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Let’s consider what pre-Qin texts (that’s about 1046 BC to 200 BC) had to say about wu (巫) shamanism and ritual magic. Who were the wu (巫)? What practices and rites would have been described as being within the purview of the wu (巫)? How did the role of the wu (巫) then change when we enter Imperial China? What became of Chinese shamanism and Taoist ritual magic once we enter the Post-War Era? As part of a video series to promote my most recent book, I Ching, The Oracle (North Atlantic Books, 2023), we’ll also touch on the shamanistic-historical origins of the Book of Change and the important link between the wu (巫) and the Yi (易) in the context of the I Ching (易經). Timestamps: 01:03 The word wu (巫) 01:53 The pre-Qin wu (巫) as an occupational title 03:06 Reference to wu (巫) in the I Ching (Hexagram 57) 04:52 References to wu (巫) in the Book of Rites (周禮) 06:07 The diviner (shì rén, 筮人) as a specialized form of wu (巫) 06:24 Three divination systems utilized by Zhou dynasty wu (巫) 07:21 Yarrow stalks as a ritual tool of the wu (巫) 08:48 Role of the male shaman 09:51 Role of the female shaman 11:07 Punishing the shaman when the gods do not answer 11:55 The shamaness and the queen 12:15 Doctrine of the Eternal (Hexagram 32) 15:01 A Praying for Rain Ritual 15:35 “Dancing the Dragon” ~ “Pacing the Big Dipper” 16:20 Praying for Rain Ritual, continued 16:49 Xuan Ming, the north god of water and rain 17:45 Bei Di (Hei Di), the north god in Taoism 19:22 Requirements of a divination ritual 20:07 Fasting as a prerequisite for divination 20:45 Revisiting the Guan Yinzi text 22:07 Summary of the discussion 23:19 Changing role of the wu (巫): Imperial China and Modern China Order the book on Amazon: About the book & supplemental downloads (free):
