Understanding Sacred Hmong Shaman Knowledge and Terminology
Taking a moment to talk about my altar and Hmong shaman terminology. It's always been my philosophy that we share information so that we can all learn from each other instead of gatekeeping information. The more knowledge we can share with each other, the more awareness, preservation, and support we can give one another. This post will talk about the shaman altar and then a few shaman terminologies.
Nqaj Neeb, Nqaj Yaig: The Shamanic Bamboo Sticks
The bamboo stick positioned directly above the Hmong shaman altar is called the nqaj neeb, nqaj yaig. In traditional Hmong shamanic practice, three bamboo sticks are typically suspended from the ceiling, each serving a distinct purpose. The first stick is placed directly above the altar, as depicted in the photo. The second hangs in the center of the living room, and the third is positioned above the front door, creating a spiritual alignment throughout the space. These bamboo sticks symbolize the pathways and connections integral to the shaman's practice. At the end of the harvest season, these bamboo sticks allow the extension of the shaman bridge.
Choj Neeb, Choj Yaig: The Shamanic Bridge
In Hmong shamanism, the black cloth draped over the bamboo stick is called the choj neeb, choj yaig, which translates to the "shaman bridge." The word choj means "bridge," symbolizing a connection between realms. Traditionally, Hmong shamanic practices use either a black cloth, a white cloth, or a combination of both. In contemporary or "new version" shamanism, these cloths come in a variety of colors.
The black cloth, known as the choj neeb, represents the "shaman bridge," while the white cloth, called the choj yaig, signifies the "divination bridge." In my practice, I hang two black cloths (shaman bridge) on the bamboo stick above the altar, while the two white cloths (divination bridge) are neatly folded and placed at the base of the altar. During the end-of-year ritual (ua neeb tso qhua), performed after the harvest season, Hmong shamans extend the cloth from the altar across the room to the front door. In my rituals, I also unfold the white cloths, stretching them from the base of my altar to the threshold of the door, symbolizing a sacred passageway.
Phuam Neeb, Phuam Yaig: The Shaman Towels
The two outer joss papers hanging on the bamboo stick are called the phuam neeb, phuam yaig. The term phuam translates to "towel," and these are often referred to as the "shaman towels." These symbolic cloths represent the ntaub neeb, ntawv yaig, or "shaman papers," signifying the shaman's spiritual calling and destiny. In Hmong tradition, it is believed that shamans are born with these spiritual "papers," marking their path to becoming a shaman. They serve as a metaphysical equivalent to formal credentials. Much like how teachers require certification or barbers must obtain licenses to practice, the phuam neeb and phuam yaig are a shaman’s inherent validation to fulfill their sacred role.
Sab Neeb, Sab Yaig: The Spiritual Pathway Strings
The strings suspended from the ceiling, as shown above, are called the sab neeb, sab yaig. These strings serve as a sacred pathway connecting the spiritual realm to the shaman's altar, facilitating communication and travel between worlds. Traditionally, the strings originate from the center of the bamboo stick above the altar, split into three lanes along the center bamboo, and converge again at a single point near the front door. These pathways remain in place throughout the year and are renewed during the ua neeb tso qhua (end-of-year ritual). Hmong shamans may use white strings, black strings, or a combination of both, depending on their lineage. In my rituals, I use black strings for my sab neeb, sab yaig, symbolizing my unique connection to the spiritual realms.
Noog Liaj, Noog Luv: The Spiritual Birds
The arrows in the photo point to the noog liaj, noog luv, which represent spiritual birds. Each side includes two ntshua ntawv (coiled spirit money) to represent these spiritual birds sitting on my altar. While some shamans hang these directly on the bamboo stick, others place them on the altar. These spiritual birds may also be referred to as noog leej or noog nkaub, with leej nkaub meaning a parrot.
During my chants, I use this as part of my spiritual communication. For example, I may say:"Noog liaj tis dav, yuj plawm lawm tsheej kab; noog luv tis ntev, yuj plawm lawm tsheej kev..." This signals my assistant that I will be traveling on my shaman horse and prompts them to strike the shaman gong.
Alternatively, I may chant:"Noog liaj tis dav, tshaj moos lawm vij qab; noog luv tis ntev, tshaj moos lawm rov kev..." This indicates to my assistant that I am sending an important message from the beyond. The noog liaj and noog luv serve as vital messengers in my practice, carrying intentions and guidance between realms.
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Lias Nyiaj, Lias Iav or Ntsa Vaj, Ntsa Loog
These terms refer to the general joss papers placed on the shaman altar. Each Hmong shaman may design their ntsa vaj or ntsa loog uniquely, depending on personal preference or tradition. These are renewed at the end of the harvest year during the end of year ritual.
Vwj Txiaj, Vwj Lam; Khaws Yeej, Khaws Ywm; Txiab Mob, Txiab Nkeeg
These terms are associated with sickness and misfortune. For instance:
If a shaman says, "tsev neeg ntawd muaj vwj txiaj, vwj lam," it indicates that the family is experiencing sickness and misfortune.
If a shaman states, "tsev neeg ntawd raug cua," it means the family is afflicted with a grave illness.
Spiritual Naming in Rituals
In the spiritual realm, using someone's actual name risks exposing their soul to malevolent spirits. Instead, unique terms based on family roles are used. Examples include:
Cuab tshoob: Clan or last name
Txiv tsev: Father and/or husband
Los phauj: Mother and/or wife
Los txij los nkawm: Spouse or significant other (inclusive)
Luj huab los luj txwj: Son
Luj los so mim: Daughter
Txwj vag: Elder, such as a grandparent or great-grandparent
Birth Order and Spiritual Identification
Birth order is crucial when describing individuals in rituals. It is necessary to identify who the ritual is for without using their given name. The terms for birth order are:
Los Tuam - 1st
Los Lwm - 2nd
Los Xab - 3rd
Los Xwm - 4th
Los Ws - 5th
Los Vws - 6th
Los Txij - 7th
Los Paj - 8th
Los Cawv - 9th
Los Siv - 10th
Los Siv Yij - 11th
Los Siv Lwm - 12th
Xeeb Zeej refers to an unborn child still in the womb.
For example:
To perform a ritual for a spouse in the Lis family, the shaman would say: "Lis txiv tsev, los tuam zeej li los txij nkawm."
For the second son of the eldest father in the Yaj family, the shaman would say: "Yaj txiv tsev, los tuam zeej li luj huab los luj txwj los lwm."
Learning these terms provides insight into the intricate and meaningful practices of Hmong shamanism. It’s important to remember that this knowledge is not meant to be gatekept or restricted to only a select few. Sharing and teaching these practices ensure they remain alive and accessible to those seeking understanding or reconnection with their roots. By fostering openness and inclusivity, we honor the essence of Hmong shamanism—building bridges between worlds, communities, and generations.
TFL Hmong Shaman
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