationhip to urviv it ut contain thr ain coponnt coponnt Th coupl ut iultanouly  rind lovr lovr  and at. Thi ultidinional intraction talih a olid ba ro ro which th rlationhip can grow

DO M FOO

SKI

The Erc Senses n he rain re Smae

Passi an Rmance

The stnce Senses in the Getas

Becme Mates a Settle Dwn

gue 1178 Se Smuaes boh he body's Eoc Senses ad nsnve Seses

to tue tue atuity This in u u  povdes he couple wh access o the magica enegy that feeds he aionship pocess. The hee main coponents coponents of neation ae desced as oows: Ths ye o elationship elationship can be de  end Ths ned as being noushed by an ndividual's pesence" I maness as he enegec eelgs o jo comot and ea eaai aion on hat come ove ndvduas ndvd uas when when ey see o hin aout someone whom they cheish • over s ype of elaionshp can can be dened as eg noushed y an ndvduals happi ness and delight. n ths evel o nimay e ndivdual eoces in the happness o hs o he love No mate wha he ccusances a love commted o hang he othe peson hve ach ove ds not see the ohe as eng sepaae fom hemslves. his type of elaioship s smultaneously a conscious choce and a natual way o beng In this leel o inimacy an ndividuals love appeas to be beauil because he o she s a pat of the othes soul, and eels lke home In ancient tmes his spiual type o beauty" was dened as he pecepton that mes you you  hea"  Mae: Ths ype of eatoshp can e dened as eng noushed by he desie to bid a ftue togethe with anothe" I manfests as the enegetc eelings o peace

i

Le

ad secuity ha aise m kowig ha h a he laonship is pogessing towads boh individuals' spcic spc ic goas and visions When When to people late to eah othe as iends loves, ad ates ey a able to epeiece an en egied inspid and lieaing elaionship U AN  When two people mee and begin o engage in seual elatios chemicals in the ain ae el eleased that cause the eotic cenes (coneced to the bain and nstintve senses (conneced to the genitas and uled by the moon and othe higs in natue o becoe simulaed As he eoic cenes become simulated the indivdual ocuss ocuss hi o o  he atention on feelings o passion and omance; as he instincive senses become smulated smul ated the ndividal ndivid al ocuses hs o he aten tion on poceating poceating becoing maes and setling dow (Fige 1178. ll se gives bith to agical powe Yag (Positive agical Powe is ceaed fom seual lationships uilt on nutuig fiendshp ad love Yin (Negaive Magia Powe is eated om seal laionships bit on ea poesson and contl (Fige 1179) e agical powe ceated om seual non can e sd o eithe heal o detoy e oples odies minds eoio and spial states Fear

Ctrng ge 117 Se Ca Be Used  Ode To ve h o Poweu ag 87

WDAOSMAGI.OM

a individual has his o her own personal The reohi seu uio undersanding of his or her core needs and wants d cy hey w o hve These core ideas and inteal codes of conduct dene how a person sees or imagines her ae he eloh seul uio to be This intea denion is usualy colored hey eec o hve d y te individuals "cura trance A ulual ou Tyes of rance denes the specic roles hat each ndi Relioshps dual us pa in oder to s tis tisfy fy the standards he elioshi seu uio of eing accepted as a true man o "woman" d iicy iicy hey he y cu culy ly hve When Wh en denng his or her needs each ndivid nd ivid ua will wi ll have to coe to terms terms wth w th four dfferent dfferent he eioshi seul uio aspects o relatonship Figre 180 d c cy y hey e • Th Thee type of lationship that they want to have coied o hvig • Th Thee type o reationshp that the expeted to Figue 80 The fou ys of relioshs have • The type of relato relatonshp nshp that they acaly acal y do do the reationship ecause the couple is constantly have exhanging karmas roug sex e parer eisng • he ty of relationship that they are comt at the ower spiital evel is acually eedng ed to having ugh ug h tis t is tpe of cogton cogton and an d acowl away om te pt who could usng hs eney edgent the indiduals indi duals are fed fed o energec to take hm or herself to the nex spiia level A decease in te leel of agcal potenal distractions that ay constantly arse through tyig to mae the mate into soethng that was aways considered to e dangerous to any he or she s not accstoed to eing Witou Wito u his individual aining on a spiia pat erefo dept of undestading it s iposse to have in anit ties ystics were aways encouraged te evel of conscious conscious reaionip tha is required to d a paer of eua eve o agica aity when rforming te DualCulvaon thnques for the successful practice of Sex Magic used in Sex Magic However  te individua was V  NAY instead perforng the vapiring echniqes In order to effectively practce e agic it used in Single Culvation ex Magic he or she is ipotant to undetand that there are numer ws wecoe to use anyone that contained contained high ous levels of ntimacy and energetc invoveent ener energet getcc potential pote ntial at inuence the exchange of sexual power. f a he foowing levels are sed in order to pres is attracted t and hooses a eal pe hel te priest fuer his or her ow spiia at is energetically and spially lowe and "less evolution through understandg the rea of evoved an he o she hethe powe geneed genee d reationships ese categoies help te priest in o the Se agc and eir ei r reltionship) will no nott hoosing candidates and potentials for ex adeuately engage the priess tre potental Fo Magic I wil en e n at the lowest eves of relation example iagine that an ndivdal has ad ship (eels 14 and proceed to te upper ore to the Fif Fif evel of relatinship relatinship nd  nd is i s cnsideed highy evolved levels of intmay and energec to e a 53  hs  her spl volon Now invoveen evels 58 iagine that the indvidal hooses a ptner who In ancient tes the true Dual-Cultivation is at the hid Level of spitl eoltion he practice used n Sex Magic was seved fo in cmned enegetic and spitl fson of hei divid dividuas uas who had spirially spir ially aiv aived ed a the ifth ifth latonship wll genelly cse e hghe evolved Leve of conscious relationship is is ecause it indvida indvid a to drop drop don    owe eve eg e g 35 wa wass elieved elieved ta at te ift evel of lationshp lationshp in his o he herr spiritual spiritual evlton in ode ode  t mainan the individual had already emoved the ajority

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0AO MAG ANFOATON SK

of the cultural anesthesia ad delusons tha supported his or her previous sate of relationship awareness. e reationships between individuals from the fouth level down are primariy infuenced and governed by mechanical responses These meacal responses are automac reactons of imprinted patte; these ways of expression are pogammed thou cuural tance." Conscous growh occurs when an individual allows him or herself to conscousy eperience and awaen" withn a taumatic event that has shocked his or her system system  Ths initial shoc forces forces the the individual individ ual out of his or her comfort comfor t zone Generally Generally people survvig in he ower leves lev es of relaonshp do not reain he specia gfts" and glimpses" of higher evel experiences hat they encounter when hey epeience these shocs. shocs . Thi is because in the low er levels dependng on the individuals spiriual evolution his or her iate mechancal respo responses nses tend to always bring he indvidua bac down o the ower eves of experience Under stress an ndvid n dvidual ual's 's sviva mode becomes activated activated and ey nauraly revert bac to their original coping mechanism mec hanism How However ever on an indvidual indvidua l awaen and leas how to attune and and align ali gn him or herself to he more advanced eves of ang conscous and intentional tasf tasformation ormation is possible I oder for a ndividual ndivid ual to intate ad mainan a concious asfomaion to a higher leve of relaionhip, he or she must frst eperience a spiitual awaening Next they must have a willigness to le rom the eperiene (eg (eg  hange as isten act and then reect on he esults of their acons) he act of e seeing ad asig eads he dividual to cosous gowth gowth is also al so atacs the attenion attenion of moe highly evolved individuas who will then act as spiiual mentors and catays to the individuas growth and evouion  The it Leve (Maea a uan Q and Shen) In his frst eve o sexua relationship energy is created from basic anma desires, passions, and usts, motly derived fro fr o an individuas individ uas fear fear need o possess and desire to control control n  n th th s rst eve he sexual contact generally generally exsts on a predatory evel as onee or bot on both h indvidua ind viduas s are oong for a seua

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release eel eelgg disconected disconected ro rom m themselves and he world around them causes individu als iving at the frst evel of relatiohip to experiencee a sense of separation hat frther experienc stimulates their fear of death and incases incase s the pancked need for sexual reease. The rst  rst leve of sexual relationship focuses on the sensatons of the body Generaly the frequent and casual seual encounters at this level are eperienced by anesthetiing he bodys Hun (Etheeal Soul his can occr through the chronic consumpton of acohol or dgs As these toxins toxins begn to ovetax he liver the liver theyy cause cau se the Hun to leave he h e body ad allow the anmal naure of he individuals Po (opoeal Soul) to tae carge. This lowest level of sexual relationship involves the unconscous unconscou s alchemical fo foation ation of toic energetc staes. These toic states are eated rom he careess energec encounters inerent in casua se Such urbid energetic states are the esut of discharged lower base energies that have been released from he bodys unrened uan Jing, i and Shen (Original Lifeforce Essence riginal LifeForce Energy Original Spiri Wen not used consciously ad creavey he uan She ad (Original Spirit and Energy eergetically bea things dow to maeria pria causig memores though and feelings to becoe odged within the cels and ssues The prolonged absence of he body's un (also nown as hearts piritual councior) and the overexposed contolling natre of the bodys Po evenualy take their toll causing the individuals Shen (spirit o eventualy disassoate from its rue core sef (Shen Xian Thiss energeti eparation can event Thi eventaly aly lead to karmi deah and the manifestation of various forms of Shen Distrbances (unbalanced spiriual states) When he energetic sepaon of he bodyss un and Yuan Shen becomes chroni a body tpe of spirt possession known known as hos hos Se" Se" can cur n host Se a spirit entit ues the idivdals idivd als bdy as a vessel or draing he lfe force energy om he bodies of unsuspectg vcms Th energec patte can evenually

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189

WDAOISTMGCCOM

lead to sexual addiction, nymphomaia, and other serious psychological probles • The Second Leve (Yn nd Yan  The second evel of seual relationship is created fro sexua contact based on a "contractual la tionshi In this leve of sexua reationship there is a vaue exchange in whch abi tious couples coe together for the specic pupose of conscious or unconscious agreed bsiness parership Here the priay goal o a intiate ncounter is to achieve a par ticular objectve suc as increasing acial securt� iproving socia status iproving cupational advanceet etc n this level of sexual se xual reato reatonship, nship, the individu indi viduals als prosttute theseves in order to obta wealth power position ad even surviva The second eve of sexua laonhip fo cuses on feelings and eotions The intacy n e second level relatonship is generaly epessed through extree vacillations of energetc hgh ad lows In tis level te energetic exchage of kaa between the wo indivduals' core chanels quickly takes its toll due to the exe eotioa nature of the relationship • The Thrd eve (The Fve Eement) The third level of sexual reationshp is created fro seua contact based on the goa of cre ating a faily tbe or clan he copicated karas eated fro tis xual encounter en counter ca last for lifeties If both individuals are not sprituly based for eaple they they can inad in ad vertently create energetic "onsters. hese spirit entites ad toxic energetic pattes can in tu create certain certain soa soall and psyological dysfuncoal states that can be be passed dow dow  fro one faily generaion to aoter exist ing for any years he third evel  evel of sexua sexua relatonship focuses focuses on he ind and intellect • The Fourth eve (The Fve Pnet) The forth level of sexua eationship is created fro sexual contact based on nding a ife parer In this evel of sexua intiacy a patnership patn ership is cre create ated d in i n order to brig about soething "new in the world

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Ths is consideed to be a aric rlation ship he attaction is based on the recognion of a kindred spirt and the reationship is believed to be destned by fate Each ind vidual feels that he or she is fuling his or he kara he kar a with this t his parter part er and that th at tey tey as a couple are copleting a iportant part of tei destiny togeter togeter In ths level of intiacy inti acy and eergetic invoveent both individuals have e abiity to grow spirituay by con stantly supporting each other In the fourth level of xual reationship ther is a poaized reease Eac indvidu is ouished by the enegy released fro his or he partner tough the power of sex which tends to creae haony and balace However in is eve of relatonship the indviduas are sti in a state of exee and they will feel that energetic spit when they are apart fro each othe n this level what attracts e ndividua at th begining of the reationshp will eventually repel hi or her at te ending of the relationship This ca be uderstood by coparing the epeience of a relatoship with a fourth level partner to the relection in a irror.  a irror is considered to be a lighted shadow ten in the beginnng of the relationhp the individuals are "shadow hug ging having fallen in love with the age of the polar opposite of theselves However at the end of the laonship the individuals tend to be "shadow boxing, attacing the sae inial qualities tha originally attacted e to that partcular ate The fourth level of sexual reationship focues on the experiences of the lower spiritual rea When a couple perors Dual-Cultivation Sex Magic at ths level the enrgetic exchange only lasts as long as he couple s engaged n sexual intercourse However because However becau se of a deepe deepe o advaced understandng of reating if a priest of Back agicc perfos agi perfos the Sxual Vapire tenque at this ve he or she wi tend o have great uccess in drainig his or her parers life force energy

OIS MGIC NSOION I

 The Ffth Level (The Soa Sysem): e f eve of exua aionip i creaed o exua conac baed on ef-azaion and rue DaCuvaon. i eve i conided o be e r rea age of concou evouion, n wic eac ndvdua bene e oer priua In  eve of exua iniac, e Dve coe in a a ird ener energec gec for i aionp  condered o be e anfe aon of a "rue ariage and e ion of Man un Woan Moon and e innie power of e Dao Divne e f eve eve  of xua raionip foe on e vaue ad inig of e upper piri ua a and e ou of e individua I i eve a coice and decion a baed on e deire o  o nurure nurure e aionp aionp and e perona unfoden of e indivdua ou Becaue e parer  aad nour ed b i or er own reaionip w e Dvne, eac paner i fe o ive a a rue frend o i or er ae, cooing o be ogeer and o be nouried b e oer' preence A  age of piriua evouion e coupe dedicaon o eac oer aow er ex Magic o becoe exre power  and er agica av now poduce ore dvne ove and ig Wen a coupe perfo DaCuivaon Magc a i  i eve, e energec energec exage exMagc ex can a up o 36 our beond e ending of e ex Magc rua Becaue of i anced union n one exua encouner, e pre can gaer up a on wo of cuivaed energ igre 1181) Coupe in e ower eve of reaionp require a ea 30 da of reglar DuaCuvaon pracice in order o vae a iar aoun of energ.  The Sxth Level (The Glxy) e x eve of exua reaionip i aed ro exua conac baed on rue nia were e coupe exi a over and beoved Becaue ea paner i ina nneced nneced o i  i and er own co ef, e ac of ex i now ued o open up ea oer energeic pace and e "afergow experienced afer ex  ued

ure  8  . Te f evel of of sexua sexua elato elatosp sp s ceate fo sexua cotact base o self-ealizato a tue Dual-Cultvato

n order o aow for bo parne perona piriua rancendence e coupe xua reaionp  now becoing an expreion of e aur of e ou Bod n i eve of reaonip ere i no copeiion. Eac indvdua i ru over joed wen eir ae rve or becoe ucce Wen one ucceed e oer  ao nouried n  eve of inia inia, ove i oeing a eac ndvdua doe nau ra,, no oeing a e or e "fa ino ra or "fa ou of e dcipine a rqui e oen o oen oi of coien and urrender o a ae ge good now ocr eai  The Seveth Level (The ) In e even eve of ina e energec nvoveen of e exua aonip  focued on owng wiin e energ of e eea Dao In i eve of reaionip bo ndvidua wi ing cooe o foow "Heaven Mandae and conder er fe on a a coupe o be ore iporan an er own eparae w Acing a ag of e Divine e coupe and a e edge of creaio exiing beeen beng and nonbeing abe o ove win e varou energec eve of e univere  The ighh Level (The Dao n e eg eve of exua reaonp e priar goa of exua conac  o reu o e Dao.  

W.DAOSMAIC.COM

is the true transcending reationship reationship wherein wherein both individuas use with the Divine via the vehice o sexua union and they become one with the Dao n this eve o reationship there is compete surrender, and the coupes heats are both open to the highest eves o divine ove and true ecstasy This poweru sexua union is insed by so much divine ove ov e that the the coupe orgets about themseves and energeticay dissoves nto nto the radiating uness o divine ove itse itse  With no boundaries to protect, the coupe coupe remains r emains competey open to the the experi ence o giving and eceiving divine ove o ve in its most poweru and subime energetic orm ND ND MACA OW n Daoist Magic, it is taught that there is a unique dierence between the natura magica abiities inherent wii both men and women This energeic dierence is sometimes mirrod in the maniesed maniesed magica powers powers o the various Ceestia Deities  The ur  Power o Women When it comes to the magica ski o using and manipuating nterna energ it is gener ay observed that it is much easier or women o hod onto and mantain intea visions and retan certain esoteric orms o magica powers This has nohing to do with sexuaity or the generated nea powers o the ndividua, it is simpy how the human physica body eas to ter te r magica power

192

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According to ancient teachings women are designed to create orm and carry human being into existence (ie creating rom the reams o nonbeing into tangibe substance) In perorming this miracuous task, woman are naturay designed to hod and contain the energetic space o two beings at one time, aowing both energies to simutaneousy coexist within one spae during pregnancy Because o this potentia women tend to naturay deveop a higher energetic power that can be used in order to either create or destroy Thereore their capacity to work within a more ormess way is viewed to be naturay better than men The tur i Power o en: When it comes to the magica ski o using and transorming interna energy i is generay observed tha tha t men have a natura abiiy o orm energetic pattes and hod onto the magica power contained within the esoteric geomeric patte This important natura abiiy abii y rucia in perorming advance magica riuas hence the existence o more power mae sorerers to emae magicians Men end to be beter at woring with wit h the Yn Yn and Yang energies contained wihin poaried power, rather than ormess power Thereore, men a considered to be natura gited at sus taining magica power raher han creang or destroyng

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O O  M  RANFORO SK LL

Frs Sage Qang a Pae

Cnnecn  Jng Bdy Cnnen  Q nergy Cnnecn  Sen Sp) e Pur Pu rcn cn Rual

Secnd Sage Freeng e Pas

e Releasng Ra e Clsng and Seang Rual

rd Sage Fsng e nergy e Sx Sages F Sage Fusng e Spr

F Sage cvang e Cre

Sx Sge pnng e Cre Cre

e Purcn Rua e Fusng e Enegy Rual e Purcn Rual e Fusng e Spr Rual e Purcan Rual e cang cang e Ce Rua e rcan Rual e prnng e Ce Rua

Fgue 82 e Sx Sages used n Das Magc n rder  se e enegec fundan fundan needed r anng DuaCulvan Du aCulvan Sex Magc Mag c

h si stag a gnay gnay aivd aiv d sowy s owy,, ws, sinc th s an adust h a si tags oftansfomationa oftansfomationa pac- ov a  days o ws, c �sd n ann Daoist Daoi st agi in i n od to pui mnt piod quid ft ah pacti in od a psts onso fo ginning DuCutiva fo th consot to inga th nw ngti tion taining hs si impotant stags aow th stat hs vaious tanfomationa pactics ist to pify anc and atvat th consots aow th pist and his o h ono tim o ody mind motions and spiitua natu his ngtally ond stting a soid foundation fo puificaon activaon activ aon and sanctication pocss pocss tnng DuaCultivation  agic hs si ovids a pou ngtic onntion and a stags a Quaifying  a, ng th ast ows th pist and his o h patn to civ Fsing th Engy Fusng th Spiit tiating th Co and mpinting th Co dsid as aum nt fom th uvaion at foows (gu 8

RPRNG H RTNR

93

DAOSMAGC.COM DAOSMAGC.COM

 SGE: SGE: Q QLI LI IN G    NE NE 

Chsng he rht ype of parer for sexual culvaion pracce s paramou for any pres of Daos Se Magc. Wthou he proper amou of energeic sensy, boh e pres and his consor wll mss he subtle eergec uaces tha occur durg he Dual-Culaon pracce herefore n ace Chna cera gudeles were esablshed order o asst e aos prest n deerminig he energec qualcatons of a conso wh whom he or se could efecey perform ualCulivato e Magc Accordg o Mao Shan eachgs wh ou hese specc qualfcaos e pre s better o praccg he SngleCultato ehques of ex Magic (also nown as the "vamprng tech nques), absorbng and Shen from as ay female paers as possble Accoring o en Daos eachgs hre ar hre hre prmay prm ay eergec facos facos ha nfuece find fin d ng a loer ad ae. hes hes hee eergec fac ors are commoly kown he hree infueces of Heaven Love uan Love and Earh Love descrbed follows (Fure 183 Heven Love Ths ype of supeaural iu ence is rgarded as a for of omaic fate  s ha unseen enegec neor of romac usio and naura compabliy ha alows for a eeper sprua conecion o eis be wee we e an nddua nd duall and hs or her mae Ths ype of magcal fuence s iewed as a form of sprual aachmen or chemsry tha mmedaely exss beween loers  Humn Lov: hs ype of fuece is d reced rec ed by he ndid n didual's ual's f f ewll ewll  I rp rp ses he mae and parer ha an ddual wllngly wlln gly choo chooses ses  also a lso represents represents he pah of physca emotonal and sprtual erac o a a nddual nddu al con connual nualy y acceps ad follows throughou hs or her lfe  Ert Love: hs ype of aura fluece is dreced by manpulang rome hrough adjusng he surroundg nvromen ad magcaly directg he exerna energec nuences n uences n hs type of ove an ndv ndvdual dual uses body posure and gesures sensual moemes speech and maga ools such as ocag ens us Feg hu a



 





14



even ve

Ronic Fe Chei

Hn Le

Fee F ee Wl Wlll nd Chce

h Lve

nipng he nvnenl negeic Inences

Fige 8 The hee es  enegec ences inled in nding ndin g  ve nd e

smans saches poos, nd colors i order o iiae omace.  he Ifuence of Earh Love cosciousl proecg ad drecig eroic messages n he for of audory ad vsua arousa owards a poeial s used n orer o atrac a lover or ae FG H PRC F



n aie Chia seua iercourse was de veoped no a hgy oned skll wh ea pa ner ooking o acheve ceran energec energec baances om e ac of se Accordg to he Su o Ln (an acie Daois seual manuscrp), here are egh pes of Jade Sems (penises) ad hree ypes ofJade Gaes (vagias) desbed as foows: e E  Te of de Stem  acen hia aois press caegored he sze and dmeso of a mans Jade Sem (pe ns) no  no Y or Yan angg casscaos hese Yn an Yag casscaos we he urher orged ad caegorzed accordg o he egh energec powers of he Penaal Bagua (g rgra� ). hee P h Peaal eaal   h h rgram rgram paes des esbe be he exstece of he ealy real  a sate of udf feaed energe form (befo even ad ar we separaed) separaed) n he Patal agua e order order of he E rgams expresses he selfgenerang cyclc moemen of et densons or pses of eergy he Yao ls of he rigams are progssvey numbered ro he center of he cre owards he ousde wh w h he nnermost Yao Yao lne numbeed as 1, he mddle umbered as   and he ouerms Yao lne aways umbered as 3

0A MA AN

SK

(8 un r oner 7 n n ih

(3 un ln 7 cun in ih

7 un ln 5 un in ih

eavenly Jade Sem (Qan ae (Valey} Jade Sem Sem (}

5 cn lon 5 cun in h

 

Il Thunder Jade Sem (Zhen}

Wind Jade Sem (Xun

l ==

 Eah Jade Sem (Kun

Waer Jade Sem (Kan

6 un on 4 cun n ih

ounan Jade Sem (en

8 un on 5 un in ih

4 cun on 3 cun n ih iue 18 The Eih E ih Types Types of Jade Sems

T avn Baga maifss t nrgtc natu of thngs thngs nd dicts dic ts h ngic ngic na of h Eigt Etraordiny Vssls inal organs nd tissu foaons as ll as t J Qi and Sn nrgic foaons in Pnatal Eyology. Wn viing  Prnatal Bagua congura ton ad t catgozaon of th it Jad Stms t s importt to not tat h masumnts ar rangd in h original Cins cun dimn sions T lngt of a cun is dtmind y  wdt of  indivduals hu at h joint T spcfic dtails of t Prnatal Bagua conguration and t catgorizaon of t ight Jad Sts ar dscrid as follows Figur 1  The Heaven Jade Se Qan Trra) T Havn trgram s locatd a t top and is associatd with th ak of Yang nrgy T Jad Stm that is assocatd it this rigram is trmly long (8 cun or logr) in lng and it s vry tick (7 cun) in grh • The Wnd Jade Se Xun Trra) T Wind trigram givs way to t nrgtic movmt of Yin Q ntring into in to Yg Yg at h otom of th trigram T Jad Stm tat i

(6 cun on 3 cun n ih

i

associatd wit tis ia diu 6 un) in lngth and i is hin ( cn) i g  The Water Jade Ste an Trra) T Watr rigram is locatd o t rigt sid o t Prnatal Bagua conguration and it s associatd with Yin surrounding Yang Th Jad St tat is associatd with this trigram is mdium 6 in lngt lngt and it i t is mdium (4 cn) in girth  The Munan Jade Ste (Gen Tra) n t Mountai trigrm h Yn nrgy puss puss th ang to h top T Jad Stm tat is assocatd with this tigra is ong (8 cn}  lngh and it is mdiu 5 cn in gih.  The Earh Earh Jade Sem un  un T) T)T T Ear trigra is locad at th otom of th natal Bagua configuraon and it is associatd it t pak of n nrgy T Jad Stm that associatd ih his igra is sort (4 un) in lngh and it s thi ( n grh Tram) T  The Thunder Jade Se Zhen Tram)T Tundr trigram givs way to th nrgtic movnt of Yag Qi ntring into Yi at t ottom of t gram T ad Stm tat s



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

95

W.DOSMAJCCOM

The Je Dr The Jde e

7 cun deep

Wid Jde e Wer Jde e  Fre Jde e

The Jde Couy

9 cun  eeper

Hevely Jde e o Mouin Jde e

Figue 85 he Three Tyes  Jde es d heir ches

ssocid wth this trigr is shor (5 cun) i lngth, nd  is du 5 cun) in girh (   am): am): Th Fr i  h F ad Stm ( g is loctd on th l sid o th Prntl Bgu congurion congurion nd it i socitd wih Yg surunding Yin  d St tht is ssocitd with his trigr is long 7 cun) in lngth nd it is diu (5 cun) in grh Vay) ad a d Stm (Du T T  Th ak (o ow Vay) am)  L rigr is sotis rrrd to s th Low V Vy y Tigr in Doist Doi st S Mgc  cts th Yng nrgy ht pushs th Yi to h top Th Jd St ht is ssocid with his igr i short ( cun) in lngth nd it is ry thic 7 cun n gir). Th Th yp of ad Gat ncin Chin Doist prists cgoizd h siz nd dinsion o  wons Jd t gin) ino Yn or Yng clssiions Ts Yin nd Yng clssiictions wr hn urhr orgnizd nd ctgorizd ccording to th nr gtic pproch o thr nrywys Ths thr nywys wr kown s  Jd Doo Th Jd Gt d Th Jd Couyrd Whn iwing th h typs o Jd ts it is iport to not ht th surnts  rngd in h oign Chins cun din sions Th lngth o  cun is dtrind by th widh o th indiiduls thub t  jot nd r dscribd s ollows Fgur 85)  Th ad Doo This s  short gi no o thn 5 cun dp) usuy ound n won o sll sttur. A on ih  Jd oor is bst d n ho ssss n rh Jd Jd    ih  n und Jd t or  k lly) Jd t. und  h ad Gat This is  diu vgin

I

196

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bou 7 cun dp) usully ond in won o du su, with wid hps A won won wth  Jd J d    bs prd with  n wo posssss  Wind Jd St,  W Jd St o  Fr Jd St Th d Coutyad This  long gin (9 cun or dpr) usully ound in won o lrg stu stu ih p brsts brsts nd cur cur  hps A won wh  d  d Couryrd bst ptnrd wih  n who posssss  Hvnly Jd S or  Montin d St.

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 QUO O A OOR

On oon prctic usd in oist sorcry o nd  suibl oor or Dullion  Mgic ws o sprt h ndiiduls who w ngtcly snsit o thos who wr not This gicl prcic ws lso nown s nr gic rcting. nrgtic cng rquid rquid th pst to tnd nd pnd his ngy ild into  ghring o young won nd obsrv ir nrgic rspons In h won who wr nrgticly snsitv h pris would obsr h dph nd dgr o h nrgc inrction This nrgc rspons would nor  pist s to th consorts tru wknd potnil Th strongr th indiidul spondd to h projcd nrgy th or powrul th prists gicl nlunc. Onc th prist hd chosn srl cndi dts h would thn look or ddition dts dd ition nrgtic ulictio Th  nrgc ulico ruird or DuCulton S Mgic r d scribd s olows H Connton to Jn (Body) Al wo won n ollow ollo w svn yr yc ycss o physi cl nd otion tnsoton  gs o v n, ourn twnyon, wnyght thryv

AO MAG AFOATO SK

Ful Moon

Brin (Eroi Cener)

Figure 118. The norml ur ye of  womens menses

forty-two, forty-two, and forty-nine mark important times in in a womans ife and are taken into consideration when choosing a consort Therefore, in ancient Cina, a Daoist priest was encoraged to nd a consort who was between the ages of 14 and 1 (16 being bein g he pfer pferd d age) age ) Men foow eight year ycles of physica and emotiona ransformation ransformation he ages of eigh, eigh , steen, twenty-for twenty-for hiry-two, hiry- two, forty fortyeigh, and fy-si mark important mes in a ma's ife. I ancient Chna, wentyfor as an especially important age for a Daoist priest, d he was sally cautioned about overse of his de Stem before the age of twentyfour (ie., too quent dissipation of semen). Consequenty, he s aso caioned ca ioned about the ack of use after the ge of tweny-for (lack of frequent erections). Woma ad Her Moo When choosing  e Woma a consor a woman's menses was aso taken ito consideraion. The day of ovulation was believed o be an etremely powerful day for the woma, as i was consided to be be the tme t me of her personal f moon Ten days before the menstration (dr ig the time of ovuation), a arger amont of hormones circate in the female body, increasing her emotions and aso her magi ca power ring times of mestration,

Brin (Eroi Cener)

Fgure 1.18. The reversed lun yle of  womens menses

this form of extra energetic power leaves her body In ancient China, certain priests sed the magical potential of the menstrual blood in order to gve an extra dimension to their potions and elixirs n ancent hna t was beeved that if a womans meses came before or dring he time of he f oon hat she wod tend to be more orgasc in naure, compared to a woman who had her menses dring the ime of the new moon ormay, he energy of a woman travels down her body towards the area of her perineum dring he time of the new moon Fgu 1.186). hen, it traves p wards towards he direcon direcon of he head during the time of the f moon It was believed hat if a woma had his eneetc yce reversed, reversed, it it demonstrated hat her energy body was deve oped in sch a way hat she was not tied to the energeic inece of the moon, and hat she was controed by her erotic center (her brain) instead of her instinctive center (her genitas which are red by the moon and other things in natre) his meant that she had more ca pacity t practice a-Ctvaon, becase she co more easiy maipate her sea energy coscy Figre 1.87).  97

WDAOISMAGICCOM

Noe

Smal, Sho, ide, Long Narrow, or Fa

Moh and Lip

Smal, Sho ide, Long o Narow Narow Moh Thi Pceed o Poding Poding Lip

Eye and yeid

Deep Se Bgg o aey ye Thin and Meay o Thin yeid

Cee and aw

Narow, Hig Ced, Prodng, or Dimpled

Phyoogy

Fige 1 The phyical chaaceii chaaceii ha a pe p e wod obee when hooing a conce ha i phyialy compaibe

Add tionly n ncent  Faca Chaactescs: Addtionly n ee wee cetin pyscl cctestics tt  Dois piest wold obseve wen coosing  consot ccoding o pysicl compbility Tese fcil obsevtons wee consideed to be 90% ccute nd e descbed descbed s follows follows (igue (igue 1 188): 188) : Nose: I  womn d  smll nd sot nose t ws sid tt se se wold ve  smll so vgn I  womn d  ong nd wide nose t ws sid tt se woud ve  ong, wde vgn. If  womn d  now nd flt nose it ws sd ht se would ve  sot wde vgn. Mouth: If  womn d  smll mouh nd sot nges it ws sid tt se would ve  smll, sot vgn I te womn d  lge mout nd tick lips it ws sid tt se wold ve  wde tck vgn I  womn d  wide mout nd tck ps, t ws sid t se would ve  now nd long v gn If  womn d puckeed potuding lps (o pouding pouding bone suctu suctue e it ws sid t se se would ve  tling vgin (i.e it esly vbtes nd tembles). Eyes I  womn d deep set eyes o se d sinny eyelids it ws sid tt t t se would ve  deep vgn (Fge 1189 oweve  e womn d tck nd mety eyeds se ws sd o ve  sot vgin te metie te eyeds, te sote te vgin (Figue 1190) A womn wt buging pot potding ding eyes ws 98

ige 9. Sinny yeid (npied om he oiginal awo o ae Lee

ige 1.190 Th yelid (ped (pe d om om e oga awo awo o ae Lee

ge 1  1 9 1  Podng yed ( ped om om e oga o ga awo awo o ae Lee Le e

sd o ve  vey sot vgn (Fge 1191. If  womn d bg wtey eyes, t ws sd t se woud ve  big, wey vgn (te

O M FOO SKLL

bgger the eye, eye, the wder the vagna). vag na). ee and J If a woman had narrow cheeks and jaws, t was sad that she would have a small, crooked vagna. If the curve of her cheeks and jaws was sgncant, t was sad that she would need a long, thn pens. If she had had protrudng cheeks,  was wa s sad that she would have a very deep vagna (and a strong sexual desre). If she had dmples n her cheeks cheeks or chn, t was sad hat she would woul d have a very short vagna r Connecon o  Energy) A prest's prest's consor mus mu s be energecall energecally y sens tve. Ths type of energec sensvy s dened as beng able o perceve the suble energetc pulsatons tha resonate whn the natural en vronment, as well as wn her own physcal body The consort consort must mu st be energec energecally ally senstve to all of her her partner's partner' s energetc elds as well. The "chemstry" that occurs between he prest and hs consort s an mportan factor n ncreasng the body's Lng Shen. The consort must be energetcally and con scously connected to her sexual organs, and be able to naturally experence mulple orgasms wthout the assstance of mo alterng substances such as alcohol or drug drugs. s. hs conscous command of her her body allows al lows the consort's Wujng Shen (.e, (.e , Fve ssen ssence ce Sprts Sprt s energecally energecally conne connected cted to the lver, heart, spleen, lungs, and kdneys) to freely release Q from her nteal organs, extendng her energetc energetc potental (Lng Shen} outsde outs de of her body. Te aost pres would en absorb the consor's dscharged energy and se t wth hs own Wujng Shen. er Coecon o Sen Sr) A prest's consort mus have an ntmate con scous connecton to her coreself coreself and the magcal m agcal energy of the Dvne. Ths allows he consort to access the true sprtual nature of her Taj Pole and enegetcally enegetcally se wth the ne space of the Wuj It also contrbutes to the chemstry needed to energetcally bond the couple Thee temperament s also an mportant aspect Th of compatbl as the sprs must lea to "play" togeter n order to faclae a sronger bond.

COND : FN H  The next mportant stage s used by Daost prests n order to purfy ther consort's exteal body and nteal tssues ng) Ths s an mpor tant step used by prests to help the consort free her body, mnd, and a nd sprt spr t from from any and all past pa st energetc cords, cords, as well as any any and all a ll memory con nectons that are stll atached to her sexual organs. The emotonal hsory, hsory, culv cu lvaed aed through he consort's acqu personaly Shen), combnes wth the energy gahed from her sexual hstory (stod wthn her body's lower energy centers). Thss cated psychc eney exss whn Th wh n he he tssues of the the bo body dy,, actng a ctng as a separate separat e energetc energet c enty ent y usurpng he dvne energy that flows from the consort's cons ort's hgher emoonal and sprtual centers. Ths partcular eament eame nt sage s used to help free the the consort of any energetc or psychc stagna st agna tons that have developed wh her sexual or gans and tsues The goal s to establsh a strong connecton between he consort's sex centers and her dvne wsdom centers. Generally, before performng ths ype of magcal rtual, the consort would ake a Purca ton Bath, usng certan magcal herbs desgned to purfy and cleanse her body ( (e. e. specc herbs, herbs, mnerals and / or ols) ols ) The herbs at the consort consort would use wll vary dependng on her ndvdual Astrologcal and Elemenal consttuton  PURCO U hee followng magcal rual s h  s performed performed usng wo red candles thee sandlewood ncense, a bowl of holy waer, a bowl of rce and a vase of coloful flowers In ts rual the prest wll make proper ntroductons to the celesal cele sal detes det es and offer offer up the nnse as a form of sacre and worshp  In ths rst technque, he prest expands and extends hs energetc eld upwards, untng and sng s ng hs energetc energetc eld between Heaven and Earth Ths can be done by performng the One Through Ten Ten Medtaton Medtat on connects ects hs energy energy eld wth  Next, the prest conn the Dvne Dvn e and begns to pur the surround ng envronmental energec space, removng all toxc or detrmental energes wthn the area Ths act of magal purcaton keeps



99

WDAOSMAGCCOM

•

hs consort energetcally safe and allows her the freedom trust and seurty to surrender all of er boundares Whe performng ths magcal prcaton rtual t s mportant hat the prest e Q to create three magc crcles that surround hmself and hs consort These three crces are drawn n the ground and repsent the agcal fuson of o f the the the powers of Heaen Earth and Man. The ree agcal crces a aso drawn draw n n order to create the n nte te space of e Wuj the eergetc state n hh space and tme dssove dssov e Wthn ths sacred spae spae all al l thgs exstng  he past present and ftre etend throughout nnty

Fige 119 The ig Gode Light Maga ad S

H G U

ter te urcaton Rual s completed te prest has hs consor oe all of her clothes nd le on her back. Because of te persona natre of ths agcal rual rual  t shoud be perfored n the the prvacy of a bedroo or n an area tat quet and seclded energetcaly combs com bs through hs  e prest st energetcaly consots three extea ext ea We elds Each o these hree eergetc eergetc elds s conected to one of the consorts ree prmary bodes (pys cal body energetc body ad sprt body) ad they nfluence her nteractons w he physcal energetc and sprtal reams of extence As the pest eergetcally combs throgh these three elds he removes and leases toc or stagnant Q from hs consorts body mnd ad spr t s portant that e toxc Q so be removed out of the magc crce away ro the saed healng space  Net the pres conects to the Dvne and begns to pull a cord of dvne lght down from e Heavens throgh hs Taj ole As he prest pulls the cod of dvne ght rom the eaens he magnes that ths celestal ght s envelopng, peneatng satatng and rebudng hs consors bd mnd and sprt • The prest then reconects wth the Dvne and aga pus a cod of dvne ght down from the eaves As ths cord of ght descends dow the pests Ta  ole he magnes and feels ths dvne ceest ght overlowng hs



200

•

ceter core completey llng hs ree bodes As e ceesa ceesa lght lg ht overflows overflows the prests ts t s sues he shold feel t reeasng rom hs bod etendng nto he mgc crce crc e and sanctfy sanctfyng ng the rtual area Once he prest has pred the rtual spa of e Magc Crcle ad hs and hs consorts bod md nd sprt are bratng wth dne whte lght he s ready to perform the eleasg tal e prest eg he elesg Ral by sertng he dde two nge of hs rgh hand no hs consots vagna forng a Bg Golden ght agcal and Sel (g 119 e two mdde ngers are energetcally lted to te prests rpe Ber and Percardum Chanels. ese two anels nfluence to te odys ostnat  and Shen an correspond to the consorts emotona emoton a boundary syste (Fu 1193. ese two ngers also corspond to he re Eleent and e consort Shen (Sprt} and to the etl Eleent and te consort's Po Coroal Soul). The prests thm s to be placed on the consots pbc bone at the ug () pont Ths s the meetng pont of the oncepton Vessel and the ver hae. Ths mportant area of connecton alows the prest to access and ene energet rgetclly clly sulate sulat e the followng en ergec pathays n e consorts body: Conception Veel: Acvtng the gental organs he Uters the Sea of Yn  and the Yuan Q of al e Y orgas uting Vee Actvatg the Sea of lood and Sea of Twele rmary hanels Live Channel Actvatng the sprtua nflences and psychoemotonal aspects of her Hun (Ethereal Soul)

AO AO  MAG  RFORAON SK

ungs Meal Eee

Hea e Eee

Kidneys Waer Elee

ive Wood Elee Speen ah een

Tpe Bune hanne (owing rough he ack o e pa)

Percadiu hannel owing hough he cene o e a



Pon

pper Dana Inuiive ouicaion) onros he Tansoraion o Shen o o Wu Wu Midde Daian Epahic ounicaion) onols he ransoraio o i o She Shenn

�ur ure e 9 The ive E leen  negy Pae Pae was y ancien Daoiss in oder o access he enegy he Wu ing Shen ive ssence Spiis) conaned hn he ive  rgans



Kdney ane Actvatng te stal nences and scoeotonal asects of e Z Wll ef an and d aove te consorts  Wle estng te ef Lower Dantan t rest egns o seak agcal cantatons fllng hs consorts owe ow e Dant wt wt  dvne ceesa lgt hs lestal gt s saly aged as ether whe or shule n coor  ce e consors Lower Dantan egns to overow wt ts dvne celestal g e rest e vrates hs own ower Dnan and starts to e tog hs rg hd st laced wt s onsor onsors s vagna) vagna ) e dvne lgtt s extended  te onsorts lg onsort s a a oe and dreced ot of er ody va er ead Fgre 194) to e ransesonal ont (located 6 to 8 nces aove the crown of e ead  Net e rest takes s le and and ener gecaly geca ly ds t no he center center core o o hs consors Lower Danan enveong enveo ng e energc sace a srronds hr trs ovars and vagnal ac Dr Drng ng hs ste, t s orant ta he rest extnd hs Q and oetely enveo all of e sses exsng whn hs conso's odcv syse. Once hs area

owe Danian (ineic ounicaon) onos he Transoaion o Jing o i



gure 94 The diine ligh is eended up he conce's Taii Poe and ou hrough her head o he Heaveny Transpesonal Pon

s atvated the rest ten sowy rases s ef and and extends  owards o wards e Heavens Heavens alowng e dvne lgt and te natral n ergy contaned contaned wtn w tn s consors erod ve ogans o ecoe one Once Once he consors consor s Lower Danta Dantan n has ecoe ecoe avaed and l of dvne gt the est wl hen oceed to ee Mddle  Md dle Dana aea 2

WAOISTAGICCO

Physic Wod Sodd by th Siit Wod

Sit Wod xisti withi th Physicl Wold

Fi 1 1 9 I ncit Chis lchy lchy th two two cicls witi th Yin d Y sybol std h ystios xistc o th siit wold xisti witi th hysic wod s wl s th hysic wod sodd by t siit wod h cnt dividin i std th tic wod sidd th bid tht std th o wods

Fi 1.19 Th H d th Ylow Co A

Wth e right hand still posioned iside isid e the  Wth consort' consort'ss vagina, the priest slowy moves moves his h is left hand and places it over his consorts Yellow Court and Middle Dantian (heart) area According to the Lg  (Magica Pivot) Pivot) this area is the Yuan (source or original) point of all the th e Yin Yi n organs organs afecting afecting the Yuan Yuan  (Oiginal Energy) of al ve Yin organs. The Yellow Court nourishes the Yin organs, gulates the Heart and calms e spirit The Yellow Court is the connecting point or the Conception Vesse and it is the Mu (Alarm) point o the sexua organs organs This point is comonly called the "Yellow Court (Huangng) because it harbors nd reects the emotions stored om e Heart In ancient Daoist alchemy alchemy this point was aso a so known know n as Shenfu (the Spir its Storehouse) Storehouse) n anent Chin edicine the eart was often referred to as the "elow per or "Suspended God The responsibilit o the Pericardiu (kown as the Yelow pers Mnister o Counci and the "earts Protec tor) was to sto eotional experiences that the eart (eper) was not yet ad to process into the epe epers rs urtard. he unpcs unpcs eoons would sta outside e real o e 0

Heart within the courtar (the "ellow Court) unil the eart was ady to receive or adds the inforaion and experience (Figu 5 n ancient China eansforaonoQi into Shen occurring in te Yellow Court was n sidered the pivota stage in energetic aley nergeticlly nergeticlly the Yelow Yelow Court is i s believed to be a icroo  icroosc sc pca o e Dao of  niver because the body's in and Yang polarities connual connua l eerge rom rom and tu t u to ths ths area According to anent Chnese ae unt ing the Kan (Yang: Fi) and Li (Yin Water) of the ve Yin organs at e Yelow Court reconnected the individual wi e energies of e oer oer (Pnata) and an d later (osata) eavly Realms his energec versa enabed e in dividuals Shen to come and go between e physica and spiritua alms (Figure 6 At this point in the treatment e consorts Yelow Court may gin to elease i sup pressed energetic carge Because e heart (Yellow Emperor) is responsibe for contanng all of an consorts long term memories once e energy mov though e Yelow Court into the heart aa, e coort coort may experience a sudden release of images and eores connected to all of her previos lovers. After e energy o the Yellow Court, heart and Middle Dantian areas becomes activated, the priest will raise his left hand and extend

DAOJS MAGC RANSFORAION KILLS

it towards he Heavens, allowing a complee fusion of divine light and the ergy of these hree areas to occur. This powerful energeic fusion naura1y puries e spiritual energ a supports  consort's het and Yuan Shen (Original Spirt), a11owing em o again become oe. Once e Ye11ow Court, heart, and Mddle Dantian areas have become acvated and are full of divine 1igh, he priest wi11 en slowly proceed o he consorts Upper Dantian aa  Wih he right hand sti11 positioed i the vagia, e pries slowly places his left palm over his consors Upper Datian (Third Eye area. e priests use the left thub instead of the left palm When using he hub it is important for e priest to iagine elting deep into his consors Cstal Chamber and lly stchng her rd Eye pont upwads owards owards he top of te head This acon is sed o eneeicay acivae he innte powers of his cosors spirial spiri al ceter. The Third Eye (Yin Tag) is known as the "all of Ipression. To e ancent Daoists, this area was considered to be the entrance to the idividals spiri, and i represented he area of te wisdo and elighenent When his area is simuated he consort may experice e feeling of falling fallin g ito he inie space of he Wji and reing back to e loving energy of e Divine Once the priest actvaes his cosor's Upper Danan, he he raises his left hand and exends it towards he eavens, allowing he divine ligh and the naral energy energy tha supports his consors Third Eye and Eternal Sul o become one Once he consors Upper Dantian copleely lls wih divine ligt, e priest proceeds proceeds to the Closig and Sealing Ria

 Then, Then, when it is appropriate, appropriate, the pries slowly approaches his consor ad gently embraces her, her, a11owing eir energies to fuse as one  is ipotant hat he pries no engage in seual intercourse wih his consor afer com pleing his rst riual Because of he powerful eneetic natu of s magical riual, i is impor tant tha e priest simply embrace, suppot, and protect his consort a11owi a 11owing ng her healing process to contine undisurbed e priest should at leas wait ntil the net day before proeding o e "Fusing the Energ stage Additiona11y, he priest shold immediately change the bed sheets she ets after performing he Re leasing Riual. By replacing he bed lien, he pries furher assis in creating a new energec healing space for his consort The change in linen lin en helps to di spse spse of any toi c ener energ g hat ight ig ht have becoe dischar di scharged ged ito he shees shees during he magical riual, and i als helps in preventing the consort from reabsorbing the energy back ino her tissues HID AG: FUSING H NGY

This ne ne  sage is used by he Daois priest priest in order to cobine and fse his Qi and breah wih he energetic rhyh rhyh of his consort's Qi an and d breah. This energeic fusio is intiated by performig e magical echnique know as the "Mong and Eveng Prayer This specal bahing editato is used by e priest and his consort o energe cally "claim ea oher as paers and aes. I establishes estab lishes new ne w rot and an d energeic cord cord withn her bdy, bdy, mind, mind , eotions, and spirit I this parcular echnique, it des not atter if the priest and his cosort are coed or no. e prmay goal at his sage is energetic fusion ad not seal intercourse.  FIAIO 

e following agl  u u s pefored pefored sing  After pleting pleting t Releasing Ritual, e priest wo red candles, ree sandlewood incense, a bowl water, a bowl of o f rice, and an d a vase of clorful clorful again connecs to he Heavens and envelops of holy water, his consors energec eld wih divie heal- owers In is rial he piest wi11 ake proper t o e celestial deities and offer up the ing lit three last es. Wi each energetic introducions to sealing e pries sowly bacs away from his incense as a form of sacrice and worship teni qe,, the priest expands and  In his rst teniqe consort, a11owing her e personal space to as extends his energetic eld upwards, uiing similate he transformaiona prcess. and fusing fus ing his energetic energetic eld etween etween Heaven

 COIG A AG 

03

DAOSMAGCCOM DAOSMAGCCOM

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

and Eart s ca be done by performg performg te Oe Toug Te Mediao Next, te priest coecs is eergy ed wt te Dvie ad begis to pury te sond ig evroeta energetic space removig  oxic or detrental eerges wt te area s act o magca prcat eeps is consort eergetcay safe ad aws er te reedom trust ad secrit to srrender al of er bodares. bodares. We perforing s agcal prfcato ital t is iporat tat te priest eit Q to ceate te magic circles tat suound iself ad s consot ese ree crces a draw  te grod and represe te agca so of te owes owes of Heave Heave and Ma e ree agca crces are aso dran  order to eate e iite sace of e Wuji te eergetc stae i ic space ad e dssolve Wti is sacred sace all things existing  he ast, pe, and tue eted trougout ty

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Fge 1197 Whie sng a the edge o a hai he pies and hs onso eah plae he e hands upon he othes Mngen (Gae o Desny whe their igh ands es upon e ohes Sen Dao (Way o Spi)

H UG H RG U

Rt  s completed te  terte cato Rt prest ad s coso face eac oter Wle sttig at te edge of a car te priest brgs s cosort to straddle and embrace im e eac place ter let ads po te oters Migme Gate of Dest) wle w le ter rgt ds rest upo eac oters Se Dao (Way of Sprit  t poste t s impoat tat bot  prests ad s cosorts Tree Da ias ace each oter (Fgure 1197  As e coupe embaces eac ote� tey beg o eergecay all to te te Space o eac oter's tisses • e cope te sowly kisses keepg bot tonges suspeded s s toe posito or sponds to e LngMeta Elemet Toge osion ad s atrbuted to te ana at of te o • Nex bot te pes ad s coso coso imagie naing dive ligt sppig e ceesta  ino tei bodes ad storg t  tei ower Daians • rom e owe owe Datian te divne eeg is moved pwad  pwad tog tog  te t e cete   oe o e to

2

Figue 198. The onso exhales as he pes inhaes and daws he exhaled beath into hs ea

gater ad fuse nto bot dduas eats ad Mddle Dantia aas  At tis poi te priest begis to exale is brea we is consort ales te pr es's et beat ad draws it ito er eart  Next te consort exae er breat, ad te prest iales drawing er exaed breat to s eart igre 1198 aner ialing  e couple cties i ts aner and exag each oers bat unti a suf cient aount o carbo carbon n dioxide s  s developed Carbo Carbon n dioide ac as a ntura ntura  vaodilator va odilator By breaing in ts ae  circuatoy syse s sulaed and te bodys enegy annes begin to diae Wen  caon dioe ee  e ody s ased te eahing ges deeper

OS MIC OO S

and it simlates deeper evels in the brain. Eenuay, hs buiup of carbon dioxide w aow he pies an his consor o project er spir bodies ousde o their physica bo es  Ater antainng this breahng techque o several ntes the priest ten paces his right han on the consort's heart and iagines i agines eeling her ing Shen fow fow o o  her eteal soul into his own heart • The consort olows he sae pattern by sitaneosy pacing her right han over the priests heart an iagining te prests Ling Shen owing o his eterna so to her heart he agca conection o te Lig Shen owing into each ohers hearts aows e priest an his consot o blen an use the ove and cestia ight o ther etea sous  he coupe wi then rela into te rhyt o the heatbea an ba an seek to enegecay issove into space OURTH STAGE: UIG TH SIRT

e Fusig te Spit stage is sed by the Daost priest  orer o obine and u te piests own spir (She (Shen) n) wth the spiri spir i o s consort consort T RAO UA

The oowng riual is peroe using wo d candes c andes three sanewoo incense incense a bow o hoy water a bow o rice and a vas o cooru owers In is rtua te priest w ake pr prper per inroucons to the ceesia eies an oe p te incense as a o o  o sacrice sacr ice a worsp t s rst technique te pries epans epans an  n ts eends his energetic e upwards uniting a using hs energec fie beeen beeen Heaven a arth his can be one by peroing te One Through en Meitaion connes his hi s ener ener ield wit  Ne the prest connes the ivine an begis o puriy the suon ing eniromenta energetc space reoving a toic or erienta energies wthin the ara Ths act o agical pricaton keeps hs consort energeicay sae an aows her the ree ree tust an security securi ty to srrnder aU o he bounaries  Wen ering ths agca picaion ual t s ora hat he prst eit Qi o

e

 he d ' hee We  Aa ed

reae tee agc circes tt sround hisel and his consor consor ee  crcles are drawn in e round an represent te agca usion o e thee powes o Heaven E ad M e tree agical res are aso drawn in order to ate the te space o the Wuji the energec stae in which space and tie dissove Wthn this saced space a higs esing in e pas presen and ure exend troughout inity T  USNG  R UA

he particuar stting posture used in this agia pract w w  va accordg accordg to te te couples ab to train an ainan sitng etaion posres pos res What is portant however however is ha hatt bot bot ndvduas ndv duas are coortable coortable an an reaxe reaxe and hat tey an reain  s posre or or uite se tie  er the Purcaon R al is copeted he prt and hs conso wi s ad ace eah oter  he pries and hs consort begin b reaching p and an d perog perog "u " ug g  the Heaves Heaves   prie an an  his on onso so conec conec with wit h  divne ey agine pling a cord o dvne light down ro he Heavens s ths cord  ight desces roug te bdies o the priest and his conort ey iagine and ee it overowing heir center core aiji ol copetey g heir hree bod ies with the ower o is eea gh gu

1.19).

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WDAOISMAGCCOM

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206

Once the celestial light has oveowed thei tissues, the piest and hs consot consot should also feel it adiating out into the space of the magic cicle and sanctifying the itua aea. This connues util the piest and hs consot consot have puified the itual space of the Magic Cicle, and thei body, mind, nd spiit ae vibating with divine whte light Next, while sti sting and facing each othe, othe, the pest and his consot consot enegetica enegetically lly enveop each othe t s impotant that they enveop al tee bodies (ie the physical bod enegetic body and spit body. Then, the piest and his consot match each othes espiation. t is impotnt that both the piest nd his consot feel the enegetic puse, the ebb and ow of envionmental Qi fowing within, thoughout and without each othe othess bodies The piest and his consot then begin staing into each othe othe s left eye. t is impotant impotant to note note that the bodys Hun (Etheeal Soul) ows fom the ive to the eyes to obseve the subtle images, enegetic pattes, and visual sensatons of the wold (igue 200. Accoding to an cient Chinese Daoist teachings, the expansion of the iis also povides the individual with n enegetic enty potal into the Wui. f, fo example, both eyes look l ook upwads towads the Cystal Chambe of the Uppe Dantian, the body's Qi will mege with the Shen and daw up into the innite space of the Wui, fusing with the enegy of the Divine (located within the Taii Pole). This action of lookg upwad towads the cente of the Bain also causes the eyes to coss, esultg  the union of e Wood Element and Heat ie (left eye) enegies with the enegies of the Metal Element and Kidney Wate (ight eye). n ancient Chinese achemy, the combining of these these fou Elements Eleme nts inceases the development of the piests psychic enegy enegy This incease in psychic development is due to the enegetic union of the Hun (Wood Element: Etheea Soul) and Po (Metal Element: Copoeal Soul) with the bodys ie (Yang) and Wate (Yin) enegy. The fuson of these fou eneges connect the piest with his o

Reproducve Orgns

gure 12 Sde vew of he ver Chnnes nel flow of energy. energy. he Hun (Eherel sou flows flows from he ver  ver o he eyes o obsee he sube mges, energec perns nd vsul v sul sensons sensons of he world

he Yuan Shen (Oiginal Spiit). Each eye has its own specic esponsibiity and enegetic function, descibed as follows: The ight Eye: The ight eye is gene ally used to poect Qi and Shen (including thoughts, images, intentions, desies, and emotions) out of the body. Accoding to ancient Chinese alchemy, the ight eye also coesponds to the Kidney Wate, Yin, Qi, the Metal Element, the Moon, the Po (Copoeal Soul), and the teestial ealm of the Eath.

AO MAG ANOAON SK SK 



e Lef Eye: The left eye is generally sed Ne the priest connects his energy eld with to receive Qi and hen inclding in clding in thoghts the Divine and begins to prify the the srrond srrond  images, intentions desires, and emotions) ing environmental energetic space, space, removing all toic or detrimental energies within the into the body According to ancient Chinese alchemy, alchemy, the left eye also als o corresponds to Heart area This act of magical prication keeps Fire Yang hen the Wood Element the n, his consort energetically energetically safe and allows her the Hn Ethereal ol) and the celestial the freedom trst and secrity to srrender realm of Heaven all of her bondaries When performing performing this magical prification  As the cople contines to stare into each other other s left eye, eye, they the y will notice their partner partner rital it is important that the priest emit Qi to energetically hapeshifting This energetic create create ree ree magic magi c circles at srrond himself phenomena phenomena natrally occrs as the individ individ  and his hi s consort These These the ciles are drawn in als begin to transform transform into the varios images the ond and represent the magical sion of of past incaations ometimes certain ani e wers of Heaven Ear and Man wers Man The mal images will come p ese images can e magical circles are also drawn in order to sometimes be the manifestations of the indi create e innite space of the Wi e energetic vidals spirit gadians and animal totems state in whi space and time dissolve Within this sacred space all ings eisting in e past  The cople shold remain in this postre ntil all the images dissolve, the partner dis present, and tre etend throot innity solves and all that is i s left is the innite space H CV CVG H  OR  U of the Wji Wji e  e prpose and nction of this ri cation n Rital Rita l is completed, the  After thericatio magical rital is to teach the cople to se priest and his consort sit and face each other ea other as energetic portals throgh whi This particlar magical practice reqires reqires the to dissolve into the infinite space of the Wji priest to sit at the edge of a chair with his con and access the celestial power of the Dao sort straddling his waist wais t It is important that both individ indiv idals als are comfortable comfortable and relaed FH SAE: CVAN HE E and that they can remain in this postre for is important stage is sed by the Daoist qite some time time  priest in order to prify his consorts Taii ole  The priest and his consort begin by reaching ree Dantians Eight Etraordinary E traordinary Vessels, and p and perfoming "lling Down the Heav welve Chara Gates is magical training is also ens As the priest and his consort connect sed to activate all of the consorts inteal and with the divine, they imagine plling a cord eteal tisses with sond allowing both the of divine divi ne light down om the Heaven As this riests riests and the consorts consorts bodies bodie s to energetically cord of light descends throg throgh h the bodies of se as one the priest and his consort they imagine and  URCO U feel it overfowing overf owing their center core T Taii aii oles ol es The following magical magical rital is perfored sing completely lling their three bodies with the wo red red candles, three sandlewood incense, a bowl power of this celestial light of holy water a bowl of rice, and a vase of colorl ce the celestia celestiall light has overfowed their owers n this rital the priest will mae proper tisses the priest and his consort shold also inodctions to e celestial deities and oer p the feel it radiating radiati ng ot into the space of the magic incense as a for of sacrice and worship circle and sanctifying the rital area This epan ds and  n this rst teniqe the priest epands contines ntil the priest and an d his consort have hav e etends his energetic eld pwards niting pried the rital space of the Magic Circle and sing sing his energetic ed between Heaven and their body body mind and spirit spi rit are vibrating vibrat ing and Earth is  is can be done by performing perfor ming the with divine white light One Throgh Ten Meditation

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WDAOISMAGICCOM

Fgur 1  2 0 1  Whi sttng t th dg o  hi, th pist nd hs onso h p thr  hnds upon th othrs Mingn (t o Dstiny) whi thr ght hnds rst upon th othrs Shn Do (Wy o Spit)

 Next,

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8

wile stl sitig ad facig eac oter, te priest ad is cosort eergetically eelop eac oter It is importat tat tey eelop all tee bodies (ie (ie  te pysical bod eegetic body ad spirit body) e, e prest a is cosor a ea otes spraio It is iporat at o te res a is co cosot feel e eergetic ulse, ulse, te eb a flo of eiroea i log i rou a o o  ea ea oe oerr 's oes Wle sitting at te edge of a cair, te prest brgs is cosort to saddle ad embrace embrace im (Figre 1201). ey eac place teir left ads upo eac oter' oter' s Migme (Gate of esty), e teir rigt ads rest po eac oters Se Dao (Way of Spirit) I tis postre, it is importat tat bo te priest's ad is co sor's ree Datias face eac oter. Net e prest ad is cosort embrace embrace eac oter ad begi to eergetically fall" to te innte space of eac oter's tisses As tis eergetic fsio begis, te cople ow toces ad fses teir Upper Daias ad rd Eye (Yi (Yi Tag) Tag) areas by alowig teir foeads to softly rest o eac oter e priest ad is cosort bot pace teir toges oo e Wood Elemet posiios of teir pper palaes (Figre 202) e ey relax teir jaws so tat te oges igtly coect to teir pper palaes.

gu 202 Th Wood Emnt poston corrsponds to th un, ivr nd th ntr cor Tiji Po Po  I n this position th th tongu is pcd onto th iddl of th uppr pt t th ntr of th oo o th outh

 Next, bot te priest ad is cosort begi caig te same magical icatatio e specic toe tat is sed will ary depedig po te cope's eergetc preferece ad spirital orietatio oweer wat is im portat is tat eac indiidal a s a powerl emotoal connectio to te sod or prase at tey a catg  e ag e sae icaatio for seea iutes te coupe e sitces to ialg ialg a ealg e t siltaeosly I tis partic la part of e rital e pries eales e at fr is ee oe, oes  ot is  Eye a ees t to is cosot. t e sae ie e cosort nales e at og er r Eye a ras t do er aj Pole to e oer aia e as se eales e coso as e sou o er Loe, le a per aias a proe proect ct it ot o t erir Eye Eye alog te piest to nae e so to is aij Pole a ea t o ito is Loer atia  is eergetic patte of ialg sod bac ad fort cotes t e priest ad s cosort image and an d feel feel temseles dissoling disso ling ito e inte space of te Wji or til tey become sroded by a golde eld of ligt XH : NN H  Te Impritig te te ore rital is also know as te Eigt Secod Kiss" We practicig tis magical teciqe it is importat tat te pries magie fee, ad experece te feegs, togts, ad eergetic states at e wises to imprit ito is cosort.

OJ MG NOO SKL

Taditioally tee ae two popula types of at, ad Ma Te tee magical cicles ae Impitig te Coe metods used i tis type also daw d aw i od ode e to cate te te iite i ite space of te uji te eegetic state i wic space of ex Magic Oe metod equies te piest to imagie imself ad is mate as te diie uio and tie dssole. ti ts saed space al tigs existig exis tig i i  te past peset peset ad futue of a "Deity "De ity ad His Hi s Cosot te ote ote metod is eted tougout iity used if te piest is wokig o sometig speic  tes of selfctiatio H M RG H OR  e Impitig te Co fo selfltivatio fte te Puicatio itual is competed, te te piest st saes is pesoal goal wit is piest ad is coso sit ad face eac ote cosot ie eat magical skill etc Next te Tis paticula magical pactice equies te piest pie st mages mage s imlf maestig maestig s paila pa ila piest to sit at te edge of a cai wit is co magical skll. skll . His conot conot wil aso simultaeousy s imultaeousy sot staddlig is waist t is impotat tat imagie te piest acquiig ad maifestg tis ot ididuals ididual s ae comfotale comfotale nd elaxed, paa magica skil e we tey kiss ot ad tat tey ca mai i tis posu fo te p est ad is coso unf tei eegetic de de  quite some time si ad imagie tat e piest as ow acquied Te piest ad is cosot egi y acig te magical skll sk ll T Tee sexua sexua  eegy eegy eig e ig eutal up ad pefomig "Pulig "Puli g Do te Hea i te impited ad actiated y te couples es s te piest ad is coso conec comied itetios ad desies wit te die tey iagie pulig a cod H RCO     of diie igt dow fm te Heaes Heaes s ts cod of ligt desceds toug te odies of Te followig magica itua is pefomed usig two d candles tee sadlewood icese te piest ad is cosot tey imgie ad feel it oelowig tei cete co Taiji Poes a ow of oy wate, a owl of ice ad a ase of colo owes  tis itual te piest will completely ilig tei tee odies wit te makee pope itoducios mak itoducios to te celestial celestia l deities deitie s powe of tis celestia igt Oce te celesti igt as oeowed tei d offe offe up te iee iee as a fom of sacice ad wosip. tissues te piest and is cosot sould also  I ts t tecque te piest expads ad eel it adiatig out ito te space of te magic exteds is eegec ed upwads utig icle ad sactifyig te itual aea Tis ad sig s ig is eegeic eld e Heae Heae cotiues u te piest ad is cosot ae ad Eat is c e doe y peomig e puied te itual space of te Magic Cice Oe Toug Te Meditatio. ad tei ody ody md ad spiit a iatg pie st co coecs ecs is eegy field it  Next te piest wit diie wite lgt te Divie ad egis egi s to puify te suoud suoud  Net, wie stil sittig ad facig eac ig eiomenta eegetic space emovig ote te piest ad is cosot eegeticaly al toxic o detimetal eeges witi te eeop eac ote t is impotat tat tey aea Tis act of magcal puificatio keeps eeop all te odies ie i e te pysical pysical ody, ody, eegetic ody ad spiit ody i coso eegetcally safe d aows e e fedom ust, ad secuity to suede  Te te piet ad is cosot at eac all of e oudaes oudaes otes espiation t is mpotat at ot  e pefomig tis magical puicatio te piest ad is cosot fee te eegec ital it is impotat tat te piest emit i pulse te e ad ow of eiometal to ceae tee magic cices tat suod owig wti tougout ad itout eac imself ad is cosot. Tese tee cices otes odies ae daw i te goud ad epeset te  s te piest sits at te edge of a cai wit magica fusio of te tee powes of Heave is sot staddlig ad emacig im

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ig 1.203 Whil sing a h dg of a chai h pis and his conso ach plac hi lf hands pon h ohs Ming n Ga of Dsiny) Dsiny) whil hi igh hands s pon h ohs Shn Dao {Way of of Spi).

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(Figure .203 they each place their lef t hands upon each other's Migmen (Gate of o f Destiny), while their right hads st upon each other's Shen Dao (Way of Spirit. In this postu, it is importat that both the priest and his con sorts Three Dantians face each other. Next the priest and his consort embrace each other and begin to energetically "fall into the iite space of each other's tissues. As this energetic fusion takes place the couple begins to kiss. Before the the initial kiss begins it is important for the prest and his consort to energetically energetically cate a loving lov ing scenario of enjoy ing the mate as a friend lover and parter. This powerful energetically charged scenario is then projected into the parter through the kss. During the kss the tongue produces saliva which is cosidered to be a magical nectar that is lated to intelligence (physical emo tional, mental, spiritual) During the kiss (usually lasting at least eight seconds there is a conscious exchange of fluids and saliva (Jing. (Jing. This excha exchage ge allows each individua in dividuals ls unconscious thoughts and feelings (Shen to transfer transfer into his or her parer's parer' s body via the energetic nature of transference, increased through the individual's passions

In ancient Daoist bedchamber text Sn jng (h Pn G C also known as  Con o o h Pn P n G) G ),, the Plain Gir states, Initially, a man should kss a woman and gather into his mouth her saliva, which will help him build his stamina stamina nd will wil l imbue his brain ith sexual energy. According to the "Chapter on the Yellow Center Center,,  ritten in the Do Sh (Daoist Pivot), "The two inteal streams of the Urinary Blad der and Kidney Chanels ute to form the saliva hile the circulation of energy in the Sea of Qi is their important route of travel. Since ancient times, the kidneys have been used as one of the primary places to store Qi. The body's Kidney Chels Chels run along the sides of the base of the tongue. The ancient Chinese Daoists considered the saliva under the tongue to be the "upper source of the kdney fluid, and therefore thought to protect and cultivate this kidney luid by creating the "mmortal Pill The ancient Daoist technique called the Method of Absorbing the Mists, Mists, utilizes the inteal "mists of the Five Yin Yin Orgns refer refer-ring to them as the five original "Yin Sprout ing Clouds of Heaven Heaven It is these five five original mists that gather to form saliva, which is therefo therefore re considered to be b e the Yin Element of of the upper part of o f the body. These These five clouds a the sprouting vapors of the Original Five Breaths, which stem from the Five Yin Or gans and are responsible for nourishing ad strengthening strengthening the five viscera v iscera According o the ancient Daoist text h Yow Co Cnon "The clear water of the Jade Lake pours down to the Magical Root. Be careful to nourish it and you will live long. Calamities will not invade him who rses nd swallows this magical fluid. The center of the mouth is called the "Jade Lake. The tongue which is onsidered the "Magical Root is used to stir up and ativate the formation of saliva within the Jade Lake. t is the tongue that aumulates gathes and directs the saliva to flow down the throat

WAO AOSACCO SACCO

G SEX MG F GY V

i n amazement as var have always watched in ous couples woud bu b u popula popul a ooks ooks on Daoist Daoist i ntention of acquing cetain cetain Sex Magic with the intention magical sklls What mo most st of these these idivduals idivdual s do not undestand undestand s that the must rst  rst evolve evolve to a hghe level of spiitua spi itua  befo the the ae able to unlock the subtle magical powe hdden wthin these tehiqu tehiques es To me it was lie li e wathing wathin g some some stt hug ingest the shaman's shaman' s heb "aahuasca in oe to ip the vil and t to commucate with enlightened spiits In the wold of magic thee common le of thumb s lke attats lie. th Without eall ndestanding the basic ehan ics of neg and motional alchem ting to peom Sex agic to incease spiual powe usuall esults onl in fustation delusional antaies antai es and possibl even openng onesel oneselff up to spit possession possession hat many indviduals pacticng Daoist Seminal Gong taining do not ealize s tat chngingg sexual eneg into Qi is onl a sm�ll chngin sm�ll a of the Daoist alchm elated to the ltvation of Human Jing he magical pactice of Daoist Seminl Gongfu ainin inteall ansfoms a emotionall dishaged enegy tat is nomall expesed expes ed and eleased exteall. In Daost Dual Culivation Culivat ion methods meth ods both panes become ene ene-gized though the exhange d balacing of Yin ad Yng Yng sexual sexu al negies For the ao Shan Daoist piests, the at of Seminal Gongf played a vital ole in inteal alchemy as it was such a poweul method of gathng ing Qi an Shen his ancient Daoist pactice nvolves makng love fo extended peiods peio ds of tme and causng caus ng the woman to have multpe ogass hen while etaining his spem the pist absobs the womans dischag di schaged ed esence d Qi ciculating the absobed seual eneg hough his Goening (Sea of Yang) and

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Conception Sea of Yin Vessels and song  within his Lowe Dantan his pactce aso enables the Daoist pest to moe moe eail eail  stimulate his Cstal hambe o ud Pill) located in the Uppe Dantia and awaen o ineae his phsic peceptions ndividuals who do not cuentl have a sexal patne can stll pctce tansfoming sexual eneg nto Qi b paiing the cotal beathng sotal compession and Unlocing the Five Gates execises hen duing times o sexual timulaon the sexual eneg is dawn bac into the Lowe Dtian and ciculated ciculate d Accoding to ancent Daoist texs:  hen the an has te desie fo se the fie f se daws the blood and maw to the spem ducts ceating spem. spe m. The Yag Yag Qi of the man passes though thou gh hs pens when he ogasms When the spem paes though the female it enegizes e Yin eneg in e bod catig moe Yang As ea pane pa ne aches ogasm the males mal es Yag Yag eneg wll inase as e and an d the females Y eneg eneg wll incase e Pnatal Qi also  also own as Ancestal Ancestal Qi is stoed i the bai and the bone mar ma row ow and it can be elt ove ove the est est aea he ancient ancien t aoists wee able to ne and an d clate cla te this eneg eneg and an d did so in ode ode to poduce song intenal intenal powe and eah highe states of of spitual enlitenment enlitenme nt oo mu eja ejalai laion on will weaen a man manb b dan ing his h is bone maow of of Yang Yang Q This will leave  his od depeted of Qi and oe susceptbe to exhauson and inju e idnes ae affected st then the spleen and the glandula sstem slowl begin to t o weaen n ode to eplensh Penatal Qi Shen buiding buidin g exe execise cisess and meditations must be pe pe fomed hese eecses and medtaons  also used in ode to assist the man in leaing leain g how how to ea ogasm ogasm without eaculaing When pacc ing Seminal ongfu techniqes the oal of the  ancient Daoists was o hold bac the eaulaton ut have as ma ogasms ogasms as possible

O M G NFORO IL

H   NRETC DUCN n the art of sexual seduction the priest uti zes e agical tools of body brea and voice to penetrate stiuate and entice e consorts body ind energy and spirit The use of e body breath and voice in en ergetic seduction is described as foows T BO hysica stimuaton of the tissues activates e consorts o aakening and activaing her priordia instincts The following are certain key points for te priest to reeber when us ing Qi and Shen to seduce hs consort durg the orepay stage • itilly iti lly sedung s consort consort  prest prest can proec is and Shen o energeticaly stiu ate her tssues tssues ie i e hernipp hern ippes es ovaes clitos etc · Once ese aas have een energetcy actvated actvated and iprnted wi w i his ougts ougts nd ntentions e prest can easiy proed wi the Foeplay stage of mang love • The priest shoud continually run energy) and Shen eotionally directed intetion) through his partners tissues The ancient Daoists have a saying The imagination Yi) eads the mind Shen) the ind eads the energy It is iportant for the priest to be creative in e magical art of Forepay while continuay paying attention to hat his body especialy his hands) and mind are doing during te ove akng. This mi of spontaneous creativity and careful attenton activates bo the originl mind Yuan Shen) and e acquid nd Sen Zi) Zi)  By bringng ore imagination intenton and feeling into is touch e prest an cause his ands to energecay grow and extend into his consors tssues stiuating new nd excitng areas of her body • ach individual requires a differet type of intimate tou Siilar to creating a agica taisan ea stroke of te priests hnd n Fopay hould iprin oving thoughts thoughts nd ntentions into his partner There are severa methods of touc each wi it own ability to manfest  powefl Yin o ang expression

W }

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"

Any oveent or touc even greaty plea surabe ones ill evenualy ose their sensitivity and energetic effect if they are repeated continually Therefore when discoveing an eroc area on e consort's body e priest should energecally branch out fro it and focs his attenon onto anoer area of her body Te prest stimuates and excites the erotic aea then moves to brefy stuate a nearby aea before reuing back to ecte the orignal area again In tis way te priest plays wit entices and teases each pat of his consort's consor t's body body The best sexua teniques wil have a deeper and more profound result if both the priest and his consort's mind/ body connecton connecton is open and contantl contantlyy being stulated • en tocg tocg it is iportant at te priest internaly focus o speaking his love and affecton throgh is hands This aows the priests hands to epress te hidden feelings of his heart The ancent Daoists have a sayin hen you talk to your ate i your heart your spirit gves and receives as you toch • t is also iportant for e priest to use different evels of depth, speed pressue ad rness hen seducng is consort in Forepay For exape e priest can use Statc Touch oving ouc short strokes ong sokes sideways strokes spiras triangles and crcles) Squeezing neading incing Scratcing, and Tapping tenques ten ques The con sort's tissues ll absorb more information energy and spiual imprinng hen a Yin stroke is folowed by a ang soke or vice versa  Te mprintng the Core tecnque is com mony used by any ae and female priests in he agica skill of sexual seduction Alough simar in effect certain odica tions are required depending on heher te priest is ale or feae e, en proect via the Lower Dantian and hold in the iddle Dantian; Danti an; omen omen project project via e idd  iddle le Dan tian and ho in e Lower Dantan) Dantan)  In order to perfom is magica techniue the prest ust rst rippe his or her energetic eld out •

13

WOSGO

into the environment Next the priet wi choo an energeticay enitive candidate and then imprint the candidate with touch according to the foowing technique: o The Mae Piet: en a priet i re criting partner for Sex Magic he oberve and tdie he energetic patte of hi vic m Next Next the th e priet begin begin to create e fanta ized image of a paionate exua encounter with that vicm vicm  Thi eductive image i then overaid wih a many ound coor me, and enua experience a e priet can c ate Thi powerfu mutidimeniona image i then projected ouide hi body from hi Lower Dantian Thi power energeticay charged cenario i then projected onto the victim energetic ed ike a net and it ub equty overhadow the victim thought and emotion Once the victim ha been en nad e priet wi capture and keep the victim energy in hi Midde Dantian ore o e eae oee: oee : en a ore i ng parter for Sex Magic, he alo cate the fanized image of a paionate exua encounter with e victim vict im Thi educ tive image i overaid with a many ound, coor me, me , and enua experience a the orcere can crate Thi powerfu mutidi meniona image i mage i then projected projected outide outi de her her body hrough her bat Thi powerf en ergeticay charged cenario i then projected onto the victim energetic ed ike a net and it ubquenty overhadow the victim thought and emotion Once the victim ha been ennad, the orcere wi capture and keep the vicm energy in her uter ocated within her Lower Dantian Uing Magi o pining he oe dea into he Body: When a Daoit priet or priet ee chooe to ue magic in order to over hadow a victim for exua reationhip, he or he wi wi  traditi tr aditionay onay ued one of e many magica ea in order to ater the victim Shen (ought and feeing The foowing are exampe of variou vari ou form of o f overhadow overhadow ing ued in Daoit Sex Magic 4

VSDOWG L MG IGIL

The fo11owing Overhadowing Pam Magic Sigi technique technique originated originated from ancient Mao Shan Daoit orcery  require the priet to ue pecia magica igi to intanty overhadow omeone of the oppoite ex. Thi pecia Sex Magic Sea i commony ued in China and throughout throughout a Aia A ia by protitute and owner of brothe t i ometime ao a o ued ued by Mao Shan Daoit priet when performing Sex Magic riua that require the ue of young women who contain trong trong Yin Eenc Eencee (ie, (ie , in orer to vampre vam pre and aimiate her Yin Eence Once a victim come under the upeatra contro of thi magica igi he or he wi be come obeed with he individua f e victim become driven into a x oriented ifetye with he orcere orcererr it wi become extremey extremey difcu d ifcutt for hem to get out of that energetic cyce Depending on the eve of magica magic a inuence inuence when rt intiating the Overhadowing Pam Magic Sigi the victim wi immediatey begin thinking about the orcer Soon, he victim wi nd that they they have become atracted, infatuated and obeed with he orcer The Overhadowing Pam Magic Sigi i imiar in magica appication to that of inducing inducing into omeone a ow, yet powerf mind atering drg Before uccey cating and utiing e Overhadowing Overhadowing Pam Pam Magic Magi c Sigi the diipe di ipe had to rt train for ome time cutivating hi or her Ling Shen (Supeatura Spirit One enior Daoit teaer tated that once a mater i abe to cat thi type of magica pe and ue the eoteric igi in  powe� he or he can intanty have ex with a vicm wihout get ting any form of itance And the day after the encounter the obeed victim woud natray ret back to he evi mate in order to ceive more phyica and energetic timuation.  n ancient China, when a Daoit orcer wa recring partner for Sex Magic he rt oberved and tudied he energetic patte of hi victim  Next the orcer woud begin to create the fataized image of a paionate exua en counter with that victim Thi eductive im

AO MAG AFOAO SK

 

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ag was thn olaid with as many sounds colos smlls and snsual xpincs as th Hrmonze soc could imagin, nision and cat d Bed his powful multidimnsional Thought Togeher om was thn pojctd outsid th so cs body, fom his Low Dantian As th soc appoachd th ictim, this powful chagd imag and scnaio was pojctd onto h ngtic fild li a nt Brnwsh subsquntly oshadowing th ictims wh he Power thoughts and motions o he hos As th soc continud to appoachd th ictim, h would bgan to intally pat th following magical ncantation win hs mid

PaViygio Ma oaa , Baiwasi wasiad"gPay H cos! Bi n gi n g h Qi of h PlThumoFlowmagiSacal sas and hwilHos Hnooskow Sa! h coc im o opa opa and wok! Plu PluicalFlpow owDiochan yy angg wihon' honhh'Ths way magi mag pow ch wa y o avl av l ad a d wal k k  Bining h o my fo! fo! ay h agical agi cal pows pow s ofhs ofhs o ofulsas slyaspossss co! ! Compl l y and Epow Epow   wi  h h agica agi ca pows pow s o asf asfo o an  an bib igsgs ToI his hihavs pso ha ha chos ak h co o hav sx wi  Sh canno ca nno go away aw ay f o  o m! m ! W o shall no b spaa! If sh sh iwilsxpi o spaa  nc Ha Haach ach and pai! pai ! I f sh i s  s o  o spaa spa a d d shfwiinl gwad ikal laalzoi  l o s and o n! n ! I Discip

Fge 205 Ovesdowg Pm g Sg

adaow and cann cann o  spaa! spaa! I com and hi s dc wi  h h auhoi au hoi  y of o f hQuie Mao Mac kloyShan Sh Qui anQuicikndoeagei asasFounde! Law!"

 hn as th soc got clos h would immdiat immd iatly ly cat th Oshadow Oshadowing ing Palm agic Sigil. ist h will quicly daw th magical Ghost Bainwash symbol i th cnt of his lft palm followd quicly by th a monzng and Blnding magcal chaacts gu 205  xt,  soc would na om th East, gath Qi nto hs Yow Cot magn th sxa non xha hs bah no  cnt of s pam and n mmdaly cos hs st  hn whn th soc was dictly n font of his ntndd tagt, h would immdiatly opn th st n font of  ictim Onc th ngy was lasd th icim would in stantly bcom shocd, oshadowd and th infauaton magic woud bgin soc  o additional magical inunc  soc woud somtims softly toch th intndd icim somwh on h physical body i shoud lbow tc in od to oot th 25

WDAOSTMAGCCOM

Usn th Boy Eegetc Sedcto

Usin th  iur 206 n h  o nt! Sct th ps ss his boy bth/vo and m implanted hypntic uggetin in the victi tue and ubcnciu mind Once the magical implting had tanpired,  viim wud n begin exually fntaz ing abut the th e rcere rcerer r ll that th at remained wa fr the rcerer t energetcally activate the imprted at uggetin during their rt encunter Thi energetic acivatin wa dne t reinfrce the energetically charged eual antaie that have already been implanted inide the victim iaginatn Once the vicim had been magicaly awakened the rcerer culd then capure and keep the victim energy and pirt within hi heart and Midde Dantan Accrding t the exua teaching f the ite g g a Dait rcere rcere uld tudy and educe a eual per accrdig t three level  energec verhadwig Thee three lvel f magcal educn are decribed a fllw Figre 106) Body In the Firt Level the rcere wuld educe a man thrugh her Lwer Dantan capuring hi thught ad attentin t tug ugh h phyica bdy t bdy entcement Mnd In the Secnd Leve the rcere wud educe a man thrugh her Upper Dantian capturg hi thught thught and attentn trugh metal mnd t mind intet. t he rcers rcers wuld Bea the Third evel the euce a man thrugh her Middle Danan capturing hi thught and attentn th thr rugh ugh emtinal heart t heart) enchntment

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  

6

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SEX IC OO RUIN TLIMN

The lwg Ovrhadwing tenique rgi nated frm ancen Ma hn ait rcery It requi the prie  e pecia magical talim t ntantly verhadw mne f e ppite ex Thi pea Se Magic Seal  cmmnly ued in China and thrughut all Aia by protute and wner f brthe  i etme al ued by Ma han Dai pret when perfrming Se Magic ritual that reuire the ue f yung wmen wh cnain trng Yin Eence ie in rder  vampire and aimiate her Yin Eence Once a vicim cme under he upeatura cntrl  hi magica gil, he r he wil be cme beed with th indiidal If the victim becme drven int a e rented lifetyle with the rcerr it will bm trely difclt fr the t get ut  that eergeic cycle eenig  h level  agicl ece wh st iitng the verhdwg tala e victi i imeiaely eg g but te r   the vctm wll d at ey have cme r aatd ad  wi e rcerer Thi pecial magica taliman i peccally ued in rder t verhadw a victm r exal relatinhip Once e pell i cat the vic becme beed wth eua pleaure If nt teated, the xua addicin can ead th vitim int a ie  prtituti prtituti Accrdig t the magical actvan intuc in, e rcerer mut irt ue hi r her righ wrd inger Hand Sel t drw the magic taiman patrns nt fd  ver beverage (Figu 1207) rcerer ut peak a ect magical ma gical  Then the rcerer activan inantatin in rder t epwer e magca patte  Net the rcerer mut then encurage the victim t cnume te fd r drink Adtinally te rcerer i encuraged t write the magical talian nt e eter f hi eft pam ad ten tuch the vctm bdy Once ingeted the bewitching agic�l pwer  the ecret taima becme activated ide the vcim bdy energy and m ad mmedaty mmedat y tae effect effect

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DAOIST MAGC RANFORATO KILLS

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1

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i�-

v Orr to Emowr Tasma

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  

 _       

  

Summo Gost to awas  M a So"

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"�

he magical magical icaaion ica aion sed o aciaig he sell sell cals o o  he famos famos eng Shi Mase an angg ad he Pm low Dei Picess ho a agg o emowe emowe he sells co coo oi igg ifluece ad is aslaed as follow "e Heaen and Eat, un and te Mn, a cmbine wt ie! Mate-Yang' piit a ce and bend wit te ! Ce and d ting  me, gt and demn a w te ctm weee tey g e bdy te wt my bdy e u te wt my  e ace ace  te w m y ace! ace! Man a intecue wt wman ad wan a intece wt an Ma n an d wman wman qu icky cme an d ae ex ex

 pay t te dety 



1

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Com a us your oy to armo a t wt m"

   

_      ,

. Magcay  Sa ts to  M  a a 1

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  Ty T y   aays tk 

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aot ts a cot  to rct a  mtay  rpat ts

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     ,

Fg 27. T Magca Sx Magc Foo Duggg Tasma

te um we and te buttey! e deity i emae! e emae eek a ae e te mae ma e bdy N need t be aad wen y u eek ae ae t! Dnt be caed! Dt be aaid  te citica ice  yu paent paent and y  ibi g Dn t be a aaid aid  te w ty and be y p! e Heae bed a te cd n te wt te an! e Ea bend a eay a  wmmng n wate! Huan unite and i wy pepe may! e Heaen empwe e Eat empwe, Deitie and gt a empwe! Cme and unte wt me, eey ecnd and eey mnute, I cmman cmmand d wit te autity  te Ma a Lneage unde! Quicky quck d it a Law 7

WDAOISMAGI.OM

 

The ba s use  al aspects o sexual seuc ton or exampe n opla e prest ntaly uses breang o qcken an excte the consorts magnaton Nex, the slow to rap rhythms of the breath are use n orer to excte an aaken the consors energy, sprt, an eneetc centers Because there s a natral energetc lnk that exsts between the ncrease rate o bathng an the exctaton of the mn, the prest can also use the breath to rase an control the suen su en energec energec release o sexual energy that occurs urg orgasm The followng s an example of a magcal breath technque use by Daost prests n orer to "Bn a lover an seal her estny n orer to be eectve n ths type of magca technque, the prest nees to frst unerstan the energetc prncples that unerle the magcal abtes of creatng, mprntng, bnng, an actvatng the sprtual natre of the boys Lg Shen  hle stanng next to hs consort, the prest observes observes he eneetc ots o ts a teal connec connec ons ha support her eternal sou (Shen Xa) vbratg n the sprtal chambers o her heart Ths magcal Heart  (e, the energy o her eernal eernal soul) exens throughout her physcal boy an s roote wthn the sprtual re o her ngmen (e, he energy of her ate of Destny area locate beeen her kneys • As the consort exhales her breath, the prest connects hs mn (thoughts a ntenton) to the magcal energy of her estny, an hen ales As the prest nales, he raws a small energetc porton of her esty upwar through her boy va her Taj Pole • Next the prest rects the magcally energy contane wthn hs consorts estny to ext her heart, an contnues to raw t nto hs own heart va her breath pont , the prest combnes combnes the consorts  At ths pont, Lng Q an Lng L ng Shen together an bns them o hs own estny, storng the fuse energy eep whn he sprtual chambers of hs own heart an rootng t wthn hs own ngmen  The prest then clams the consort's boy, bath, mn an estny, by sealng t wth a "Bnng ncantaton 

Ea Eeme Eeme  Vice Vice (ig  w vice paer camig ad grudig Wae Eeme Eeme  Vi (isig ad faig vice pae sm seducive ad medic

Voce Seducton

Fie Eeme Vice (cmadig ad cg vice vice pae pae  fas ausig aus ig pwef pwefu u  ad cde Wid/Air Eeme Vice (fucuaig vice paer wispered i sf mas  gasps f ecieme Wuji Ee me Vice Vice (peace ypic mic vice paer

Figure 1.208. Te seducive paers f e vce 

Then, as the consort ales, the prest exales hs own Lng Q an Shen, Shen, ctng  ctng t to low through her boy nto her heart Once the prest feels hs breath envelop the consorts heart, he then speaks a bnng ncantaton, energetcally untng a sealng both of ther estnes

H OC

The hypnotc tone an rhythm o the prests speech, carres hs or her ntenton an s use to mplant sexual esres eep nto the consort's energetc energetc core hen use for seucton, seucton , whether spoken n a soft, lou, tener t ener,, or har maer, maer, the prests voce mans powerful only when hs or her Shen (sprt s powerful; f the prests Shen has lost ts vgor, then the prests voce loses ts power The qualtes of the prests voce can be  ve nto ve prmary lements ach of these lement voces ca be be combne n orer to create a symphony of lvg souns a energetc breath breath ng rhythms use or seucton ach lement actvates a specc type o seuctve energy, for example (gure 18

AOST AGI RANSFORATN S

 e Eah Eleent Vce The energy of ths Elemen moves within the co consor's nsor's body like a slow slo w fallng leaf. leaf. s deep, deep, high o low voice v oice a e is sed o calm ground, and solidi solidi  Oten ausg or soping the Earh voce awaen he consor's feelings of rus and resec  The Wate Eleent Voce The energy of this Elemen moves withn e consors body lie a seducive melody s smoot seducve na ure rises and falls and  is used o carry the consors assion ino higher realms of excie men The Waer voce is oicag emg soohng healng gathering and hamonzing • e Fe Eeent e: Te energ f ts Eleen ves tin te cnsrts d in a consing aer T Fire voice s a se anfesato f oer ad cfidence and i is ed t cmand and ctr Te ire ice is fas ars ecng ryg and aaeg  The Wnd/A Eleet Voe: The energy of this lemen moves within the consors body in a fluctuag atte ispered in enicng sunds ha resonate from sof moans o gass of eciemen the Wnd voce s used o move insre ins re and encourage encourage t ulits the consort consort and cares her from he hgher realms of ecsacy  The Wuji Eleent Voce: he energy of his Elemen eads ad ad dissolves the t he ae of Qi and Shen whin h consorts body Us ally soen in a ynoic monotonc maer he Wji voice is disersing, eacel and liberaing in naure This voice is i s ofen sed sed o he consor bac o her original spiriual naure (Y (Yan an Shen)

Fir 209 orply

sea arosal in order o illuminae her issues (his enege enegecc illmin ao ao  is eveaed in i n he ligh of her eyes orelay ca be divided ino wo ars he simlaio of he er eremiies which fol lows e energec roue of he Somach chanels down o he lioris ad vagina oenng; and e simlaion of he lower eremiies which fol lows he energe roe of he Kidney Chaes  he ighs ending a e cioris and vagna oeg (igre 109)  is ioa o send a sucient aount of H H A  XA me ad effor binging he woman o coee N arosal aros al befor befor he es  iseed ino he vagna vagna  hee aheical mehods used i anien Da f he es eners h eners his consor oo soon it wl be ist Se Magic ae adiionay divided ino hee difl for her o ach dee eves of orgasm and sages: orelay (before se Seua Inerorse he will limi e energec oena of he orgasm ad he Afterglow (after se)  s aso imoran a he pres be ceave wit FR  G G:: FOR FOR   his orelay skll ad eriodically simulae e In he ac of "orelay he secic goal is o issue aeas along he bodys chaes in a new have he es energeically ecite his consor In and ceaie manne each e he maes love aois Se agic Forelay is essential t s used  e rs haf of orelay begins a he con  awaen aw aen he consors lifeli fe-forc forcee energy energ y hrogh sort's eye and follows he energetc ahway



29

DAISAGI DAISAGI

of her Stomach Chanes down into her vagina As the priest holds hs cons consort ort wih hs left hand he uses the four ingers o hs right hand to softly softly press ad rub the the vaginal vagi nal open ing and clitoris wih small crcular motions t is importat hat the priest's intention etend deep through hs consorts tissues to penetrate ad stimulate stim ulate her core chanels ad Taiji Taiji Pole At the same time the priest genly kisses, licks, and breahes on and around his consots eft eye for a few moments Whe softly beathng ino and around her left eye the pies geny whspers passonae and oving saemens f affection. hese beah ncantatons should be drected into her Crystal Chamber nd imprinted onto her center coe Taiji Pole. rom the left eye the priest moes to her left cheek, and fro from m the left cheek to the mouth ad tongue While posiioned at he mouth, the priest inhales her bath into his heart and sis the vapors of he Red Lous Peak" After nhaling is energec mis mis  the priest savors her bath and hen ehales his bah into her hea The prest and his conso continue is pate of energetic energetic echange for several minutes From e mouth and an d tongue the priest moves l cks,, up to her le ear The priest gently ksses lcks nd breahes on and around hs consort's left ear for a few few moments Wh Whee soft softyy breahng brea hng nto and around her left ear the prest genty whspers passionate passionate and lovng statements of affecon These breath ncantatons shoud be direced ito her Sea of Marrow Marrow and imprited onto her center core Taji Pole. Net the prest moves from the consort's eft ear down the left side of her neck breahig and kissing her body from her chin to her shoulders Then, the priest progr progresses esses rom he left side of her neck to the left co arbone arbone,, and rom the eft collarbone down to the lef breast Once e priest reaches hs conso consorts rts bast, he genty ksses her nipple and licks lic ks the breast in a circular moton Whe suckng on he consort's e npple, it is i s imporant for he priest o eend his intention down the stomach chan ne of e left breast breast into her vagina va gina opening and energeicay smuae he ios 220



Then the priest inhales and lighty puls upwad on the nipple While soly pulling the piest inhales and imagines siftng e enegetic mists a  a emnate o om m hs conso's conso's n low er Eliir (lated deep inside e consos consos womb) From the consort's left breast the priest continues contin ues to move down her body to her ab domen;; then domen then from her abdomen to the ltoris and vagnal openng After completing one side he priest should work on the stomach channes on the rght side of the body. The second haf of Forepay begins at he consorts feet. When stmulatng the feet feet it s importt for the priest o pay special attention to he tissue areas of his consorts hees and he innersides of the her ankes Sot slow movement and deep intenon s needed to stmulate the channels aveling up her legs and furher inluence her seual arousal Net the priest follows the energetic path ways of the consort's spleen liver and kd ney chaels upward ending at the vaginal openng d cltoris The priest pries t ksses ksses lick licks s and breathes into and along the leg chaels chaels using his free hand to connually massage and smulate the consorts consorts tssues ad clitoris The breath inctations should be directed up he leg chaels and into her Lower Data and Sea of impriting the prests intenton ono her cener core Taiji Taiji Pole fter competng one side of her body the pres bens to stimulate the other side n Foreplay, i is important for he pries to take time to stimulate stimulat e and energetcal energetcaly y arouse his consorts tissues. Ths energetic process may last rom 10 to 0 mnutes d if done cor rectl rectl  it will brg e wom wo m up to the fourh level of orgasm At this point, f ntercourse begins it w be easy to bring her into the nin ad complete level of orgasm





CO G XUL RCOUR

he act of seual intercourse and orgasm, men and women both transfer seual secretions to ea oer These These seual secreons contan many pu, pu , potent, nd bioemically actve substances (hormones, enymes proeins vtamins and oher eements)

AOIS AGI ANSOATO K

A man Jng (Eence)  many eleaed from h e orgn but  omn eleae her ng from her hee Peak (tongue npple nd vgn) o the ncent Mao Shan Daot the alchemcl medcne of thee three pek  beleved to hve e potentl for energetcally nourhng nd revtlzng the pret ng ( ence) (Ene (Energy rgy nd Shen (Spt) he hree hree Pek re decbed  folow (Fgure 1210)  Te ed otus Peak: Accordng to ancent Dot tet  oman mouth, noe and tongue re codered to be her Upper eak he upper pek of a womn  known n ncent nce nt Do  th thee Red  Red Lotu Peak. he ntel edcne or eceton tht eante from t wa caed the m morta Juce of he Jde ontn. Th mmorta juce lo o beneth the ongue of the oan and  of  vey lght coor (lmot trnpaent) When t  produced n abundace, abundace, the ot mytcc  encouraged myt encouraged to wllow t and an d drect t enegetc enegetc force don to h h  Lower Dantan Danta n (v the Mddle Dantan nd Concepon Ve el) Accordng to ncent Mao Shn Sh n text the ntel medcne of the Red Lotu ek h the effect effect of genertng genertng vtal eence nd ngthen the bood t mpa ludty o a mn Yn nte orgn Poung over the ad le de of h bod t ulate h h  Hun Etherel Etherel Soul) Soul ) and Po (Corporeal Sou) nourhe h Yun Shen Orgnl Sprt nd Y (ntuton nd de) trengthe the Jng of h exual center (locted th h kdney kd ney and Loer Dna) and tmuate h Yellow Cour efecvely ncang the energec potental of h Mdde Cnabar Feld Fel d (loc (located ated n h Mddl Mddlee Dntn) Accodng to ncet ncet Daot teng "e o hoo hoo beeth he togue oe o e h he me ofthe oe ese You hve o u  o he tp ofth ofthee om 's togue h he e e pgg  uge h om he oe  p   e tg he e Q  he oe ou m e  o to he Ex e Th  e he Uppe ou ou o oe e e e  e ouble otus Pek he mdde peak of the oman w known n ancent Dao a a







he ol ice o he Jde ountn lows om eneth the tongue he Immol Pech  ice emnes om he two ess

he ole otus Pek

he Moon Fowe Eii entes ent es  o o deep nsde the wom

Figue 210 A Wons ng s elesed i the hree Pes

the Double Lotu Peak. e nte the nte ed cnee tht cn th t  poduced fo t  knon kn on  the mmortl e Juce  mmortl Peach Juce emnte fro the won breat nd t  tronget n woen who hve not produced  ld ad ho hve not produced mk. e aot pet  encourged to uck and drnk th pec pec  medcne medcne drng  eegetc force down nto h Lower atn v the Mddle Dntn nd Concepto Veel) he cton of orbng the mmortal Peach Juce bng bn g nourhment to h p peen een nd tomch orgn nd chnnel ytem ccordng to cent Mo Shn tet hen te mmortl Pec Juce  drn from  oman bet he od crcuatn greatly oe an  rne  eeece de t fee of pea  h eecal eec n t hoe ody eea conduced  a conrm tat en aloed e eny o e mmoa ea ce tulate  a putay gnd and her e cee cae nde e o  te oe nta.

22

DAOISAGIO DAOISAGIO

According to ancient Daoit teaching, A womans two beasts ae he le Pea en you opulate, nea nea he npples wth you hans han s Inse them thee s a pefete Q, eve om the Gallblae amon the Thee Thee Cavtes Ths s lle the le le Lotus Lot us owe Pea   he ysterious Gate: The lower peak of the woan i known in ancient Daoi a the "Myterou ate The intea edicine that i pduced  t  known a the "Moon Flower Elixr The "Moon Fower Elixir eanate o her her "alace of located deep ide her wob It doorway i uualy cloed however, when a woan i aroued during loveaking (to the extent that her cheek are fluhed and her voce cate within her throat then hi "Doorway uddenly open hen a woan reache her cliax of orga the ou of the "Moon Flower Eir'' i then releaed to fey ow downward into her vagina It i at i point that the an hould begin to aborb th ecretion Accordng to ancient Daoit exual Cultvaton techque at the oent thi happen the pre hould wthdraw hi peni (unti it i ony about the depth of a thub ip, and begin perforing the "Drawing Y Qi ethod of Daoit aley The aborption of the "Moon Flower Elixir Elix ir will have the effec effectt of beneing the pret' Yuan Yang Qi (Original Yang energy while at the ae tie nururing and haronizing hi body Lifeforce energy hen tiulatig the "Myeriou ate i i alo iporant to activate activate e woan " po The " pot or Grafenberg pot i a eniive aa located in i n the upper upper wall wa ll of the vagina The The pot d not lie on the vagnal wall ielf, bu can be felt felt through it It i uually uual ly about half half way be tween the back of the pubic bone and the cervix, and fl like a all lup, which well a it i tiulated It often feel like a all bean and in oe wo woen en it well to the ize of a half dollar hen it i rt touched any woen reply that it feel like they have a need to urinate, even if the bladder i epty However, within 0 econd of maage, thi initial reaction i uually u ually placed by a trong and ditinctive di tinctive feeling of o f exual pleaure

The "G pot can be be tulated by the ale nger or peni The bet poiton ot likel to lead to orga fro thi type of tiua ton with the peni, i with the feae on top oe woen report ultiple orga fro thi type of tiulation and alo report experiencing an orgaic expulion of fluid It i iportant to note that ot woen need clitoral tiulation in order to reach orga Although there are certain erotic area in the vagina, ot woen need the preure of the partner pubic bone compreing againt the clitori (or timulation by hand during intercoure to have orga According to ancient Daoit teaching A woman's vana s he Lowe Pea As the num nous tutle tu tle ente en tes s the tpo, tpo, you must aw n he essene Ths s alle the lo Lotus lowe Pea Pea 

m

222

H O CR FV HRCR XUL RCC

In ancient China, the econd tage of Daoit ex agic ecret were traditionally paed down from ater to dciple va the ecre Fve Character Forula According to the Exposton Expost on of Cultvatn Cultv atn the Tue Tue Essene Es sene by the Geat Immotal Imm otal of of the Puple Gol pleno, the ecret ecret Formula in Five Characte: Concentrating nhaling Locking, Aborbing and Contracting, i decribed a follow technique  Cncentratin: Thi pecial exual technique refer to tabilizing the body at one' two pinal pae (ie the acrum and craniu  Inhang Thi pecial exual techique refer to drawingin energy at the time of copula tion The Daoit priet ut thi of hi jade talk a a conduit of energ connectng to hi Niwan alace refer  Locking Thi pecial exual technique refer to the ethod of tightly lock lock the Human Gate (anu or Huiyin point  bsrbing: Thi pecial exual technique refer refer to the t he ethod of o f takng takng in her eential energy while entering very lowly Con tactn g Thi pecial exual technique refer to the ethod of pulling in the rib during copulation



DAST MAGIC RNSFRTON KILLS

e Secet Five Charater oua was ad ditionally taught to disiples i the following iantaion:

reeased by bot parners Tereore, in te Afte glo,, bo paers glo pa ers are ergetially vulrable vul rable ad teiope tei ope staes staes o eoioa eoioall ad spia spi a ta  ta should be handled wit reveee ad spet. "Inh ale aer Concentratng, Concentratng, n the terglow the itmay and ose o Lock aer aer nhal ng tat beween the parters should be elaxed Absorb aer Lock Locking ing ad bo the priest ad his onso should lay Contract aer Absorbng. on teir sides fang each other Using oordinated breathing, the priest If you obsee the requred exales while the osort inales and vie Speed at each stage You wll wl l naturally natu rally attai attain n mmoal mmo alit ity y versa. Duing the ialato the pest ad And An d lve forever forever lke the the Su n and Moon Mo on his onsort ll pull ergy into the eter of teir bodies om al diretios he ea in the piest and his h is osort will wil l nd energy energy HI RD STGE: HE AFTERGLOW ripplig out n all ditios from every pore When engagg i sexual interourse, all of of teir bodies the bods chakras open. ter experiening an f the priest ejaulates while making ove orgasm, a individual is ompletely open enerhe should not fal of to sleep but should getially; ith a etain amount of inteal and oinue drang te osort's  Qi ito eteal Qi swirling wit ad around the body. his body in order to reuveate himself. his f a parer ushes away ter the energet energet  leas energe absoption is perfoed while la his or he mate ill geneally begin to fee abanig next to the womas body doned and lonely his disappoiet may begi o perform eerget absoptio the priest to reate eergeti "alls of resistae, hih will iae ad a d draw he onsor onsorss eey into a later hder he ouples potental energe his body om every pore When ehaing, ehage in future sexual enounters t is ther the priest will oentrate o the enter o foe impotant for he priest ad his onsort to tae Tai Pole and feel it rippling the energy inside me after se to regather he leased enery and his torso. he priest will ontiue to epeat failitate a deepe deeperr spirtual boding This deeper this energet pate for some time until he eergeti ee rgeti ad spiual bondig ocurs ocurs i wha is suietly rebuilds his Q, till reapg the o as the "fterglo beets of the Dualulivato pratie The energy exchanged durig the Afterglow It is also advised that the priest dri a glass of is heali and it baanes the Yi and Yang ener water after performing ex Magi The water gies of boh partners It is said that ou an tell is used i order to rehydrate the priest and the quality of the relatioship by hat happens ounter the odition o energet depletion i the Aferglow. Fo eample if the ouple that may have resulted fro his eaulatio. quiky separates right afer se and orgasm it I etai magial traditions the pries rst idate id atess tat the energei energei bodig of he h e ouple ouple dediates the waer to he love makng before is exremely wea or noneistet f however the te riual begis hen using Breath na ouple uddle ad bleds their energies together tatos, he exales ad blows his intention after se it indiates that the ouple is moving ito the water, energetially impitig and towards deeper unity ad love transforming it. Later the priest drins he e Afterglow provides a method of eee glass of water during he Afterglow reglaion that an have a poerl psyhologial Aording o aiet Daoist teahings o Se ad physiologial effet o bot parers n the Magi, during an eaulato, the desi and Aterlo the Lig She (Magial Spirit) that eerg leaves te penis aog wit the seme a avated durig the seual eouter is o 

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DOISAGCCO DOISAGCCO

hee losses coupled wih  quck retrcon leves e pens cd  process tt over tme cuses the deveopmen of  musle memoy tht mkes it incresily dfcult to produce produce  second stte stt e of erecton order order to counterc the physiolol retrction of he penis, t he end of itercourse  mn should pull nd mnpulte hs penis s t retrcts his will loosen he penl tissues to fciitte enery movement hen the penis is tred to ccept reter mounts of blood redily the erectons cn be produced redly d effortlessly With every erecton he net oe is me even esier o counterct the psy choloicl recon  mn mus mentlly not ve up or suest to himself hi mself ht everyhin is finished after e aultion

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H Y Y O  here are hree types of orsm eperenced by both men nd women hese three levels of orsm corespond corespond to n ndivdu nd ivdul's l's i Qi and Shen ad represent  n or womns bity to lese he un Shen riinl Sirt) nd sur nder the Zh Shen cquired Spirit) he hree ypes of orsm descrbed s follows  Te Pycal Jng) Ogam his s consd ered o be the physcl orsm tht occurs durn durn norml seul ctivty It coresponds coresponds to the tissues nd uids of e ive in Orns nd he relese of the boy's hormones nd endorphns  The Energec Q) Ogam his is consid ered to t o be he enerec enerec ce tht is relesed durin orsm Becuse s type of orsm corponds to the relese o stored emotions semmi rom he body's ive in Ons nd their internl nd etel cnnels, its enerec relese cn be both drm and poweru  Te Srtual Shen) Ogam: his is consdered to be the hihet form of eneretic reese  spritul oasm corresponds to he relese nd complete surrender of he ndvls etel sou propellin t out of he physicl body nd allowin t to aa econec econec wth the eteal eteal love of he Divie 224

Fiue 21 Te Ne evels  Oas

N V O EEC CVON N OEN he ncent Doists dvded  womn's womn' s enerenerec ctvtion io nine stes of eperience iure 1.211) hese nne stes  oined toeter toe ter in vrious derees tht overlp cretin multilevel eperiences E level of ecitement enerizes certn prts of he womn's body nd evokes  cert cert observb observb le response response Drin D rin Doist Seu Seu  Cuvtion technques,  womnsn (Essence) (Eney) nd She Spirit), constntly recycle within her eneretic frme ivin wy to eter nd more powerful sensons cord to the tens of the lin Girl, If  mn wshes to successflly seduce  womn he must become fully wre nd cpble of pplyin two min techniques irst he must be wre of how to caress nd stmulte  womn's eck brests nd vn second he must reconize the Nine Levels of Eneretc ctivtion n  women he Nine Leves of Enerec ctivaon re desrbed s follows  evel One Energzng the ungs) hen the consort sihs deeply brethes hevly nd bens to sivte, this ndtes tht the Qi hs ctivted the enery of her luns To Energzng E nergzng the eart): While kss evel To i pssiontely pssiont ely he consort beins to ently ently mon nd beins to etend her tonue out towrds the mn ths ndictes tht the Qi hs ctivated the enery of her hert If he enere cvn s terpted ui he secnd level f seul sltn eereic coes an stt wll cr n e cn srts eart e estrucve eerec pae f this Q sa wll en cu t reverse tself caus juy t te csrts lus

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AOS AG RASORAO KS

 Leel hee Enegizing the Spleen): When embracing, the consort becomes obsessed with passion and begins grasping grasping and holding hol ding onto the man tightly, tightly, this th is indiates that the has activated the energy of her spleen. If the energetic activation is interrupted during the third leve of sexual stimuation, ergetic congestion and stagnation will occur in the consort's spleen If left uncheced the destructive energetic patte of ths Qi stagnation will then continue to reverse itself, causing injury to the consorts heart and ungs Leel Fou Enegizing the Kidne) K idne) In level four the consor four consortt experienes a seres se res of vagivagi nal spasms, and her secretions begn to ow his indicates that the Qi has activated the energy of her kdneys Many men and women mistake the vaginal spasm at level four for a omplete orgasm. This is not considered to be a complete orgasm. However However once the consort reahes level four it becomes easier for the man to brng her into higher levels of orgasm. Just a little continued movement can advance her into the next level, until she reaches reaches the nnth and completee level of orgasm complet If the energetc activation is interrupted during the fourth level of sexual stimulation, energetic ener getic congestion and stagnation stag nation will occur in the consorts kdneys. If left uncheced the destructive energeic patte of this stagna tion will wil l then contue contue to reverse reverse itself, causing nury n ury to the consort's speen speen heart and lungs. Level Fie Enegizing he Bons and M ow) In eve ve the onsort's jonts loosen up, nd she begns to sensualy nibbe and bite the man This indicaes that the Qi has activated the energy of her bones and has begun to heat her he r marrow marrow If the energeic activation is interrupted during the fth evel of sexual stimulaton energetic ongeston and stagnation will oc cur in the consort's bones and marrow. If eft unhecked, the destructive energetic patte of ths Qi stagnation will then continue to reverse itsef causing injuy to the consort's kdneys spleen heart and ungs

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Leel Sx Enegzing he Live and en don) level si the consort undulates and gyrates like an anmal (ie a snake), trying to wrap her arms and legs around the man, embracing his thighs and buttoks This indicates that the Qi has activated the energy of her liver and has begun to heat her tendons If the energetic activation is interrupted during the sith level of sexual stimulation, energeic congeston and stagnation will oc cu in the consort's liver and tendons. If left unchecked, the destructive energetic patte of this Qi stagaion will then continue to rvers itself causing inury to the consort's bones and marrow idneys, speen heart, and ungs Leel Seven Enegizing Enegizing he Blood): In leve seven th consorts blood begins to boi," and she frantically caresses and fondes the mas Jade Sem his indicates that the Qi has acvated the energy of her blood If the energetic actvaton is interrupted durng the seven seventh th level of exual stmuation, energec congestion and stagnation will oc cur in the consorts blood If left unchecked the destructive energetic patte of this Qi stagation wll then continue to reverse it self causing njuy to the consorts liver and tendons, bones and marrow marrow,, kidneys, spleen spleen heart, and lungs. Level Eght (Enegizing the Muscles): n level eight, the cons consort ort becomes deliious, and a nd she grasps and caresses the mans chest his indcates that the Qi has actvated the energy of her musces If the energet activation is nterrupted durng the eighth level of sexual stimulation energetic congestion and stagnation will occur in the consor's muscles. f left unchecked unchecked the desuctive energec pattern of this Qi stagnation will then continue to reverse reverse itself, causg injuy to the consots consots blood liver and tendons, bones and marrow, kidneys, spleen heart and lungs Level Nne ("Illuminaton"): In eve nine, the consort begns to pay with her nippes, and she grasps and caree the area of her

225

.DAOSAGIO

Mysteous Gate" (vagna). Ths ndcates that the Q has actvated the prenata energy of her core sef and she s now seeking se eking unon wth the Mysterous Ancestor" (.e, seeking lumnaton lumnat on and rec recoecton oecton wth the core of creaton) As a woman energetcay and sprtualy surrenders hersef to her man, she becomes completely open and energetcay receptve. At the peak of her orgasm orgasm she wll w ll sometmes suddeny experence a powerfu energetc surge togh the center core Taj Pole Ths powefu energetc surge w cause her to physca mentaly, emotonay, and sprtually collapse collap se Ths unque magcal magca l experence experence s what the acent Daost masters called the tte Death" (also kown as the "Great Completon") Comple ton") Accor Accordng dng to ancent a ncent Daost texts on Sex Magc, the sgns of the womans ttle Death (manfestng after the woman passes through the nnth level of energetc actvaton) are descrbed as follows: Her nose sweats and her lps become whte her hands whte hand s and fe feet et al twtch twtch;; her but tocks does not adhere to the bedmat, but rse up and away. Then she suddenly collapses, becomng corpselke, and the Q scatters on the surface of her body lke rppes over the surface of a calm pool. Pecsey at ths tme, the ntenal vapor (Q) expands ex pands n her central channel Her Jng (Essence) and Shen (Sprt) enter d combne creatng Shenmng (Sprt Ilumnaton) and she s one wth the Dao." hen he n the woman reaches ths state of o f extreme ecstacy, t s mportant for the man to stay besde her, yet not dsturb her Ths supportve acon lows the woman to man n the state state of ecstacy ecstacy and freel freelyy roam wthn w thn the nnte space of the the sublme Dao" Dao " hen the women enters nto ths trancelke state, her body feels extremey lght, as f drftng and loatng on ar Her sprt fees as though t s outsde of her body Athough her eyes are closed she wl gae upward towards the Crystal Cham ber, as she s mmersed n a heghtened state of sensual bss

226



GO U FROM RRUG H  V

It s mportant to note that f the consorts energetc buldup s nterrupted before the ne evels of progressve orgasm have come to completon, specc energetc njures (e., Q stagnatons) can occur wth the consorts body. body. These energetc njures wll occur at the specc organ stage at whch the multlevel experence was nterrupted The ntea stagaton created from the nterrupton wll also have a detrmenta detr menta effect effe ct on a of the other ntea organs orga ns that have been pevously stmulated pror to the last las t area that was enegetcaly actvated f the consort paces her attenton onto her lover at the tme of the energetc dsconnecton and contnues to focus on feelng ov ov gg thoughts towards her mate, the n the Afterglow she wl be abe to dssolve any Q stagnations that have deveoped durg the sexual encounter encounter Durng the Afterglow, t s mportant for the consort to be able to free up up any type of Q stagna stagna  ton that was created from stoppng the energetc patte of her sexual progsson Otherwse, the consort wll subconscously feel the energetc stagnaton caused from stoppng the progressve energetc buld up, and she wll start to develop hostlty towards her mate Ths hostlty can n u  (ghosts (ghosts)) and an d other forms forms of nega nega-tu attract u tve sprt enttes nto the act ac t of sex whch feed off of the the energetc dscharges of negatve Q Q  The ancent Chnese beleved that f a reatonshp dssolves because because the sex was ot rght," t was most lkely due to these types of energetc njures assocated wth stoppng the energetc patte of a womans sexual progresson. Mode research has dscovered that n mae sexualty,, the more sex a man has the onger sexualty on ger he wll lve However Howev er ths t hs same research aso dscovered that n female sexualty, sexualty, the better qualty of sex a woman has the longer she wl lve th t h sex, there s always alway s a polarty of Yn and an d Yang In true love the energetc polarty polart y between two overs s consdered consdered to be nondua, and s un tve A ack of true love between sexua partners makes the energetc polarty unbalanced f one of the sexual partners attracts Gu (ghosts) or nega

AOS AGIC ANSFOAION KILLS

igue 1212. he Auspiious Se Pstue I nspied frm the oiginl rtwor rtwor f Kte Leer}

igue 1.213. he loting urtles Postue Inspied fom the oiginl two of Kte Lefler)

v sprt ntts that fd ff f th dshargd xal nrgt mbalans, th sprt ntts ll natrally tnd t prmt addtnal nrgt mbalans. Tradtn rad tnally ally,, n rdr rd r t t rtfy Q stagnatns stagnat ns atd frm dsruptng th sxal at, th prst pas hs nsrt n hr bak n th Ttally sps sps alng Pstu" (a mdfd vrsn vrs n f th Playfl Mnky Pstur), th hr alvs stng n hs shldrs (Fgr 11)  mdfatn mdfatn f  f ths ths pstn s knn as th atng Trtls pstr n ths pstur, hh sd t hal th rlatnshp n mtnal ama has ntrd nt th sx lf, th man las hr ft nt th hart f th man (Fgr 13). s varatn, th ntrs f th mans t (th Bbblng Bbbln g Sprng Sprng pnts, h ar rlatd  th d Elmnt pnts f th Kdny Chan ns), ns), a sd n an a n nrgt nrgt rulatn that fds th F Elmnt f th hart rgan Ths pstur rmarly sd hn th man has bgun t a dn and lss hr hart (, hr flngs and mtnal nntn t hr mat hav bgn  d) Ths pstr s als usd hn th sx as bm s rtn that th man bms nnsus n hr sxual rspns t hr mat  magal rtual an  an als b prfr prfrmd md n r r t rthr ndu sxual sxual halng. halng . n n n magal ral, ral, th man ll say  flng mana mana Hum" Hum "  kssng t ntrs f hs mats ft and thn uhng thm t s ys th sds f hs ns, hs uth, and hs Thrd y hn th man l pa r ft ft nt hs n hart. har t. As th nsr bgns t m ausd, th prst ll fl h nrgt rrssn f th n vls t mpn

WN N MHOD Th Drang Yn Q Mthd s lassally rfr rfrr rd d t n annt Ma Ma  Shan txts as Drang Up th Gldn Flr t s sd t absrb and rulat th sxal nrgy drng lvmakng hn th prsts nsr s rang th pnt f rgasm Ths magal thnq an b dvdd nt t man shls sh ls f sxal anng, th Dal Cltvatn Mthd and th Vampr Mthd  n th Dal Cltvatn Mthd, bth partnrs ltvat and shar ng (Essn), Q (Enrgy), and Shn (Sprt). ftr th sxal nntr s mplt, bth parts a nzd and mtually bnft rm th xprn. Mthd, " n parnr parnr (th  n th  Vampr Mthd, prst) ntally taps nt a vtms thr bds (physal, nrgt, and sprtal bds) bds) and ss s s thm t plnsh plnsh hs r hr pr, pr, dranng drann g th vtm vt m lk a battr ba ttry. y. ftr drang all f th vtms ng (Essn), Q (Enrgy), and Shn (Sprt), th prst s nrgzd and th vtm s lft thrghly dpltd. Bth f ths mthds q th skll f th Drang th Yn Q Mthd n rdr  rdr r thm t b nrgtally fftv. Bfr applyng th Drang Yn Q Mthd durng sxal ntrrs, th prst mst frst hav a bas ndrstandng f th Yn and Yang plarts f bth th mal and th fmal. On y manfstatn f Yn and Yang plarts prtans t th svn ntal hakras hh ar nrgtally ppst n mn and mn.  man s nsdd t hav a Yn nrgt natur, and th party f a mans haras starts and nds th a Yn (ltrnga

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DAISTGCCO DAISTGCCO

v cha Th ntic poait and po son o th as aon ao n a oman's aji aji Po an  dscbd as follos (Fu 1.14) Rpoductv tv Aa  t Chaka Yin () Rpoduc  Second Chaka Yan an (+) Na Aa Aa  Thd Chaka Yn () Yo Cout Aa  ouh Chaka Yan (+) Hat and ChstAa  Ffth Chaka Yin () Thoat Thoat Aa • Sxth aa Yan (+) (+) Tan Aa (d   Seventh Chaka Yn ( a Hu Aa (op o th Had) A man is considd to hav a Yan nic natu and th polait of a mans chaas stas and nds ith a Yan (lcopositiv) cha h nc polat and possion o th chaas alon a mans Taij Taij o can b dscid as olows  poductv Aa  Ft haka Yan ( +) poductv  Seond Chaka Yn () av Aa Aa Ya (+) Yo Yo Cout Aa  Thd Chaka Ya  outh Chaka Yn () Hat and Chst Aa  fth Chaka Yan (+) Thoat Aa • Sxth haka haka Y () Tan Aa (Thid E)  Sevenh Chaka Yan ( ai Hu Aa (op o th Had) On ancint Daoit  fs to this nic poat b san san A mans pocton pocton (Yan: (Yan: + s alld all d his pnis A omn's pojon pojon (Yan: (Yan: +) is cad h basts A man l da n o ntot sxua n om h op A woman ill da i o ntoct sxua n fom h botom Both pojcton pojcton (+) and ntoction ntoction () mus fus fus toh toh at boh ponts o onac (Fiu 115) Th pnis pntats th aina unn h s doo th phsica bod) h bass pnat h s un ocn th scond doo (h moional bod) his causs h ban of Yin and Yan to hamoiz in dua cuvaion h a fusd toh thouh th spit hich noc h hid doo" caus h nial aa is h mao faco in concivin and poducin i th oman is considd Yn and th man s considd Yan. I h an oasms bfo h oan hn man o o  th oan  absob hs  and com com o av (Yan; hi h man osin his Qi i bom mo inact (Yin In od o ai Qi h ma mus caus h oman oman o oasm s

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Women

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e e 1  14  he enerec Yn nd Yng Yng Polr of h Sen nl Ch e oppoe n men nd oen

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Fe Fe 1 21 5 Poe Poe nn +) nd o oec eco onn ()

G G   N M N n of  ppos o h aois inal on ods a poon a an cton s t ada a  an o  nt and   o oa is aos o a o op xcha and aoon o h ad sa n. n od o adan a  o  o oas (ainal as  as sia th oan s

DAOIST MAGIC RANSFORAION

 in a deep state of relaxaton Aieving a sufcienty deep state of relaxation requis a eat deal of trus he woman must give herself totally and completely, surndeing all mental and emotional barriers she may have formed between herself and her lover. Both parners must d emlves of ego emotonal defen mechanisms and any conce with performan. The relationship beween e man and woman must be strong and bad on love and trst tr st before eir ei r part ner can rea e her levels of orasm MAAG A R

Accordin to the ancient Daoist bed-aer bed-aer text Sinujing, "when a women beins stimulating a man's Jade Stem with either her Red Los (her vagi na) or Jade Gate her mouth) he is to immediately immediate ly take a deep brea, hold it for a count count of irt and then xhale He should peat is method everal times. is will ensure ensure that he maintain a hard erecion. "Also hen sensin is ejaculation the a sould iediately rasp his Jade Ste and ove it fro fro her stiulation stiulat ion Aer his erction as beun to soften he sould aain aai n brn iself back to her for stiulation. If tis is done peat edly over a ten da period, is ade Ste will ecoe ecoe like ardened steel ad ot as a ain tor. is will wil l ensur that he h e have a reater erec on ad proloned sexual intercourse. e ost iportant factors leadin to pro loned exual intercoure ar Psoec (bal ced eotions ental relaation, and a stron assionate desire) and Oranic oth of these cors are descied as follos:  Pgeic: If a ans probles in atai ing  erection are psychoenic in ntre, i t is said hat is ental eotional, ad pitual eneries are in a state of o f disharon disharon his ca be caused by fea exciteent, erfoance axiet axiet or suconcious suconcious disintest.  Ogaic: f a ans roles roles in i n aintaing an erction are orac in nature, it is said to be caused  the consuption of edica os os dus alcohol, or a Deciency o f ld ld Yan or Kidne Qi In soe cases probles aintainin an erection can also e caused by prostate failure cardiovascular disease, or dia dia  etes. If  condition persists lon enouh

SK

the an eventally loses sexual interest and te te condio condi on n becoes psychosoatic as ell. here are ve types of energy quired for a man to obtain a stron erection All ve tpes of energy tendon, blod, muse skin, and bone) are rans mitted fom the man to the woman durin sexual itercoue. f a man cannot aieve an erection it is beuse one or more of these ve energies is la g. g. The following is a description of the v e types types of enery needed for achieving a nomal erection  Te Te a ie i e energy of e liver oan petains to visual stimulation that af cs a ans sexual dive and whee the H is present drng sex. is affects the mas sng and the hardess of his ereci Many acs of male sexuality a lated to he livers uncions,  as the visual images that evoke the emo tios of e hear, cause blood to ]] the ecile tissue, tissue, and release the power of desire desire  e liver (sponsible for the engorgement of e pens) n be directly stimulated by foot massage. he stimulation of heels and anles n also inuen the various stages of female sexual arousal  Te Bl  Hea Qi: e ergy of e heart oran is stronly affected by te emotional and ac vt e hea may iritual nare of sexual acvt also be affected by e idividual's moral values ad beliefs as ell as by the quantity ad qual ity of otional otional passion (wi (wi  or wiout uil feelins) at the tme of arusal. e heart enery so pertains to the energy of the blood wi lls the penis to cause e ecion heefo he ancit Daoist believed at in Sex ac "the heart ust be sufent for the act. 3 The Mucle a Slee Q e ener of the spleen oran ertains to e Yi affecting hat a an is inkin and is intenton at the tie of arousal his also aects aects the ans ucles, and for this reason a decienc or i n the ener of the sleen ca re re blockae blockae in vent a a fro havin a stron erection 4 Te Eergy a ug Q e energ of the Lung orans pertains to the Po and the o atic expresion of sexual asion and prial instincts he specic aspects of the Po that ertain to sexualit is known kno wn as e "Po of Sex" Sex" and it is sulated through thr ough the sense of touch 9

DAISAG DAISAG

and smell This energy also affects the elongaton of the penis and the man's endurance. 5 he Bone and Kidney Qi The energy of the kdney orgas pertains to the Jing energy stored within the Marrow and relates to will power and endurance. t is associated with auditory stimulation stimulat ion and affecs affecs a man's ability to maintain a erection The stronger the kdneys the greaer he he virility. viri lity.  G  J M RC

The Filling he ade Stem eercise is an ancient Daoist eercise used for increasing a man's endurance during Seual Cultivaion and it was popular among the Mao Shan Daoists during the the Ming Dynasty (3686 A.D) It is advisable to perform this eercise once a day in the mog on an empty stomach for 36 breaths hile practicing he Filling he Jade Sem eerse the priest would ea to ounces of crushed walnuts every day for siy days to eance hs Kidney Yang. This helped in resoring the pres's seual energy srenghening his erecion and increasing the qualiy of hs semen Afer siy days e priest would continue o pracice the Fillg he Jade Sem eercise but he would then stop igesing the walnuts for a period of niney days Afer niney days he priest would begin eaing he crushed walnuts aga for sity days peag he enire process. 1he Filling he Jade Stem eercise is described as follows Begin by sitting on the edge of the chair chair with  Begin boh boh palm p almss stig on the knees. Close the aal sphincter.  Begin by ialing through the nose (using Natural Breathig) and epanding the lower abdomen le the Lower Dantian is llig with Qi lean he body forard until the head becomes leel with the navel aa (Figu .26).  Ehale and compress the Lower Dantian Qi downward rolling the energy stored within the lower abdomen abdomen into i nto the prostate area area The The compressed energy should then be released out through the penis (like water released from a fire hose). This entire action should be performed while raising his body to the original upright position (Figure .27) thi s eercise 36 times in one one sitting.  Practice this 2

Inhle, en Ove nd Fil he owe Dnin

Figue 1.21 Inhe n en e oy owr Uni he Hed Beomes eve wih he Nve (A)

Exhle Compess he owe Dnin nd Rol he Qi ino he Prose re nd Ou he Penis

Figue 1.21. Exhe nd Srighen he Body (B)

CO

According o the discourse between the Plain Girl and the Yellow Emper's personal physician Beng Zu on the topic of male seual energy differ ent organ imbalances can determie how and when a man has an erection and ejaculates hs semen According to Beng Zu If a man is in good spirits and hs Qi and Shen are strong his Jade Stem will feel hot and his semen will be thick However if the man's seual desi is waning the are ve symptoms that will appear during intercourse 1hese ve symptoms are described as follows  If a man ejaculates a small amount of semen this means that his Shen (ie his emotions and thoughts) is full of aniety  f a man ejaculates watery semen this means that he is undergoing physical stress  f a man ejaculates foulsmelling semen this meas meas that his muscles and tendons have been traumatized  f a man's ejaculation drib dribbles bles instead of force

AOST AO ST AGC RA SFORMAO  KS

ully sputing tis means that his bones and oints have been taumatized. eect this means mean s that  If a man fais to become eect he has smutaneousy sufee sufeed d bot physical ad psycoogica tauma. Accoding to Beng Zu the cue fo these symptoms is to engage in sexual activity o one hundd das wthout eaculating This will ncease te an's stamina and viilit and also help to egulate any imbalance OLD  BA BAK K JAULA JAULAO

Q ows Up he Bc

Q ows Down he Fon



Most men wil tin tat tey canot deive pleasue fm thei sexual encountes the do not allow themselves to each the point o eaula tion If too much eac aculation ulation occus occus the Ancesal Qi Yua wil become depleted causing the man to become weak and susceptible to ilness he shot tem efect is the loss of minima amounts o ing and Qi afte ogasm Tis oss of enegy is patly psychological. oweve ts loss of enegy can also be caused fom the bef enegetic evesal in the Micocosmic Obit ie yce that occus duing an auaton en initialy pactcing Q utivation execises, the fow of enegy movng thou the Govenng and onception o nception Vessels Vessels is diected to flow fom the Lowe Dantian ad uiin aea located at the base of the peineum up the spine and Goveing Gov eing Vessel Vessel to the top o te head at the Baihui aa. The enegy is then dicted to fow dow te oncepton Vessel Vessel to te Lowe Dantian and Huiyin Hui yin aea Ths fow of enegy enegy builds Yang Qi in the male and stimuates the bods ogan system and it is kown in Daoist alchemy as the Micocosmic Obit ie ycle Te i ycle is used to egulate the thoughts and emotons (igue 1218) Upon eaculation eaculation the t he fow o Qi i s momentaily vesed as the sexual enegy fows out of the penis, it is known in Daoist alchemy as te Micocosmic Obit ate Cycle The ate ate Cycle is used to eguate the spiit and eteal soul Fige 119 Just beoe eacuation the Qi ises up the onception Vesse and bilds within the ppe Dantian At the point of eaculation te enegy

he Mcocosc rbi (re Cyce



igure 1.21    o ey u n  itin i (e irs r e Cyce

 .

Qi Flows Up he ont

·. 

;     : �   ·j

Q ows Down he Bc

 





� 



  



he Mcrocosc it (We Cyce



Figue 219 Upo ecuton e ow o is oenry reversed s the seu enegy ows ou o the penis 2

DAOISAGI.O DAOISAGI.O

rshes down the Governng Vessel and s ds harged harged ot of the the pens. Ths T hs momentary reversal reversal of the bodys energet energet flow drans the the body of o f Q. When When a man holds bak the ealaton and nstead rlates the sexal energy along the Mroosm Orbt F Cyle he wll be able to energze hs body nstead of dranng t of Q. Ths reversal of energy flow does not happen n women and ths they do not have an energy loss and an more easly have mltple orgasms. However f the woman has also been rlatng her energy drng the sexal exhange, she wll experene a muh stronger orgasm When the man le to have an orgasm orgasm wthot wt hot ejalaton ejalat on nstead of reversng the energy rulaton along the Mroosm Orbt Fre Cyle, he wll retan ths energy and beome stronger One a man s able to draw hs sexal energy p the Governng Vessel and move t down the Conepton Vessel, he an experene orgasm wthot ejalaton. Ths T hs type of energet energet orgasm s onsdered to be more pleasrable and power fl than a "normal" physal orgasm. s type of energet energet orgasm orgasm wll nvgorate and energze the bodys Jng, Q, and Shen, nstead of deplet ng e body. However, even thogh an energet orgasm (e, wthot ealaton an be used to stmlate and energze the body t s stll not the hghest level of orgasm. One the man an onsstently reah an orgasm wthot ejalatng, he wll be able to progress farther and ah an even hgher level of orgasm. orgasm. Ths level provdes massve massve stmlat st mlaton on to the entral nervos system and has been desrbed by some ndvdals as beng smlar to the vsal sensatons of an entre 8 hor SD trp rammed nto abot ve seonds seonds t s qte an exhlaratng exhlaratng and lfe transformng experene. When he ahes reah reah ths hgh eneet e neet and sprtal level, the Thrstng Vessel (Chong Ma ompletely lls wth Q and Shen. At the pont of orgasm orgasm an energet energet srge rshes p the enter of the spne and nto nt o the thrd ventrle of the bran, atvatng the the "Md Pll (Crystal Chamber. Chamber. Ths energet srge an sometmes overstmlate the bran's sensorymotor npt, resltng n ntense hallnatons and the advaned sprtal state 232



known "lttle death" After the man has experened ths type of orgasm hs body wll beome extremely relaed and he may ollapse, drftng n and out of ths magal state. One smple method sed n Daost Sexal Cultvaton tranng tranng for holdng bak semen drng orgasm s desrbed as follows  When the prest s abot to ejalate, he presses the plae between the srotm and the ans (Hyn wth the ndex and mddle nger nger of hs left hand. The Huyn Pont (also known as the Png Y Pont s loated at the pernem mdway mdwa y between between the ans and the srotm t s one of the most lassal ponts sed to prevent ejalaton.  At the same tme tm e the prest hales deeply deeply ad ad gnash hs teeth wthout holdng the breath Thogh ths prate prevents ejalaton, t stll allows the sperm to beome beome energetally energetally atvated. ths wa the energy of the sperm a then be drawn from the pens, ase the Jng Q and Shen to asend pward and stmulate the bran Another method sed n Daost Sexal Cl tvaton tranng for holdng bak semen drng orgasm s desrbed as follows  When the prest feels that he s abot to ejaulate he makes repeated short strokes wth hs pens, postonng the head of hs pens pens between the lps of hs onsorts onsorts nner vagna. These movements are be followed by the prest smltaneosly sml taneosly pressng hs tonge aganst the roof of hs moth, bendng hs bak, and stthng hs nek.  After openng hs nostrls wde and drawng bak hs sholders the prest then loses hs mouth, nhales (throgh hs nostrls, and onentrates onentrates on drawng dra wng the energy pward from hs testles. Ths drawng aton helps the prest refran from ejalatng hs Jng, and t also auses the generated sexal energy to asend pward throgh hs spne nto hs bran.  Whle restng for a few mntes, the prest ontnes to draw the energy p from the testles wth hs ntenton. Drng ths proess, t s mportant for the prest to man relaxed

I

DST MGC NSOAT LS

EAL FFES F LD A

ng Sexual Sexua l Ene Energy rgy,, Perceiing Perceii ng he Sgns of Female According to ancent Daost teachngs the Sensualy d Sexual Posures, Technques, and more a man holds back from ejaculatng whle Therapes haing se the better hs health will become As According Acco rding to legend, the Plan Pla n rl Mulhued a man hods back hs ejaculation, he begns o irl and Mysterous rl were were all dscples o the the buld up the Q and Shen of hs energy body and ueen Mother of the West West (Xwa (Xwang ng Mu Mu  iwan wangg the nutrent leels n hs physca body. Mu laer la er attaned atta ned mortalty mortal ty through he herr sexual  DualCutaton, the reproducte essence cul cul aon aon practces practces with oe one thous thousd d men. s consdered to be the most important aspect of n Daos mythology, she s consdered to be the Jin mfestng n the female as oa essence keeper of the Peach of Imoraly (oum sexual luds hormones released durng Accordng to he iujg there are ten man oulaton, etc), and  the male as semen. The se se benets of holdng back an ejaculation. The These se ten men, lke blood bl ood s consdered to be absoutely absoutel y Yn benets a desced as follows:  naure When seen s absorbed absorbed and crcul c rculated ated  oig bak h  jaao his wll through he bodys nterna system, the body's srenghen and eegze he ms physcal body. enre energetc sysem s rstored d al of he  oing bak h on jaaio  wll cells are chaged. stnghen stng hen and cear he mans ma ns eyes and ears  Daost alchemy ng is consdered to be  oig ba h hi jauao Ths he basis for al oher internal transformatons will srenghen he mans mmune system ng s the bodys oundatonal substance and s ncreasess hs bodys ncrease body s resistance, tard the ag responsble for the noursmen of e ssues. ng process, and rid the body of soreness and Q emerges m the crculaton of ng mong ailments whn the ons and usces. hrough hroug h he tssues and an d supports supports he bdys me oig bak h fou jauaio Ths tabolsm. tabol sm. Th Thee body's Jing J ing s theefore theefore used to root wl strengthen and energize the ms e the Shen and anchor t into the physcal realm. Yn organs (e, the ler, heart spleen, lungs he ancent Daoist Daois t bedchamber bedchamber text Sui and kdneys  Plai Girl Cassic) has been used by Daost  odg ba h h jauaio Ths wil pests as the primary manual on sexua cultia strengthen and regulate the mans pulse ton and sexua sexu a alchemy al chemy snce he time of he Yel Yel mproe the crculatory syste and pent low Empero The secret echues descbed in srokes and arcose en this cent text formed an important part of the  odg ba h ixh jauaio Ths ellow Emperor's personal alchemical practce wll strenghen and energze the mans spne, Once he ancent tet became publc, durng he waist and bones, bones, and hep to t o pent arthrs arthrs an Dynasty (206 B BC. C.22 2200 AD he Su was  odig ba h nh jauaon This used by Daoss d aymn alke wl strengthen d tone the mans muscular The begnnng begnnng o the Plan Grl Gr l Clsc states system, especaly the thghs and buttocs buttocs that the Yelow mperor's health was failing be  oig ba h ighh jaaio s wll cause of hs oerdugence n se e therefore senghen the mans Wei Q elds, and brng soughtt the adce of sough o f he Plan Grl n order to rerea youhl colo to hs skn and complexion sto hs physcal constuton and recee insht  odg ba h h jauaio: jauai o: This will on obtanng mmortaly strength stre ngthen en and heal hea l al alll type typess of sckness sckness and In ths ancent Daost te he Pan rl he ncrase longety Multhued Grl and the Myserous Gr answer  oig a h h jauaio Ths he Yeow Yeow mperors questions on on seual se ual ma maters ters wll strengthen and energize the mans pnea  and health. The ext s didd did d n no o secons Th Thee gand ncease hs psycc and sprual powDao of Yin Yin and Yg Sexual armony armony,, Cter C teria ia for ers, and lead o mmortay Deelopng eual ner nergy gy Mehods Me hods for Delop 

DOSTG.O DOSTG.O

H O O H PRU

A the pret progree to hger leel o Qgong nd Shengong trnng t become etremely mportnt tht he h  looe perneum nd  hethy protte Prctcng emen retenton method nd Golden Bell (e Dot ron Shrt trnng wll uully brng tenon nd t gh t ghtne tne to th  Th Th     epeclly epeclly true    the the pret prctcprctcng Se Mgc nd doe not remn reled when h  tryng to control h ejculton Snce mot benner re not ccutomed to controllng nd lng the mucle n th re tenon lly occur There re two mple method the pret cn prctce n order to trn relng nd contro control l lng thee lower pelc mucle  Squattg: The rt method  mpy to he the pret plce h eet lghtly wder thn houlder wdth prt Net the pret nhe nd re h rm boe h hed Then the pret ehle nd qut down  low  he cn go brngng h rm down o tht the orerm ret on the ront prt o h ee ee  hle hl e tng n th th  poton the pret concentte on looenng the pernem Urato eteto  et method  ued when urntng. Mot men urne wt too much orce T brng tenon to he perneum nd urt the prote Thereore when urnt ng he pret mgne tht h body   hourgl Te wt o the hourg (the prt ht he nd ll throgh  octed  the perneum When urntng he pret ume  hgh hore tance poture nd mgne tt he upper body  l o nd Te pret mge tht he nd n he upper ody  llng out hrough the perneum onto he loor below It  mprtnt or he pret o re, mgne nd eel h mge eperencng the ento o h perneum openng up nd ng downwrd

o

pret to dely h orgm prolong the eul ntercou ter cour r nd ucl uclyy brng br ng h h  conort conort to orgm orgm n order to perorm the Set o Nne, t  mportnt or the pret to undertnd the derent depth o  womn' Myterou Ce Thee derent were nown  the Eght Secret Vlley H  GH GH SCR   

n ncent tme, t w tught tht when en terng nto  womn Myterou Gte (gn}, the pret would p p  through through eght ect lley The locton o thee eght lley  decrbed  oow: Lute Strng Valley: Th  the rt lley, nd t  t  locted t  depth o one one cun nde  womn' Myterou Gte Wate Chetnut Valley: Th  the econd lley nd  locted t  depth o two cun nde  womn' Mytero Gte. Lttle Brook Valley: Th  the thd lle nd  locted t  dep depth th o the cun nde  womn Mytero Gte Black Peal Valley: Th  the ourth vlley nd  locted t  depth o our cun nde  womn' Myterou Gte Smple Valley: Th  the th lley nd  octed t  depth o e nde  woman Mtero Gte t h lle ll ey Dak Chamber Valle Valley: y: Th  the th nd  locted t  depth o  cun nde  womn Mytero Gte Inner Gate Valley: Th  the eventh e nd  octed t  depth o een cun nde  womn' Mytero Gte. Pole Star Valley: Th  the eghth lley nd    locted locted t  t  depth o eght cun nde  womn Mytero Gte.



o

 





 o



PRCCG H S O 

n order to recee the bet reult reult nd dere de re the mot pere the pret pre t  encourged to be gn lowy roe the womn thro through ugh Forepy Forepy It H   N The Dot Se Mgc techne ced the  mportnt or the pret to mn reled nd Sett o Nne gve Se g ve the pret pret  ne dvntge e gente cree throghout the entre ponn love mng t llow the pret to hve more te echnge hen ll o the creng ng control over h Jde Stem bece the trong nd cng h creted  euy reponve wll owly movement ow or even tmton o t the recton n the womn then the pret w conort' rt' Myter hed nd the ht o the pen. Th low the ntrodce h Jde Stem nto h cono 23

AS AG RANSFRAN RANSFRAN KIL

us Gate. t is i s at this tme that the riest riest enters enters int her Mysterius Gate and rceeds rceeds thruea f her Eight Valle Valleys ys using the Set f Nine tenique. he Set f Nine technique is described as fllws igure 1.0):  nitially, nly the head f the enis is allwed t enetrate the Mysterius Gate. Nine shallw insertins are made s that the riests Jade Stem mves nly t the deth f the ute String Valley ne cun dee), fllwed by ne dee thrust t the Ple Star Valley eight cun dee). After a series f nine shallw thrusts and ne dee thrust, the Jade Stem is inserted anther cun deeer int the cnsrts Mysterius Gate.  At this int, the riests Jade Stem erfrms nine shallw thrsts int the Water Chestnut Valley tw cun dee}, fllwed by ne dee thst t the Ple Star Valley eight cun dee). After this series fnne shallw thrsts and ne dee thst the Jade Stem is inserted anther cun deeer int the cnsrt's cnsrt's Mysterius Gate.  e riest cntinues this rcess f nne shal lw thrsts and ne dee thrst, enetrating each f the cnsrt's Eight Valleys.  After the Jade Stem erfrms nine thsts int the Ple Star Valley eight dee) the riest initiates ne werful thrust u the cnsrts aiji Pe Pe nt her h er eavenly ransersna ransersna Pint. Pint . his energetic actin stimuates the cnsrts er antian and allws her and Shen t enter int the Wuji. Wuji. At this dth, each insertin shuld  crdinated with the riests breath. he riest shuld inhale deely when inserting his Jade Sem and exhale wh withdrawing it. his cmletes the rst Set f Nine.  Once the riest has cmleted the rst Set f Nine he laces his tngue int the wman's muth and begins t swallw her saliva sal iva the the times. After absrbing her secretins the riest starts the entire rcess all ver again beginning the secnd Set f Nine.  Next, the riest begins the secnd set by erfrming a series f eight shallw thrsts int the ute String Valley ne cun dee} fllwed by tw dee thrsts t t  the Ple Star Valley eight cun dee) After this series f





Set ang  n f Nine (Sa (Salw usts) (Deep usts 1 st

9

1

2nd

8

2

3d

7

3

4h

6

4

5th

5

5

6h

4

6

7th

3

7

8th

2

8

9th

1

9

igue 1 .220. The Set o Nine

eight shallw thrsts and tw dee thrsts, the Jade Stem is inserted anther cun deeer int the cnsrts Mysterius Gate. Ja de Stem cmletes  At this int the riest's Jade eit shallw thrusts int the Water Chestnut Valley tw cun dee} fllwed by tw dee thrsts t the Ple Star Valley eight dee). After this series f eight shallw thrsts and tw dee thrsts the Jade Stem is inserted anther cun deeer int the cnsrt's cnsrt's Mysterius Gate.  he riest cntinues this thi s rcess rcess f eight shallw thrsts thrs ts and tw dee thrusts thrusts enetrang enetrang each f the cnsrts Eight Valleys. Ja de Stem erfrms erfrms eight thrusts thrusts int  After theJade the Ple Star Valley eight cun dee} the riest initiates initiate s tw werul werul thrusts u the cnsrts aiji Ple int her eavenly ransersnal Pint his energetic actin stimulates the cnsrts er antian and allws her Qi and Shen t enter int the Wuji Wuji.. At this deth, each insertin shuld be crdinated with the riests breath he riest shuld inhale deely when inserting his Jade Stem and

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23

DAOSAGICCO DAOSAGICCO





exhale when withdrawing it. This completes the second Set of Nine. Once the prest has competed the second Set of Nn, Nn, he h e places his tongue tongue into the woman's mouth and begins to swallow her saliva saliv a the times After absorbing her secretions, the priest starts the entre process all over again, beginnng the third t f Nine. The priest continues this energetic pattern until he reaches the nal set of one shallow thrust followed by nine deep thrusts he primary goal is to create intense passion, to the degree that the consort loses all control and restraint experiencing what is known in Daoist Sexual Magic as little death."

H  OF  RRG RCC

The energetic patte created from practcing the Set of Nine is used to str" the woman's essence, so that the priest can absorb the magical potential of the released energy To accomplish this, the th e priest rst inserts inserts his Jade Stem one cun into his consorts Mysterious Gate and performs the rst t of Nine. After performing the rst Set of Nine, the priest deliberately directs the movements of his Jade Stem a little to the left three times and then a little to the right three times. As his Jade Stem sways in this manner, it replicates the swimming motion of a sh or slithering motion of a snake Then, the Jade Stem is inserted another cun deeper into the consort's Mysterious Gate, and the piest performs the second Set of Nine. After performing the second t of Nne the prest agan directs the movements of his Jade Stem a little to the left three times and then a little to the right three thr ee times. This stirring action is performed after each Set of Nine R R RG  GCL GCL RG

e magical tecque tecque used instead of o f performperforming the Stirring Practice requires the priest to pause after cmpleting ea Set of Nine. uring ts pause, the priest taes his Jade Stem and uses it lie a calligraphy bush, bush, writing magical incantations inside his cnsrt's Eight Valleys. his actin cates a build up f pwerfu magical energy that is then transferred into the cnsort's Lwer antian, Yellow urt, 26

iddle antian, and Upper antian areas via her center co aiji Pole. Eventually this energy can be used to imprint her entire energetic being   OF RRG

According to Daoist Master Dng, once posi tioned inside his h is consort's Mysterious Gate, there were nine types of Jade Stem movements used by ancient priests in order to stir" the woman's essence These distnct styles of moving are described scribed as a s follows  he Brave Waor: By ailing to the right and left, in the same way that a brave warrior baks up the ranks of the enemy  he Wld orse: By moving up and down, like a wild horse bucking through a swiftly running running stam. stam .  he Playul Playul Sea Brd: By pushing in and pulling out, ust like a ock of sea gulls playing in the waves. alteating  he Peckng Saow: By swiftly alteating deep and shallow lovestrokes, like a sparow picking out the grain of rice that has been left on the mill foor  he Snkng Stone: By steadily alternating deep and shallow strokes, in the way that a large stone sinks when thrown into the sea slo wly,, n  he Sltherng Snake: By pushng n slowly the same way that a snake enter enterss into its whoe when it is about to hibernate for the winter.  he Frghtened at: By swiftly pushing and moving, in the same way that a frightened rat rushes into its home  he Grasng awk: By moving slowly, as if dragging the feet, in the same way that a haw clutches its elusive pray  he Bouncng Boat: By rst rising up and then plunging down hard, in the same way that the full sail of a boat braves braves the waves of a heavy gale Wen performing these various techniques (e., deep dee p and shallw shal lw,, slw sl w and quic, straight and a nd slanted), each mvement has its wn special characteristics. or example, a slw thust should be initiated lie the mvement f a carp when it has been caut on a hoo, and a quic thrust shud be initiated lie a ight of birds mving against the wind.

AOS AGC RANSFORAON KS

H U-UVON MHO  If a prest is wokng o a specic goal i ems Taditioaly the secret tchniques used in of selfcultiation he can share this personal DualCultiation Se Magic were designed and goal with hs consort consort (ie (ie  health magical skl sklll developed develop ed by Daoist prests in i n order to assist the potenti al etc in order order to increase the energeic potential in the cultivation of Qi and Shen. With the sup of reaching that goal port of a willing consort this increase in magical  ext the piest imagines imself manifesing power could hen e ued to cate he priests this particular state state or magical skill His H is consort also simultaneously immortal body simultaneously imagines the priest n adanced Daoist Magic it was originally acquiring and manfesting h pariclar pa riclar state taught hat a priests Qi and Shen must be clti or magical skill.  Then both the piest and his onsor uf vated to the degree that he or she could sustain wo lifeforces (ie. he lifeoce of the priests their energeic desires and imagine hat he physal bod and the lifeforce of the press priest has now acquired the magial sate or projected pro jected tangible tangi ble spirit spiri t body. This type o magi sill. The seual energy being neutra is then cal power was normally obtained only through mpned and actiated by the couples com practicing advanced fors of Qi and Shen cl bed intenions desire d sexual energies vaion exercises and meditaions in combinaon X   O DO D  U UV VO O with the ingesig o certain magical mineral There are six basic stages of ancient Daois plant animal and human essences essences Daoist sexual Dua Culaion methods These six tages are cltivation technques wee iniially alued be described as follows cause hey could greal shoen the time tha it  The prest and his consot must frst lea ook to produce the energy required to fo the how to circlate c irclate seual ene energy rgy through through heir imotal bod b od Cocepon ad oveing Vessels. Over the years the magical techniques used  The priest leas how to hold is penis erec in DualCultivation DualCultiva tion x Magic began o hage in for as long as desired ad does not ejaculae their the ir ocs ad ntention Eental Eentally ly the intention his sperm d ephasis bega to shift rom rom cultivating culti vating the  The pes and his consort lear how to re immotal body to cutivating specific maies direct the energy ciulating through teir taion taio n i ie e obtaining obta ining certain magical magica l poer poers s oveing and Conception Vesses positions of notoiety notoiety physical possess possessons ons etc). etc ). absorb rb  The pest and hs cosort lea how to abso mode times the energetic tehniques ued and echange energ with each oer in DualCultivation Se Magic are now focused  The priest leas to have an orgasm witou towards a number of different magical appica eaculating ions. or example  The priest and hi consort lea how to ave polyphase (multilevel orgasm



7

.DAOISAGIC.CO

CUNG SEXUA NEGY Seminal training requires the ability to cir culate sexual energy through the Goveng and Conception Conception Vessels. Vessels. The longterm goal go al is i s to train an energetic muscle memory, memory, such that t hat the energy automatically travels from the urogenital area up the Goveing Vessel whenever the priest is sexually aroused or stimulated. This technique is generally generally taught in three stages stages (Figure 1.221)

Stag O Sota Brathg

CSexual culating negy



238

Stag Thr: okg th Fv ats

1221

G  CRO BRHG

The purpose of Scrotal Bathing is to establish voluntary control of the sacral pump, which aids in seminal reten reten tion. The retention retention of semen is a vital process process in all systems s ystems of inteal alchemy This retention process is a vital step, in that it dicts and an d increases the flow of energy energy from the the reproductive organs up the Goveing Vessel. Once muscle memory of this energetic pattern is established the sexual energy will freely flow up the Goveing Vessel instead of out of the pens (or vagina) during a sexual encounter (Figu�e 1222) After practicing this method for qte some time, priests nd that when they have sexual urges, the energy lated to those urges will automatically flow up the Governing Vessel and circulate through their body. After enough practice, this process will even occur if the priest becomes sexually aroused while sleeping To perform Scrotal Breating, the priest proceeds as follows The priest assumes a standing Wuji stance, with his arms hanging by his sides. It is im portant that the priest wear loose pants so that his testicles hang freely  Next, the priest focuses his attention on the scrotum, between the testicles While slowly inhaling, the priest begins pulling pull ing the testicles upward As in all Daoist Neigong (Inteal Sll) training, it is essential that the priest use as little muscular force as possible (ie., the the movement should shoul d be very subtle)  The priest then relaxes and concentrates his mind on feeling the muscular contractions move the Qi upward As the priest learns to establish a patte for this movement he eventually uses less muscular force and more mind control It is important that the priests

Stag Two Srota Comprsso

Fgur Th Th Stags of Cruatg Sua Ergy Bahu

Jad Pow

Draw th sua gy from th sts up through

As th tsts pu up, aso gty pu ward owr o th Data ps ad aa mus

the

Huy to the tip of the coccyx

Huy Fgur



1222

Stag O Sota Brathg

abdomen remain completely relaxed during this process process While inaling the priest relaxes, imagine ad feels the breat lling ll ing the testicles testi cles and the scrotum scrotum pulling pulli ng upward. As the testicles pull up, te priest also gently pulls inward on the pes and anal muscles It is important for the priest to hold the testicles up for the complete inalation and then slowly let them drop a he exhales The priest continues in this man ner until he feels Cold Qi accumulate in the scrotum The priest should practice this rst techque techque regularl trying try ing to build endurance endurance and establish a muscle memory

AOIST GC RANSFORMON K LLS

2 Once the priest has worked with step one

for seera weeks and has deeoped a sense of gathering the Cold Qi i the scrotum, the next step is to draw the gaherd Qi nto his perineum n order to do tis the priest ol lows the same technique as practiced in step one  le inhaling the pies reaes and con centraes on pulling up on the testicles place his mind inside the perineum Keeping the mind in the perineu aclitates movement of Cold Qi nto this aea he moe the priest inhales the more he gathes and etains the Jing Qi (Essence energy at the perineum. t is important to note that if the priest releases his attention the Cold Q will escape out o the scrotm  Once the priest has a eeling or the Cold Qi gathering at the peineum, he begins to draw the sexual enegy fom the testicles up throug the Huiyin to the tip o he coccyx (the Changqiang GV1 point on he inhae  While inhaling te priet eaxes and con centrates on puling the Qi upwad into the Huiyin he slghtly arches his lower back epanding the ingm ingmen en (GV4 area outward roling it inward as if he was standing wth his back against a wall and lattening it  urng this action it s mportant that the pries tilt hi sacum backwad and roll it under to actvate the sacral pump, while simutaneously ting his chin inward and backward ometimes the priest wi expe rience tingling when the Cold etes the Huiyin This is noral. successly draw the Cold 4 O the prest can successly Qi up through his coccyx he shoud spend the net week drawing the energy from the tesicles up to the center o the spine (Jizhong GV6 point oated at te eeenth thoacic vertebra Ths point is where the adrena gland energy is centered ad is regarded as a minipup min ipup Then whe when n the th e piet presses presses his ingmen back and arches hs bac t cre ates an enegeic vacuum ta can be ued to further draw the Qi up he spie

5 Ater the priest can feel the Cold Qi rise from

 

the tesiles to the Jizhong aa the next step is to draw the energy up om the testices to the Jade Pilow (Yuzhen 9 point locaed at the base o the skull Ate working step ve for seeral weeks the last step is to daw the energy from he testices o the top o the crown (Baihu GV 20 point To perfom this action the piest ripples his spine in order to keep the lower pumping action going t is importt to re member to always tuck the chin inward and press the back o he skull upward in order o activate the cranial pump Afte the energy aches the Baihui aa he prest diects it to low down the front of the body ia the Conception essel to the ower Danan (Qihai CV loated in the cente o the ower abdomen

G  G o CRO CRO OR O RO O

Once th pries can ee eell Cold C old Qi risi rising ng r rom om the tescles all the way up to the Bahui and back down to the ower anian he is ready to begin the croal Compression eercse The rotal Compression mehod is used to inc ase seual power by sending energy to the testcles This process wil stir the seual essence and ll the testicles with energy Once the tesicles ar lled with energy the priest will perfor the Unlocng the Five Gates exercise in order to brng the energy up the Goveing Vessel once again The prt begin by asumng the t he Wui stance As in the crotal Brathing exercise it is i portant that the testiles hang eely  The priest paces his tongue on the uppe pal ate and inhaes imaginng that he has a tube tha ns fro the back o hs throat dow to his scrotum As the priest inhaes he imagines tha the air lowing down the tbe forms a small ball of energy in his scrotum (Figue 3  On the ehale the priest focuses his ind onto the ball of energy in his scrot and geny squeezess his anal sphinc squeeze sphincer er and perineu perineu  As the ana sphncter and perineum are gently



239

WDAOSMAGCCOM

Bhu (GV20 Poin uzen (UB9 Pon Dhui (GV-4 Poin e pies imgines  ube h uns o he bck  he h don  he scoum

igue  223 Sge o Scrol Compession

puled ward h hee pres mages he eergy ball epadg ad llg hs ete soum Whe performg he erget uz g  s mporat tha the pret keep hs abdomal musles relaed fter several mues of sueeg, the prest wll eel the teses hea up Whe the pest eperees hs heat, heat,  s me for hm to progress oard to the Stage Three the lokg he ve Gaes eerse. G HR OCKG H FV 

Ths followg tehue s desged to e ore he fow of sexual eergy up the Goveg essel ad dow the oepto essl to the Lower aa by otag o pulg p ulg eergy up fom the testles ad through eah of he ve gates gu 24 Thoughou ths eerse t s mportat to rema reaxed ad ot ore the breath The Uokg he ve Gates xerse s perfomed as follows Frt the prest pre st take a sho uk u k bath bath 25% o the ugs apty dretg he breath o the tp of hs oyx the hagag G





iong (GV Poin Mingen (GV4 Pon

Chngqing (GV Poin igure  224 224 Sge hee Unockng U nockng he ie Ges

po s he haes he pest smulae ousy draws up hs esles ad also daws hs pes to hs body I hs exerse the pes s osdered o b he hamer ad the oy s osdered o be the bell As the prest hales he pesses hs oy dow ward whle smulaeously dawg hs pes ad testles wad to "Sk he el Ths ovemet brgs eergy of the sroum ad pes to the oy he movemet shoud be very subtle ad he abdome should rema rema laed. he oeao should be foused o he eergy rsg from he esles to the hagag pot  Whe the pres feels the eergy of the pes reah the hagag pot he maes ad eels the eergy peetae hs ee pelv loo evelopg ad satuag satua g hs uoge uogeta ta orgas Net the prest plaes hs md bak o hs testles ad hales 15% more ar Whle halg, he prest draws up hs testles whe smuaeousy drawg hs pes to

OS GC NSOMON KLLS

hs body At ths pont t s mportant hat the pres concenrate on drawng dr awng the energy energy upward, rsng rom hs testcles to the coccyx and then onward to the lower back and Mngmen (Gate of Destny GV4) aea hs technue s used to draw the energy of the scrotum and pens though the coccy and up to the Mngmen. 3 After the prest feels the energy reach hs ngmen he magnes  magnes and feels the ene energy rgy penetrate through hs body to the nael and hen Que (pts Watch ower CV8) area. As the energy energy moes thugh the lower pat o hs body, body, the prest pres t magnes ma gnes and feels the Q envelopng envelop ng and saurang sa urang hs nteal organs. Net the pest places hs mnd back on hs tescles and nhales 15% more ar Whle nhalng the prest wll draw up u p hs teses whle smultaneously drawng hs pens nto hs bod At ths pont t s portant that the prest concenrate on dang the energy upwd rsng rsn g rom hs testcles to the coccy d then onward to the lower back and Mngmen to the center of the spne and zhong (Center of pne GV6) area located at the eleenth thoracc ertebra Ths techue s used to dra the energy of the scroum and penss through he cocx pen cocx up to he  he Mngen and spne to the zhong. When the pest feels the energy reach the zhong area he magnes ma gnes d feels the energy energy penetrate hrough hs body to the Yellow Court and henu (prt toehouse 5) area located at hs h s soar peus As he energy moes through he mdde part of hs ody the prest magnes and fe fees es the Q enveopng and saratng hs nteal organs Net, the prest paces hs mnd back on hs testces and nhales 15% more ar. Whe nhalng the prest draws up hs testces whle sutaneously sutaneously drawng hs pens no hs body. At ths pont t s mportant hat the prest concentrate on drawng draw ng the energy upward, rsng from hs testcles to the coc cyx and hen onward to the lower back an Mngmen Mngm en then o the center o the spne and



nsuo area endng to he base of the neck and Dahu (Bg Vertebra GV14) area. hs technue s used to daw the energy o the scotum and pens up the spne to the Dazhu area 5 When the prest feels the energy reach the Dazhu area he agnes and feels the energy energy penetrate though though the body to the throat and anu (Heaen Chmney CV22) area As the energy moes through the upper pat of hs body bo dy the prest agnes agn es and fe feels els the enelopng and sauatng h nteal oan. Net, the prest places hs mnd back on hs testcles and nhales % more ar Whle nhalng the prest dras up hs testcles whle smultaneousy drawng hs pens nto hs body At hs pont t s mpotant that the prest concentrate on drawng dra wng the energy upward sng rom hs testcles to t o the co co lower bak Mngen, cent center er of the spne and base of the neck, temnatng at the ade l low (Yuzhen UB9) area, lated at the base of the sku s technue s used to draw the energy o the scrotum and pens up the spne to the uzhen area When the prest eels the energy reach the Yuhen area he mages and feels the energy penetrate through the body to the font aea of the mouth enelopng and saatng the tongue upper and lower paet upper d lower teeth jaw and nasal aeas Net the prest places hs mnd back on hs tesces and nhales 5% more ar Whle nhalng the prest draws up hs testcles whle smutaneousy drawng hs pens nto hs body At ths pont t s mporant hat the prest concentrae on drawng the energy upward rsng o hs testces to the coccyx lower back Mngmen cener o the spne base of he neck d back o the head termnatng at the top of the head and Bahu Bah u One unded Meetngs GV0) GV0) area hs tehnue s used to draw the enegy o the scroum and pens up the spne to the Bahu area. 7 When he pret fees he energy reach the





2

W.DAOSMAGCCOM

Baihui Baihu i area, he imaine i maine ad feel the enery penetrate thruh hi brain it the Crytal Chamber Chamber,, evelpin and atatin ata tin hi brai, Sea f Marrw and Mud ill. The priet nw ehale ad releae hi teticle and pei, while imultaneuly imainin and feelin the Qi decend frm hi Baiui, dwn the frnt f hi bdy via the Cnceptin Veel int hi Lwer Datian ad Qiai Sea f Ener CV6) aa, lcated in the center f hi lwer abdmen. The priet will repeat thi eercie i.e., tep 7) fr a l a he can maintain a relaed ptu and main cncentrated. The al i t eventually build up endurance. After cmpletin thi Dait Seminal Gnfu eercie, the priet perfrm a "Qi Tranprta tin eercie eercie in rder t mve the eual enery enery thruh the bdy. A "Qi Tranprtatin eercie i any Qin eercie which i balanced in applicatin, repetitive, and invlve mvement f the whle bdy i.e., "The Glde Ball Eercie).



O H U-UVO X GC

Thi ancient Ma Shan eual cultivatin methd wa riinally practiced fr the purpe f atherin eneretic and piritual pwer, and wa tauht a fllw After everal minute f play i.e, when the cnrt i at Level 4) the priet bein the DualCultivatin methd frm a ittin pture with hi cnrt traddlin hi wait. irt, it i i  imprtant that the priet enu that he and hi cnrt e facin each ther and kiin, with the tnue tuchin. Net, the priet perfrm the "Min and Evenin rayer, ealin hi Qi and Shen a hi cnrt ihale, and dictin hi bath ad pirit int her heart and Middle Dantian area. Then, the priet immediately ihale a hi cnrt eale, directin her breath and pirit int hi wn heart and Middle Dantian area iure 225) After everal minute f perfrmin the Mrnin and Evenin rayer, the priet inert hi pe int the cnrt vaina. A the peni enter the cnrt vaina, the

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242

Figure 1.. he Dua Culivaion Mehod

priet imaine eneretically etendin hi pei upward, thruh her Taiji le, it the Crytal Chamber f the cnrt' brai Net, the pret bein t eneretically pule and pump the pei, releain maive amunt f vibratin and rippli enery upward thruh her center center cre and Taiji le, int her Crytal Chamber. While emitti Qi ad Shen up the cnrt' Taiji le, the priet imaine activatin all Nine Chamber f hi cnrt' Upper Dantian. Net, the priet imaine that divine liht i uddenly piercin thruh all the uture f hi cnrt' cranium, creatin a hue ball f white liht in the Wei Wei Qi eld that t hat urrund her head. A the cnrt reache the hiher level f multiple ram and bein dicharin maive amunt f Qi and Shen, the priet retract retract hi peni until unt il nly tw cun f hi Jade Stem main in her vaina.  At thi pint, the priet direct hi mind and intentin t fcu n hi Lwer Dantia and uretal area. Durin her ram, a the cnrt ehale, the priet immediately ihale ihale and draw hi teticle inward and upward. While ihalin and drawin up n the teticle, the priet imaine the ball f white liht enery that i urrundin hi cnrt cnrt Upper Dantian Dantian and

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WDAOISMAGICCOM

released white ilumination of the Metal Ele tentment and tranquiity pulsating with the ment energy released ruby red illumination of the Fire  O her next orgasm the consort places her Element energy attention onto her kidneys Then as the waves  Durig her fth orgasm, the consort places her of sexual energy rush through her body she attention onto her spleen Then, as the waves imagines and feels al of the Water Element of sexual energy rush through her body she energy energy fowing out of her kidneys like l ike a dark imagines and feels all of the Earth Elemet blue (or purple) illuminating mist, envelopenergy energy flowing out of her spleen lik li ke a golden ing, lling, and overfowing her body yellow illuminating mist, enveloping lling, While having her orgasm, the consort also and overflowing overflowing her body places her attenon oto the spiritual qualities While having her orgasm, the consort also of her kidneys Then, as the waves of sexual places her attention onto the spiritual qualities energy rush through her body, she imagines of her spleen Then, as the waves of sexual and feels all of virtues of clear perception, perception, selfenergy rush through her bod she imagines understanding and selfcondence pulsating and feels al of virtues of truthfulness, hoest with the leased dark blue illumiation illumiation of the and acceptance pulsating with the released Water Element energy. golden yellow illumination of the Earth Ele  During her third orgasm the consort places ment energy. her attention onto her liver Then, Then, the waves  O her next orgasm the consort places her of sexual energy rush through her body she attention onto combining all of the colors (i.e., imagines and feels all of the Wood Element the white light that feeds the dark blue light, energy flowing out of her liver like a emerald that feeds the emerald green light, that feeds green illuminating mist, enveloping lling the ruby d light, that feeds the golden yel and overflowing her body low light) lig ht) and all al l of the iner virtues in order While having her orgasm, the consort also to surrender to a new level of being ad to places her attention onto the spiritua qualiawaken awaken and generate a new level of o f spiritual ties of her liver Then Then as the waves of sexual intuition d power This This image of illuminat ing virtue feedig illuminating light allows energy rush through her bod she imagines and feels all of virtues of love, kindness, and the consort to build her inteal organ ener compassion pulsating with the released emgies through the vehicle of multiple orgasm erald gen illumination of the Wood Element During this next cycle of orgasms, the con energy. sort focuses on awakenng the celestial wisdoms  O her next orgasm, the consort places her inhent within the spiritual virtues For example  On her next orgasm, the consort places her at attention onto her heart. Then as the waves tention onto experiencing her consciousness of sexual energy rush through her body, she imagines and feels all of the Fire Element which holds all things equally  On her next orgasm the consort places her energy flowing out of her heart like a ruby red illuminating mist enveloping lling and attention onto experiencing her compassion, overflowing her body which places value on everythings unique ness While having her orgasm, the consort also  O her next orgasm the consort places her places her attention onto the spiritual qualities of her heart Then, Then, as the waves of o f sexual attention onto realizing everythings sponta energy rush through her body she imagines neous creativity and feels all of virtues of innerpeace con

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OIST GI RNSFORMTION KL

HE "ARE MEHO is method of gtheing seul enegy is used when the piests ptne is not concened with enegy cultivion but enjoys the plesue o hving mny ogsms t is lso used by dk bsob piests (both men nd women) in ode to bsob nd Shen  the epense of thei ptne. I is impotnt to note ht when pcticing the Vmpie method the th e piest will be bsobing the ptnes cquied ostnt tnt Qi (this is enegy  the ptne hs gtheed fom fom the consumption of beth, dink, nd food) heefoe, heefoe, if the piest is  stict vegetin vegetin he o she should e we o ingesting the Qi of met eing ptnes. he niml nim l enegy enegy tht hs been ingested by the the pt ne will ente into the piests enegetic elds nd physicl tissues nd begin to mnifest the sme enegetic enegetic esonnces s it would if the piest hd eten the niml himsef

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MR  HO # HOG JG Ql  H H  HROGH L IROR

his s Vmpie Method is commonly used by mle piess in ode o siphon nd bsob  wom n's Jing Qi nd Shen ino his owe ntin du ng seul intecouse intecouse n  n technique nd pplicton pplic ton it is lso equivlent in effect to he femle piests seul methods used fo fo dwing  mns mn s ejclted ejclte d Jg nd Shen to he oe ntin dug seul intecouse. One ncient technique used n oist Se Mgc fo tining  soceess in how o dn  mns seul essence ws own s the Jde Egg ining. his seul technique equied the femle o contol nd mse the pumpng con of he pubococcygel pubococcygel muscles by m mnipultg nipultg he movement of  jde egg up nd down he vginl cn he jde egg hd  cod ched o i, nd n the dvnced sges of seul ining eigh ws dded in ode to incese nd sengthen the pulling nd dwing powe of the vginl muscles. he Vmpie Method used fo siphoning Jing Qi Qi  nd Shen She n though Inecouse Inecouse is descbed s follows Whie mking loe lo e fte pefoming the Set of Nine technique the piest etcs his pe nis until only two cun emin in the vgin uing his mehod he piest keeps his ongue plced on he Fie Element tongue po

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sition (octed on the uppe plte behd the teeth) until he decides o siphon his victims Qi nd Shen. hen t tht point the piest wil pce his tongue onto the Wood Wood Element tongue position (locted t the middle of the uppe plte). Duing this entie pocess the piest keeps his nl sphincte closed. When dwing his ptnes nd Shen into his peeum the piest lso pefoms  lowe enegetic lock by gently ighening nd pull ing upwd on his nl sphince. At the sme ime he piest tilts his pelvis, lightly lightl y clenches clenches his teeth nd gently tightens his buttocs. e min focs is plced on ceting n enegetic compession within the uogenitl fsci  At the sme time, the piest inhles though the nose nd dws his ptnes geneted seul enegy to his owe Dntin though though his penis. As the siphoned enegy entes the Huiyin Huiy in e, e, it enegeticlly enegeticlly tnsoms om om in (cold) to g (hot). he piest continues to pul the enegy up his bck vi e ovening Vessel nd down the fon of his body vi the Conception Vessel his Micocosmic Obit ie Cycle will cuse the piest to become moe ctive (ng) nd his pe p e to become become moe inctve inctv e (in) he he most impotnt point is tht the piest should not ejcl ejc lte te but cuse the the womn to hve hve s mny multiple ogsms s possible dwing fom he s mu enegy s he cn ith ech ogsm  While dwing his pne's Qi nd Shen the piest olls his eyes upwd towds the Cystl Chmbe o his Uppe Dnin. his technque is used o dw the consot's Qi nd Shen up the spine long the oveing ovei ng Vessel Vessel nd Se of Mow  If the womn is hving touble eching o gsm the piest my use the nges to pply light pssue pssue onto his pes pe s Huiyin e, just below below the vgin. vgin .

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MR   HO # # H OG J G Q  H  HROGH RL  

he follong Vmpie Mehod is used when the piest is pefoming ol se on his conso. his method of enegetic enegetic sippng sipp ng equies equies he pies to dw his consots elesed Jing Qi nd Shen ino 245

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Mie Danian

tlan he hee Yn Chanes  he e

lwin With he Rie n he Sea

we Dantan

Be Vessel

ie .22 Cas Casi i Qi Q i o w w wih he Yn hannels  the les an no hei assiae oans in he os

s Lwer Datia ia is i s mt r Y a a (Trd Eye) pi s eeretic abspi ccurs at te met s csrt acieves rs allwi te pies t absrb the cpius aus f i Qi d She that his cs releases Te eeretic cecti ceated we te piests ut cects  is cr' ials is quie differet f e cecti created we bt te piest's ad csrts eials a cnected his sift i plarity ca be ud  iially aist t priest i atri e crt's i ad  we se acheves ras Addtial e differce i bdy psini duri ra se ivs e pes ideal placeet fr acce accessi ssi ay f e via erc ras  he csrts bdy wit i u ad ands. he apire ed ud w a pries is perfr ral sex  is csrt is deed a fws  Beii ith Freplay te csrt's tree le caels (splee livr ad idey Thsti Belt Gveri Vesel ad Ccepti Vessel suld all be eereically ad etically simuated  Next te pest suld fw e eeretic patwas f te cst's plee iver ad

24

Cne Vesse

,

Figue 1 22 Concepion, on, Thstng and an d 22  The Goveg Concepi Bet Vesses Vesses are he mst impa esses f silaing the so's sexal enegy dng a sex

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ide channes upward edi at e vaal pei and citris By usi the Flwi Wt the Rer It e Sea" teique ie directin direc tin the ener eneryy t flw up u p the inside e chaes) e priest will be able  stimuae is csrts wer Dia nd cee cre Taiji Ple (Fiure .227) As te priest sses ics ad breaes int ad al al  te varius eeretic eeretic chaels ad vessels f e css bdy he als uses is free ad t ctuay assae ad eer etcally stimlae er tissues ad clitris It is imprtat fr e priest t t  as siulae siula e the cnsrt's breass ad er sesive areas f er bdy Fre 228 While blwi Qi ad Se al e eeretic caels ad vessels f e csrts l te priest iprits te tissues wit beath icatatis tat dect te csrt t relax suder and ey erself e beah ica

W.DAOISTMAGIOM

piest to detemine how to eneetically eneetically domate, manipulate, and cont his o he patne. Some exampes o how this maical technique was used to manipulate a mate ae descibed as ollows  he piests piest s mate has ha s a domnant Fie Element constitution he piest will do hins in ode to actvate and uthe enhance he Element eney, such as encouae he to wea moe d coloed clohin, eed he moe stmulants emphasiin bie oods, etc Then at the tme o he oasm he piest wll immedately immedate ly en eate Wate Qi and envelop he wth vibant dak bue lht This eney wll extuish he Fie Element Qi and wll alow the piest to contol and domnate dom nate he essence, eney eney,, and spiit Duin oasm, the woman natually msintepets this elease o Excess Q (due to he hypestmulation o he constitutional Element) as a elie, and she then mistakenly attaches ese eelins o bein "nouished onto e person who is actually conroin he Anothe method o Sex Maic used to contol a mate is to use e Fve Element Mothe Son eneetic patten on a Fie Element constiuton n e case o a woman wth a Fie Element constiution, the piest would envelop he w w  a olden yellow colo at he moment she oasms This technque is used in ode to pull the lieoce eney away om a womans body and Vampie he Qi the piests mate has a domnant Eath Element nstitution, the piest will do thins in ode to activate and urthe enhance enhance he Element eney, such such as encouae he he  to wea moe bown bown nd yellow coloed clothin, eed he moe stmu lants, emphasiin sweet oods, etc. hen at the time o he oasm, the piest will immediately eneate Wood Qi and envelop he with vibant emeald een liht. his eney will ensnae and bind he ath Element Qi and will allow the piest to contol and dominate he essence, eney, and spiit Duin oasm, the woman natually misintepets this lease o xss Qi (due to the the hypestimulation o he he consttutonal Element) as a elie, and en she mistaenly attaches these eelins o ben "noushed onto the peson who is actually contollin he.

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248

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Anothe method o Sex Maic used to con to a mate is to use the Fve Element Mothe Son eneetic patten on a ah Element constitution. n the case o a woman wth an Eath Element constution he piest would envelop he with a white lht colo at the moment she oasms. hs techque is used n ode to pul the lieoce eney away om a womans body and Vampie he Q I the piests mate has a dominant Metal Ee ment constitution, the piest will do thins in ode to activate and uthe enhance he Element eney, such as encouae he to wea moe white coloed clothin, eed he moe stimulants, emphasiin punent oods, etc hen at the time o he oasm, the piest wil immediately eneate Fie Qi and envelop he with vibnt uby ed liht his eney will melt he Metal Element and will allow the piest to contol nd dominate he essence, eney, and spiit Dun oasm, the woman naually misintepes this lease o Excess Qi (due to the hypestimulaton o he constitutional Element) as a elie, and hen she mistakenly attaches hese eelins o bein "nouished onto he peson who is actually contllin he. Anothe method o Sex Mac used to con trol a mate s to use the Five Element Moe Son eneetc patte on a Metal Element consttution. n the case o a woman w a Metal Element costtuton, he piest would envelop he wth a black, da blue, o purple colo at the moment she oasms Ths technque s used use d n ode to pull pul l e li li eoce eney away om a womans body and Vampie he Qi I the piests mate s a dominant Wate Ele ment constitution, the pest will do thns in ode to activate and uthe enance he Element eney, such as encouae he to wee moe black, da blue, o puple coloed clothin, eed he moe stmulants, emphasiin salty oods, etc. Then at the time o he oasm, the piest will immediately eneate Eath Qi and envelop he with vibant olden yellow liht This eney will envelop he Wate Element and will allow the piest to contol and dominate he he  essence, eney, eney, and

DO MAG NOON KI



prit Durng orgam the woman arall miinterpret thi reeae o Ece Qi (due to he hpemulation o her contitiona Eement) a a ee an then he mitakenl attache hee eelng o eing nouihed onto the peon who i actuall controling her Another metho o Se agic ue to con trol a mate i to ue the Five Element Moter Son energetic patte on a Water Element contition n the cae o a woman with a Watr Eement conttto the priet wold enelop hr wth an emerald grn coor at the moment he orgam orgam i  i tehnque tehnque i ed n orer to pu t tee liorce li orce energ energ awa a wa ro a woman od and Vampire her Q. the prie  mate i a dominant Wood Element conitution the pie will o thing  order to acivate an urther enance her Element eneg uch a encourage her to were more gen clod cloig eed her more tima emphaizing our oo etc. Then at the tie o her orgam the priet ill imedatel generate eal i and envelop her th virant wite light lig ht Thi energ energ will w ill cho an t up u p her W W Eeent an wil allow the piet to contro and oate o ate her her eence ener ener and a nd prit p rit Duig orgm the woma narall miintepe th reeae o Exce i due to the hermula tio o her contitutional Element a a rlie nd then he mitake attache thee eeling o eing nourihe onto he peron who i acall controlling her Anoter method o Se aic ed to con trol a ate i to ue te Fve Eement other Son eneretc patter on a Wood Elent contition In te cae o a woman with a Wood ement contiton te piet wold enveop her with a u re coor at te m ment he orgam Thi technique i ue  orer to pu the lieorce energ awa rom a woma o a Vampire he Qi.

(

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UPU

here are numerou acupreu point that ca hep incre increae ae eual perorm perormance ance he pont hown ho wn her are onl a mall raction o the point on the the od a are related to eual ero eromac mace. e. Beore acvatng thee area it i recommended

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i 231 Aupeue Poi

that ou nd a quale intuctor to how o ther eact location an ue igure 23) Impovg Sexua Pefoance Pefoance  he Mae. Mae .   Sacm: To prevent o o eual e ual energ energ preure can be applied o he lumar regon where the gntal nerve are concentrate To accomplih thi the pret lightl pree the pont at the acral vertera in the mall o he ack etween the wait an the cocc ten ti time me or three secon secon each Beow w he h e t t: :  ei eing ng te t e pit of he he tom  Beo ach jut elow the teum with thee nger (tentme (ten tme ve end each vitale e lumar region and aid in prmting eual energ  e r Liver aimen ecreae eual ptenc n imt eual ement reuent preure applied o he area jt elow the right rig ht ri wll ring ree 2 nceag Sexua Pefonace Pefonace he emae he a a numer o pont on the femae od where acupreu on enocrine gland and enitive pot will timulate a eual pone Preure on the throid glan in ront o the neck aove the clavicle an preure on the enocne gland etween th reat wl one up the eal center Preng on te area aoe te upranal gland will increae eal a. eure in the area o the acrum l trenghen he genita nerve an hep he p pven exua en ener erg g o

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249

AOACCO

SXUAL POTUR AND CHNIQU

follow ng eamples a from the ancent he followng Daot et on Se Magc entted uj ( a r  r Cla). Accordng to the 5th ecton of e anual entted, exual exu al ot otur, ur, Tehq eh qu u ad erape thee ae Nne Sexual Poton tha the Plan Girl taught e Yellow Eperor ee ne Seua Poton Poton a decbed decbed a follow  T oang Dagon Accordng to t o e SuDagon Accordng  the Soarng Dragon poture  ued n oder t o tngthen the man' man'  Jade Stem d provde hm wth gater ayng power In th pot the woman wll epeence ntense eual pleaure fro the conracton of her Myterou ate A a healng pore th poon  omete ued n order to teat toach dorder n th poture e woan w le on her back wh her her leg pad apart (Fgu 3} e man  pooned on top of her her ang the pcal pcal "ona tyle tyle potu potu  Th Fo g Accordng o te uj the Foet ger pore  ued  order o tengthen and enate any dorder te man mght mg ht eperence eperence n the hea and lver  th poe the woman  pooned on her hand and ne (Fg 33 The an  pooned behind beh ind her her aumng the th e pcal dogge tyle potre The man  pooned on h nee behnd her and hod her by te at wth both hand 3 Th au Mon: Accordng to the u the Playful Money poture  ued n order to tngen the man ade Stem ncreae e hardne of h eco rengthen h Shen and povde m wth gater tayng tay ng power  th poture e woan wll le on her w  a pllow placed placed undeeath undeeath her n bac w order to ghtly rae her buttoc Her eg

0

Fr 122  Soarn Draons Post {Insr o t ona aork o Kat Lr)

Fr 12.  Forst ers Posr {nsr ro t orna ao o Kat Lr)

Fr 12  Pay Monky Postr {nsr ro t orna aok o Kat Lr)

otoned over the an houde o that her nee nee are lghtly hgher than her he r breat breat g  Although the an pnetrate her from the front n h technque te woman doe the movng

OST GC ASOMATO ASOMATO K

Snu

 The Matng Cicadas Acoring to the the ting Cis posture is use in orer to ri te bo o the seven eotion inesses ie nger epresson sorrow  ishness reorse er n neousness I this posture the won wi ie on her sto with her legs spre prt  pilow is plce uerneh her stomc to rise her buttocks The mn is postione on hi knees behi her n he stimultes the woms brests Figure 235) n tis posture the womn houl ttempt to slight rise er buttoc in orer o increse stimutio 5 The Foating t coring to the the Foting Turtles posture is use i orer to increse the s strengt n vitit This posture is so use in orer to ispel unwe tois ro the ms ie n Orgns ie er ert spleen lugs n es  tis posture, te won will ie on her bck with her bttocs rolle up o te be Her knees shoul be bent uti the rub ginst her bress bress Te m is i s positioe o his ees  ront o er hie ving se intercourse the  wll use er egs o rub er brests Figre 236) lthough he mn peetrtes her ro he ront in tis tec iue the wo oes the oig Te Fing Poene:corig Poene: corig to te te Flng Phoenixes posture is use  er to ton the   the ms boe r row. In this posture, he wom wil ie o her bck with er egs positioe stright up oer te ns he (Fig 17. e won will w ill support hersel b restng o er orers. hile eeing i rot o er te  will hol n support er es s e peetes her rom the rot.

jg

Sn

jg

 jg

igu 1    Maig Ciaa Pou (Ipir om h oigial aork o a 

Q

igur  6 6  loaig rl Pou (pr om  ogial aork o a 

n

igu 37 h yig Phoi Po pir om  ogial aok o a r

5

W.DAOISMAGOM

Sinujing,

 e Licking abbitsAccoig abbitsAccoig o  o he the icking Rit poue i ued in ode o vod the one of n ne n he mn n h potue potue the mn w e on hi ck wih h eg tetche outwd. The womn i poioned on top of he mn, fcing hi feet feet (Figue 18 e kee e en nd he eg e potioned ong he mn ide, unde h houde. he womn pce mot of he weght on he kee kee nd eg, e g, uppoi up poing ng he he ef with m nd hnd. n thi techique, the womn doe he moving, peiodic owing he hed to doop downwd whie engging in the eu hhm Thi cton mute mu te he pine p ine nd enegze he cent nevou em 8 The vng Fshes Accodng to the the Divng Fihe poue i ued in ode to void the onet of n ine in the mn. n th poue the mn wi ie on h ck with h eg tetched outwd The womn i poioned on top of he mn, ng on op of h hgh fcg hm Fgue 3) n h tecnque, the womn end he knee wi he eg etended out ongide hi oute thgh. In thi enique, the womn doe the moving. t i impotnt to noe th in thi eu technqu technque e deep de ep peneion  pohed. poh ed. The The womn mut m ut conto he he depth of peneton thoughout the enie poue 9. The Neckng Neckng Cane: Cane:Accoding Accoding o the ncient te te the Necking Cne poue i ued in ode to emove the even Tum fom he mn. The even Tum Tum e deced  oow oow  Oveue of the Jde e efoe he ge o twent-fou undeue of the Jde Se fe the ge of went-fou  Too fequen diipion of emen fequent eecon  Lck of fequent  Lck of dequte iv poducon.  Decent fow of Qi n he Govenng nd Conception ee.  Decien fow of Qi in he omch nd Tipe Tipe Bue egion  No oing enough Yn eence o epen ih he Yng

gure 238 he Liing Rabbs Posure (nspred rom he origina aork o Kae Leer)

Sinjing,

252

igure  239 239 he Diving ishes Posure (nspired rom he orgnal aor o Kae Leler)

igure 240 he Neing Nei ng Cranes Posur Posuree (nspired rom he origina aork o Kae Leer)

In thi potue the mn it with hi knee hed open nd hi thigh ped pt (he cn o i i  chi. ch i. The womn  poiioned on top of the mn tddng hm with he m pced ound the ck of hi neck nd hed (Figue 140 n thi technique the womn doe the moving, howeve the mn hep  moving he hip nd uttock

OST GC NSOMTON KLLS

EX AGIC ITUAS We perforig ay type of Sex Magic te priest a is cosort will rst use tree ai preparatory rituals Tese iportat rituals are use i orer to Purify te Boy Purify Te Ritual Space a Haoize te Boy Boy Mi ad Spirit befo te act of sex begis After tese ree ritu als ae bee coplete e priest a is i s cosort ca relax a focus o te ejoyet of te ai ritual rit ual of DualCultiatio Dual Cultiatio Te tree tree preparato preparatory ry rituals are escribe as follows:  Pufyng he Body w Wae: Te priest a is cosort ca coose to eiter sower o bate i orer to purify teseles for te ritual. agiatio talisas a erbs are iportat agical tools use to assist te priest i is type o ritual preparatio t is iportat to uersta tat te water represets a type of trasforig "eat a at we te priest a is cosort leae te water tey bot soul feel iteally a exteally purie a clease. f sowerig te priest a is cosort bot isuaize tat e owwar rig water is flowg fro te breat of te Dao. As te water wases oer te priest a is cosort tey iage iage a a  feel te te ie waters wa ters celesal ature wasig away all pysical etal eotioal a spiritual toxis (Figure 4) f batig batig e e pries    is i s cosor cosor oally ad agcal alsas a erbs o cage te eergec tu of t water io a celestial pool of iie tasforati liqui. As te priest a is cosort soak witi tis iie liqui tey iagie a feel te iie waers elesial aue absorbig a eog all pyscal eal eooal ad spal oxs.  Pufyng he tual Sace: Next it is ipor tat tat te priest create a sacre eergetc space witi wic to perfo te agical ritual. Tis is orally accopise by first perfoig perfoig a baisig riua. Te baisg tual s followe by te pest surrg iself a is cosor wit ree Magic Circles of iie re a lig (Figure .242) Tese Tese tree powerul circles of protecto are

Figue 1241 Piying the Body ith Wate

Fgue 1242. Puyg the Ritua pae



use o keep keep all al l uwate spirit eties et ies way way preeig ay rogue spiris fro apirig te eergy created fo te pries a is cosor urig te ac of sex. ronzng he Body, Mnd, and S: Fally e pries a is cosort begi te ritual by sitig oppsie eac oter Wile facg eac oter a olg as (Figure 243) e priest a is cosort begi to

53

OSTMAGCCOM OSTMAGCCOM

sychrone her breathng (.e. the prest nhaes he hs partner ehaes At ths stage the prest ad hs consort ca begn beg n te eng the ast Fsng the ergy Fsng the prt Acvatng the Core Core or prntg the Core pepaatory eercses needed beore perormng DalCltvaton ex Magc If these peparatory exrcses have prevously been competed then the prest ad hs consort a ee o vre o to DaClvaton Se Magc W MAN ACH he peromng any orm o Sex Magc ra ther theree are o man ma n technqes technqes sed by Dao st prests n order to generate and gather magca ower hese o methods are Usng Mantras ad Wods o oer and Usng Vsazaton Both o these mportat magca approaches descrbed as oos  Uing Mata ad Wod o Pow Whe sg s g magca mag ca nantatons (Maras cha chats ts spes amatons etc as th man sorce of acvan acva n power power the pest begn by seay sea y arosng hmse ad hs consort graduay ncreasng the eergy n they amost reach  orgasm. he engaged n the throes o sea passon the prest and hs consort contnay repeat the magca ncatato. The Words o ower cn be s1enty spoe and sed as a terna (Y magca appcaton or procamed ot od and sed as an extea (Yang (Yang magca appcao st as the prest and hs consort arrve at the brn o orgasm they mmedatey reeze stoppng a pevc movement ad genta stmaton Ths aows the msces n the pevc oor to rea and permts the pres and hs consort to mmedatey gather the crcatng sexa energy dscharged from the erotc passon Whe reang the prest and hs consort both beg to bathe depy and drect the focs of thr cocentraton and nteton oto the magca catato or chosen Matra. The prest and hs cosort conte ths

ge 23. The onso exhaes as the piest iales an aws er exhae beat nto is Hea



4



agca practce (e bdng p the sea exctemet stoppg at the brn o ogas and drectng ther ocus ad ntent onto the magcal ncataton or Maa overandove overand overr nt a sucent eergetc charge has been created What geeray occrs at ths pont s that the prest ad hs cosort both enter to a sexua trance Ater sevra tmes o comng ose to achevng ogasm the prest and hs onsort may ny arrve at a pont n he rta where they decde to reease the gathered energy At the exact pot o cax the prest and hs consort smtaneosy spea the ag ca Words o Power otlod Ths extea procamaton throgh orgasm reeases the Words o Poer to the te space o the Wj ad gve brth to the magca act o caton settng th thee pres's ocused ntenton nto moto ig Vu   ations When sg magca vsazatons vs azatons a the man ma n sorce sorce of acvato poer the prest ad hs cosort begn by s poer ng magnato ad ntenton to actvate the vsuazaton ad create the new reaty hether the gathered sexa energy s to be sed for heang transoraton transoraton job promo ton or bdng t s mportant that the prest and hs consort vsaze he joy ad enth sasm of acqrng ad experecng the new staton. Whe vazng he prest and hs consort magne and fee the sesatons of eeecng the desred stato hey v n great appess abot ther vsazed

a

new realiy, enoying as uch intiate detai a possie. As the priest and his consort fuse the visu alzation with physica sensations oorfu ental iages, and a feeling of great grat ude, he creative suconsous ind egns to store the iage as a reality an sees to initate its energetic for his alows the visualization to anfest After iprintng the energetic pattes of the visualization he priest and his consort egin to ake ove Just as the pest and his coort arrive at the rink of orgas they iediatey stopping al pelvic ove stopping ent and genita siulation This aows the usces in te pevic oor to reax and peits the piest and his consort to ie diately gather the circulating sexua energy disharged fro te erotic passion. While reaing reain g e prest and his h is consort oth egin to reathe deeply and direct d irect te focus of their concentration ad intention onto the recaled visualizaion. e priest and his consort continue this agica praice (ie uilding up the sexua exciteen, soppng at e rink of orgas and directing their focus and intent onto te visuaized siuaion overandover, until a uffcient uff cient energec charge has een caed What generay occurs at this point is tat the priest and his conot oth enter into a sexual trance After severa ties of coing close to achieving oas e pries and his h is consort ay finaly arrve a a point  e ritua whe where re tey decide to release the the gathered energy energy At he exact point of iax, e pries and his conso siutaneousy exhae her coned reah and chaneed energetic rease fro the orgas orgas onto the visualized siuation Ths exteal energetic leae pojects the visua ized situation into the inte space of the Wuji ad gves irh to the agical act of creation seting the priests focused focused intention intent ion into oion

zz

PE

x  v 

When perfoing the ecause the consot is capae o orgass (see Quaications setion) s is owed to enoy having the during he ria  end the itua with the na orgas. e rest can also have utiple ogass y coing cose to eacuation and then acing off ust efo the pointofnoret Wha is iportant is hat the prest end the rital with the nal orgas through ejaculation THE X F

Afer perforig Se agic he discharged seual uids are energized with the priests and his conorts conorts agica agic a inten intentt According According to anient aoist teachings hese charged sexua luids are considered to e the sacred eliir of ife ey a thefore used for any agical applications in Daoist sorcery for exaple The agical luid an e energeti  cally asored through the priests tssues and used for healing hi ody as we as for reenergize his ing Shen  Ch  ing The agical uid can e used in order to energeticaly charge a agica tool aulet, or taisan. This s norally ac coplishd y speaking incantations while searing he agical uids onto a specic ite    g: The agcal luid can e used to energecay ener gecay actvate actv ate a agca seal or to ind the piest with a specic speci c spiri entity n order to perfor perfor this task soeies so eies the priest wi use the agical uid o draw the lines of a esoteric seal of agica power e ay also ix he agical luid with wine and drink the agical conoction with his conso

 a v 

G  

oray Sex agic will have a powerfu eec on the energ energ contained containe d within the environ ent The energeic release of he prests and his consorts coned Qi and Shen and the power generated fro of ths te of ansforaona agc can e oth awe inpiring and profound herefore cetan ast piests take additonal 255

W.AOSMAGJCCOM

precauions, and before completing the magical ritua somees cho choose ose to perform perform an additional add itional banishing riual to remove any spirit entites that have been ttracted to the energetic gow emitted from the magical ritual One common form of banishing ria used for closing protecting, and seaing afte peformng Sex Magc reuires the priest to again vsualie and create three magic circes o protection E MAGC AND SX MAGC

he pries can invoe a Ceesia Deity nto hs or her own body body by offer offering ing himsef hims ef completely for a higher purpose hen combinng Deity Magic and Sex Magic it is important to understand that each dey has ts own personalty personalty that tha t it wl bring into the host during love play For this reason the priest studies the aracteristics and multidmen siona patterns of a deiy before viting that deiy nto his body It s aso essential that the prest reease the deity and recaim hs own body before completing the the ritual ritu al.. As a primary pr imary rle of thumb most priests are taught never to invoe a spirit entit ower than a celesial deit into their body oring with dees s not recoended for those individuals ust begining to trai in Sex Magic BLG  XG PR PRC CC C

As the priest's spirt body matures he or she can then begin traning the Blendng and Mixng" practice pract ice This magical magi cal practce entails training ve aspects of the priest's body image These body images are rained to imprnt onto a specic item ie, the physical tissues memor a mirror etc) and are ater ate r used to patte patt e the priest's spirt spir t body body Eventualy, the goal of this training is o use the Blending and Mixing" pracice in Deity Magic and Sex Magic trainng The ive projected body images are described as folows  The body image of yoursef ima ge of yoursef ad your memory  The body image  The body image of yoursef in the mirror  The body image of yoursef in the dream state he ody mage of yousef as an enegec doue ie if you are ding is tpe of rainng) Eventuay the priest bends a of these body images ogether and then Shape-Shifts each of



56

these body images ino his or her teary deity e he specic deity res e responsble ponsble for montoring the priess spiritual evouion) f he pries can transform into his or her deity in each of these individua body images he or she can hen start to solidify he images and fuse al of those differ differ ent types of energetc states. This enegetic usion wll then escalate the priest's priest's spiritua spiritu a pracice and allow him or her the abiity to ntmatey connect with the actua celestial deiy. At this point the priest w be able to appe as the ceestia deity in his or her dream practce memory fantasy, outofbody meditation, etc Eventuay the pries wi be abe to dupicate the body image of the celestial deity and l a dimensions and space wth ts image hs coection of energy can hen be directed towards a specc purpose and goa SX H A SUCCUU R CUU

One of the most common and wel nown types of sexua intercourse wth a sprt eniy is the encounter with a Succubus or ncubus These have been nown since ancient times as spirit enti ties that initiate sexua pleasures An Incubus is a spirt in masculine form tha preys on ivg female vctms; a Succubus s a spri in feinine form that preys on the living mae victims t is gener ally believed that a Succubus can be transformed into an ncubus and vice versa This is because the femnine or mascuine appearance s simpy a manfestaion that the spirit entty uses in order o duce the targeted human into a sexua encouner Normaly these ypes of spirit entities are not seen, only felt however they are exceent at providing the llusion o havng a sod physica body to suit an indvidual's sexua preference. Although they are not considered evi, they exist as spiritua parastes, energetically feeding" off of their vcms by inducing sexua peasure and orgasm The vicms vicm s of a Succubus or ncubus are seduced into becomng semiwiing semiwiing participants This approa is differe different nt from from the psychic atacs a tacs and sexua assaults initiated by more powerfu spirit entiies Many times, a Succubus and Incubus visi a person whie they are sleeping and then induce extmey poweru poweru sexual stimuli sti muli oth seducion

OIST GC RANSORMION KILLS

and seua assaut ae devces used by thee sp entiies dung du ng this type  psychc atck If the vcim wkes up dung this encunte hey can smetmes epeience wht s cmmy n s  hg" syndme ie, the feeing f  hevy

wi ssing ssing dow dow on hh chs), chs), mkg



 " ' /

   ' /

gu  244 244 Tw sa  gl bal ba l siz buish obs o g hog a a  au v  o h oo

cut cu t  the the vct v ctm m t behe Ths ype f ttck usuay usua y ncudes ncudes sme m  physc physc paysis  dfcuty in mvng nitiated by the vtim's iefce iefce enegy beng ben g daned dane d When Wh en s cus the victm fees ncediby wek nd hs  he vitity is etemey dined A si entty en tty induced seductin is i s nrmy nrmy accmished by veshadwig  m f hyp ntic teeathic teeath ic enegetic enegetic pjecti pjectin n that captvates captvate s the victs mind) Duing ths subte assut he t entty entty aes a es diet enegetc enegetc stmun stmu n t the vcts genitas nd we Chk gates At this tme etic thughts nd imges ae teepthi cy bdcast nt te victims mnd whe he epductv gan ae being stimuted s the vcts enegy bdy espnds t he stimu, hs  he natua deenes begn t weaen ene eney y sme m f pemissin is sught fte and the gu 1 245. 245. Th two sal as o igh tas u enegy enegy is hen daned Many spit etiies in a a ylin shapd ngtc o tng seem t iit i it peisn peis n  submissin m tei huns  iny pnpoins  ligh wihi h lus victims which seems t ehnce the ecunte ha a h lag ylin gw y cmpying wth is type  psyic sedutin, the vctm gives etina pemissn t te pit HO O ROCH enty f ute encuntes wich wi ch cn smetme An Iubus ae)  Succub fee) seed t the devepment devepment  a ng tem atinhip duive piit cn ppch an individu n he Spt induced seua fant fantase ase e  pwefu pwefu wng me:  Whe sttng  ying n bed n the midde cnt device used by spit entities he min f the nght the vctm hs n eee feeing syptm that ths s ccuing is when seu tht smehing i nt rght When gancng fantasies ase spntneusy f n appent sn s n hese hese pweuy pweuy chaged seu seu  impuses und te dak m he  she my ntice ne  tw sma gf b sized, buish bs  unccmpaned by ny ment sscatin ht  ht tgges them Te uge t sey act n such f ight hverng ne eah the abut ve feet ff the f Figue . spntneus ntasie s pweu  The im my then ntice steas  ight Spiit Entities tht diecty cme t seep ing men nd wmen and use hem dung ashng awy m his  he bdy. This is the eectmgneti enegy being dwn m the nght  indiecty pssess a mte  ten the victims Wei Qi ed Withn a sht tme cnsdd spits f ape Tis s especiay tue when when the individu indivi du it hm the entity entit y is h perd ate enugh e fe eeneg neg h h  bee ing se has neve hd n ppuniy t gve hs cected) tese tw bas  ght mege nt  he cset a ge gapeut sed b

257

.AOSTAJO .AOSTAJO

 Te enrgy bal ten suddenly elongtes int a tll ylinder shapd energetic or, retng hun dds  tny pinpoins of ight win the uster t m e rge rge ylindr glow (Figure 1245)  Wiin this bioluinesent glow e denale etres o  erson egin to eerge uni the spirit hs anested as uh  it possiy an. Se it is n energei or or te spirit enity an ansor itsel into eiter a sduve Inbus le) or uuus eale) depending on the needs and desires o its viti Figure 146) ine sirits have no gender on their own it is possibe or a Inuus Inuus le)  le) to transorm itsel itsel nto nt o a Suubus Suubus ee) and vi-vers Beause gender is an attribute o e physia ody and spirits hve no physial body they a ale to ssu either ae or eae ors at  in oder to suit su it eir purposes or ergeti ergetiall allyy eed eed ng ugh the at o sexual enounters Seul eergy eds eds te spirit enti e nti wi w i a very power power  tpe o enet nouishent This or o eerget nouisment is oe onented tan the eveydy harges o thoughts and eotions •  te erly stges o  Inubus or uubus pproa pproa e viti subs to  or o siwng ste prysis tt is indued indu ed by te spirt enty enty i n orde to isbe the vit while it ries out its eding tta Oten a eutiu ae n body wi1 be seen nd elt y e viti s the viti sus to the rs o the sedutive spirit As e viti's deenes drop h e or she oten eoes so en ored wi the spirt spir t eity tt  ongter ltionship is estabished whein whei n e viti nvites nd w ishes ishes te spirit k evey nigh I now o n individual ind ividual who aried aried on  rel rel oship oship with wi th  Suus or seveal onths not understanding tht he was atully sariing his ie ore energy illingly in order to ee  delusiona antasy ne the individual un dertd what was happening he imiely dispersed te spirit entty using Doist gial taisns taisns  W W the enrgeti dion di onneto netonn s ade ade e tual or or  o the the spirit spiri t entity tns tns oed a a into a glowin gl owin toedo to edo shped yl inder out e eet ong nd eighteen ne wide) tat pued as it ovd aros the roo 8

Fu 124. Baus  s a  r  sr  a sr s  r a sv I us   Suuus a a

The individua desribed it s being ystlline and transp transprent rent ull o ny spe spe o iluint ng igt i gt sie this tubie tubie energeti suue suue was  sparing nd pusng d glow that ed siilr to a ultipeted red Lotus ower XU COUTRS WTH WK·S

Oe e o seu enounter at  our wit  spirit enty en ty soetes soetes happns happns in i n te o o a teory possession on s  "Wn The ypes o teporr possessons n our in eiter o wo wys: e sprit en an eiter e onsiousy invited to e ody o a host or it n iuly ivade  intde on e host. These to yps o teporary spirit possessons  desried as olows: olows:   Wk- Tis tye tye o seua  enon enon ter nvoves  o o teporay possession t soeties ours throug sybioti ltionhips lti onhips n is tpe o ltionship te te possssing possssing spit wor  onjuno onjunonn wi wi  its host either onsiousy or unonsiously in orer to gaer seu parters a a use te s n energet soure o d Woring s  seu edu by onsiously invong a spiit s piit entiy to posse possess  hun body is a oon eod o e Mag n thi om o invited possession the priest willlly uses the eual eua l energy tht hs een een disrged dis rged  the orgs to energetilly ed a spirt entity in eange or the pdition o ertain ent ent

AOIS AGIC RANSFORMAION KL



evens W e gc by  Invke nd Bns sex edsp sd never be eped s  s seies ng er spr ps sessn cn ccr dring s ype  Sex Mgc Non-nvted WalkIn: Ts ype  ep rry pssessn sees ccrs rg encners w  rge spr  eners n e bdy  ne  e prers nd vpres b b ndvd's nd vd's energes  e e  er rgs Te rge spr en eves e bd es exsed nd depeed. Ts s prc ry cn n sns n wc ne r b prers re nder e crnc nence  drgs r c d  n n npreced r nr n r energec envrnen envrnen

OU X MAC Grp ris sed n Sex gc re reserved r dvnced sex gcns Every prcpn n e r s kw w  rse cnr nd drec s r er sex energes Te press s s be deerned  wrk e deeper spr specs  er Sex gc wn e ri I cern Grp Sex ris e s priess l presen presen e nvked nvked dey   s kn s e "Oerings  e Fve. s specl erng n cdes wne grn e s nd sex nercrse nd ws sed n ncen es n rder  eer seek spec vrs  e gds r  ccps cern gc sks. E  ese ve erings represens represens  specic Eeen descrbed s s: crspnds    e r  Grains: Ts erng crspnds Eeen d rees  e bre.  Wine: Ts ering crrespnds  e Wnd Eeen Eeen d es  e  e energy energy cvn  Meat: Ts erng crspnds  e Fre een nd es  e nge.  Fish Ts erng crrespnds  e Wer een nd rees  e sv.  Sexual Intercourse: Ts erng crspnds  e nne spce  e Wj nd rees  e ee recepve creve prcess In s ype  Grp Sex r  ws b sey rbdden r ny  e prcpns  crss crss y  e  e energeic energeic brrers brrers ( ( e e sep s ep beynd beynd e Fr Scred Cers sep   e gc Crce pprc e Ar Spce ec.) drng e

Fgue  47    Gop Gop ex ex Mag, t s mpoat o the papats  stay wth he Mag Ce   the assged oes

cereny (Fgre 247 r e enre energec cn wd be brken nd e gc r wd bece wress Genery rs sed n Grp Sex gc prcce vris ypes  sex enqes Fr expe ey cn se srbn sex n ercrse r r sex n rder  genere nd ncrese e energec pwer cnned wn e gc Crce Wen esbsng n energec spere  s ype  nie cnc rs nd peness s exreey prn wn e grp. Tere Tere se s e gic gic  syses w w  begi er Grp Sex s w rzng ed ns nd cnng rs. A rger grp  wys ve  eder (e.  pries/presess)  s n prcpng n e sex c c  b  s respns respnsbe be r sprly nd gcly gdng e sex per  e grp Ts eder s s respnsbe r e bnsen rs nd r drecng e ng nd cvn prss  e r. r . s rees rees e pricpns  e grp  be cpeey sexy nvved nd s enrs ns  sex energy  be creed. A e pprpre e e eder  dc e grp  cs er energy n e drecn  e csen g Te eder w en rse e energy A e pek  e sex cx e eder w cnne     e gered energy energy n  n cc psng psng e desred gc g g  29

W.DAOISTMAGCM

 GC AND SEX G

Te ex ogans cn oweu ta tial ee; teefoe  es eee a ee eua y i a n x a t cioe ss Hweve a hgher sates f cioess Sex Mai c  be ed  crete owe eeri tugh fo enis s l as to umo ous pweu pt ie). F ie ss o bak m g e e xme se  ie owe l eee  e efce eney  an  o uan cice  comie  wth  ae sexual e eleae  u r  ng up oa to reatl ne e magicl oer geee ie h i Cie.  cobaon o Boo Mi  Sex Mgc s a io  eeel owf itecion i eoc eni e wn ae me o w ient g ie a e e cbio f l i  Sex Ma  a e gc  m of oefl i ti ue  ex d    BLOD AND   I ore o ceae  mo or s pr eny se  hex a ae p ol cos o ae ex w a eme uig he bn me o e  T e  aal ua is cee  e  ak  ite m o Bo Mg   prd  foow: foow: • ter on   e ai Ee e to e a  e riest ou lace t m une (on e back) on e Eat a a e mn ud be cmpetey ne eep eep o  bac bac a a  w raed

a  ne a b  e pie ul draw a aan o n e • Nex e w' Low Daan owr abomi ea) w e oo Ink  a we s e  i  g se i  aga natos. e  I s  be gaed   ecent cc o  e e  e e ou hen e a m gical as  d ee wri t  eo in on ye w paer  e ws wer

y nd ma cn se  ig  dstg e  e ni)   had bn vuly wte  ppa  s maical a o he et u  e n b g o ne  e cu it e woa A the  ig  of eul im, when  be to av orasm te pes wol ely en s om  w vn rmov hs ens a jae  pe on e e lis 

m W elatin the r e pre wu k a pci s uoi n ng e ia-

o  e wi e woa es  o o hs s n e a tl e es  en t ono e ape taln n w ot  wl seki  el ng tto i  come u  b i  e the pe o a  pe a g b ee, lia isman ( w cn g n bea d u  ove e e andle . Thee e were ot e aoa  ed  os c ul   g e cles go,  wee n te e  s a rl  o g  p  te ed d e god  e Uew) Uew)  is pot pot to e   ems  este e e lk le whe pe i pe  mag  Te cl ee to e t  pie  te gh  eft o e wom  g te ete tua Te cnde e a ued t e e al   e "an  egec "aao  e c in t  the  et  If t prst wa us e  aica ual  ore to a     en, e    h ie u ve  s eni  " summni ae  tae  pe magl  Sel wi whc   t Te, p e n y wou b gn  pec  (s ta and pupos  exisence ween t iest wo scrb  th p entt od gealy fee ts

DOIST MGIC RNSFORTIN KILL

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etc.) f the spiri entity was not given spe ittios in w to repleis is energeti fo, it would nrlly oose to eneg y susti susti itself by "vmpirg te pest's Wei Q el t gt en e or s sep  ie Cinese sorey is "feedg t s known s "te ild fees fro its oer Oe te spirit etity s dispted te kr ete fro te exig ws lly set ito motio

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BLOD SACRIFICE ND GROUP SEX MA

Perforing Bood Mgi s  rou in orer to smmo d disth n extreely oer spirit entity equired e oestrio of suy for to ve couples (ie, eight to te prests Te gi rtul s perored  onjunton it  grdmster respoibe for ledin te goup d personly perforing e Bood Srie Wen perforing tis type of g , te priest w eds the group (eiter  me or fe e woul usuly proee s follows: After drig te gi Cirle n pli te our oples on stoos (e sool is posi toed i oe f te four dietios te t e pest ledig e ritu ould egin to suon l of te vrious powers to te tr re e e priests would be opletel ed exept for  bgtly oored sil pe Ech pe is presete one o e our spei Eeent olors olor s d eir ireons of poer (Red-Sot BNrt GreEst d WiteWes I ertin mil trditions soetimes ol four ck silk pes re used en perforing tis type o gil ritu Al of te en ere positioe to be fin the enter of te irle ith te oen (o were copetely ne stddig te e o t stols 

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r u, At  irtion o he priest eding the ru,  fr oupes wod begin performig sex, s eu soud exhtions generted t  spei dence Performed propery is ryt esebed tht of  strong roup png The resog od of tis group intertio oud o te sexu enery to gter eter moetu d woud fii tte  powerfl eeret reese om te four ouples iside the i re As te sexul sexul energy eed eed moeu mo eu  tik energet energet mist was genered inside he gi re s l o coes ctied to ege i sexul itecourse, the ed prest (posiione i he ceer of e gic irle) woul p pro the rth Atr wit n ni o crie his ni srice ws usully  rooster or  iken bu eri sools of k  k gc  gc wod wo d se  ske s ke or  u ere wold lso be  Atr up lled wi red wne ositioed o te eter on te tbe h hed pries drecti  gi ritul wud onue spekig ert into lowig he sel energ  bild e led priest oud wt ui te ouples begn to eegeca discge te exu Qi uring orsm efore slici the ni's ne A te poi we a or cuples siulte s limxe th 's ek ws e dtey sshed  te i's or u reesed spiri bod    seu eergy Sen i d Ji) wee oied into te  of red wie pced  e r Alr tbe he hed piest he oered te blood ine o the pecc de r derworl dei tht he r she ws soing en e or se drnk he we d reested e ssiste o te emi eti i te opisent o the dsred 

W.DOSMGCCOM

 EBA AS

oni onicc herbs produce an energetic effe effec c simiar simi ar to the basi basicc strengthening an and d evitalizi evita lizing ng efecs efecs of most aphrodisiacs  a discipe was not preiousl takng tonic herbs on a ail basis he or she was encouraged to do so when begnning to practice aoist Se Magi The folowng are herbal formulas are used to eance seual pefomance Hweer, before taking an herb or hebal fomua it is iportant o rst consult an herbalist or acupuncturis acupun cturistt who an conct conct spe cic herbal herbal fomula according to ou idiv idividu idual al phsical constitution HO HO   H H

Men should take a couple of tabespoons of Shou Wujih with a few drops of dr antler etact (pantrocrin) in a cup of war wate twice a da (oce before the mong eal and once befre ou go to bed) G  H

Women can also a lso ake Shou Wujih but bu t should not add the deer antler tae Dang Gu Shen (Angelicae Sinensis) Sinensis) instead to help gulate the enstual cce f a women s tang Dang Gui Shen, she should top taing it approimatel three da dass befo befo her period She ma re reume ume taking it three das after the perio has ened While she is having he period, she should eat peaches UG Ql X X ARG Huang Qi can be used b both men and women wom en in i n order to toni the bos

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Q

BCG  UR S SM M

Mal eb omla 2 oz Sheng Sheng Di Huag (Radi Rehmaiae Gunosae) gives blood o o dnes supplies iron  oz. Suo Yang (Cnomorii Songarci Herba)benes the semen and strengthens strengthen s the siews 2 oz Huang Qi (Radix Astagali Astagalis) s) tones the lungs 5 oz Gan Zao (Rad Glcrrhiae Uralensis) balances the hormones 2 oz Pametto Beries Beries (Saenoa (Saenoa Seulata) nour ishes the testicle and mamma glands 2 oz He Shou Wu (Radi Polgon Mulilo)helps retain seen 25 oz RenShen (Radx Giseng Giseng ed) stn stngthgthes the adreal glands Female Herb Fola 2 oz Sheng i Huang (Radx Rehmanniae Glu tinosae) tinos ae) give givess blood to dne supplies iron iron 2 oz Dg Dg Gui Shen (Angelicae (Angelicae Sinensis) Sinensis) fe fe ale adrenal blde  oz ai Shao (Radi Paeiae Lactifl Lactiflorae) orae)nour nour ishes the bood 2 o Wu ao (Rubus ephordes) Raspber eaves  balance the femae ste  o Huang (Radi (Radi Astagali) Astagali) toni tonies es the lungs  oz Lou Kui (Cotex Cinnamon Cassiae)stimulates circulato fre  oz Pletto Berries (Sarenoa (Sarenoa Serrulata) nourishes the ovaries  oz Gan Zao (Radix Glcrrhiae ralensis)balances hormon hormones es 2o White Aercan Ginseng Root

Q

The followng formulas formulas ae used for baancng  RG R the glandular sstem  Hrb For Rbldn t Rpodtv Preparation (For Both Foruas) Gland These heb can be ued in tea b Place all of  herbs of either formula i a emselves or mxed ogether (see previous slow cooker or a double boile with wo quars formula) to increase hormonal development, o water Cover and coo ver lowl for 224 ineasing the sie of the testes d eancing hours. Strain out as much as ou can Add 20% the function of the postate good brand (about (abo ut one pint) to preserve it. Take Take · Suo Yang Yang (Cnomorii Songarici Songarici Herba Herba)) a hal cup per da or 12 tablespoons in warm Palmetto Berries (Sarenoa Serulata) water three times a da Take o ten das or un  He Shou Shou Wu (Radx Polgon Mut Mutilo ilor) r) til it runs out hen est for 1 das beo usng Ren Shen (Radx Gneng, red) anoher batch Shou Wujh Wujh (Comerciall aaable aa able tonic)

  

262

AOS AGIC RASFORMAON IS

Reouctve land land   eb Fo Baancn te Reouctve

 Ren Shen (Aeican inseng Whie)

 Sasapll Sasapll (Six Ase Ase) ) Fo epo epoductive ductive nd den glands  erb o Rebuln te Protate Gnd  enugeek enugeek Sds Sd s (gonel (gonel oenu aecum) aecum) ax Seeds (Linum Usittissimu) Ren Shen (Radx inseng ed) · osi

 

FM G 

Bu ln n te Reoductve Oan Oan  eb For Bul

 Dana (uea (uea Aphodisaca  Sasapalla Sasapalla (Smiax Aspea) Aspea)  an Zo (dix lychize alensis)



lutinous Mie innaon Ba, Licoice, Wild Fowe otus Seeds upkn Seeds ali, Lees Mugwort and Musd Seeds Mneal Arodac eton of the neal sustancs is ve colex nd is consideed to e an alheicl science unto itself Mine Aphodisiacs incude Magne siu Ootte Ootte Potssum Aspaate Aspaate Bein, Sulphu Mic onc Shell Mothe of Pel, nd Calcinted od

PHRODAC 

These ois n e applied diecty to the seual ogans ch fomua hs its own unique ppiction  Ahodac Ol 1 Mi Sndlwood oil ith a · Petto Beies (Snoa Seuata) lte l te shed ginge and cinnon his hel · Wid Yam Yam foul is effective in stmulating the getals eb Fo Bancn Banc n he Reoduce Oran  Sheng Sheng Ma Ma (iicfug acemosa acemosa minly ough its cointion of heting o  Blessed Thise (entuea Benedcta) coong qulies Ths onsided to e one  g g     (ngice (ngice ins ins opu opuss ics) of the ost effecve stiulting ol fouls. en Shen (adi inseng ed)  Aprodac Ol #2 Dilute mpho mpho oil ith i th a Ssaaila (Smiax Aspe ed) ase oi suc s lond o sese se se Tis Tis hea Ssaila (Six Ase, Whte) fou fou s  s eecv eecvee  stimuatg stimuat g the gets al ug t heting o coolng qualities   Aprodac Ol #3 This hel foru s he den tpes of Aphodsiacs can be dieetive in incing te sie of the penis vided nto hee ctegoies unde the ain hedings: t is plied tee ties  da fo 45 das o ml Vegetbe nd ineral he categoes an unti the penis has eached is amu se  cobined o adess htever spe condiion usualy wo to thee un e dded to the and tepen that te piest quies leng nd one to wo cun e added to s  nm odc o Anil Aphods th Ae the oinent has been appied cs o be efecve they mus coe om nmals thee tmes t is mpoant to ompleel wash in he ild huned the igh season nd e oi of of e penis wth wm wae en he as a n good heath Animl 3 ms Rou Cong Rong Rong (Boshnia (Boshnia b) Aphodiacs nlue Rw Egg Yos eco 2 gms Ha Zao (Sagassi Hea Got i, id owl Died Aaone El o 9 uid oucs Lu a Zh (ee Liv ct) pao ecoc sse Ania Sex Ogns, PHODIIAC TAS A Sly Se ood Oystes Se oses Fish Apo ac Tea Tea  1 (Bald en  he Bld  Apoac Eggs, Son ee o us Pod, nd Lb. en ea heps to inese spem, poong  eebe rodac An vegete o sex inecouse y helping the mn an he subsnces used shoud always e of tain an eecton onge even ae osm) and the hghest quty nd gtheed in the ght incease hs hs x dive dive  he he ditioa story beseon egetle Aphodisiacs include hind this foula is i s abou  mn in hina ho htnuts nge Root nseng Root en  is obem, he nd his wa ipotent ue o is nel Onions ouds d  d Rubab igs Acowe wee vey disappoined tht they coud nite Root mina Dtu Oange Seeds, not hve childe. One dy  aois on

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63

WDAOISMAGIOM

ws trveling by their house on his wy to the ountins, nd hey nvited the onk in for food nd  night's rest. The onk sensed the couples proble, nd s repyent for their generosity generosity he gve gv e the n s herbl forul forul This forul worked so well tht the n ws constntly wnting to ke love to his wife dy nd night After severl weeks, the won ws so worn out nd so tired of her husbnds constnt desire to ke love tht she threw the te out into the yrd A rooster hppened to et soe of the herbs, nd he subsequently ttepted to mte dy nd night with ll of the hens in the yrd When  rooster ounts his te, he holds on to the fethers on the bck of the hen's hed with wit h his bek He hd ttepted to te with wit h the hens hens so often tht ll of the fethers were pulled off of the bck of the hens heds, hence the ne "bld hen te. 1 prt Sh Shen (Adenophore seu Glehnie, di) 1 prt Dn Shen (Slvie Miltiorrhie, di) 1 prt ou ong ong (Herb istnches De serticole 2 prts Suo Yng (ynoorii Songrici, Herb) 2 prts Yin Yng Hou (Epiedii, Herb) 1 prt en Sheng (ed Ginseng) 15 prts Sng io Xio (Mntis ocoon) 1 prt Xun Shen (Scrophulrie Ningpoensis, di)

64

If you let one prt equl  hlfpound, i ll of the herbs together nd divide the into four equl piles. ce ech pile into  plstic bg nd store three of the in  drk cool plce Tke the reinng pile of herbs nd plce the into  four or five gllon nonetllic pot ( glss crockpot is idel, stinless steel is cceptble, but luinu is forbidden. il the pot with wter nd cook on  low fle unti hf of the wter is gone (bout eight hours). our the reining liq uid into one glon glss jrs nd store in the refrigertor.

Agin ll the pot with wter nd cook over  low fle until hlf the wter is gone our off the rest of the liquid into one gllon jrs nd store in the refrigertor You should now hve 4 or 5 gllons of te Tking Tking one cup  dy (het it up befo you drink it), this btch will lst ust over two months When this btch is gone, tke out nother of the piles nd do the se thing The four piles will lst for ten months to one yer Tke one cup every oing for this period of tie nd then do not tke the forul for the net ten months to one yer The only cution is tht you should not tke ny citus for  few hours fter tk ing your cup of te Also woen should not tke this te t ll

phrodac Tea  These following te cn be enoyed by both en nd women 1 prt inon (inmoi ssie, u lus 1 prt Green rdon ods (Eettri rdou) 2 prts resh Ginger (Zingiberis fcinlis, di) 

ound thee herbs together with ortr nd pestle while speking n "Inftution incnttion, nd then dd the following

 Blck epperco (iper Nigu 1 pinch Nueg (Myristic rgrns) 3 loves (Eugen rophyllus) 1 pinch Sffron (rocus Sliv) Boil fo ten inutes, strin nd dd 1 prt dried crushed ginseng root. Allow te to sit for one hlf hour You cn dd honey s  sweetener.

phrodac Tea 3 Boil these herbs in four cups of wter for ten inutes, strin nd drink This te y be enjoyed by both en nd woen 1 o istnches (Herb istnches Desertcole) Desertcole) ou ong ong 

AOST AGC RANSORMATON KLLS

1 z Cidium Seeds (Cndii Mnniei Fustus) She Chuang Zi 1 z Chin Chinese ese Ddde Seeds ( Cusc Cuscata ata Chinensis Semen) Tu Si Zi 1 z. Ginseng (Sibeian) Re Shen Chnesee Senega Rt (Plygala (Plyga la Tenuifliae Tenuifliae 1 z. Chnes Radi) Yuan Zhi 1 z Schisda uit (Schisandae Chinensis Fuctus) Wu Wei Zi Aphrodiia c Ta   Bil these hebs f abut Aphrodiiac ten minutes in fu cups f ate stain and di. This tea can be enjyed by bth men and men. 1 z Ru Cng Rng (Heba Cistanches De seticlae) 1 z Gan Za (Radi Glychizae Ualensis) 1 z. Pamett Beies (Saea Seulaa) 1 z Damiana (Tuea Aphdisiaca) 1 z Tu Si Zi (Cuscata Chinensis Semen) 



Aphrodac Tea 5 Dy ast t tals  a Chinese RedSptted RedSptted Lepad Geck (a male mal e d femae) beeen t pieces f pttey ties. Then add 1.5 unces  Epimedium Sagitatum (Hy Gat Weed) d gund bth gedients gedient s it pde. Mi the pde in tea  ine t enhance seua desie.

RA HROIAC 1. Chn S Ku Chig Wa Take iftee iftee each

Aphrodiiac ill  This hebal fmula is taken in de t incease seual pess incease the size f the penis and impve the quality f the ejalatin. t ca be taken in pill  tea fm thee times a day f nine cnsecutive days 3 gams Ru Cng Rng (Bschniaka Glaba) ( Cynmii Sngaici Heba) 4 gams Su Yg (Cynmii 3 gams Tu Si Zi (Cuscata Chinensis Semen) 3 gams Ren Shen (Radi Ginseng ed) 3 gams Yuan Zhi (Plygaa Tenuifiae Radi) 3 gams Wu Wei Zi (Schisandae Chinensis, uctus) 

Aphrodiiac ill 3 This heba fmula is designed f men ve fty yeas f age  is taken in de t incease seual pess incease the size f e penis, incease seual pess pe ss ad impve the quaity quai ty f the acu latin t can be take in pi  tea fm nce a day f thee cnsetive mns 4 gams Xian He Ca (Agimniae Pilsae Heba) 4 gams Ru Cng Rng (Bschiaka Glaba) 4 gams B Zi Ren (Cede Seeds) 4 gams Tu Si Zi (Cuscata Chinensis Semen) 4 gams Ren Shen (Radi Ginseng d) 4 gams Yuan Zhi (Plygala Tenuifiae, Radi) 4 gams Che Qian Zi (men Pltaginis) 4 gams Wu Wei Zi (Schisandae Chinensis uctus) 

 RA RA  FO  FO O W W  C thee times a day Kavaa Rt Rt (Pipe Mehysticum)  Make . Kava Kav The flling ingedients can be bended int a tea and di. tgethe in de t ceae an heba tea  inu 3 Yhimbe (Pausinystalia Yhimbe) Yhimbe) Make it sin that ill pefume e bdys juices This tea tea and di Als take ith vitamin C t shuld be cnsumed 1 hu befe makng lve incease ptency Afte pacig pac ig al f the hebs i a p f ate ate all the hebs t becme uy femented befe HROIAC     Aphrodiiac ill 1 This heba fmula is dinking Rse Wate a vey stg mae sea tic. Gind these Mint hebs int pde ad pt it size capOagee ( Oag (  Oange Oange Pea) sues. Take t pills thee times a day n a empty stmach. 10  Jiag Ca (Bmby Mi) Silkm 10  Lu Jia Jia (Ceus Nipp) Dee Atle

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LCATON O SEX AGC In ancient China, the at and skill of sexua intecuse intecu se as idey ide y studied and ceebated by people fom all classes and aks of life. his fac is demonstated thouh acient Chinese liteatue achaeoloical ecods, and at discoveed in the fom of eotic imaey, such as those found in the tomb decoations of the Zhou Dynasty (1028 21 BC) he eason fo ths populaity as he undestandin that sexua ntecouse could be used to enhance ones inteal spiitual practice and bide the ap beteen the physical realm and the spiitual alm When popely popely haessed the unique maica states that aise thouh sexual activity povide a unique expeiential condut that can be used to tanscend the nomal eality of the physical ealm heefoe the ancient Daoists pacticed Sex Maic to enhance and empoe the ene etic potential of a ide vaety of many maical techniues Because this poefl fom of maic could be used to eithe ceae o destoy, the tue teachins of Sex Maic ee enealy kept hdden fom the public, and oy passed don fom maste to disciple he fndamental pinciple of Sex Maic is the undestandin that sexual eney (e, the heihtened sptual bondn that occs duin the ac of sex) s  s one of the ost potent and acces sible maical foces available to human beins he basic techniues of Sex Maic involve attain aleed states of consciousness thouh sexual inecouse and diecin this eney to ads obtainin maical poes, o usin sexua eney to ase the eney of a piest's mac cce o maical itual Once this type of maical poe had been eneated, the pies oud then diect thee sexual eney toads a specific maica th ma ica pupose and fnction Some basic exampes of maca echnes empoeed hoh Sex Mac include he fo loin (Fiue 1248):  Evocaion In his fom of tainin, the prest uses Sex Maic to induce a tance n ode to conac a spiit entity his type of Sex Maic can aso be sed o creae o bud up an eneeic fom fo he sp eny o asse

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Evcatin nvcatin Enchantent Divinatin Magica Pwers lluinatin Chargig tes Heag igure 1.8 Exapes Appcatins  ex Magic

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One advanced adva nced secet pactice of Daoist Sex Maic equis the piest to tansfom his thee bodies (spiit body, eney bod nd physcal body) into he imae of an evoked celestal immotal Accodin to ancient Daoist teachins, hen a piest pefoms the "Mutatn to be Divine (Bian Shen) o the "Assemblin the Divine Foce (Lian Shen) maical itual, he tansfoms his human body nto a poef ceative foce, abe to supeatually effect the vaious eams of the univese When both the piest nd his mate tansfom nto celesal beins, the mai cal cutivation poes eneated fom thei sexual encounte ill moe then doubled thei eneetc potential. Invocaion In this fom fo m of tanin, tanin, the piest uses he eneated poe of oasm o po loned tance in ode to allo a spiit entity to ente into the shell of the physical body In this fom of Sex Maic, the piest can eithe se hs o he on body o his o he patne's body fo the itua Invocaion he pactice of Ritual Invocation in Sex Maic has been used fo centuies by many maica taditions his fom fom of tua maic can be used by a cope ishin o conceive a chd; in hs nsance, the cope ses Sex Maic o conac an enhened ben and

0OS AGC SO 

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request request t to enter the formng embryo durng concepton. e couple s en responsble for raisng ths enlghtened little one untl the chld begns hs or her spirtual msson Enchanmen: In this form of tranng, the pest creates a magical seal representing his or her desire and arges t wth the energy leaed durng orgasm orgasm The magcal magca l seal may have an abstract, pictoal, or sem-abstract form form s seal se al may ma y be eated from any ener ener getic medium Once ceated, ths magical seal can be programed to exist in any ealm (eg the physcal energet energetc c or sprta sp rtall realm) realm) that e priest dess Vsual symbols wrtten n energetc space a the most popular form of magcal seals seal s However However,, may pests pes ts also als o use ound symbols (manas) and tatile ta tile mbols (arms) n magc as welL e magical train ing books calld the Grimoires are own to lst pages of such magical seals Divination  this form of aining the priest uses the alteed state induced by Sex Magic  order to ceive nformaton nforma ton through trace induced visons Magia Powes: Powes: In this form of trainng, the priest uses Sex Magic n order to develop magical slls ad nease hs or her mag cal abltes his parlar type of training is so pesonal that it depends almost entely on e practtoner and the type of magcal work being done For example, many Daost practtoners use Sex Magic to ltvate Jng Q and Shen in order to eate the Golden Embryo used n  n Soul Travel Travel Ilumination: In this form of tranng the priest uses Sex Magic n order to quicken the evolution  the consous consous process process of sprtual growth When the sexual force rst begins to move, the indvduals nvolved begn to respond to the sensatons of ther imagina tion and intenton e ndividual' ndiv idual'ss energ energetic etic centers and annels open ad expand and their entre energec energec system wres itself itsel f sur roundng roundng the new new relatonship relatonship is energc rewring rewring allows the ndviduals the abli ty to

carry geater amounts of Q and S it  relatonshp act part of e ctem  a normal sexual act induced wn the ndviduals occ om the mxng and blending of energies and the kaa that is exanged Ths energec nter action causes the ndviduals ndvi duals lfeforce lfeforce organs organs and channels to deeply connect wth each othe other r catng tw as mu m u power withn e e ndivduals chanels chanels Ths newly experenced experenced supercharged energetc power temporarly imitates consous evoluton and an d consequently consequently temporarly break the couple away from the clural trance mprnted by socety When this supercharged energy is used conscously the ndvduals can then begn to restucture the energetc movements of ther organs and chanels As this transfor mation occurs the Q and Shen a caused to delberately flow between the couples orgas and channels Instead of smply experencing the energy nsde of ones own bod he or she will also feel and experence t nside the partne partners rs body as well well At thispon this pont t e pes pestt can shape-sh and ether transform hmself or his independent subtle energy body nto the energetc form of a celestal dety The magcal mag cal skill required in s type of ener energetc getc transformation allows the priest's sprit body to draw nourshment from another source (human (human or sprt) sprt )  Charging I tems: In this form of traning the priest uses Sex Magc in order to charge hs or her magical tools his is accomplsed by energetcally impnting the magical tools with the energy of orgasm as well as wth sexual and other bodly fluds (eg spem, salva menstual blood etc)  Heaing  ths form of traing the priest uses Sex Magic n order to heal his or her physcal mental emotional or spritual states states This type of Sex Mag c can be used for the prests own healng for healing hs or her partner partner and for healn hea lng g others (eg (eg  d stance stanc e healng)

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DS  NSTN S

emotional and spiritual healing takes time: the deeper the wounding the onger the me. I, instead of using the time of separation to heal, the indvidual resorts to the use o black magic or hirs a poerful priest in order to "remedy the problem and in he depated lover bac, the siuaon oten goes rom bad to worse Oe popular magical spel initiats a poerful urse onto the departed lover, creating a situaon in hich the departed victim als into a sea o despair This pe of psyhic attc continues until the departed lover eventually etur etur back to hs or he estanged mate ie the one ho secetly niated the ognal attack of the poerful hex) Magical spells used by priests to tap overs can sometmes cause heir vitims to become become conused, feelng a strange but nstoppabe poerful ttration towards he individuals who iniated the he In ths  of energec and spiritual over shadoing, if he magical spels are not pperly countered they can cause the victm to evenally ome so obsessed that he or she eveually goes insane n ancient China, China, it was taught that press ho ant to avoid fallg victim to these pes of magical spels must ensure that their personal objects (ie, hair brush intimate cohing, etc) do no fa into he hands of unscpuous individu als It was aso kon that the pest should eep his or her personal informaon ie yea month day, hour, and pace o birth, etc secret Th ide varie of spells and rtuals used in  ac can be divided into severa categories ncudng ncud ng Love Splls Splls pells or Savng a Mar Mar riage, pells or Crsing a Marriage Spels or Brinng Bak a Waard Mate, and ells for ursng a Departed Lover (Figure .24). OVE ES

ot Love Spells are exremely efectve, es cialy i they a performed corecty Hoeve there is generaly a mora code most priests follow that reguates his or her condut nd in tegrty Regading spels that inluence or control another's ill i a prest decides to personally use magical poes to n the afections o  individ ua ho oud otheise be ndiferent to his or her chams, chams, seous onsequences onsequences an sometimes

e Spes Sells fo Sng  Mge Spels o Csng  Mge Spels o ngng c  W Me Spels o Csng  epte oe gue 249 he ost coon types of gcl tls se n oe Mgc

mafest For eampe a priest who uses magical rials to urther hs or her on seual interests may end up being haunted and energeticay manipulaed by the ghosts o seualy deviant dividuals hose passions and aimal instincts er out o conto at the time the died f hs occurs occur s the prest can become haunted and / or ntensely disturd by sexua drems lascivios mental images and seua ni tmas n most spiritua traditions divine enties enti es are are intimately conneced ith both sex and marrage  the Chinese culture if an indivdua is having difculty nding ndin g a sutable mate mate he h e or she s some some times encouraged to sacrifce o a specfc ceestia deity Other ndividas ill seek te assstance of Daoist pests in order to mey the situation and a heir ances ances o succs s uccs he fooing are some eample o ancient spes stil used in China today for capurng the love o a mate E "BIIG HD E

n this ove hex, hex, the prest s using us ing heng do magic to induce one person to love another The efet of this magcal spell is  poer poerul ul hat it has been on to bring the to lovers together even i they ive  separate ciies ad even if they have diferent opinions as to their reationship ih te other One teaer stated that he fact that a singe red hread can be more poerf than the il o to people proves that Daoist sorcer is an aesome eapon n matters of Joe 

WDOISMGICCOM

 n ths magica spel, the prest secures two hexing dolls (one male and one female), each doll representing one of the two overs  he dos are energeticaly "baptized, and secc normaton about each person s afxed to both dos. her names, brth in formaton (.e year month, day, tme, and ocaton), and pcures) and picture s used to represent the couple he wishes to unite.  ext he hexng dos are then paced face to face and heir aes are tied together wth a red ribbon or cord As the prest bnds the hexng dos' feet together, he or she speas a bndg and producng incantation.  hen the prest perorms a magical ual in which which he or she wrtes two etitions aing the Moon Goddess Heng (Fgure 1250) to unte the two peope n question  One etiton is but; the other s paced be tween the hexng dolls  After the ceremony, the priest hdes the hex ing dos n a box ad ony taes them out to "eed them and repeat the rtua. After a short time, the person beng hexed wl ee compeled to ove and seek the part ner reresented by the other do. This method is used to force an unwllng person to eel afecton afecton for for a partcuar ndvidua. ndvi dua.

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ue 1 250 250 Hen

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 Goess o e Moon

hs pcure and brth informaton (e., year, month day, tme, and ocation), aong wth a pece of hs underwear (t was mportant that the underwear had been staned by nteal discharges from ther ove makng). The woan woud hen cobne a o these objects together and bu the wth a etton addssed to the Goddess of the oon, Heng along wth varous oferigs and spirt money.

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TE INDG IUR" PELL

Th s spel Ths spel s aso a so used when a prest s tryng to ensnare a ate i a magca net of love n hs ype For some women, one one of the th e bggest probems of magcal rual, a pcure or another type o per n e s securng the ove of the man she wants. sona con is used to represent the energetc nature Frendshi and temporary love affairs are easy to and acqud personalty (Zh hen) of the ntended come by, but true love is dcut to nd and even vctm. s magcal spell is used to overshadow he harder harder to to ecure ecure To To an dividual divi dual who s love love vctim's sprual naure and s practiced as oows: starved, sometmes ndng a desrabe canddate  Frst, the prest acquires a pcure of h or her for marrage becomes a eong quest. intended vctm. In ancent Chinese culture, a woman who  Next, the prest then wrtes the vctms brth desperatey wanted to kee her man and avod nformaton (e, year, month, day, tme, and becomng a snster, had to devse a way to trap location) onto the back of the photo hm One o the most oweru and eff effective ective ways  The he prest wraps the pcure up bindig to accomish ths was to utze the foowng t wth a red ribbon and sets sets t face face dow on he magica "cachng the prey technque. The r earth atar, surroundng t with blac candles mary mehod used n this magica sell was to  If the riest does not attan ositve resuts obtan a rand of hair from the man the woman wthin a few days, the riest will then use a oves. he magical ritua s descrbed as follows: black thread and sew across the icture of the  he as ha was combned togethe wth victms eyes mouth, ad ears cometey TE DG AR LL

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AOS AGC RASORMAO KLLS

covering them. is ensures that the vicim will not have eyes, ears, or words for anyone anyone other than than the priest who is casing he spell.  N OF A OMAN OMAN"" X

i s magical tenique uses food in order is order to "implant subtle suggestve influences into the victim's subconscious mind e ese se implanted im im ages are then later triggered and activated through constant exposure. According to the ancient teachings of Daoist Folk Magic, any women wishing to gain the love of a man man should make a spice cake for him. hi m. During the process of makng the cake she passes some of the ingredients between her thighs and under her arm pits o charge it with the energetic emanations of her body. The man being pursued will not consciously notice any difference in the food as he enjoys it. However, over time the subtle imprinting of her sexual energy is slowly ingested and creates a longing desire for her

  

 REE OON EX

When the subtle powers of enchantng words or physical atributes are no enough to keep a lover spellbound, a sorceress may choose to inti ate the Three Moon Hex According to ancient Chinese teaings, the magical ritual used use d for cre cre ating the Three Moon Hex is quite simple, yet the power of the spell is immensely destrctive to the victims mental and physical health. This ancient spell is still practiced in many parts of Asia today. This type of Love Spell has been tme esed, and found to be extremely effecive. It is said that any man who wishes to guard against this type of hex would do well o remember the principle of ancient Chinese military strategy that states, Where black magic and tachery a conceed, always beware of those nearest you. The ree Moon Hex calls for the woman to mix a small amount of her menstrual blood into her lover's food. The unsuspecng victim will not be able to taste the addition content content unless he knows about the hex and is looking for signs that it has been cast.  e Three Moon Hex is repeated for hree consecutive months, hence the nme of the spell.

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 At the end of the threemonhs, the man will  

nd that he is totally within he womans power and an d tha th a no other woman exists for him If the hex fails to yield results, the sorceress secures a piece piece of her victm's vict m's underwear unde rwear tha has been soiled with the essence of their love makng and creates two dolls out of it. The sorcess sorcess then wraps the wo dolls doll s up in a piece of her own underwear and buries them the m

 OR NNARNG A ARRED AN

is spell spell is used by b y a sorcess sorcess i order order to force force a maied mn o fall in love with her her hen iniated inia ted corecly corecly,, the spell spell wl overshadow overs hadow the thoughts thoughts and a nd feelings of the married man forcig hi to fall in love with the sorceress and leave his mate hen casting this type of love spell, feale piests obtan e best sults when ey address eir peons to a feale spirit enty. In In ancient ina, e Goddess eng is consided to be the ruler of the Moon and t woen pray to her her for assistance and guidance Magical ritals perfoed in her nae a paricularly effective if done when the oon begins o wax. In order to transfo the maried an's af fecions, the sorcess will proceed as follows  First, the sorcess makes three small pillows using pieces of her own underwear and pieces of cloth gathered from the cff of a pair of the victim's pants. After the the pillows have been made, the sorceress sorceress takes a photograph of the victim vic tim and writes his name and birth information (i.e., year, month, month, day da y tme and a nd location loc ation)) ono on o the the back of the photo. Then Then the photo is placed on the altar with the the the pillows. pil lows.  Next the sorcess bus spt spt money, money, incense offerings, and pettions dedicated to the od dess of the Moon Heng askng askng the goddess to force the man to love her  After the spell is cast if the vicm is marred or lives with another woman, the sorceress will go to his house and place a coin on the front doorstep to ensure that her curse will be effective When the victim's wife or mate looks at the coin the next moing, she will lose all the power she has over her man.

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PDE EA·BNDNG TAMAN

e following following is i s a Mao San Sex agic agi c talisa tali san, n, used in anient Daoit sorcery to "Bid the heat of an unsuspecing unsuspecing icm for a sexual eaionsip (ig 11 e nae of hs ance talisa is e Spider Spid er Hea-Bindng Talsan Talsan and it is i s used used to suon a Spide Spide Deon in oder to  oveshado oveshadow, w, tie and bind bind a vic vic's 's ind and and spiri s pirit.t.  order o agically aciate he power spel o his ece tala he sorcerer us rst draw tree copies  black ink on ellow ello w papr.  Nex the soer ust gather a sal aunt of els bood ad ickens blood and ix the the  oth ogether in in a sall ink bow bow  Mn To oveshadow a woan use the bood boo d of a rgin chcken (eale (eale)) ixed wit wi t eels blood overshadow w a a, u u  e d Womn: o overshado of a rooster (ale xed with ees lood sorcerer will wil l take the gic Ink I nk Pen nd  he sorcerer dip it into e cobined bood ixte, nd then tp the blood onto te boto of the tal isa hs is done in order to acate nd epowe the tss gcal spell  ext, the sorcerer wil bu and drink the ases of the frst copy Bu the rst copy at the altar, and colect its ashes inide  atar dish hen trasfer the ashes into the atar p and dink dink it  en the sorcerr wl bu and sread the ashes of the second copy Bu the second copy at te te bed and collect its ashes inside insid e an atar dish The pace the altar dis under e bed or secetly secetly scatter the ashes discinat igly alog the oundation oundation of he ed (ie so as not to atract ttention  ext ark the ici soewhee on thir body wih the ashes of he thrd coy coy Bn e third copy, and colect its ashes inside an atar dsh ds h The b the ashes soewhere soewhere on thee ics th ic s bod bod or hae the ic uno  ingly walk over te ashes

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r1 -  "he   Pue  Oes ,

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  o ower wer Oening Oening Chan e  •  

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Bagua Master  X,  Assste he Sper Vrg Boy   he pe Vrgn G Gves the Coan peo agc ·o the ag of the

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Sper Deon Tag an nser ino he vcti ts se's ag web a hre es a ay an e thos of knots g the ngh

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Pang the agca we on_ so an spt an qcky n o y 1 hear a oy! I

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hey canot leae e  We ae bone by agcal gle an foreve fse  tee e togee   wt he powe of ghoss   seale wt the ea     a oe ogee

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 _ Maga    hos   Sea  Fgue 25 The pde pde Hea-Bidig Tais Taisman man

When actted his agica talisan wil suon su on any spit sp it enties in orde to ca out thee oershadowing agic th agi c Fist Fi st te icts soul and ind will becoe agicall agic all seae, akng the lose their life pur pose ad dicton Next the icti will begin to feel ustated depressed and sufer fo a sudden lack of sel otivaon and ow selfestee. As the agcal powers of the spell connues to grow songer, he victi will eely lose Once On ce agicall actiated he agic tal talisan isan te energ o esis te sexual sexua l adances of the sor will son the Spider Deons These Spider cer Eenall becuse of te overshadowing Deons will wil l egin to oershadow oershadow the victi  and lack of se1conrol the victi wll sub clouding and sealing up his or her ind ind and so s o o te sexual advances of the sorcerer 272

AOIS AGIC RANSFORMAION  KILLS

P OR NSNARNG A A

When When an indivi i ndividual dual aspires to marry someone someone who has rected him, the following spell is used to overshadow and capture that person's affections  First, the priest acquis one of the vicim's personal personal belongings belongings (ie, a piece of clothing) and wraps it into a bundle along with the victims photograph, the Four Pillar times of her birth birth (i.e ( i.e.. year, month, day, hou), and the location of her birth (the area on Earth through whi the victim's eteal soul entered into the physical physical realm)  Next, the priest hangs this bundle direcly above the incense bue buerr of the celestial altar time time the slighted lover will obtain obtai n his wish.

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 A OF DS" P

This magical spell is designed to soften a victims resistance and to make him or her more receptive to an infatuated lover's advances In order order to perform perform this magical ritual, ritua l, the priest will wil l proceed proceed as follows:  First the priest obtains the victims birth information (i.e. year, month day time, and location), picture, and a piece of the victims clothing (i.e a handkerchief or undergar ment).  Next, The priest fashions all of the objects together together into a tight ball ad secures secures e ball bal l with needles or nails.  is package must be buried near the victims house or at least in the same town or city; otherwise otherwise it will wi ll not be effective effective  In time the victim will feel that he or she is dying of love for the person who hexed him or her her ad will rush to the infatuated lovers side.  To  A 

arital difculties can be caused by either inteal and external factors. Inteal probems arise when the marriage takes place for reasons other other than true love love (i.e. (i.e . when alliances between families a sealed through matrimony; or when a person marries primarily for power, money, or fame, etc). In traditional hina, aother internal factor that could create problems for newlyweds

was if the motherinlaw disliked her daughterinlaw Since her son ends up nancially providing for for an a n outsider instead in stead of just for for his own family, family, in the hinese culture this type of rejection is sometimes sometimes considered considered to t o be natural. nat ural. However However in extreme cases inghtin in ghting g between the inlaws ca result in a detriment to the couple's relationship. External problems can occur when those around the newlyweds newly weds become interested interested in ru ining the couples future ad begin to use black magic in order to to aieve their goals In this case, the evil consequences of this type of sorcery will not only be felt by the couple, but by their rela tives as well nt hina, in order to avoid these these knds Inancie In ancient of probems, the parents were encouraged to oc casionaly write "marrying "mar rying petitions" to the celes tial gods for their children. When buing these "marrying petitions the parents would ask that the celestial gods help them nd good goo d spouses for their children when they come of marrying age. In his way, the celestial gods help ensure that the childrens marriages will be happy ones and that everyone will be content When a Daoist priest was hid ad used to positively fluence this union the mat was said sai d to be "influenced by supeatural means. The folowing are examples of acient spells still used in hina today for saving or positively positively influenc ing a marriage. ARRAG ONDS AND NCARNAON

arriage is considered by many to be the strongest physical, energetic, and spiritual bond that human beings can form in the physical realm This bond can sometimes be even stronger and more powerful than the bond that exists between friends or the bond existing between pants and their children. The ancient hinese believed that the fates of those who are married on Earth a so inextrica bly interwoven, that their energetic ad spiritual bon is not easily broken, even when they die. It is sai that if they truly love each other, a couple can be given another opportunity to meet again in heir next reincaation. Alough the couple may sometimes sometimes be bo in reversed roles, roles, (i.e., ( i.e., the

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WDAOSMAGIC.COM

ma will be bo as a woma ad the woma will be bo as a ma) the love that they sha is pemaet  It is believed that if a couple wats to esue that they will meet agai agai i their t heir ext life they ca eew their mariage vows at the exact time whe oe of them is about to die I this wa the couple wil willl secue thei maiage ad commitmet i the eteal void of the heeafte  Whe the couple evetually retus back to the physical ealm, thei eegetic commitmet will cause caus e destiy to reuite reuite them agai aga i i a eve moe fulllig maiage P o SOY OSSIP Thee are cetai idividuals who become evious of ay couple who displays geat joy, happiess d affecto i thei marriage Evy is a emotio that few people ca avoid feelig, ad it sometimes arises whe othes eoy thei success A evious peso c destoy his o he victims joy by gossipig about about them, by spreadig lies ad accusatios, o by cusig them Few couples ca escape escape su malicious malic ious attacks uscathed If a couple ecouters idividuals who ae evious of their mariage d who are spadig false lies d umos about them it is imperative that the couple deal with ev by at tackig it at its eegetic oots I aciet Chia, oe commo method of dealig with gossip was to use magical ituals i oer to coter ad destroy the gossip's maicious eects I oder to divet the dark eegy that has bee ceated ad projected though ev a priest will poceed as follows:  First the priest costucts a hexig doll ep setig the gossipe o gossipes  The the piest performs a magical itual i which he places a lock o the dolls mouth ad saps it shut to silece the gossipe  Net the piest takes dit pviously gatheed fom a cemetery ad lightly sprikles it all over the hexig doll The, The, the piest places places the hexig doll dol l i a box or cotaie cotaie ad stos it i t i a secluded place, ea the alta

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S O NGNG ACK A AAD MA Daoit priests commoly use this type of magical spell to euite two loves who have eparated The followig ae examples of aciet spells still ued i Chia today fo captuig ad tuig the love of a waywad mate T DS OF U P

I this type of magical itual the piest uses plated flowe seeds i ode to preset the icreasig power of his love ad cotol over a wayward mate  If a piest has bee sepaated fom his lover ad desis des is to be euted with w ith her, her, he should plat flower seeds i a pot ad place it i the alta oom  Every day as the fowes cotiue to gow ad blm the piest should perform magical rituals ad wite petitios desiged to brig hi loved oe back to his side It i impotat to ote, that i this type of magical ritual i f the the piest does ot wat his love to etu he should stick thee kives ito the fowe pot This will pvet her from retuig H  DIG AD UIG " P I thi type type of magical ritual, the priest uses his or her magical ifluece to reuite a couple who have peviously separated I order to perform this type of magical ritual the priest will proceed as follows: • First the priest obais pesoal objects belogig to each of the idividuals (ie, a aticle aticl e of clothig clothig persoal item favoite to etc)  Nex, the piest writes the ames ad bith ifomatio (ie year, moth da time ad locatio) of each of the idividuals oto a yellow sheet of talisma paper  The, the priest ties all of the items together with a ed ribbo, cord, o thread  Next the piest performs a magical ritual i which the priest dedicates the parcel to the oddess of he Moo Hag askig for her assistace

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AOS G NSFORMTO KILLS

 h hen en he pres has he abandoned abandoned indivi i ndividal dal

wayward man bac o her side he pre wll wl l por some o he ol ino a holow casg of a phalic mage  he pries hen places hs objec objec no a small sma ll wooden or cardboard cof along wh he vcs vc s name and brh nfoaon nfoaon e e  year year monh day, ime, and ocaion)  By creaing a replica of he vcim's sexal organ he pes cases him o becoe  poen and he vicm will reman so nl he res bac o he woman he abadoned  If he pres has any lefover oi he will por  ino a loce and gve i i  o hs clen src src ing her o psen i o her nsspecing lover and ell him o  o wear  aond aond hs neck neck  W W hn a maer of weeks he vcm wi be nable o hin of anyhing else b he woman who has bewched him • If he vicms relaves noice his srange behavior and eek he help of anoher pries he aacing prie ay go o a nearby cy and bry he wooden cofn sll conainig he hexing doll and vcims pcre) If he aacing pres does s  will be very df cl o nd and desoy he orgnal rse

repea he following magcal ncanaon:

(Dakness} ness} RefnWie  my YangYin(Li(Dak g} CeaeWi my SoulSou   Resoe Wih my Q Tansfom Ignoance Wi my Sagehood Qi,

• Afer he ral s copleed he pries sores 

he pacel away in a safe place cose o he Earh Aar I foryne foryne days d ays or less he cople will begin o feel he eecs o his agca spell

   "  R S

In acen hna hi h i agcal spell was cocomony sed o force a loved one o re bac o he sde of he reeced parner  wa so effecve ha oday  mode es  sill elcs error  ose who hink ha  is being ed again hem A dangeros sdeeffec can ocr fro per formng hs ype of blac magic especially f he vcm sddenly develops a propensiy for eang raw mea diing he blood ha seeps from raw mea or if he or she displays ohe behavioral a commonly abed o vampires hs manfesaon s a sgn ha he vicim has coe ndr wha s commonly kown n hiese sorcery as a cofn crse In order o cas his magcal spell he pies s proceed as follows • Frs he pres goes o a graveyard or mor ary and searches or he body of a recenly deceased ndivdal (preeably ha of a pregnan woman) • Once he pres has ocaed a body he or she ses a whe candle o mel and exrac fa om he ndersde o he corpse's chn • h hen en he pres mxes mxe s his fa wh oh ohe e bd ig ngredens o pod an oly o ly compond compond • If a female csomer has asked he pres o cas h agical spel n order o bring a

S OR R  RD OR

When any person scorns a member of he oppose ex he or she aes he rsk of becong he vcm of a hex or crse he followng are ex aples of ancen spells sill sed n Chna oday for crsing a depar depared ed lover H "SG H  

When a pries is seekng revenge on any person who has cased hm or her grea harm (physcal, menal, or emooal) he pries can choose o aack he vicms energy body via physcaly aackig his or her pcre or efgy on a daly bass hs ype of magcal hexng wll have erble conseences on he vicm vic m ener energy gy eld, and will evenally desroy he vicms lfe acen ac en Cha    was believed ha f he pres's qes for evenge was sed he or she cold perform hs ype of magcal al by addressng his or her peon o any of he celesi celesial al god h h  he or she wshed; oherwse oherwse he pres wod have o seek he help of Yan Lo ang he God of Deah

I

275

WDAOISMAGI.OM

 the hein it the ital al is peroed peroed outdoos, the piest poceeds as follos Fist the piest lihts a candle c andle o incen incense se stick  Fist and then beins to bu ofeins and spirit oney hile suonin Geneal Guan i oney or Yan uo Wan  Net the priest eithe bu the petition or entally recites an incantation to the od o his o he choice the vic  Then the piest places the pictue o the ti onto the cente o o a sta hexin doll (or (o r a piece of pape ashioned in the iae o a pape doll The priest also ites the persons persons nae and bith inoation on the hein doll ee  en the priest aes the hexin doll to a trtree o all and uses it as a taet (ie epeatedly shoots aros aros into it). THE V HOS" USE

ig 1 25 252. 2. Yan Lo Wang ing o H) t Go o Dat



and Kin o ell or evene (Fiue 252 ode to initiate this type of o f hex the pest ould poceed as ollos:  Fist the priest opens the aical itual by addesses addess es his hi s o her petition to either Gener General al Guan i o Yan uo Wan dependin dependi n on the situation pies iestt presents a second petiton that  Then, the p contains the nae pictue and bith inoa tion (ie. (i e. yea yea,, onth da tie and location) o the victi he o she ishes to aect f the priest does not have a picture o the victi (o does not no the victis ull nae o bith date, he h e or she can describe the victis vict is type of o ok k and include infoation infoa tion about here and hen the conflict occud  Net the priest places e second petition on top o a sall pillo and leaves it on the center center o the earth altar  Then the priest uses a shap eapon such as a knie needle or nail to repeatedly stab the second petition 26

n this love curse the priest is i s usin hexin doll ac a c to antaonize and trieve a depated love A scoed love often hopes that the de pated pate d ate ill never love anyone anyone else an a n The olloin is an exap exaple le o an ancient crse used by vindictive scorned loves to cast a horrible hex on e depated ate  To bein ith the piest pefos a ai cal itual itua l in hich he o she bus a ritten paye and akes oeins to a specically chosen chose n deon deo n  The piest then inserts a needle into the id dle of a hexin doll epesentin the victi hile ecitin a paye speciyin the eact results that the piest is seekin.  Ate the aical aical ritual is coplete, the piest then lits a black candle and places it behind behind the ain doo o the house  The priest leaves the black candle there until it has coplete copletely ly consued itsel. epeated ated seveal ties  This aical ritual is epe as often  is necessary to aieve the intended sults The poerul eelins o bitterness and hatred that are contained ithin the heat o the scoed individal are then aliciosly nloaded and transerred into the intended

AOST AG RANSORAON KS

vcs body T onsan bombardmnt of ts osl moons conns day and nt ntl t t vcts motona motona stat naly crmbls and t sod ndvdal na11y succd suc cdss  tun t t  dpartd dpartd vcm nto a vn ost. Wn a scornd ndvdual asts ts pl onto a dpartd lovr, no otr partnr wll b attracd to t dpartd lovr. T dpartd ovr wll lv n a stat of sold and povr ty unlss  or o r s rs bac bac to t sod ndvdual (nra1y n a subsrvnt stat)



TH LLO U"

ancnt Cna, f a at found out tat s or r r parr was wa s nad  a xtramartal affar,, t mat could rt far rtal alat at by prformn prformn a Pl Pl low Crs s typ of spll spll s usd o advrsly affct t cts luc, obstn and lmn s or r actons and pr prvntn vntn m or r om om sn otr mal or fmal nds Ts typ of x s prformd as follows  Frs t prs draws a uman ac (ma or fmal, dpdn on t saon) onto a pc of clot Tn, t p wrts  vs na and brt nformaton (, yar, ont, day tm, nd locaton n  bs of t ps f  Nxt, t prst wrs s or r dsrd ntnon ( mtn t vctms actons, prvnn m or r from sn or ma or fma frnds, tc) of t back sd of t drawn  Tn, t prs pacs  lot nsd t ctms pl ow ow  Snc t vctm placs s or r ad o ts plow vry t,  or s w soo b af fctd by t spll



TH ODOM U

n mod Cna, f a sorrss ds out tat r partnr as bn unfatfl s crntly nad n av n xramaal xramaal aa or s avn r for for otr woman, s wl somtms ral ral  at by prformn prformn  a Condom Cond om Curs s  s rs s a mod varao of a acnt and powfl curs placd placd upon a m by utlzn ut lzn s sprm n a macal sp spllll.. Aftr prformn ts typ of x wn a w wks t vcm wll bcom mpotnt T Codom Curs s prformd as folows  Frst t sorrss obtans a usd condom from r ovr Gnrally Gnrally f t sorcrss sspcts somtn s wron, s wll sav on of r mats condoms, d t n a scludd pla  Nxt, t sorcrss wrs t vcms nam and brt ormaton ( yar, mon, day m ad ocato onto a pc of papr and plac t to t condom Tn, t sorcrss os to a ravyard and brs t condom at a ra wr a dcasd woman dd at t ands of a brual murdr. n buryn  condom, t sorcss w rpadly rct a curs usd to caus mpotc or STDs (sxualy tranmttd dsas) n t ufatful lovr

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TH ADG OG" 

On of t mos fard food splls practcd n ancnt Cna was kown as t andrn Do spl Ts ty of macal x was usua11y cast upon a vcm by a dsruntld lovr wo wsd to tak ta k vn T prpos prpos of o f ts cus s to caus xrm stablty n t lf of a for mat. To cast ts typ of maal spll, t prst w procd as folows • Frst, t prst would roast som do fcs ut  was ducd to a  powdr

277

WAOJSTAG.O

S F UN A MAA Every year many arely paned weddings a unexpecedly cane caned d Th Thee hiee beieve that soe o those those celions cel ions can be dily di ly atibued at ibued to he effects o evi spells niiated o envo eople he oloing a exampes of anen pes stll ed in hna toda for csig a arriage T T ARRAGE URE # 

One agica riual sed in order o keep a wedding from takng place requres a sorcerer o proceed as ollows: Fie 25 he Cin issr Cuse  Fst e pes bs offerings of nense and srit oney and presents a secl etition  Next he pries cates a hexing do while sking evi ghosts or deons to he h or her adding he victims birth nformation (.e upset a atila eddng cemony. year month, day tie and ocation picure,  Next he priest ope a brad new etal lock item o clothin etc to its constion and paces it ad a short piece of rope at he Then the t he priest takes he powdered dog feces center of he atar table  Then nd mi half of i nto he victis food nd Then the pest pes t pceeds to cast s or her spel spel   Then he other haf is placed to he heng dol  Jst before e rta is over he pries loses e ok ad akes nots along the lengh of the pe  The heing do s paced inside a box and sored ot of sight hile asg the deons to grnt hs or her sh his anner he relationship between the  After the victim eats the food contanng powered dog feces he or she wi1 become a coupe n question is "locked out and tied up wanderer and live lke an orphaned dog e he result being ha he cople l never become or she will never becoe a stable mate hod marred and w man separated throghou the down a steady job, or say n one place for an rest of heir ives  ter he riual has been copleted he priest extended period of time. will hrow both he lock and he rope nto TE UlG COR URE he sea (or nother large body of waer sch Anoher mehod used by sorcerers in ancient a lake By doing this, the priest ensus hat hina to separae a couple and keep a man away he lock cn neve be opened nor he ots from seeing a oman invoved burying a pa within he rope ever be uied of scssors uder he front doo of the womans hose facing he direcion o e walkway (Figure THE ARRAGE URE #2 One On e o the ost comony comony used us ed methods or 253. his type of agcal spel was used in order causig a rift beween wo lovers oves plaing to prevent a man rom vsiting his lover  In ths type of magical spel, the energy of salt ound the entrnce of ther home hs type the scissors wor ike a guardian Fu Dog of magcal spe s used in order o create strife wardng of al intruders hefore it is i- between he pople living insde portan hat the scissors pont outward and In Daoist sorcer it is taught that f couples in an open poiton (ready o ct and sever) wish to avod encontering obstacles n ther

I

278

AOIS AGIC RANSORMAION IS

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With the two evi gos (oe mae a oe emae)

Open an Ente the two vctms (Male an emae)

"W neve aga agee o hamoize!



Remove an etach he eas a Ms So that they no longe nee o thin about each othe!

Neve aga agee o hamonize! Neve again be oving o have goo convesatos!

Shapy sepaate the male an emae! With the ul  ul oce oce o eave an Eah an ivie i vie hese two!

rate

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·ut an hop the os o Atachmen! Atachmen!

�  :

he Mans Man s bitha

•  

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• Remove an sance hem

"he Womas bthae

 a as eave s  s om om Eath!

 "he Mans bitha   dae·: of f wth the Woman's bidae·

  



he Womans bithate  

� abb "j"j

.· 

Shaly sepaae he male an emae! Remove Rem ove a  stace hem  as a as eaven s om ah! 1 Sepaate hem Now I As hs s my Oe!

:

igue  25 25  Coupls Sepaatng alman #1 e wo Mae a emae Gos)

igue 1255 Liu Shan aoist Sc oupes Sepaag asma #2

atonshps they should be on the lookout for suspcous objects that hae been left n or around ther homes homes Ths Th s s the best way to pent others rom ntererng n ther les UE EAA EAA  AA The foowng s a Lu Shan magca talsman used n ancent Daost sorcery to to cause a couple to separate fom ther marrage t s commony used when an el nddua desres to hae the mate of anoer person When ntated properly the magc spe can cause a couple to separate wthn a weeks time perod In ths type o magca rtua, two talsmans are used together The st tasman wrtten n

blac nk on yellow yello w paper paper s used n order orde r to to sum mon two el gods one male and one female to the famles resdence Fgue 25) The second magcal talsman aso wrtten n black nk on yelow paper s used n order to "open the two ctms aowng tem to act as magc portas or the two gods to oershadow and possess Fgure 255) Once the two el gods take control o the ctms mnds, they mmedately create stre and dssenson causng the couple to qucky separate and dstance themseles from each other The magca ncantaton used to actate ths spe s tansated as foows



279

OSCCO OSCCO

My l neage ounde ounde taut me ow o eaate eaate te loving cole My Dao mate augt me ow to eaate te loing coule Heaen e  e to eaate a el to eaate eaate Dung te time o 5-7a.m. eaate tee two. e male wi ll be li e a wld tige e unnng down te ontan Ang and uiou e emale emale w w ll be lie a ai leading  im te t e enegy eaate eaate te t e eat eaate gone le te cloud eaae! One eon  tw two o a ace ce Bot eaate and leae by temele Jut le od eneme o a touand yea Jt lie got wo die o a mllon yea ey canno nd eac ote e Gotave Mate Livng Li vng  n te mountain Oveadow tem and tey do not ee eac ote Bot o tem ague and gt Bot o tem t  t eac ote ote Quicly Quicly do t a ad

In his ancent ncantaton, the part of te emale s depced  beng open nd and nutve. While W hile the pat of  ee mae s  s depcted depcte d as beng aggrssve an and frous  Accod o he dicates o he maca pel becaue beca ue he ae s so ros ad hostie hosti e he eae decides to be so and spra eefore she ooe o act e a "ortal" (e fa), ad e er fe , accord to te acet ways o e eltee bei o e arous ortal leeds or fok stores stores Consequen she decides to separate from er mate and no onger deses to be h an tpe o male companon 80

r - - - -  -   ,

1

Coan o the

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 To gie authori!  I

 hree Pure Ones :

To the three loa eties To or ag!

eal up al o he etions o the Iniials lk! l ay ong separate he loe enegy  an ae it oee o ee eave e ave ig ipper agi eal 256.. Fung Yang aois et Figue  256 Coups epaang Talisan #1

U SRAG AIAN

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The foon s a Fng Yag Daost Sec magca taisman used n acent Cnese socer to cause a couple to separate om ther maage It s common used hen an ev ndda de sres to ae he mae o anoter peso Wen iated proper e mac spel can cause a couple to separae wh wh  a eeks tme perod  Ths specal specal alsma al sma is used to sumon an an ev gods ad her helpers to come ad overshado a marred couple  order to cau them to are ad t Oce the the ac a c of ts tasman s acat ac at ed boh boh o he id iduals i o lner ke each othe ad ll desre o leae each other wthout owi wh he marred  th frst pace

AOS AGIC ASFOMAIO KILLS

;; - -  MEl DAO r -  c��ad  Thee Pue One

"To give authority! "Fo evey geneation ona! "To the thee oa etie To open up a pota to negative enegy!

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"Cut the bon that exit et et een the to iniviual in iviual! ! "eve the eationhip beteen them, ie utting on ga! "Pull out the root o their relationhip ith aggeve ore! "Do it al ay ong, 24 hou a ay! Big Dippe Magi ea

Figure 1.257. Fung Yang Daoit et Coupe epaati Taliman #2

In this type of magic l itual two talismans ae used togethe. The st talisman, witten in black ink on yellow pape, is used in ode to summon evil gods and thei helpes to the families esidence (igue 1256) The second magical talisman also witten in black ink on yellow pape, is used in ode to open the two victims, allowing them to act as magic potals fo the gods and ei helpes to oveshadow and possess (igue 257) ncee the evil gods and thei nc the i helpe helpess take con con toll of the to the victim's victi m's minds, they immediately cate stife and dissension, causing the couple to quickly sepaate and distance themselves fom ea othe.

H WAY OF HAG)

The Chinese Chinese tem ei Dao Dao  (the At of En chantment), efes to an ancient at of chaming o spellbinding, spell binding, and is i s still elevant today in cetain pats of China is magical at of enchanting can be used to manipulate the body of a membe of the opposite sex though eithe diect contact o though thoug h a place pla ce o thing that the peson fquently comes in contact with Although the ancient pactice oiginated in the t he at of wooi wooing ng someone someone it can also be used to cause a victim to eithe lose favo and meet misfotune misfotune o make an individ ind ividual ual eceive kndness and blessings. This magical at can be pactised by eithe men o women The main focus of ei Dao is diected on the magical skill of oveshadowing, enanting, and seducing a victm and includes many esoteic techniques used by an individual in ode to contol anothe. Accoding to ancient Chinese histoical documents duing the Han Dynasty (206 B.C. 220AD.) the thee e wee seveal pala palace ce women who wee accused of using ei Dao in i n ode to seduce the empeo and gain his pesonal favo Duing the Han Dynasty, thee wee thee popula boos of esoteic ei Dao magic. Ea of these ancient books contained detailed infomation of vaious magical techniques used in the at of seduction. The thee boos wee entitled, Th ct At f f tang Wmn, Wmn, Vau Cham Rm, an Rm f Avngng Lv The geneal outline of these ancient manuscipts contan esoteic infomation on how and when to select auspicious times and the specic modes of action to pefom pefom  The following ae ex cepts fom fom these thee ancient ancient ei Dao Da o manuals manu als THE SECRE AR OF SELING WOMEN

This esoteic manual focuses on magical methods used by piests in ode to woo a man o woman. Some of the contents descibes how men can manipulate manipul ate the love of thei own o othe othe people's wives, and how to commit illicit sexual

28

WDAOSTMAGICCOM

relatons wth a woman ese anent shaman ove tehes are belever to have beome e remey reme y popular popul ar dung the Hn Dynast when haman ars wee ommonly used n oder to gan he favou fa vou or ontrol of another • Whenever you wsh to make your huband ove you get the earth fom unde a ed dogs feet and plae t below the mas navel. The huband wll mmedately love the wfe • Whenever yu wsh o make your husbnd love and respet you get the husbands thumb nal and bu t nto ashe. Take the nt a medne by addng ashes ad make t nt  to wne wne  Drnk the wne e husband husband w medatey ove the t he wfe.  Whenever you wsh to ke you husband love and spet you te wfe must take 4 eyelashes from beow he eye nd bu them nto ash. Take Take the ash ad make t nto  med ne by addng t to wne Drnk the wne w mmed ately your huband The husband wll mmedately love te wfe  Whenever you wh to make your husband love you take the mud fro under the doorway and make a path of 5 un (the wdt of the thumb n dynamter on the dooway. You wll mme datey get the huband awe ad spet  Whenever you wh to make a woman loe you on a GengZ day get a wooden gurne made from a pea tree n the SouthEast row of the orhard and wte the womans name on t You wll mmedatey ge the womans love. Weneverr you wsh ws h to make a woman wom an love you  Weneve on a GengZ day wrte te womans name n a path of  un ad then walow them You wl mmedately get te woman' love • Whenever a man wshes to woo a woman or oeone wfe for overt seual relatons on a GengZ day wrte he womans name and over the belly He w ertanly get her wthn  day.  Whe Whenever never a ma wshe o make a woma w oman n fal hm  he mut get 2 str strnd nd of the n ove wth hm

282

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woman har and bu he to ash ake ake te ashes and make t nto a mede mede by adng adn g t to wne Drnk he wne at sunr sunrse se Whenever a man whes to get a woman for overt eual latons on a GengZ day he must wrt wrt the woma name and bu t to ash Take the ahes and make t nto a med ne by by addng a ddng t  t to wne. Drnk the wne wne at sunrse Ths spel s mmedaey eff effetve. etve. eneve en everr a an he to get a oma o ma for o o vert eual relaton on a engZ da he ut get e har from under er gt armpt an ngea a bu em o ash. ake e ae an make make t nto nto a ea mu mu  Eat t t u .  . Wheneve a man whes to make a woman fal n ove wh hm he must get te lahe fro under a yellow dog' left eye and bu them to ash Take the ashe and make t nto a medne by addg t to wne. Dr the wne Ths spell s mmedately effetve Whene Whe neer er a man ma n whes to make a woma fall n love wth hm of her own aord he must wrte the womns name on a peah branh om the outhEast row of the orhard Take the branh ad ad plae p lae t on the tolet tolet  Ths spe s mmedatey effetve

AOU HA  Ths esoter manual ouse on maga methods ued by prests n orde to woo a man o woman oe o the ontents desrbes how men a mapulate the love lov e of ther own or other people wves and how to ommt llit eua relaton wth a woman Thee aent shaman love tehnue are beever to have beome e emely popular dung the Han ynasty, when shama arts were ommonly used n order to gan the favour or ontrol of another Wenever you a a  nvolved  a lawut wth anoer peron wrte er name down on paper Then peak a destrutve ure sp onto e paper fold the paper and pae te paper sde your shoe Ea tme you sep te vtm wll oe under foot and fel the presure

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OS O S GIC R SORMON SKIL

 Whenevr a man wshs to seduce a woman

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for covet sexual relatons on a GengZ day he must ncnerate the tals of two femae doves Next he must place the ashes and bones of the two tas nsde a morta and pound hem nto powder whe speakng a Trance Seducton ncantaton. Then he must place he powder nto wne and make t nto a medcne e must drnk the wne and the seducton wll occur In order to cause a separaton to occur between a husband and hs wfe proceed as folows nd a fresh Quantou commonly known kno wn as Clenched st Vegetable Vegetable  or a young Bracken e) tha faces EastWest. Inerate the Bracen e, place he ashes nsde a mortar and pound t nto powder whe speakng a Create Wrah and Dscord cantaon. Nex pace the powder nto wne and make t no a medcne. ecrety gve t to the husband and wfe to drnk. They wll be drve apart In order to overshadow and possess an nd vdual proc proceed eed as fo folows lows Begn by remov removng ng  nas from the ef caw of a male dove and  nas m the left hand of a young gr. Sco Scorch rch them both n a saucepan and then place hem nsde a mortar ad pound hem nto pow der whle speang an Overshadowng and Bndng ncantaton Next secrety place he powder onto he ntended vctm and they wll be yours n order to obtan the favors of an ndvdua place her eft eyebrow n wne and drnk t ventualy you w obtan the persons favor ventualy

 O VNGNG OV Ths esoterc manual focuses on magca methods used by prests n order to woo a man or woman Some of the contents descrbes how men can manpulate he love of her own or ohr peopes wves and how to ommt llct sexual reatons wth a woman These anent shaman ove technques are beever to have become ex tremely popular durng the an Dyasty when shamanc ars were commonly used n orde to gan the favour or control of another In order to overshadow and possess an ndvdua pce pcee e as follows Begn by emovng the left caw of a rooster and the ngea from fro m the rght hand of o f an unarred woman. Burn both of them nto ash Next, secrety spread the ashes onto the cloh o e ntended vctm and ey wll be yours  Whenever a man wshes to make a woman fall n ove w hm he must get 20 stands of the woman's har and bu em to ash. Take the ashes and make t to a medcne by addng t to wne Drnk the we at sunse. sunse. She wl w l love you deeply  If you love a woman n you heart and do not have a way of achevng your hear's dese wte er name 14 tmes and wth the sacred well water water drawn from the door of the wel st hng  the mong whe facng East Look sat nto the horzon and dnk the sacd water when the Sun comes up u p Ths magcal tua must  done n secret, and the man who wshes to make he woan fa n ove w hm must not tell anyone he has performed such an act

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23

WDAOISMAGC.COM

ROECING OVE AN BRINGING NION The following i s a speca The speca magial magi al rital rita l used to couner couner he overshadowing ifuence of mgcal mgc al enchantment

hen Dao Area

hie Cande

SPLL OR OURG CHM

The is noing moe sad and pitiful han he sight o a sweet man or woman who has e mercilessly chained to an anry, stongwilled mate This is espeially tue when maga spells ae used t d and keep the victim from ree ing hemseles In orde to be reeased rom te magcal poe o this type of Loe Magic Spell, the vctim must proceed as ollows: mus t perom a secet secet ceremony at  The icm must ight in whih they make a hexing doll tha repesents their captor.  e dol s then laid face dow o the altar tale ad two coins are paced onto its ac One coi should e placd at he ack o the dolls heart etween the shoulders at the hen Dao" ("Te Way o he piit" aea; the oher con should e placed in he aa o the dos idneys at their Ming Men ("Gate o Lie/estny") area (Fgure 25) (ne w) white candles are the the  to e  Two virg (new) placed esides the doll and lit ecause ts ceremony is performed at t the vicim will use only the candles that are on the altar to provide the necessary light eeded to carry out the st o the ial  Net the victim will u hal o a petition dedicated to the Mn Goddess askg her to e them from these chains of love The ha o petiti itio o s ued ued along wth three incense thepet the sticks ad some Gold Foi Spirit Money

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hie Candle ie 258 Rial o Contein a ove a Hex

 Then the viti will suspend the ceemony extnish the two white candlesand leave te alta room or a e hous  At surise, the victim ill ret to the ata room and relight the wo white cadles and rese the magical ria ter reactiang the sacred altar space, the victim will again u another hree icese, the other haf of the petition is hen ut ad te rst of the old Foil Sprit Moey is ut as a ofering  he ctim wll then ose the magc rita and leae the altar room is important hat the icim leave the heing doll eacly as it is on the the altar tale after the magica ria is nished  The victm should continually repeat this magc rital every ght or as may nghts as t is i s necessar to rd themseles o the over shadowing inlence of the Love Magic pell.

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AOS AG RASFORMATON KS



 wo Gos o Uny and amony)

GIC TIMN OR REING NION ND RMONY

<1) I I I <8) (2 ) I I I I I I I (5) I I 3 I I I I I (7(7  I I I - - - - - - - - - -  - - J

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Figu 1.260 h Gang a ng an s om on h iss  hand is ings) h reig h magia nnaon

3

he follog  spec mgcl ismns nd incnons used o coune he oveshdo ng iuence of mgcl mgc l enchnmen enchnmen us uses es d hexes h re used o ck  hppy mige close fmy or sccessful business eionship A of hese specl isms re direced od odss he mgcl sevces of ehe rX he o Ceesi Gods of Uny d moy (Figue 1.259  rdolly e pes oud consu o mgl ismns dediced o Hehe xi e o Gods of rmoy d Uo) 1261 h h oub and a  e copy s bued  he l be nd dis UsdFigu o engialy Aiva h h alismans  ped o he Celesil Celes il Cour; he oher oher mgc ar dawing hm in bla in on ylow a) ism is gve o he cim seekig hep, o brng home he mgic ru s perfomed (4 p     p d piv  did n he follog mner (5  p oo d  d cosr srucg ucg boh mg (5  Afe dedcg nd co p Pop  oy popy c ismns he pres oud recie he o (6 (7 p   d og mgcl ncno While repeig (8 p Ad  o  o  o o  oud he ncon he pres  poi o he (9 p vry i roiou d  lsmn h hs rgh Sord Fgers Hand pop popy y  c c    Sa, nd use hs ef hnd o perorm he Gng  Afe impg boh mgic lsmns, Sr Seppig pe (Figure 126 ccodig o he fooig numbered sequence he pries i fom he Hehe Doube Hnd Se Figue 1261 direc  ords he o (1 p  v Foc o v d mgic ismns d repe  peso in     o cno ddessing he specc poblem he (2d p  u d oo  i  ky vicim is fcing. (3d p God d Go  pd

285

WDAOSAGCCOM

igure  262 262 Taisma sed o Cea Uo a amoy a  is o be deaed o e Gs He ria   bla k o yeow aer ad ug o h ma al   hous

Figre 263 Tasma sd o Ceae o ad Harmoy Hbad ad We   i o be dediad o  God ee Eraad wi  ba  o yelo aer ake o oies oe s o b g o e ma a i e oe; he ohr y s  be ke  e bedroom

 Nex one op o e gic aisan is bed  e aar abe and dispaced o e Ceesia Ceesia Cour e oer magic aiman aima n is gen o e ici seeng ep o bing oe and ang on e ain wa wa  or bdoo



Famy d Sbns Taman e  aisan (Figu  speica designed o brig peace, unon and arony beeen wo biceng sibings

86

Figure 26 Talisma used o Creae o a amoy

&

 s o be dee o e Gods Hhe Eria Wr Wre e i ba ik o ye aer a hg o e mai al o a busiess

Fns ad Commniy Tasman e ird aisman (Figure 264 is spe deigned o bng peace uon and aron bewen an individu ind ividua a and is or er er ieds o bsness eaionsip

e pe ay coose o agicay Aciae n o ese 3 aisans b epeaing one o e ooing o magica incanaions (ie e "eeig Peace and Hamony I A Reaonsip ncanaon o e eeng Poe And Sup sad ad We Tasma Te idde po  A eaonp eaonp ncanaion) . Te agica asan (Fgue 63) i pecicay deiged ncaon nc aon soud s oud be epe epeed ed oe e aisn a isn o poec a arriage, and o en e oigina a  a en consced on eow pape, n oe oe appess, union, ad arony in a ea ea- bac in ex ea e agica powe inside ionsip a as suddey goe ad. e aian

AOS AOS  AGC RANSORMAON RANSORMAON KLLS

(The followng praer s spoen o he w aon sans of marage Hehe (Hamon an non  s sed when conscng magcal a smans sed for spporng a elaon p and  eced as foows

I i n vi t e the Gods o Hamoni o usousHeave Heave andandHamoni HamoniooussiEah Haoni ea  ea m e amonious Sun and Hamonious Moon Hamoni Hamo ni o us East and Hamonious Hamoni ous West We st  Hamonioandus South SouHamoni th and Hamoni o us Noh Hamonio us Cente. Cente. Plandeasehamony i n g Spi n g to Eah hamony to al ami amili es Biand nan dgceat sunsh sunsehanuie fom fotfultfulm haest the East  Bi n g peae to the spi  i t  and ceate ontentment to the soul soul.

 -

Magc alisman Sea use r Brigng Eehing ogeher

(The follong ncanaon s spoke o he wo messenger mmoras Mase ong Sheng d Maser F Yan Dang  s spoen when asng asssce n procng powe and sppo n a relaonshp and s reced as foows

Maste Hong Sheng Shen g and Maste M aste Fu F u uan Dang  help help God toseek know knowfomyhewipshes. I onl y when it is ve necessay nece ssay

(Nex daw e followng magcal Sea n he ar ove e asman

Wle drawng e followng magcal Sea (sed for smmonng he he sps n e a sa he folowng canaon

Geneal i a n Sen i a n Hong Ho ng and i a n i  ae theheithee comi appenti cpowes es ofesHee co mi n ed pow exceed the powes of ee e e  ony askII  ioot isthenotgent hep when wheOneone n itcaniscannot ugent summon them. Wi t h thei  hel p  one cou d ecei v e the powes powe s o Heaven and ah and an d innuene the pu p uic and pivateate sectos sectos Wigithltheis and heheoys p husands and wi v es get along Ae Aeecome the man macannaand acoup ndallwoman e  them evenhedeathcoupe cannot cann ot sepaate the m coup e wi l a w ays a ys l i v e ihins today a staeisomyhamony hamo ny equest"

87

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Miricil iA r M  

      is)

r,

_ L      _ 

Magica ommn Seal o ai Shn ao Jin



Herts  nersan  r  ac  Ote   I

r

    oman an Man

_

   Birthay

oan 

r Hamony 

L    _ oA

r ire i re Aove Aove  Be o  Beo _ Laer r

 1

Magica Sa s or Soning

1

L    

_

288

e elestial G Tai Tai Sang Lao Jun aa he  he mmortal mm ortalize ize Laozi o o o Lo)

A Mae

The oloing ncanation is spoen to Tai Shang Lao Ji n t is use o binging to people bac into a love eaionshp an is spoen to energeicay activate activ ate a agical ag ical love cham ie i e it is spoen a ae e constucti constucting ng the Love Magical Talisman) This particuar particuar tisn tis n sho r rst st be construce construce on a piece o yello pape an rittn in blac in Then ecie he olloing incantation in oe o magicay magica y acivae i:

in andwoang pesons ang comi n e pes ons ecome a copl en  ai Sang Lao Jin Ji iis is an ge genn orde! orde! Hel p he mal e and  he he femal e come ogeer Fse eiso a r easheyas one ae compl e el y entwi n ed and falal in love

Johnson - Daoist Magical Transformation.pdf

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