14897428 Chi or Tenaga Dalam or Inner Energy r Jinn Related

8/9/2019 14897428 Chi or Tenaga Dalam or Inner Energy r Jinn Related

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The JINN MAIN PAGE

UFOs aren't extraterrestrial -- They're extradimensional.

DANGERS of CHI:

Jinn possession in some Qi Gong (chi kung), tai chi, martial arts and meditation practices

"My Story"An experience of Jinn possession

rom http!###$dangerofchi$orgmystory$htm

It is my belief that those reading My Story will fall into one of the followingcamps

(i)The reader will be greatly interested by the information either forpersonal reasons or mere c!riosity

(ii)The reader will be experiencing a "ery similar problem themsel"eswith no one to t!rn to

(iii)The reader will thin# I am a religio!s n!t trying to propagate hisideology or is psychologically impaired in some manner
http://www.thejinn.net/index.htmhttp://www.dangerofchi.org/mystory.htmhttp://www.dangerofchi.org/mystory.htmhttp://www.dangerofchi.org/mystory.htmhttp://www.dangerofchi.org/mystory.htmhttp://www.thejinn.net/index.htm


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I can ass!re yo! the latter is definitely not the case$ I am simplydescribing what happened to me and my experiences with no alteriaintention other than to p!blici%e the dangers of the esoteric internal arts.&ll the facts yo! are abo!t to read are completely a!thentic.

My History of Martial Arts

I began learning martial arts o"er a decade ago$ I was always "ery #eenand too# great interest not only in the physical sciences of the art b!t alsothe spirit!al aspects. I st!died many systems d!ring this time incl!dingboth apanese and (hinese systems )both northern and so!thern systemsas well as internal and external systems*. &ll my instr!ctors were of thehighest calibre$ incl!ding a Shaolin Mon# from (hina$ +rand Masters andnational champions )and if I was to pro"ide yo! with their names I don,tthin# anyone wo!ld disp!te their s#ill and gen!ine martial arts lineage*

It was !pon learning the internal system #nown as the Fi"e &nimal systemof Spontaneo!s (hi !ng (Wu Qin Xi)which is an internal system whichin"ol"ed in"ol!ntary mo"ements following the discharge of energy intothe practitioner that my insight into the world of Martial &rts was to ta#e at!rn for the worse. e"er before had I learnt a system which res!lted inind!ced trance li#e and altered states of conscio!sness which ostensiblyimpro"ed health and martial arts prowess. I soon began channeling theenergy )(hi* and creating a mini mirco-cosmic orbits aro!nd myself. Inaddition my instr!ctor wo!ld adeptly s!mmon the energy )(hi* andtransmit and pro/ect it into his st!dents with st!nning transitory res!lts of

impro"ed health and increased physical strength. &s the years passed onand I earned my instr!ctors tr!st as I passed thro!gh all the Fi"e &nimalstages$ he wo!ld boast that I was becoming a "ery powerf!l st!dent andthat soon I wo!ld soon be able to heal people myself$ this made me e"enmore eager to master this science. The principal of !sing martial arts as afighting art was always so!nd$ b!t !sing it for the betterment of otherswas an e"en greater incenti"e to learn$ this was by no means acontradication b!t merely the flip side of the ability to #ill and heal. &ndindeed I was aware of the body of scientific e"idence which s!pported thisclaim. See Fi"e &nimal Frolics.

Beginning Symptoms

0!ring this time I started to experience !n!s!al sensations. This beganwith paralysis between the state of wa#ef!lness and sleep as if somethingwas constricting me /!st as I wo#e !p in the morning$ to feelings of"apo!rs of energy aro!nd myself$ partic!larly at night when my body wasarrest and in a state of repose at night d!ring sleep. F!rthermore otherst!dents of this system also experienced the similar things b!t myinstr!ctor always elo1!ently co!ntered any assertions of the s!pernat!ralby saying the (hi was simply opening !p dormant chambers of the body 2

brain and that s!ch feeling were completely nat!ral. The instr!ctor wentas far as saying had we been practising s!ch systems a cent!ry ago we


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wo!ld li#ely be con"icted of practising magic 2 witchcraft$ and that is onlylately )i.e.34th cent!ry* that chi has been examined and st!diedscientifically$ infact some ignorant (hinese 2 e"en non-(hinese scientistsha"e s!ggested that it is no more than bio-electromagnetic energy )see5hd thesis 67i 2 8iolectromagnetic 9nergy6 :or# Uni"ersity*. (ertainly I

was aware of the body of scientific e"idence p!rporting the healthbenefits of 7igong 2 (hi )see The 7igong Instit!te*. I th!s as a g!llibleyo!ng st!dent contin!ed with my st!dy of this system determined tomaster it always mentally finding an exc!se to explain away thesesymptoms.

It was !pon doing some prelimary research on the s!b/ect of Sleepparalysis which consists of a period of inability to perform "ol!ntarymo"ements either at sleep onset )called hypnogogic or predormital form*or !pon awa#ening )called hypnopompic or postdormital form* that Ibegan to disco"er that this was often associated with withcraft and magicthro!gho!t history$ where the term the old ;ag was fre1!ently !sed and isstill !sed to describe a demon$ ghost$ etc. that sits !pon their "ictim'schest$ ca!sing paralysis and sometimes ma#ing it hard to breathe. Idecided to in"estigate f!rther and read a boo# bo!ght by my brother titled6The 9xorcist Tradition in Islam6 8y 0r. 8ilal 5hilips Uni"ersity of


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Visit y Aot ! Shaolin Mon" an# the Stat$e of B$##ha

I also obser"ed the stat!e of 8!ddha we had in o!r temple wo!ld becomeof more central importance in o!r classes. O!r instr!ctor )Sif!* wo!ldchannel his energy into the enormo!s stat!e that occ!pied a large corner

of the hall. The significance of the 8!ddha was to become f!rtherexemplified following a "isit by the Aot Shi Yon Xianinto o!r temple$where !pon he performed a ceremony which in"ol"ed the stat!e of8!ddha$ he channeled an enormo!s amo!nt of (hi into the 8!ddha )atwhich point many Sif!s that were present in the a!dience reported feelingthe powerf!l energy of the &bbot pass into the 8!ddha$ some e"enreported seeing bright lights$ and indeed this energy was to remain in thedespicable idol. ;e was accompanied by a Shaolin Mon# that o!r Sif!instr!ctor had in"ited to teach$ and m!ch of the world media was present.The &bbot of the Shaolin Temple$ aided by Shaolin


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position$ this he said was for their own safety. The Mon# then s!mmoned!p his chi power. This too# two or three min!tes. Standing a good ten feetfrom the two "ol!nteers$ he reached o!t hes hand and made a slowdownward clawing motion.


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!n!s!al dreams$ "apo!rs of energy $ !n!s!al so!nds 2 mo"ements in mystomach$ feeling of ma#ing growling so!nds$ sensations of crawlingaro!nd the body i.e. formication$ feeling of something mo"ing aro!ndinside my body )almost thrashing aro!nd with great speed*$ n!mbness inlegs following adopting sitting positions$ desiring to cry at moments with

no moti"e$ paranoia$ declining mental ac!men )exhibiting itself in memoryloss$ inability to concentrate$ limited lateral thin#ing and analytical s#ills*$"omiting sensations$ and strange clic#ing so!nd in my bedroom. In fact Ibecame so !sed to these symptoms that I co!ldn't e"en remember whatis was li#e to be normal again.

It m!st be stressed that it was only after the inception of my st!dy of theinternal arts that all these symptoms were to occ!r$ prior to this I hadalways been healthy and was of so!nd mental intellect. ot #nowing whatwas wrong with myself I bore this sic#ness b!t chose not to see# a c!rethro!gh western medicine fearing they wo!ld misdiagnose me and fill mef!ll of dr!gs or e"en thin# I was ma#ing it !p or that I was psychologicallyimbalanced.

n Holi#ay


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the tape foc!sing !pon the area of pain as if it too co!ld hear therecitation /!st as I co!ld. &t this point I didn,t #now what to ma#e of theShei#h$ this was the first time I met s!ch a person and so!ght s!ch an!ncon"entional resol!tion to my problem$ hence I simply did what theShei#h as#ed witho!t criti1!ing his methodology. I simply wanted to be

normal again as I was before I st!died the internal arts.

Upon p!tting the headphones on and ta#ing a comfortable sitting positionwith my legs crossed I closed my eyes and the tape was then played. Iimmediately identified the recitation on the tape which consisted ofIslamic chants$ !n!s!al so!nds$ and 7!ranic recitation of caref!llyselected "erses.


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+rad!ally the effects of the drops began to wear off as the pain began tos!bside and the crying slowed down and then e"ent!ally stopped. I waslater told that the (inns see throu$h the eyes of the human andthat the ointment that the sheikh put into my eyes was alsotantamount to puttin$ it into the eyes of the (inn itself as well)

#lso the pain that I felt correlated with the power * control the(inns had over me)

The Shei#hs assistants noticing my beha"io!r ret!rning to a more normalstate then wrapped a towel aro!nd the top half of my body exposing onlymy face and then prod!ced forth a water spray )s1!irter*. One assistantheld me loc#ed down from behind$ while another infront of me begans1!irting water )which had been prayed !pon by the Shei#h* straight intomy face$ I immediately began to scream "iolently and it almost felt li#e Iwas s!ffocating$ b!t the assistants weren't phased and didn't lapse as thes1!irting contin!ed. The Shei#h again yelled o!t at me saying 6+eavehim or else&&&. &fter the s1!irting was o"er the whole towel wascompletely drenched and I felt greatly relie"ed that it was o"er. ;owe"erall was far from finished.


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the unusual nature of the liuid that was !ein$ dischar$ed !y mein the west is more commonly known as ectoplasm)

Then one of the assistant grabbed me and said that's eno!gh telling me tostop "omitting.


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The %ays After

I went to see the Shei#h the next day and indeed e"eryday there on in

after for se"eral wee#s !ndergoing the same combination of Islamicallysanctioned exorcist rites with some additions. The Shei#h ga"e me a list ofprayers to perform reg!larly and told me to drin# nothing except a waterbottle he wo!ld gi"e me which had been prayed !pon )which I co!ld thenfill !p when it was half f!ll*. The Shei#h wo!ld say that water had thebenefit that it co!ld reach e"ery where inside me so the /inn had no ref!geexcept b!t to lea"e or die within me. 0!ring this period those symptomsof spasms$ n!mbness$ head aces etc began to wane. The decline wass!ch that the !ntil spasms were no more than /!st a little pric#s$ the headaces were gone and my o"erall well-being was "astly impro"ed etc. &lsod!ring this period I wo!ld often ha"e !n!s!al dreams which I wo!ldcon"ey bac# to the Shei#h$ and sensations of something crying inside mebetween the state of wa#ef!lness and sleep. The Shei#h was tort!ring the/inns to lea"e$ and if it didn,t he told me it wo!ld die within me. It isdiffic!lt to ascertain why the /inns had s!ch a strong association withmyself $ it is possible that beca!se I had in"o#ed them they weretormenting me$ may be they li#ed their new fo!nd home=host$ may bethey were forced to remain inside me by other /inns that hadcontrol=mastery o"er them$ or maybe they were /!st simply e"il anddesired nothing other than the destr!ction of man#ind d!e to historicalreasons of enmity between the two creations.

*ases of Possession

I ha"e since seen many cases of possession$ possession in"ol"ing /innsfalling in lo"e with girls$ possession in"ol"ing acts of magic performed onindi"id!als$ possession whereby /inns harass or ha!nt indi"id!als=b!ildingsetc. 8!t certainly my case was !nli#e most of the others the Shei#h wasdealing with beca!se I had directly in"o#ed these creat!res andinad"ertently so!ght their assistance "ia )i*My instr!ctor channeling theenergy into me )ii*(apt!ring chi from o!tside my body )iii* +oing into deepmeditati"e trances allowing the chi to ta#e control of my body li#e I was in

an intoxicated state ta#ing on the characteristics of animals see

the indi"id!al to store !p or hoard their chi. That is why practising s!ch


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systems can be so fatal to the practitioner and act of exorcism can beconsiderably longer than otherwise.

+IN,S-

The Tr$th ao$t Spontaneo$s *hi ,$ng

.is" of /igong

VI%ES'HI*HSH'SMEAMA0ING*HIABI+ITIES inn possession mightacco!nt for these. 9specially impressi"e is the bending of metalrods by pressing them against the eyeballs or the open area of thethroat where there is no m!scle.

Min# Bo#y ! ,i&"ass Mo1es 2 Har# /igong Gro$p

Shaolin /i gong an# iron 1est
http://www.thejinn.net/truth_about_spontaneous_chi.htmhttp://alternativehealing.org/risks_of_qigong.htmhttp://www.youtube.com/watch?v=co6G-vyAlII&feature=relatedhttp://www.youtube.com/watch?v=hmbw8gxft-0&feature=relatedhttp://www.thejinn.net/truth_about_spontaneous_chi.htmhttp://alternativehealing.org/risks_of_qigong.htmhttp://www.youtube.com/watch?v=co6G-vyAlII&feature=relatedhttp://www.youtube.com/watch?v=hmbw8gxft-0&feature=related


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The

JINN MAIN PAGE

UFOs aren't extraterrestrial -- They're

extradimensional.

The Truth about Spontaneous Chi Kung

( Jinns / Demonic Possession )

http://www.dangerofchi.org/mystory.htm
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Introduction

Today you will find the word Ki (Chi) cropping up no matter where you look.

You will see it on advertising hoardings, on posters, in newspapers and

magazines and in the rightly coloured advertisements festooning the

trains. Ki is regularly featured in certain magazines in articles with enticing

titles such as !The "ysterious Ki #oes $t %&ist', !The "iraculous Ki Cures

ll #iseases, !The *ecret of the *upernatural +ower of Ki evealed, etc.

"The Mysterious Power of Ki" by Kouzo Kaku p.1.

But what is Chi? Where does it come from? What are its origins? How is it

that tapping into the power of Chi can enhance physical prowess by

allowing the practionar to perform superhuman feats? Can cause the

emission of Chi energy through the -ed *and +alm-technique with

devastating results? llows the !artial rts practionar through summoning

Chi to invulnerabily absorb deadly blows with minimal in"ury i.e. the

infamous #*teel acket--$ron *hirt- -$ron Crotch-and -$ron is-

techniques? Can be pro"ected and transmitted over vast distances spanning

hundreds of miles? Can result in the notorious $eath %ouch ie #im "ak&

'ancient art of stri(ing vital points of the body engineered to cause (noc()

out& death or delayed reaction*? Can be e+changed between people i.e.

Clapping palmsand passed on into food& water& and ob"ects? Can induce

trance li(e and altered states of consciousness during which the practioner

e+periences involuntary body movements 'i.e. /u 0in 1i and spiritual

kungfu* and demonstrates cogni,ance of forms never before practised? Can

miraculously heal - ameliorate the health of the critically ill 'even in

instances where modern medicine with its advancement - deep insight

cannot avail*? Can be used to control an opponents mind free,ing them up&

and can be used to predict and forestall an opponents intended 'not

actioned* moves in battle through kienhancing en mind control

techniques? Can result in ama,ing precognitive abilities to perceive events

before they occur& e.g. "aster "orihei2s'the founder of i(ido* legendary

ability to dodge and ward off bullets by seeing flashing lights of kicoming at

him& similar beliefs were also credited to the Bo+ers ebellion of the late

01th century whose adherents claimed a magical imperviousness to bothblade and bullet through breathing and movement e+ercises 'chi*? Can

through enhanced meditation transform one2s state of mind into a monistic

'#all is one#*& if not an outright pantheistic '#all is 3od#* outloo(? Why is its

practise often integrated or associated with polythesitic idolatrous rituals&

such as woshiping idols 'eg statues of Buddha& 4ao %,u& Bramer 5ishnue

and 6hiva*& false dieties& deceased spiritual or ancesterial beings 'i.e. wafu*

and the approbation of past masters& as well as being used as a vechile to

propogate idolatrous ideologies? nd can even lead to unusual energy

sensations and paranormal activity at advance stages i.e. aura diagnosis&

telepathy& tele(inesis& remote gong 'i.e. remote viewing*& unleash latent

psychic ability 'clairvoyance and clairaudience*& and even reports oflevitation? nd yet those practicing the internal arts number in the tens of


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millions daily& despite having (now discernable idea of its precise ma(e)up

and the deleterious consequences that can accrue through its practice i.e.

namely the medical condition (nown as -0i 3ong #eviation *yndrome-

'today a medical diagnostic term widely used throughout China* ,0igong

+sychosis& evil qi '&ie 4i*& malignant qi& stagnant chi& and -Kundalini

*yndrome- 'collectively referred to as the !#ark *ide of Chi*. 7f you are apractioner of the !artial rts& in particular the 7nternal rts& ever studied the

8ive)nimal 6ystem of 6pontaneous Chi)9ung& then this article is

imperative reading for you and the sinister malign reality of Chi 9ung will

become all too evident. %he paragraphs and comments you are about to

read are derived from my own e+periences& close observations and study of

the !artial rts. 7nadditon 7 have also used other sources and references

where 7 deemed it relevant to cogently present my case& producing both an

authoratitive and ob"ective analysis of the sub"ect matter. !y ultimate

purpose is to publici,e the dangers of Chi and the insidious esoteric and

e+oteric energies of the east.Throughout the rest of this writing the terms

tai chi, ki, rei5ki, 6 4i gong will e used synonymously to mean Chi.

Reality of Chi

7 have been a practioner of the martial arts for several

years& and that also includes spontaneous Chi 9ung. %he

Chi they utili,e is not a harmonious& benevolent& all

prevailing& invisible energy/force which flows binds and

permeates throughout the niverse& but rather a sentient

life form unto themselves 'nor are they discarnate spirits of

the dead as is commonly believed in the west* which

religions around the world and communities - civili,ations

throughout history have commonly termed 6pirits& ;inns or

$emons. !any people around the world have been severely mentally

affected to their detriment through the study of such systems which often

involve 'as will be e+amined here on in* clearly defined movements/forms or

involuntary actions.


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>igong 'e+ercise of vital energy@* is a Chinese healing system based on

trance. 7t consists of meditational or movement e+ercise& or both& induced by

use of a highly culture syntonic set of suggestions based on the concept of

qi 'vital energy*. 7t has been estimated that about A of China2s 0. billion

people practise qigong& so this may be the most common form of hypnosis@

practised globally.

Chinese hypnosis can cause i!on! induced ental disorders by

#in! $ee% associate professor of psychiatry &M' ()*+ ,-*)- Mar 1/%

*+++

7ndeed the concept of Chi)9ung dates bac( over D&AEE years& along with the

rest of Chinese !edicine& which has a long and recogni,ed pedigree& slowly

evolved into a highly refined art %oday. 7nfact within China alone there are

over three hundred Chi 9ung systems& each individual style has its own

specific training methods. >igong is ostensibly a training system which

helps to generate a strong flow of >i '7nternal =nergy* inside the body and

then circulate it through the entire body. !any !artial and Fon)!artial styles

of >igong training have been created in the last D&EEE years. %he most

famous martial styles are:

0* Tai i 0uan

G* 7agua

*1ingyi

D* 8iu 9e

A* 7a :a

%hese are considered internal styles ';ei 3ongor ;ei arin Chinese*& as

opposed to #e+ternal# styles li(e 6haolin& because they emphasis wor(ing

with >i. %he best (nown Fon)!artial atyles& which emphasis the

enhancement of >i circulation to improve health are

0* /u 0in 1i'8ive nimal 8orlics/6port*

G* 7a #uan in' pieces of brocade*

* #a "o2s#Ii ;in ;ing# !uscle Change Classic

D* *hi %r


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set of prescribed movements but rather as an escalating state of involuntary

spontaneous movements including muscle tremors& twitching& unusual

breathing or vocali,ations and gyrating movements sending the practioner

into a induced trance li(e state. %he various postures of the 8ive)animal

Jlay are related to the five elements - their corresponding solid organs. %he

8ive)animal Jlay has five movement types& each named after an animal:

0. 21ian "en2%iger 6tyleG. 2*he Cheng 0i2$eer 6tyle. 23eng *ang2 Bear 6tyleD. 2:ei Chang :ang2!on(ey 6tyleA. 2Kang Cang


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centers or collection points.

%he "inn aggregate in three centers or collectons points within the human

body& these are called $an %ein& which translates as field of eli+ir.

#7nside our body these fields are a places for cultivation. s the name

suggests the cultivation process is similar to the way crops are cultivated in

a field.# 4i(e 5nial 4rolics 7i 9on! by 4ranlin 4ick p.1:.

=+cept it is "inns - not crops the practionar is hoarding.

%hese three centers '$an %ien* are also associated with three different

types of energy. %hese three energies are called the %hree %reasures: ;ing

'relates to the physical body and is located G inches below the navel*& >i

'relates to the mind located in the middle of the chest*& and 6hen 'relates to

the spirit or conciousness located in the head*.@ Ibid. p1;.

%he %hree %reasures are all related and can support and tranform into each

other. %hey are actually the same substance at different levels of

refinement.Ibid. P.1;.

7n other words& as the Chi moves upwards from the lower organs it becomes

more potent.

%he body is the same as a container that must be filled from the bottom

up.@ Ibid p1;.

%he "inns control thus becomes complete when the 6hen is affected.

%he induction of "inns has dramatic affects upon the human body

>igong bolsters the primal& reproductive vitality& or "ingK it potentiates the

daily bioelectrical energy& or qiK and it refines the light of our radiant spirit& or

shen.@4i(e 5nial 4rolics 4or itality and 6ell &ein! by

'ohn u Cane p.1.

pon the submission of each of the five stages the "inn gains a foot hold


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over the host germinating into every corner and then brining its possessions

with it "ust li(e a human would move he2s/her furniture into a new dwelling.

%he "inn flows through its newfound host li(e blood& incrementing its control.

%he result is the successive infiltration of each organ& limb and then

ultimately the brain& brought under the wing of the "inn. %his is the most

dangerous part of the body the host/Chi 9ung practioner can give away.!any students at this stage report seeing bright lights& coloured formations

and golden balls 'similar to Hindudi(sha golden balls*. %he ;inns while

being an unseen creation do have it in their power to grant humans sight of

them and the world of the unseen& this is what happens when chambers of

the brain are opened up to facilitate chi e+pansion.


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7t is no concidence that every spiritual system that has some influence

with the spirit/demonic realmM from Buddhism to yoga to Fative merican )

has a 8ive =lement theory underlying it 'some use D elements N center*.

nd #certain animal groupings& especially around the number five& are not

auspisicious& and often related to blac( magic# Chinese &lack Ma!ic by r?n!


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organs. 7t was believed that is was here the human underworld is actually

hidden& right inside our body and is not in some abstract dimension of our

psyche. Hence there are five animals& one for each of the five elements.

%his connection between spiritual training and shamanic influences is

undeniable 'shamanism being defined as a member of certain tribalsocieties who acts as a medium between the visible world and an invisible

spirit world and who practices magic or sorcery for purposes of healing&

divination& and control over natural events*. 7t is well illustrated by one of the

world most famous >igong proponents in the west Michael Winn' also a

former two term Jresident of the Fational >igong 'Chi 9ung* ssociation of

merica * in hes 4i(e 5nials e&ook section #haanic Power 5nials

$i(e Inside


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an evening with a 6haman and witness his spirit dance. 7t was there that the

connection between this tradition and that of the Chinese martial arts

seemed to meld. Ibid Chapter 1 p.1

He was showing us the movements taught him by his 6haman& which had

been passed down through the tribe for generations. %he 6haman movedstri(ingly similar to a %ai Chi master.Ibid Chapter 1 p.1

Jrehaps most conclusively the author even begins to questions himself and

tie the lin( more definitively between %ai Chi and 6hamanic practices:

ccording to his boo(& 6hamanism: rchaic %echniques of =cstasy& =liade

recounts that a 6haman must from time to time perform a ritual (nown as

the 6pirit $ance. Well (nown among native mericans& accounts of this

practice also date bac( D&EEE years in Chinese records. $uring the 6pirit

$ance& the 6haman moves in imitation of his animal spirit to call on its

powers. 7t is said that the animal spirit actually ta(es possession of the

6haman2s body and imbues the 6haman with superhuman strength. %his

principle is also mirrored in the martial arts. Jerforming the movements of

%ai Chi is said to generate a spiritual energy Q Chi. 4i(e the 6haman2s

infusion from his animal spirit& Chi also bestows superhuman strength.

Could it be that performing the styli,ed movements of a %ai Chi form is

based on the ancient 6haman2s practice of dancing the spirit? Ibid. Chapter

) p.*.

%he shamanLs power rests in his ability to throw himself into a trance at

will. %he drums and dance simultaneously elevate his spirit and con"ure to

him his familiars& the beasts and birds& invisible to others& that have suppliedhim with his power and assist him in his fight. nd it is in his trances of

raptures that he performs his miraculous deeds.@ Chan! 1B/) 5rt Myth

and Ritual % the path to political authority in ancientChinap.;B

%he practise of magic by shamans was (nown by the Chinese since ancient

times& (nown as wuor hsi& and lady shamans as chu. s their practises

gained more appeal they assumed functions of priests and were (nown as

sai kon!. Jart of the paraphernalia shamans were involved in concerned

the communication rituals between heaven and earth this required bron,e

vessels with their animal images.

lso& to wor( their Blac( !agic sorcerers of old could allegedly change

their form into that of animals@ 9root% de % '.'.M. The reli!ious syste

ofChina1/B* > p./**

6alsh% Ro!er in The #pirit of #haanis% '. P. Tarcher% $os 5n!eles%

1BB+writes

%he conditions that induce these 'altered* states include such common

e+periences as isolation& fatigue& hunger& and rhythmic sound and thus are


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li(ely to be re)discovered by different generations and cultures. 6ince these

states may be pleasurable& meaningful& and healing& they are li(ely to be

actively sought and methods of inducing them remembered and transmitted

across generations.

7n the older martial arts traditions of China& Burma& the Jhilippines& and!alaysia& there are systems of self)defense that are based upon the combat

movements of either real or mythical animals. %he better (nown styles

originated in China and include %iger& 4eopard& 4ion& Crane& =agle& Jhoeni+&

6na(e& $ragon& White pe& !on(ey& and Jraying !antis& to name a few. Iet

it is in the grand ballet of the animal styles that the connection is closest to

the ancient origin of moving meditation.

=very style has its own fol(lore regarding its origins. uest.# Common to 6hamanism& the 5ision >uest is a

ritual whereby a young warrior first undergoes a period of training after

which he sets off alone into the wilderness. He must bear the hardships of

isolation while fasting and meditating until he has a vision. %he vision

usually ta(es the form of an animal that reveals certain secrets. %his animal

then becomes the warrior2s (indred or guardian spirit and shares his powers

with the warrior. 8or e+ample& if the visionary animal was a fo+& the warrior

would ta(e on the qualities of cunningK an eagle would bestow far sightK a

bear strength& and so on.

s to why "inns often ta(e on the form of animals and come across as

animal spirits using them as a vechile to possess or misguide people& 7n

The 'inn 0


23/49

light that humans canLt& "ust as many animals can. 7t must also be noted

many animals unli(e humans can see "inns.

lso according to bu %haLlabah al)9hushani said: %he !essenger of llah

!uhammed 'pbuh* said: 2%he "inn are of three types: a types that has

wings& and they fly through the airK a type that loo(s li(e sna(es and dogsK

and a type that stops for a rest then resumes its "ourney.@ S6hay(h al)

lbaani said in al)!ish(aat 'G/0GEO& no. D0D*: al)%ahhaawi and buLl)

6hay(h reported it with a saheeh isnaadT

Hence the first type that has wings and can gain flight and mimic birds 'i.e.

crane - eagles etc*& and the second type li(e sna(es and dogs can mimic

reptiles and four legged animals 'i.e. sna(e& tiger& bear etc* and lastly the

third type thats stops and resumes "ourneys can appear as humans fore+ample the Budhhist and %aosit ancesterial beings that have appeared

through the aeons to influence earthly events many centuries after they

were deceased.

7t also causes many people to engage in foolish rituals or acts of worship

dressed as animals to ward off so)called spirits@& such as the fan!3sian!3

checeremony of the Chou $ior the Tao Foceremony which are e+amples

where by an inspector of the region along with 0G persons or even a priest

would at times of calamities caused by irregularities in the heavenly and

earthly fields impersonate various animals to drive away demons anddiseases before ma(ing a sacrificial offering.

7t is also li(ely to form the basis of the lion and dragon dances currently

practised in modern times during the Chinese new year.@ Chinese &lack

Ma!ic by r ?n! igong related energy is oftenreferred to as evil '+ie* qi. 7t is said to have ten thousandmanifestations each with its own true ',heng* qi& and if it permeatesin the host the true qi becomes perverted.

!/hen malignant 4i dwells in a person=s ody, it is called infestation. result of systemic imalance, depletion or e&haustion in thepatient. The malignant 4i may gain entrance if>.he has suddenlycome into contact with emanations from the dead or has collided

with a ghost or demon.Chinese Magical Meicine b! MichelStric"mann. (#rom Ch$ao$s %n the %rigins & S!mptoms o#
http://www.islamawareness.net/Jinn/dictionary3.html#May%20Allah's%20peace%20and%20blessings%20be%20on%20himhttp://www.islamawareness.net/Jinn/dictionary3.html#May%20Allah's%20peace%20and%20blessings%20be%20on%20him


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Diseases complete in ').

6uch spiritist concepts have not gone without attention by the Chinese.

7nfact Chinese philosophy has tried very hard to e+plain the metaphysical

realm of the "inn& but sadly this has been in non)sensical language that lac(sany authenticity as is not based on any divine source but rather fairy tale&

superstition and magic. 8or e+ample the invasion by 3ui.

%he 3ui are the earthly spirits: the Chinese character for 3ui has ahoo( on it& showing that its nature is to attach to the earthly realm.%he 3ui are in duality with the 6hen 'the heavenly spirits*. nique&distinct spirits '3ui* slip in and live through you: often the effects tothe host are not intended but are the result of the 3ui being there -turning you into a suitable vehicle. 3ui can be benevolent ormalevolent: some want to be somewhere elseK some do not want tobe elsewhereK some want to leave the hostK others do not want to

leave.

!The e&pression used for the procedures employed y themalevolent dead was ?plaint from the tom=. This term descried theorigin of the pathology, ut the pathology itself or its physicalsymptoms were designated y another term, ?ghost (or demon)infusion= or ?ghost5infestation=. The first syllale denoted not onlyghosts ut also demons, and sometimes lesser deities as well. Thesecond syllale means, literally, a ?pouring5in=. The spectralpathogens visit their victim and stay on 6 on. *bi ChineseMagical Meicine b! Michel Stric"mann.

%he 6hen divides into five manifestations& three ta(e the heavenly


25/49

aspects '6hen& Hun& Jo* - two the earthly aspects 'Ii& hi*. But ofthe heavenly trinity two have the earthly spirits within them 'theancient Chinese belief that a person is composed of the spiritualsoul i.e. the Hun - the corporeal soul i.e. the P Jo*. Hence the

Chinese proverb "The deon is afraid of an - ties% whilean is afraid of the deon ) ties". %hus it is believed a strong6hen will shield a person from all evil forces.


26/49

most use rela+ation and concentration on energy flow within the body.


27/49

%he e+perience of a surge of energy or power is also related to the

cultivation of altered states of consciousness.?sis% et al.% "iensions of

the Meditati(e =Aperience%" pp. 1)*31)).

%hus& #S!editation isT a profoundly transformative process& for when

practiced intensely& meditation disciplines almost invarialylead into the

transpersonal SoccultT realm of e+perience.... progressive sequence of

altered states of consciousness can occur& which may ultimately result in the

permanent& radical SoccultT shift in consciousness (nown as enlightenment

or liberation.#Ro!er F. 6alsh% 4rances >au!han% eds.% &eyond =!oG

Transpersonal iensions in Psycholo!y ,$os 5n!eles% C5G '. P.

Tarcher% 1B/+% pp. 1);31)-% ephasis added.

8or us& the (ey issue is to determine the nature of this energy.

%ranspersonal psychotherapist $r. 8rances 5. Clar(& who wrote her Jh.$.

dissertation on #pproaching %ranspersonal Consciousness %hrough

ffective 7magery in Higher =ducation refers to our cultureLs modern

fascination with occult energies. #7n recent years we have learned much

about releasing energy& raising energy& transforming energy& directing

energy& and controlling energy flow. Iet the energy we are tal(ing about

remains undefined.#4rances Clark% "=Aplorin! IntuitionG Prospects and

Possibilities%" The 'ournal of Transpersonal Psycholo!y% (ol. :% no. *%

1B-)% p. 1;).

7n the preface to #9undalini Causalities an article discussing the dangers of

yogic (undalini arousal during meditation and other Few ge therapies& %he

;ew ge ournalpoints out: %raditionally& spiritual teachers have warned

their students of the dangers and possible side effects of meditative

techniques and helped practitioners deal with these difficulties as they

arose. Fow that meditation is being mar(eted as a mass commodity& the

information concerning the dangers and the necessary help is often not part

of the pac(age. !oreover& certain body therapies and human potential

techniques appear to be triggering off the 9undalini syndrome completelyoutside the conte+t of spiritual training and often the therapists themselves

have no idea what this energy is& let alone how to deal with it. "Kundalini

Casualties%" The Few 5!e 'ournal% March 1B-/% p. E-.

We are convinced that the mysterious& dramatic energy e+perienced in Few

ge meditation is characteristically the result of spiritistic influence. %hat

meditation produces energy manifestations clearly associated with primitive

shamanism& the occult& and =astern or Western spiritism& is undeniable.

!editation)induced #energy manifestations# are so often associated with

spiritism& that we have no doubt that this energy is not human& and certainlynot divine& but demonic.&ha!wan #hree RaHneesh% "=ner!y%" #annyas%


28/49

no. 1% 'anuary4ebruary% 1B-/J see the kundalini issues% #annyas% no.

*% 1B-;J also &ha!wan #hree RaHneesh% "#uicide or #annyas%"

#annyas% no. *% 1B-/J Tal &rooke% Riders of the Cosic CircuitG

RaHneesh% #ai &aba% Muktananda 9ods of the Few 5!e ,&ata(ia% I$G

$ion% 1B/;. ,1+)B1+E+*EB.

Whether the phenomena are described in terms of the =astern guruLs

shaktipat diksha 'transfer of occult energy*& classical shamanism& (undalini

arousal& or something similar in other traditions& we are dealing with one and

the same energy. !any primitive traditions attribute this energy to the spirit

world 'cf. the numof the 9alahari V9ung tribe*K others see it as an internal

manifestation of divine power residing potentially within all people. =ven if

this energy is not directly attributed to the spirit world& the spiritistic

associations and manifestations are so blatant and persuasive one would

be hard)pressed to conclude that he was dealing with anything other than

spirit influence or possession. 3reat surges of energy are typically felt by

=astern and Western gurus& who freely confess they are possessed by

spirits& demons& or gods.&rooke% Riders of the Cosic Circuit.

ishita% 9enuine Mediuship ,n.p.p.G

2o!a Publications #ociety% 1B1B.

6wami udrananda& in *piritual Cannialism,writes that while in meditation

his master touched him& and #7 immediately felt within me a surge of great

spiritual force.... S!Tovements similar to those of an epileptic controlled my

body for about an hour. !any strange visions appeared and 7 felt things

opening within me that had never been opened before.# Rudi L#wai

Rudrananda% #piritual Cannibalis ,Few 2orkG 7uick 4oA% 1B-)% p.

/:.

7n another e+perience& #6lowly Sthe spirit of my guruT 6wami Fityananda

came toward me and entered into my physical body. 8or three hours& 7 felt

nothing of myself but that the saint had possessed me.# Rudi L#wai

Rudrananda% #piritual Cannibalis ,6oodstock% Few 2orkG ?(erlook

Press% 1B-/% p. 1).

leading populari,er of %ibetan Buddhism in this country& Chogyam

%rungpa& states& #7 will say that for beginners& it is e+tremely dangerous to

play with SthisT energy& but for advanced students such wor( becomes

relevant naturally.#Cho!ya Trun!pa% "5n 5pproach to Meditation%"

The 'ournal of Transpersonal Psycholo!y% (ol. :% no. 1% 1B-)% p. -E.


29/49


30/49

such as Bhagwan 6hree a"neeshLs The 7ook of the *ecrets &ha!wan

#hree RaHneesh% The &ook of the #ecrets% >olue 1G iscourses on

>i!yana &haira(a Tantra ,Few 2orkG


31/49

9undalini release 'ie. energy that lies dormant at the base of the spine

until it is activated& as by the practice of yoga& and channeled upward

through the cha(ras in the process of spiritual perfection* is often the result

of such practises& this can be triggered by the afore) mentioned meditation&yoga& breathing e+ercises& rei(i& qigong& healing& tantra& transcendental

meditation and other eastern or new age spiritual e+ercises. When the

(undalini energy is rising through the cha(ras/meridians& it can cause big

problems for the body and mental health of the practionar. %housands of

people around the world who have been damaged by these artificial spiritual

e+ercises which are simply wholly $emonic/;inn in origin and ostensibly

consist of various techniques or #intentional triggers of transformative

e+periences# such as: sensory isolation and sensory overload& biofeedbac(&

meditation of every description:en& %ibetan Buddist& chaotic& %ransdental&

Christian& 9abbalist& (undalini& ra"a yoga& tantric yoga& etc.&

psychosysnthesis& a system that combines imagery and meditative state&

chanting& mood)altering music& mind e+panding drugs& esoteric systems of

religious mysticism and (nowledge& guided imagery& balancing and

aligning#energies hypnosis& body discipines...radical seminars designed to

obliterate former values& etc. Marilyn 4er!uson "The 5uarian

Conspiracy".

an!ers to Physical and Mental


32/49

meditation& #6piritual and %ranspersonal spects of ltered 6tates of

Consciousness comments: #ecently the Ufringe benefitsL of meditation

regarding health& vitality& and cognitive functioning have been broadcast&

and increasing numbers of people practice meditation for these purposes....

SButT there are many dangers in this "ourney.# Mary 'o Meadow% et al.%

"#piritual and Transpersonal 5spects of 5ltered #tates ofConsciousness%" The 'ournal of Transpersonal Psycholo!y% (ol. 11%

no. 1% 1B-B% pp. ;*3;).

au!han%

eds.% &eyond =!oG Transpersonal iensions in Psycholo!y ,$os

5n!eles% C5G '. P. Tarcher% 1B/+% p. 1:)

7n #Jsychiatric Complications of !editation Jractice !ar( =pstein& !.$.&

and ;onathan 4eiff& !.$.& discuss potential ha,ards. 4eiff is a graduate of

Iale College and the Harvard !edical 6chool and is with the Boston

niversity 6chool of !edicine. =pstein& a psychiatrist at Cambridge

Hospital& Harvard !edical 6chool& wrote his undergraduate thesis on

%heravadin Buddhist psychology and has practiced vipassanameditation for

over a decade. %he authors note the lac( of public awareness concerning

meditation ha,ards:

What has not been made clear& however& is the range of side effects of

meditative practices that may present to the clinician as psychological

disturbance. 6ome of these complications have already been noted by

Western health professionals& others are only too well (nown within the

meditative traditions. %he most obvious misuses of meditation were hinted

at by early psychoanalytic investigators& while the more subtle abuses and

psychological crises of the advanced practitioner have traditionally been

handled by the meditation teacher.Mark . =pstein% 'onathan $ieff%

"Psychiatric Coplications of Meditation Practice%" The 'ournal of

Transpersonal Psycholo!y% (ol. 1)% no. *% 1B/1% p. 1)-.

%he authorsL conclusions are based on their ten years of e+perience

observing literally #hundred of meditators.# %hey note that #practitioners of

meditation& often swimming in the rhetoric of transformation& may fail to

recogni,e the regressive nature of much of their e+periences.# Ibid.% p. 1)B.

fter a long discussion of the psychiatric complications noted in the

literature& they conclude with a significant observation: #!editation may be

conceptuali,ed as a developmental process that may produce side effects

anywhere along the continuum. 6ome of the side effects may be

pathological in nature while some may be temporary distractions orhindrances and they as(& #How can innocuous side effects of meditation


33/49

be differentiated from debilitating ones?#Ibid.% pp. 1EE31E:.

%he point is that they cannot be differentiated. %he person who meditates in

the =astern or occult manner ta(es ris(s with his bodily health& his mental

health& and his spiritual health& as a great deal of research and literature

demonstrates. Koilla Thapa% >inoda Murthy% "=Aperiential

Characteristics of Certain 5ltered #tates of Consciousness%" The

'ournal of Transpersonal Psycholo!y% (ol. 1-% no. 1% 1B/:J 'ack

Kornfield% "Intensi(e Insi!ht MeditationG 5 Phenoenolo!ical #tudy%"

The 'ournal of Transpersonal Psycholo!y% (ol. 11% no. 1% 1B-BJ 'ohn

6eldon% Nola $e(itt% The Transcendental =Aplosion ,Ir(ine C5G


34/49

when the very process of meditation is designedto radically dismantle the

divinely instituted functions of human perception. fter all& if one refuses to

play by the rules& one might e+pect problems.

!any of the horrors e+perienced by committed meditators are also revealed

by %al Broo(e& the former leading Western disciple of 7ndiaLs premier guru&

6athya 6ai Baba. Before receiving his graduate degree in religion from

Jrinceton niversity& Broo(e wrote iders of the Cosmic Circuit, Tal

&rooke% Riders of the Cosic CircuitG RaHneesh% #ai &aba%

Muktananda 9ods of the Few 5!e ,&ata(ia% I$G $ion% 1B/;.

a little)(nown but urgently needed e+pos unveiling much =astern

metaphysics for what they really are: forms of 6atanism. But the power of

the boo( also lies in documenting the ha,ards of many =astern paths&including the radical brea(down of personal morality& suicides& and

insanity.Ibid.% pp. 1E+31:E%1B+3*+*.

%hese (inds of profoundly regressive states of consciousness are one

reason for the confusion surrounding so)called #enlightenment and how to

properly evaluate it and distinguish it or its components from

psychopathology 'e.g.& madness or insanity*. =+periences of =aster and

occult #enlightenment# and mental illness are often so similar that even

some Few gers are baffled at their correspondence.

Dr. Maggie Phillips& the director of the California $nstitute of Clinical

9ypnosisand a licensed psychologist in


35/49

side effects meditation can cause. Dr. Michael Persinger& a psychologist at

8aurentian @niversity in Canada& found in 011 that meditation induces

epilepsyli(e brain sei,ures in some people. His study of 0&E0 students

showed that the GG0 meditators among them had a higher rate of

hallucinating floating spots of light& hearing voices& and even feeling the floor

sha(e.


36/49

!eher Baba calls them the #3od)into+icated# ones. 7n the words of

biographer and disciple C.B. Jurdom:

%hey are in a state of mental and physical disorder because their minds are

overcome by strong spiritual energies that are far too much for them& forcing

them to renounce the world& normal human habits and customs& and

civili,ed society& and to live in a condition of chaos. %hey are psychological

cases beyond the reach of psychoanalysis& because their condition is too

advanced and obscure for any (nown procedures. %heir minds are in some

way shattered and their brains cannot fully function.


37/49

watching these manifestations issue from him.... He felt madness

approaching.... %wo years went by in this orgy of mental into+ication and

despair.Roain Rolland% The $ife of Raakrisna% (ol. 1 ,Calcutta%

IndiaG 5d(aita 5shraa% 1B-B% pp. );3)-% E1.


38/49

1B-3*+;,1+writes #>igong remained veiled in secrecy and available only to

the elite until the early 01Es. $espite the widespread use of >igong& there

is a conspicuous lac( of controlled data regarding its effects on mental

health. >igong& when practised inappropriately& may induce abnormal

psychosomatic responses and even mental disorders. However& the ties

between >igong and mental disorders are manifold& and a causalrelationship is difficult to establish. !any so)called U>igong)induced

psychosesL may be more appropriately labelled U>igong)precipitated

psychosesL& where the practice of >igong acts as a stressor in vulnerable

individuals.# 7n the article entitled #Chinese hypnosis can cause qigong

induced mental disorders# by 6ing 4ee associate professor of psychiatry

$epartment of Jsychiatry& Chinese niversity of Hong 9ong& $r. 4ee writes

#7n the past two decades many reports of mental disorders induced by

qigong have been published in the Chinese psychiatric literature. 7n the

Chinese Classification of !ental $isorders& second revised edition

'CC!$G)*& qigong induced mental disorder is found as a culture related

mental disorder. 7n psychologically vulnerable individuals& qigong inducedhealth disturbances or pian cha are believed to arise from the inappropriate

application of qigong or the inability to #terminate the qigong# 'shougong*& or

both. When severe they are (nown as ,ou '#run#* huo '#fire#* ru '#enter#* mo

'#devil#*K this means that the flow of qi deviates from the "ing luo conduits

and becomes fire& as a result of which a devil enters the person

'metaphorically& referring to the emergence of psychotic symptoms*.# ll of

this illustrates the deep spiritual confusion now coursing throughout our

nation. %he =ast has indeed come West and society must be prepared to

deal with the consequences.

an!ers of 2o!a

Ioga is a special physical e+ercise peculiar to 7ndia. 7ts characteristics aresuffering and perseverance. Ioga practitioners are unbelievably restrained.


39/49

%here are many websites and some organisations that have been

developed for the purpose of brining to light the dangers of Ioga which

regrettably few people seem to be aware of ie 9undalini is(s -

7nformation & 9undalini 6igns nd 6ymptoms Branded by the spirirt

9undalini wa(ening. nything that involves the intervention of the $emonic

realm will often result in adverse effect e.g. 9undalini 6yndrome.

7 was very pleased that in 6eptember GEED =gypt2s highest 7slamic

theological authority has called yoga an #ascetic Hindu practise that should

not be used in any manner of e+ercise or worship#. %he edict signed by the

!ufti li 3omoa& called the practise of yoga #an aberration# and said

mimic(ing it was #forbidden religiously#.

6uch a fatwa in my opinion was long overdue& and 7 now hope maybe the%heological Council will ma(e a similar such ruling with respect to >igongChi and other =astern rts& especially given that many of China2s mostfamous martial artists have infact been !uslims '(nown as the Hui people inChina* and they have made significant contributions at the highest level tothe Chinese systems of martial arts and indeed many other systems indifferent countries '6ee !uslim Chinese !artial rts*.

%he similarities between Hindu and Buddhist practices is stri(ing& in fact if

we ta(e the sub"ect of this website as an e+ample we see even qigong is

often referred to as the Chinese Ioga@ by many practitioners. %hroughout

my research 7 have reali,ed that there is a consistent theme within ChinaLsmain religions and Hindu practices and that they often spill over into each

other& such as the following:

0.


40/49

bound to this world& transmigration of souls and the cycle ofbirths and deaths. '6ee for a critique of the theory of 9armaand eincarnation*

O. Both believe in he e+istence of gods or deities on differenceplanes.

P. Both believe in certain spiritual practices li(e meditation&concentration& cultivation of certain bhavas or states of mindand ultimately achieving some form of enlightenment.

. Both religions claim to see %aoist 3olden orbs or di(shagolden balls during certain meditative practices and rituals.

1. Both believe in paranormal activities upon followingvarious rituals and worship

0E. Both believe in harmful affects that can accrue throughvarious spiritual practices e.g. >igong $eviation 6yndrome'>igong psychosis* and 9undanlani 6yndrome.

00. Both believe in detachment& renunciation of worldly life as aprecondition to enter to spiritual life. Both consider desire asthe chief cause of suffering.

0G. %he dvaita philosophy of Hinduism is closer to Buddhismin many respects.

0. Buddhism and Hinduism have their own versions of %antra.

0D. Both originated and evolved on 7ndian soil. %he founder ofBuddhism was a Hindu who became the Buddha. HenceBuddhism is regarded as the greatest gift of 7ndia.

0A. Buddhism ac(nowledged the e+istence of some gods andgoddesses of Hindu pantheon& but give them a rathersubordinate status.

0O. %he original Buddhism as taught by the Buddha is (nown as%heravada Buddhism or Hinayana Buddhism. 8ollowers of

this do not worship images of the Buddha nor believe in theBodhisattvas. %he !ahayana sect considers the Buddha asthe 6upreme 6oul or the Highest Being& a(in to theBrahman of Hinduism and worship him in the form ofimages and icons.

0P. Hinduism accepts the Buddha as an incarnation of!ahavishnu& one of the gods of Hindu trinity. %he Buddhistdo not accept any Hindu god either as equivalent orsuperior to the Buddha.

0. 7n Buddhist& Hindu as well as %aoist beliefs there is an

assumption that the underlying state of reality is nothing.%aoists calls this/u Chi '/umeans #empty# or #void# and
http://karmahttp//www.harunyahya.com/karma01.phphttp://reincarnationhttp//www.thewaytotruth.org/resurrection/reincarnation.htmlhttp://karmahttp//www.harunyahya.com/karma01.phphttp://reincarnationhttp//www.thewaytotruth.org/resurrection/reincarnation.html


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#Chimeans #limit#* & Buddhist call it the state of ultimateattainment *unyata& the #5oid#& and in the 5edanticphilosophy of 7ndia& the highest state is called ;irguna7rahman.

01. 7n Chinese philosophical teaching there is the belief that there is no

personal 3odQall is the impersonal %ao 'similar to the impersonal 3od)

force of pantheism in Hinduism*. %he %ao is composed of conflicting

opposites 'Iin and Iang* which should be balanced or harmoni,ed through

yoga& meditation& etc.& to promote spiritual wholeness. ccording to legend&

%aoism founder 4ao)t,u wrote %ao %e Ching '%he Way and 7ts Jower@*

about AAE BC. His teaching was developed and spread in the third century

BC by Chuang)%,u& whose writings inspired the %ao %sang& 0GEE volumes of

%aoist scripture.

"onotheism in ncient China

7t is hard to comprehend that ancient Chinaprior to AEE BC& was once a

land of pure monotheism where the worship of 6hang %i the


42/49

incFew 2ork.

Confucius who has long been regarded as a prophet of 3od by many

7slamic scholars preached such a message of monotheism 'as did all the

messengers of 3od M that to worship the one true 3od who is both distinct

and separate from hes creation and not to ma(e partners with him* and it

was during hes reign that he had to fend off the beginnings of the

encroachment into deviant idolatrous practises eroding the pure

monotheism he taught. However it must be noted the Confucianism of

today has become severely distorted over time and no longer reflects the

pure monotheistic message of its original founder.

%he effectiveness of Confucius teachings of the power of truth hood over

falsehood are well illustrated by the e+ample of a well (nown battle thatonce occurred between a wu'shaman* from Yuehregion and a Confucian

scholar named Tun! Chun! #huwho remonstrated against =porer 6u

at the time for hes involvement in the dar( arts during the Han dynasty '0DE

to O B.C.*. 7n anger the =porercommanded the wuto e+ecute a death

spell against Tun! Chun! #hu. %he Confucian scholar put on hes court

dress and then started to recite a Confucian Classic. s the wubegan hes

demonic attac( by going into a trance all of a sudden half way through he

died. %he =porer realised the folly of hes ways and promoted Tun!

Chun! #huand resolved to worship only 6hang %i there on in. %hus the

power of the %ao@ of 3od had prevailed over evil.

6uch beliefs of absolute monotheism are also integral to the 7slamic

religion.

He is llah& the =ternal& the


43/49

6uch practises of idolatry and magic go hand in hand& this is because

idolatry represents the greatest form of oppression whereby a person deifies

creation e.g. this can be either in the form of an individual 'Buddha* or a

location 'the Hindus* thus negating the supreme power of the one true 3odi.e. 6hang %i & llah etc. lso magic rites will invariably have connotations of

idolatry e.g. the magician will worship other besides 3od and or ma(e

sacrifices etc thus appeasing the "inns to gain their assistance.

lthough the belief in magic and the supernatural e+ists in all societies& the

Chinese have embraced it li(e no other.

7t seems that to the Chinese mind& one of the first essentials in order to live

in harmony with this world is to coordinate the activities of man with those of

all the spirits& both beneficent and maleficent& who are believed to peoplethe other world.@ Chinese Ma!ic and #uperstitions in Malaya by $eon

Cober p1.

Hence the Chinese mind set plagued by this way of thin(ing has

approached the problems of everyday life best by evo(ing the help of the

spirits '"inns* and see(ing their advise in seeing into the future and planning

accordingly. %he agency by which this is facilitated

are %aoist and Buddhist priests& mediums& necromancers& geomancers&

palmists& physiognomists& phrenologists& astrologers& and other fortune)

tellers& who with their seemingly magical (nowledge of the spirit world andpre)(nowledge of things to come& are to be found everywhere there are

Chinese.@ Ibid p.*.

Chinese Ma!ic

%he Chinese is one of the few modern races where magic has survived

since the dim dawn of human history dating as far bac( as DEEE B.C. and

which still forms a significant portion of the mystic& often by using secret

names& spells& enchantments& formulas& pictures& figures& amulets and

performing of ceremonies to produce supernatural results.@

Chinese &lack Ma!ic 5n =Apose byChinese &lack Ma!ic by r ?n!


44/49

for ones benefit& and the discomfort of ones enemies.@

Plopper ,1B):

Jractionars of magic often pursue their art with great diligence as it requires

(nowledge of orders of the universe and the earth& plant and animal worlds&

properties of spirits& astrology& herbology& mineralogy& even medicines&

mathematics and alchemy.

!agic is conducted by utilising rites& incantations& magical names& mysticalcharacters and symbols& fumigations or burning. %he mind of the operator ofmagic would be prepared through repentance& e+piation& fasting& ablutions&cleansing& meditation and other ceremonies& including sacrifices.@ Chinese

&lack Ma!ic by r ?n!


45/49

%he #ai Kon!& i.e. male wuist priests largely occupy themselves with

sacrificial wor(& south saying wor( and divination& calling upon the shayteen

'evil "inns/devils* for assistance. %heir altars display the pictures of $ao Tzu

and also Chan! Tao $in!. %heir wu)ship is often hereditary due to thesecret nature of all the treasure of the mystic (nowledge of ceremonies&

formulae& charms and spells. Hence there is often a strong incentive to (eep

it in the family or close by& s the shayteen outlive humans considerably&

there would often be a smooth succession over their control by other

members of the #ai Kon!@sfamily. 7f their was no one to pass the family

spirits into then it is said the #ai Kon!would be liable to suffer an agoni,ing

death. %his is what we find that practionars of magic once in cannot leave

the fold of the occult. Tao Fai3naiare the female equivalent of the male #ai

Kon!& hence they are termed female %aoist witches. %ypically they offer the

same type of services as their male counter parts& often slipping into

trances& summoning spirits and lightening "oss stic(s in incense holders and

then observing the ashes as an indication of how the patient would faire.

%hey also have a notorious reputation of requiring a human sacrifice often of

a family members child & when the elders illness cannot be cured.

%he main forms of blac( magic inChinaare Kumagic 'this revolves around

small highly poisonous animals/insects e.g. serpents& scorpions& spiders&

centipedes& frogs and li,ards*& $u Pan!agic 'i.e. carpenter magic*& Mao

#haun !agic - the siA Chia spiritsmagic.

Building !agic was very common in China 'Chin


46/49

insect/reptile will prevail within the "ar the rest having being devoured& and

then unleashing this on the intended victim& whoLs five viscera would rot

away. 7t is also said the insects or reptiles could transform into other animals

e.g. dogs or pig to do their wor(. ;ust as the art of using ku magic for

malevolent purposes e+ists& the method of nullifying its affects of

demoniacal diseases has also developed e.g. by using a gold pin to piercethe ku& using "an ho 'ginger plant*& wearing of mus(& lee( "uice mi+ed with

spirits and a drin( prepared from minced stal(s of orange trees.

%he Athday of the Athmoon is by no coincidence the Chinese $ragon Boat

8estival 'which is strongly connected to ancient rites of human sacrifice* and

symbolically the period of summer solstice. Historically this time is often

been associated with the forces of evil as it signifies the ascendancy of

dar(ness and it is li(ely that its inception into Chinese mainstream culture

has foreign roots which migrated to China during ancient times. 7t is also

the day when according to Chinese fol(lore that various deities or saints are

invo(ed to quell demons e.g. %aoist Pope Chan! Ta $inriding out on heLs

%iger and Chun! Kuei& and the day when the Ja(ua is placed on roof tops.

Chinese Blac( !agic in its most pernicious form can also involve the use of

body parts to sub"ugate a human soul i.e. kue ei or yen ei meaning

spectres in sub"ection. %his could entail anything from ta(ing specific body

parts of a victim through their deliberate pre)meditated murder& grave

robbery or theft of their soul by placing ob"ects besides a sleeping person to

prevent the return of their soul.

nother powerful form of Chinese Blac( !agic utilises the si3 Chia spirits

'chia3tzu% chia3hsu& chia3shen% chia3wu& chia3ch@en& chia3yen*. %his is

done by the meticulous writing out of talismans which often have to be

committed to memory and then burnt to summon the spirits. %he nine stars

of the northern heavens are invo(ed to control the spirits each with its own

mudra and mantra. %here is also a close relationship between the si+ spirits

and that of the 3an,hi system. %he %un Chia ceremony of the %aoist left has

often been used to summon the siA Chia spirits.

8or a complete understanding of the most powerful aspects of Chinese

blac( magic one must understand the Chinese concept of the five elements

'fire& wood& water& metal and earth* and their respective cardinal directions.

%hese are the basis of a wide array of magical arts that also includes

Chinese geomancy e.g. 4en! #hui. %he western concept of magic is also

very similar e+cept it includes four of the above elements 'earth& water& air

and fire* the fifth element being ether and breath@. Central to this theorem

of Chinese !agic is that the world is composed of these five elements and

that this relationship has one of two possibilities. %his dichotomy is either

mutually productive whereby each of the five elements support each other ina circular fashion. %his is (nown as the =arly hea(en of 4u


47/49

and it is considered a harmonious relationship which is propitious to the

family and general well being& as a result this type of pa(ua is seen hanging

over the front doors of homes across the landscape of China to supposedly

ward off evil.

%he second relationship is a destructive one where wood over powers

earth& earth conquers water& water M fire and fire M metal. %his is (nown as

the 4$ater hea(en or Kin! 6en arrayDpa(ua and was invented around

GOEE BC. %he elements are each in opposition to each other traversing the

centre of the circle to attac( linearly its respective counter part& hence this is

depicted as a pentagram.

7n addition Kin! 6enis credited with the I Chin!& &ook of Chan!eswhich

the pa(ua is closely associated. %he I Chin! occupies a position of

monumental importance as a repeller against evil forces and it contains a

total of OD he+agrams.

%hus the ancients realised both the 4u


48/49

quietness& rela+ation& and internal harmony has been challenged and

disparaged. %he Chinese communities obsession with its history and

superiority and the much elevated position of adoration !artial rtitsts

recieve in the West& often blindes them 'to the point of arrogance* choosing

to disseminate a flawed doctrine 'based upon occult practises/forces* and to

avoid warning students of the potential ris(s associated with their practise.%his comes at a time when Chinese quac(ery medicine is ma(ing big

inroads into the gaping vacuum Western medicine presents with the

proliferation of medicine stores and alternative forms of healing up and

down the country& as well as the bac(drop of China2s ascendency as a great

economic power. 8or those that see( to deride my writing should at the very

least greet with incredulity the advise given offered to them by their

instructors and loo( ob"ectively at the facts.

;inns are very real. Chi 9ung is an incorrect term to describe malevolent

entities that only aim to create mischief by occupying a host for their own

fulfillment. %he ;inn2s live in the stomach where they feed off the contents

the individual ingests& which is why the Chi (ung practioner you will observe

always brings the Chi to settle in the lower regions of the stomach i.e. the

##antiem# 'a position three inches below the naval*. 7t saddens me greatly

to find individuals who are deluded and choose to spread the handy wor( of

6atan by teaching such illegitimate practices of Chinese Blac( !agic which

has its origins deeply rooted in primitive shamanism& such people who

incidentally would have two hundred years ago been correctly branded as


49/49

7is" o# 8igong

by:Joe ing K9o" Chu

What is the ris( of doing qigong?

7nstitutions that teach qigong have been sued by people who are ta(ing qigong 'chi (ung&chi gong* lessons from them& alleging that the training had caused everything fromemotional damage to psychotic brea(downs to suicide.

bout GE years ago& there was an institution and its instructors that taught qigong weresued by more than DPE people who claimed they had suffered physical and emotionaldamages& according to a 6an 8rancisco newspaper& 6an 8rancisco =+aminer.

Can qigong caused that? ctually qigong can cause serious damages from incorrectapplication by the instructions or by learning the types of qigong that do not match thebody& especially learning the self made (ind of qigong which has not been proven overtime.

%he sic(ness resulted from doing qigong incorrectly or from receiving incorrect instruction

is called #,ou huo ru mo# ' *. %he problem can be physiological or psychologicalor both. %he term #,ou huo ru mo# literally means the body is catching fire and entered by

demons. %oday the term #pian cha# meaning #deviation# is preferred by manypractitioners.

%he problems can show up li(e mania& psychotic& hallucination& depressed and suicidal&nervous brea(downs& sudden surge of of heart rates& chronic pain& and split personalities.

%his problem also can happen from incorrect training in certain types of yoga 'resulted in(undalini syndrome*& certain religious types of meditation and incorrect hypnosis.

%here is a secret branch of qigong specially designed to deal with the problem of ou Huou !o.

%he author& over DE years period has helped solved many cases of deviations ',uo huo rumo* that were referred to him.
http://alternativehealing.org/teaching_experience_of_joe_h.htmhttp://alternativehealing.org/teaching_experience_of_joe_h.htmhttp://alternativehealing.org/teaching_experience_of_joe_h.htm

14897428 Chi or Tenaga Dalam or Inner Energy r Jinn Related

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