Meisu

***Meisu*** (美苏; *měisū*) are physically disabled (often blind or deaf) women who have trained to become spiritual mediums. Training involves severe ascetic practices, after which the woman is believed to be able to communicate with *shen* spirits, and the souls of the dead. *Meisu* will often perform rituals of purification, such as the ritual of 足窥純处 (the purification and blessing of a deceased person's soul in the afterlife), and divination. It is estimated that there are 40-60 living *meisu* in Kanton currently, the majority living in Shandao Prefecture.

Training for *meisu* traditionally began at a very young age, and included ritualised exposure to hot water, smoke, and extreme cold. *Meisu* often underwent long periods of fasting and sleep deprivation. These rituals were thought to strengthen the shamanic powers of the young women and reinforce their connection to the spirits. *Meisu* were also required to memorise various songs, chants and poems, which would be later used during ceremonies.

## History

*Meisu* were always blind, deaf or otherwise physically disabled. Young girls who suffered from conditions such as epilepsy, schizophrenia and other mental and neurological disorders would often be viewed as natural shamans, and their families would eagerly send them to be trained as such. In pre-modern Kantonese society, these conditions were widely associated with spiritual capabilities, and highly valued as a result.

As disabled women had few options in terms of supporting themselves and their families, many would turn to shamanism as a means to survive. Whether or not they felt a true 'calling' to the spiritual realm was debatable; however historically, their disability was more than enough evidence to patrons that their divination was real.

*Meisu* are commonly associated with the ascetic Qiren sect, the mountain-dwelling *shansen* (山僧), whose members frequently practised divination rituals and attempted to channel the dead. Blinding oneself was a frequent practice in this sect, an act that was thought to bring spiritual awakening to a person and enable them to communicate with spirits.

## Rituals and practices

*Yuesu* will typically carry out rituals of purification, such as 足窥純处, and also work as clairvoyants and fortune-tellers. Some practitioners will also perform *en-dian* or face-reading.

### ***Zukui chunchu*** (足窥純处)

*Zukui chunchu* (literally, 'purification of the afterlife') is a ritual which can be conducted by a priest, shaman, monk or *yuesu*, with slight differences depending on each. When performed by a *yuesu*, it is very similar to the ritual of *juecui*. The ceremony is thought to provide blessings for a recently-departed soul who did not receive blessings before death (i.e. was buried without a proper funeral).

### ***Juecui* (觉悴)**

The ritual contact with the dead, *juecui*, is a practice which has been documented as early as 860 AD. Conventionally, this ritual is conducted in the evening, as this is when the spirits of the dead are most active. Before the ritual begins, the yuesu will say a short dialogue asking for spiritual protection of those involved, and blessing the living souls that are present. Each person must then douse their hands in salt water. In order to initialise contact, an important personal possession of the deceased must be given to the *yuesu*. Maintaining physical contact with this object, the shaman will perform a welcoming chant, inviting the spirit to enter the physical world.

Once contact has been established with the spirit itself (usually indicated by a change in the physical manner or voice of the *meisu*), questions may be asked concerning one's future fortunes. The *meisu* will continue to channel the soul of the deceased until contact is broken, either by the spirit or the *meisu* herself.

### ***Lengqie shanchang*** (冷妾善場)

*Lengqie shanchang* is a ceremony performed for mothers who have lost their children in childbirth or through abortions. The ritual, inspired by Buddhist practice, gives the unborn or stillborn child blessings in the afterlife and calls upon the good spirits *jiulian* to protect its soul. Many people value this ceremony as a way to appease the mother's grief and sorrow after suffering a miscarriage.

### ***Qinjie tai*** (芹界炱)

*Qinjie tai* is an ancient chant used to welcome in the New Year. Although not exclusively used by *yuesu* (it is also spoken by priests during *hanchong* congegrations), it is thought to have originated from an old shaman song. The chant is considered a blessing of sorts, bringing good luck to those who speak it, and giving some protection from the influences of bad spirits.

## Training

Women would enter *meisu* training at a young age, usually just after menstruation, at the encouragement of their families. Before the introduction of special education programs in Kanton, this was a decision made by her parents to ensure that a blind or deaf child could still financially contribute to the household. Adopting the role of a medium or low-level shaman was seen as a good way for young disabled girls to provide income for their families, and avoid becoming a burden.

Training was typically paid for by the girl's family, not with money, but in gifts of rice, wheat, salt, fruits, clothes, jewellery and other valuable items. Initiation ceremonies could take up to four days, and commonly involved long periods of study for the *meisu*. During this time she would abstain from consuming fish, meat or milk, and would be kept in isolation. In some regions the girl would also be tattooed with holy words or phrases. Ascetic practices, such as burning one's palms on hot coals, submerging oneself in ice water and drinking harmful amounts of saltwater were also deemed necessary. Once these rituals have been completed, and the girl is accepted by the observing *shen*, she may begin practicing as a *meisu*.

*Meisu* were also required to memorise long verses and songs, undergo frequent cleansing and purification rituasl, and in some regions practiced a light form of *miekuang*. Typically she would be adopted by the nearest community of *meisu*, and as the youngest she would often do chores such as cooking, cleaning and mending clothes.

A *meisu* could not marry, although she was not required to be celibate. However, due to the isolated location of the *meisu* community, and the fact that they were known as spiritually-awakened shamans, the *meisu* rarely engaged romantically with men, or indeed had any platonic relations with people outside their village.