Yang-Sheng (Nurturing Life) Volume 2, Issue No.

3
The Chinese have long had a Iasci-
nation Ior exquisite weaponry, includ-
ing swords oI the Iinest craItsmanship.
So it`s no surprise that Daoists would
develop a metaphorical equivalent Ior
use in ritual ceremony. Similar to battle-
Iield swords, or those used in martial
arts, the ritual sword provides the bearer
with protection, and an ability to attack
and deIend against the unseen. Swords
wielded by spiritual adepts are also a
symbolic representation oI the cutting
oII oI ties to the material world, as well
as the determination to break through
the veil oI illusions that cloud the mind.
Daoist ritual swords are traditionally
made oI peach wood, which in turn is a
representation oI longevity. Just as the
Immortals Ieast on the elixirs oI liIe and
peaches on Mount Kun Lun in Heaven,
swords made oI the peach wood bring
the Daoist closer to the energies oI
Heaven, inIusing the sword and the per-
son who wields it with Heaven Qi.
The blade oI the ritual sword is usu-
ally engraved with the 7 stars oI the Big
Dipper on one side and the 6 stars oI
Cassiopeia on the other. These constel-
lations represent the energies oI Yin and
Yang. According to the type oI energy
the fashi (head priest oI a ceremony)
would want to evoke, the corresponding
side oI the blade would be exposed.
The hilt oI the sword is usually en-
graved with a bagua symbol to in-
voke the energies oI the 8 directions
and the combined energies oI the
trigrams. Representation oI the wis-
dom oI Yi Jing qualities would be
contained within the bagua. In addi-
tion, a yin-yang taiji symbol can
usually be Iound in the center oI the
bagua trigrams, again, invoking the
energies oI yin and yang.
The scabbard commonly has ad-
ditional engravings that serve as tal-
ismans oI protection or sources oI
additional power Ior its bearer.
Common engravings are a tiger,
dragon, phoenix, turtle or the 8 Im-
mortals.
During ceremonies the Iashi uses
the ritual sword to command deities
and banish evil. In many ways the
sword is equivalent to the 'wand in
western magical practices, yet the
sword is more than just a vehicle to
channel the emitted energy Irom the
Iashi. The sword serves both as an
extension oI his or her directed in-
tention towards something ana as an
amulet carrying its own power. By
holding the sword in special posi-
tions the Iashi can access the stored
energies carried in the sword itselI.
Facing the blade in one direction
invokes the energy oI Yin or the
power oI Cassiopeia. Facing the op-
posite side oI the blade invokes the

Yin-Yang Sword
Weapon of Immortals
by Christina Barea-Young
Spirituality of the Dao
May-June 2012
19
Yang-Sheng (Nurturing Life)
energy oI Yang or the power oI the Big Dipper.
The actual Iunctions oI the sword vary through-
out the ceremony and at times the bearer will use the
sword to make cutting motions, at other times the
sword may be used to 'write on the air, or when
necessary the sword can be used to command the
spiritual realm . Overall, a Daoist ceremony using a
ritual sword can be very beautiIul to watch and in-
tensely powerIul to Ieel.
Any Daoist who carries a sword will spend plen-
ty oI time training with it. During this time a type oI
'Iusion occurs between sword and master. An ex-
change oI energy Ilows between each allowing a
deep experience oI 'one-ness. This integration oI
sword into adept is Iundamental Ior ensuring integri-
ty and saIety at times when the sword is drawn Irom
the scabbard. In essence, Ior the adept to remain
rooted in the center oI wuji when working with the
sword, the sword must not be perceived as an out-
side instrument, but rather as an additional append-
age oI the person themselves. Given this rational, the
sword on its own would retain magical powers and a
connection to its 'owner despite distance.
Outside oI the realm oI ceremonies, the sword
serves to remind the Daoist that they are committed
to a path oI spiritual puriIication. Just as a metal
sword serves to cut physical things, the ritual sword
serves to cut attachments to people, places and
things. It is both a teacher and a companion, provid-
ing both lessons and support as the Daoist journeys
through the complex maze oI liIe and its many chal-
lenges. In times oI need, the bearer can meditate on
the energies oI the stars carved into the blade or on
the bagua trigrams on the hilt. These symbols will
remind him or her oI the lessons each symbol holds
and oI the power oI ancestry that is inherited in
thousands oI years oI working with these energies.
Naturally, a Daoist would also practice sword
Iorms which would enhance the development oI
their martial skills as well as Iurther reinIorcing the
connection between the sword and master. Sword
Iorms may be practiced exclusively with the inten-
tion oI deIense or, with the intention oI becoming
stronger with energetic emission.
A Daoist with a sword is a powerIul symbol oI per-
sonal strength, protection, and support Irom the en-
ergies oI Heaven; and a visual reminder oI a com-
mitment to the path oI constant personal improve-
ment.


Christina Barea-Young is a Daoist Priest oI the Zheng Yi Pai
(China) and a Medical Qigong Therapist. She dedicates her
time to helping people Iind balance through Medical Qigong
Therapy, Qigong & Tai Chi instruction and TCM related talks,
workshops and courses. She is a member oI the National
Qigong Association and currently serves on the Board oI Di-
rectors. Christina has just completed 2 books, the Iirst a transla-
tion oI Daoist Scripture and the second on qigong exercises.
For more inIormation about her please visit