A Theatrical Discussion on Huang Yi: An Examination of the Historical Records of the Demon Sect

Furthermore, the book describes Xi Ying's appearance using the term "fair and slender," while a more symbolic representation is achieved by having Xi Ying don a green robe (even if one is unfamiliar with the Mei, Zhang, or Chen schools, one has surely seen Leslie Cheung's "Farewell My Concubine"). Thus, Xi Ying's identity as a male service industry practitioner is vividly brought to light

Since Cao Cao relocated Zhang Lu into Guanzhong, Daoism has gradually distanced itself from the folk traditions and moved towards a more elevated status. In the process of mainstreaming Daoism, it is essential to consciously examine the various customs inherited from the folk traditions according to the value evaluation system of mainstream society, concealing certain rituals and practices that do not align with mainstream society, thereby gaining acceptance from the mainstream.

The adversary of the Demon Sect was originally the entire mainstream society, rather than the Buddhist and Daoist schools. However, lacking the guidance of Marxist theory thousands of years ago, the leaders of the Demon Sect were long unaware that the key to liberating themselves from their shackles lay in becoming part of the mainstream. As a loose alliance connecting the two factions and the six realms, the core value that could unite them could only be the "Heavenly Demon Strategy." The "Heavenly Demon Strategy" is claimed to be one of the four great books of ancient and modern times, encompassing a vast array of knowledge. If it were in the hands of politicians during the Warring States period, it might yield countless governance strategies akin to the interpretations of "Laozi." However, the various strata of the Demon Sect have never truly become the leaders of the mainstream group, lacking political self-awareness. Thus, they can only interpret the "Heavenly Demon Strategy" from the perspective of their own maximum interests, which is to preserve their martial arts in the struggle and pursue the heavenly path that transcends death. After the Buddhist and Daoist schools voluntarily stepped forward to act as enforcers against the Demon Sect, their vision could no longer extend beyond these two direct adversaries to discern where their greatest interests lay. Consequently, the struggle between the Demon Sect and mainstream society gradually transformed into the so-called struggle between Daoism and the Demon Sect, and between Buddhism and the Demon Sect. Furthermore, after a rising force named Cihang Jingzhai secured a long-term enforcer status within mainstream society, the standing of the Demon Sect continued to decline, and the target of their struggle unexpectedly became Cihang Jingzhai.

In the historical world of Huang Yi's novels, if we disregard works like "The Legend of the Struggle for Supremacy in Jingchu," the earliest can be traced back to the era of "The Record of Seeking Qin." In that era of the Warring States, where various heroes vied for supremacy, there was not yet a supreme ruler on earth. The contention of a hundred schools of thought meant that every proponent of an ideology could equally promote their ideas to the numerous would-be kings. The absence of a center implies the absence of a margin; no one is elevated to the status of an eternally correct deity, and naturally, no one is cast down to the status of a demon. Therefore, in the era of "The Record of Seeking Qin," the traces of demonic sect activities had yet to be seen.

During the chaotic times at the end of the Han Dynasty, the disciples of the Evil Extremism Sect also had opportunities to enter the mainstream. Dong Zhuo and Cao Cao even established specific positions such as "Mojin Xiaowei" and "Faqiu Zhonglangjiang" for them. However, such occupations were ultimately detested by the people of the world, which is why the Evil Extremism Sect is listed among the demonic sects and is reviled by society, a fact that is also understandable

Magic Phase Path: Due to insufficient information, it is impossible to deduce the specific livelihood of the Magic Phase Path. From Zhao Deyan's actions and conduct, he can be said to possess a hint of the style of a strategist, and his indirect method of 'saving' the country seems to have been inherited by later figures such as Wu Sangui and Chairman Wang. However, based solely on the current information, it is not possible to assert its origins, so it shall be set aside for the time being

The Yin Gui faction possesses the most essential parts of the "Tian Mo Ce," which can be attributed, to some extent, to the long-standing history of the Yin Gui faction. After all, the history of female working groups engaged in the service industry can be traced back to at least the early Spring and Autumn period. Moreover, this class has never been interrupted, yet it has always occupied a marginal position in history. In "The Legend of the Seeking Qin," the strength of such a class has become quite considerable, exemplified by figures like Zhu Ji and Shan Mei Mei, who can be said to have conquered the world through the conquest of men; furthermore, this class has never been interrupted, yet it has always occupied a marginal position in history. In "The Legend of the Seeking Qin," the strength of such a class has become quite considerable, exemplified by figures like Zhu Ji and Shan Mei Mei, who can be said to have conquered the world through the conquest of men; similarly, the slightly lesser-known Feng Fei and Shi Su Fang have also gained significant fame among the nobility and wield considerable influence.

From the history of the struggle against the demonic sects, we can also see the importance of maintaining advanced theoretical guidance. Due to the lack of revolutionary theoretical direction, the marginal classes were unable to elevate their spontaneous struggles to the level of conscious struggles for a long period of time, which serves as a painful lesson left to us by history

In light of this, the question of why Zhu Yuyan and Xi Ying, after a long period of estrangement, have once again conspired together—a matter that has perplexed An Long and You Niao Juan—may perhaps have a simple answer. After all, the nature of the work they engage in is the closest, and as the years pass, the feelings in their hearts are most easily communicated, allowing for mutual comfort that truly addresses their needs. Thus, Zhu Yuyan's endorsement of Xi Ying's 'self-created skills' as second only to Shi Zhi Xuan is indeed a natural progression and carries profound implications. After all, the nature of the work they engage in is the closest, and as the years pass, the feelings in their hearts are most easily communicated, allowing for mutual comfort that truly addresses their needs. Thus, Zhu Yuyan's endorsement of Xi Ying's 'self-created skills' as second only to Shi Zhi Xuan is indeed a natural progression and carries profound implications.

Tianlian Sect: The appearance of An Long in "The Great Tang" as the leader of the merchant guild can be seen as a representative scene of the social class to which the Tianlian Sect belongs. The golden period of the merchant class corresponds to the timeframe mentioned in "Records of the Grand Historian: Treatise on Economic Activities," which spans from the Spring and Autumn Period to the early Western Han Dynasty. At that time, wealthy merchants with fortunes in the billions held a status comparable to that of kings and nobles, referred to by Sima Qian as "su feng," occupying an important position in mainstream society. However, like other sects of the demonic path, the merchant class, which was still in its formative stage, suffered a severe setback during the reign of Emperor Wu of Han. In the fourth year of the Yuan Shou era (119 BC), Emperor Wu implemented the calculation of copper coins decree, imposing property taxes on merchants; in the third year of the Yuan Ding era (114 BC), he further ordered Yang Ke to report on copper coins, leading to the statement that "Yang Ke's report on copper coins spread throughout the world... the majority of wealthy merchants were ruined." For the following thousands of years, under the overwhelming influence of Confucianism, merchants were consistently excluded from mainstream society. The establishment of the Tianlian Sect also occurred after this period. The speculative nature of An Long and Fu Gongyou bears profound traces of the common psychological state of the merchant class.

In "The Great Tang," the first generation of the Evil Emperor, Xie Bo, is mentioned as being emotionally attached to the medical path. However, this does not imply that the livelihood of the Evil Path is limited to this aspect; otherwise, it would be difficult to explain the origin of the term "Evil Extreme." In "The Great Tang," Xie Bo's process of discovering the "Evil Emperor's Relics" is quite intriguing. Although there has been a recent surge in the number of individuals returning to the past, without direct evidence, it is unlikely that Xie Bo's venture into the ancient tombs of the Qi state can be definitively classified as archaeological work.

Compared to other sects within the Demon Gate, the Huajian Dao belongs to a marginal group within mainstream society. This characteristic determines its awkward position among the two factions and six paths of the Demon Gate. Moreover, the Huajian inheritors, who pride themselves on their noble lineage, find themselves at odds with other members of the Demon Gate. Thus, it is almost predetermined that the Huajian lineage will not inherit the core teachings of the "Tianmo Strategy." However, the background of the Huajian inheritors and their relative integration into mainstream society endow them with a certain innate sense of superiority over their Demon Gate peers. Therefore, it is almost inevitable that the Huajian lineage will not obtain the core teachings of the "Tianmo Strategy." Yet, the background of the Huajian inheritors and their degree of integration into mainstream society grants them a relative sense of superiority over their Demon Gate companions. In the late Sui and early Tang dynasties, when this fateful contradiction converged upon a proud and rebellious Huajian inheritor, his quest to resolve this contradiction nearly altered the course of history. This segment of history concerning Shi Zhixuan will be narrated in another text.

The establishment date of the Evil Extreme Path has never been explicitly stated, but in "The Border Wilderness," Xiang Yutian can serve as a reference point. At this time, it is not far from the Battle of Feishui, which occurred in the year 383 AD. According to Shi Qingxuan, there were at least twelve Evil Emperors before Xiang Yutian. In ancient times, the age of twenty marked the "Crowning Ceremony," which is akin to today's coming-of-age ceremony, and those who held the position of a sect leader were expected to be adults. In "The Great Tang," Ba Fenghan mentions: "Seven years ago, I was only twenty when I ascended to the position of sect leader," from which it can be inferred that being twenty years old and becoming a sect leader at that time was indeed an exceptional case. Thus, it can be roughly inferred that the lower limit for the establishment of the Evil Extreme Path is around 110 AD. Furthermore, in "The Great Tang," the first generation Evil Emperor Xie Bo is said to have been "unacceptable in the orthodox society that exclusively revered Confucianism." Dong Zhongshu's "Three Strategies of Heaven and Man" was presented in the third year of the Yuan Guang era of Emperor Wu of Han (132 BC), indicating that the upper limit for the establishment of the Evil Extreme Path cannot be earlier than 132 BC.

This alliance includes the Yin Gui faction, composed of women engaged in the service industry; the Bu Tian Ge, formed by assassins and mercenaries; the Tian Lian Sect, representing the merchant class; and the Zhen Chuan Dao, which preserves remnants of primitive Taoism (divided into Dao Zu Zhen Chuan and Lao Jun Guan, this branch is highly symbolic and can greatly explain the origin of the character "mo"). These two factions and six paths together form a collective. Naturally, due to the varying timelines of the rise and fall of different industries, this collective, constituted by the two factions and six paths, should have gradually formed over a long historical period.

During the Southern and Northern Dynasties, Lu Xiujing and Kou Qianzhi respectively initiated reforms of the Tianshi Dao from the southern and northern regions. The study of sexual matters, both male and female, was thoroughly removed from the orthodox Taoist tradition at this time. Kou Qianzhi harshly referred to these elements, which had originally been a legitimate part of the Taoist tradition, as "three false methods" and "demonic and absurd words." The terms "demon" and "sorcery" were used in conjunction, thus those practices that preserved the "demonic and absurd words" were naturally relegated from the righteous path to the realm of sorcery. Kou Qianzhi harshly referred to these elements, which had originally been a legitimate part of the Taoist tradition, as "three false methods" and "demonic and absurd words." The terms "demon" and "sorcery" were used in conjunction, thus those practices that preserved the "demonic and absurd words" were naturally relegated from the righteous path to the realm of sorcery.

Although at this moment they are still passively responding to fate, lacking the awareness to actively utilize their influence to seize their destiny, I believe that many women of exceptional talent and virtue, after enduring a life of drifting with the tide and uncertainty, will eventually awaken to the immense potential that exists within their class. Especially when they are fortunate enough to receive a guiding document as revolutionary as "The Heavenly Demon Strategy," the Yin-Gui faction will naturally come into being. I believe that many women of exceptional talent and virtue, after enduring a life of drifting with the tide and uncertainty, will eventually awaken to the immense potential that exists within their class. Especially when they are fortunate enough to receive a guiding document as revolutionary as "The Heavenly Demon Strategy," the Yin-Gui faction will naturally come into being.

However, history is always composed of many contingencies that lead to inevitabilities. The actions of a genius from the Demon Sect at the end of the Sui Dynasty and the beginning of the Tang Dynasty inadvertently opened a new direction in the struggle of the Demon Sect. Since the time of Shi Zhi Xuan, the conflict between the Demon Sect and mainstream society has shifted from the sword peak confrontations of the martial world to a grand pattern of competition where heaven and earth serve as the chessboard and all living beings as the pieces.

The principles followed by assassins are different, even diametrically opposed, to those of ordinary people. They must always be prepared to abandon their families and betray their friends (specific examples can be referenced from the predecessors of assassins such as Nie Zheng and Yu Rang). Consequently, when they lose their means of support and seek to integrate into normal society, it becomes exceedingly difficult for them. The characteristics of the assassin community dictate that they cannot have true companions in the meaningful sense, which also implies that even within the interest community of the Demon Sect, the assassin group occupies a marginal position. This may also explain why the inheritance of the Bu Tian Pavilion is so mysterious and why its martial arts are not particularly outstanding among the two factions and six paths.

The fate of male service industry practitioners is strikingly similar to that of female service industry practitioners, or perhaps even worse. The prosperity of this class was evident during the Spring and Autumn Period, the Warring States Period, and the Western Han Dynasty, as reflected in the idioms "Longyang's preference" and "the severed sleeve sharing the peach," both originating from this era. Additionally, during this period, the historical figure Wei Qing emerged as a prominent hero. However, since the Han Dynasty, male service industry practitioners have found it increasingly difficult to ascend to the mainstream historical stage, and the establishment of the "Path of Emotion Suppression" likely occurred around this time. The prosperity of this class was evident during the Spring and Autumn Period, the Warring States Period, and the Western Han Dynasty, as reflected in the idioms "Longyang's preference" and "the severed sleeve sharing the peach," both originating from this era. Additionally, during this period, the historical figure Wei Qing emerged as a prominent hero. However, since the Han Dynasty, male service industry practitioners have found it increasingly difficult to ascend to the mainstream historical stage, and the establishment of the "Path of Emotion Suppression" likely occurred around this time

The question of whether early Huang-Lao Dao can be classified within the history of Daoism has long been a subject of academic debate. However, the institutionalized form of Daoism is undoubtedly first seen in the late Han period with the "Five Pecks of Rice Dao." This sect originated from the grassroots and adopted a governance system that integrated military and political authority, managing its followers through a household registration system known as "Zhongmin." For ordinary people to become "Zhongmin," they had to undergo a ritual of male and female harmonization, which is still preserved in the "Shangqing Huangshu Guodu Yi" found in the Zhengtong Daozang. This text contains extremely detailed and even stringent regulations regarding various postures, timings, and techniques of sexual intercourse between men and women, serving as an initiation ritual. This clearly demonstrates the emphasis and study of sexual relations between men and women in primitive Daoism.

However, the good times were short-lived. The Qin state unified the world, and the Han dynasty rose after the Qin, leading to an expansion of imperial power that overshadowed everything. The official ideology subsequently became the only resounding voice in the world. As a result, some social classes that had once been active gradually became dim and voiceless due to their differing values and the divergence from the official ideology. Consequently, some enlightened individuals among them formed a common alliance, guided by the six volumes of the "Tianmo Strategy" as their highest principle in order to preserve their ideals.

Because they are contrary to the mainstream, everything about them fails to enter the public eye, leading to various speculations and legends arising from the public's inability to understand them. Consequently, their image further distorts within these speculations and legends, which is almost a common plight for all marginalized groups. The suppression of marginalized groups by mainstream discourse is traditionally referred to as "safeguarding the doctrine and subduing demons." Similarly, there are always groups that wish to enter mainstream discourse, which demonstrate their stance by suppressing marginalized groups, thereby achieving a position that supports mainstream discourse, such as Buddhism and Daoism. The suppression of marginalized groups by mainstream discourse is traditionally referred to as "safeguarding the doctrine and subduing demons." Likewise, there are always groups that aspire to enter mainstream discourse, which assert their position by suppressing marginalized groups, thus obtaining a supportive role in mainstream discourse, as exemplified by Buddhism and Daoism. The so-called "thousand-year struggle between the Dao and demons" as mentioned by Xu Ziling likely arises from this.

The Path of Emotion Extinction: In "The Great Tang", there is very little information regarding the Path of Emotion Extinction. As soon as Xi Yingfu appears, he meets his demise, serving merely as a transient character. However, from the dialogue between You Niao Juan and An Long, where they say "Looking for a gentleman", one might glean some insight into the nature of Xi Ying's profession.

The situation of the true transmission of the Dao can be said to reveal excellently the process by which marginalized groups, which do not conform to mainstream society, are demonized by that very society

The history of the Wanderer civilization is also long-standing. During the Spring and Autumn and Warring States periods, assassins could operate openly within mainstream history. However, with the establishment of a unified empire, the golden age of assassins abruptly came to an end. They suddenly fell from the upper echelons of society, where they were once guests or even national heroes, to being marginalized groups rejected by mainstream society. It is believed that many within the assassin class found this drastic change in identity difficult to adapt to. In the succession of events involving Jing Ke and Gao Jianli, their level of hatred towards Emperor Qin Shi Huang was likely influenced by this reason.

In "The Great Tang," Hou Xibai enters and exits the residences of nobility through his painting skills, making a living by painting portraits, which effectively reveals the identity of a small artisan imbued with artistic spirit from the Huajian school. The formation of calligraphy and painting arts can be traced back to the period between the Western and Eastern Han dynasties, where these arts were originally the privilege of the high-ranking aristocracy. However, during the Wei and Jin dynasties, as usurpers and power-hungry officials emerged, moral decay ensued. A group of young men from noble families, driven by their grievances and indignation towards the dark state of affairs, chose to adopt a life stance in opposition to mainstream society, believing that the seeds of the Huajian path were sown during this time. Subsequently, the commoners gradually gained control of actual political power, and the period between the end of the Sui dynasty and the beginning of the Tang dynasty marked the eve of the overall collapse of the aristocratic system. During this period, historical figures like Shi Zhixuan emerged, prompting one to marvel at the profound insight of great mentors regarding the dialectical relationship between historical processes and heroic figures.

Another piece of evidence regarding Xi Ying's identity can actually be traced back to Huang Yi's "Seeking Qin." In this historical narrative, which is also penned by Huang Yi, the characters Longyang Jun and Zhao Mu can be seen to resonate with the previously mentioned Zhu Ji and Shan Meimei. This indicates that Huang Yi's martial arts world inherently acknowledges the symmetry between male and female service industries. Following this line of thought, it is a reasonable inference that within the Demon Sect, which is characterized by a duality and led by the Yin Gui faction, there is a place reserved for male service industry practitioners.

In Huang Yi's series of novels, the Demon Sect is an exceptionally unique entity. This mysterious sect has a long history and has produced many talents. Although it is referred to as a demon by others, a detailed examination of its actions reveals that it is merely a loose alliance formed by eight marginalized small guilds. While Huang Yi's novels do not explicitly describe the historical origins of the Demon Sect, one can roughly outline its development and composition by following the subtle clues scattered throughout the narrative.

From the perspective of "The Great Tang," the Yin Gui faction, represented by characters such as Wan Wan and Bai Qing'er, embodies the essence of the principle of conquering the world through male dominance. In "Fuyu," the characters Chen Guifei and Bai Fanghua further develop this concept to a new pinnacle. Certainly, in the hidden annals of history, the influence of the Yin Gui faction on the course of history is likely far greater than we can imagine, as exemplified by figures such as Empress Wu Zetian and Chen Yuanyuan. Even in the twenty-first century, we can still glimpse the graceful figures of the descendants of the Yin Gui faction in some current social hot topics. Indeed, in the hidden history, the impact of the Yin Gui faction on historical processes is likely more significant than we think, as seen in figures like Empress Wu Zetian and Chen Yuanyuan. Even today, in the twenty-first century, we can still observe the elegant presence of the Yin Gui faction's descendants in various social news.

Tomb raiding is indeed a long-standing industry, with its roots tracing back to the Han Dynasty. During this period, professions such as that of Xie Bo flourished to an unprecedented extent, leading to the establishment of the state by Liu Bang, who had to implement measures such as "Twenty Families to Guard the Tombs of Qin Shi Huang" to prevent theft. Mr. Wang Zijing's "A History of Tomb Raiding in China" provides a dedicated chapter on this topic, and I shall not elaborate further here. In current archaeological excavations, the numerous tomb raiding holes found in the "Tomb of Duke Qin No. 1" and the Chu tombs in Shangcai, Henan, are astonishing and serve as corroborative evidence. Thus, the outdated attire of Ding Jiuzhong may also have an explainable origin.

We should note that, in essence, after the private room was opened at the Sanhua Building, Xi Ying and Bian did not, as An Long claimed, embrace a "gentleman" while each held a woman. Therefore, this statement can be seen as a form of irony from An Long regarding the profession of Xi Ying.

The Huajian School: The reason for placing the Huajian School at the end is largely due to an extraordinary figure from this school, who not only influenced the future direction of the Demon Sect's struggles but also nearly impacted the entire course of history

Starting from this historical concept, one can also examine the two factions of the Demon Sect and the Six Paths, thereby deriving a general impression of the history of the Demon Sect

The True Transmission Sect: Compared to mainstream upper Taoism, this sect can be a typical interpretation of the origin of the character "mo" in "Mormon." This sect is divided into two branches: the True Transmission of the Dao Ancestor and the Lao Jun View. However, both branches reflect the characteristics of primitive Taoism, namely the emphasis and study of sexual relations between men and women

Yin Gui School: Literally interpreted, Yin and Yang are opposites, and can also be seen as a symbol of femininity. The literal meaning of Gui refers to a woman's menstrual cycle (from which one can infer the terrifying nature of the "Purple Blood Great Method" by Li Gong, suggesting that learning this is likely no better than studying the "Sunflower Manual"). Another layer of meaning for Gui is related to "Kui"; as stated in the "Records of the Grand Historian," "Gui refers to the measurement of all things, hence it is called Gui." Therefore, it can be seen that the terms Yin and Gui indeed imply the notion of women wielding control over the world.