Archive for the 'Taoism' Category

The Racehorse and the Nag

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thomas
1 month, 1 week ago
in Classic, Meditation, Philosophy, Principle, Qigong and Taoism
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by Liu I-Ming

A racehorse, a swift runner, can travel hundreds of miles in a day. A nag, ambling along, takes ten days to cover the same distance. Although one is fast and one is slow, yet what they achieve is the same.

What I realize as I observe this is the Tao of the relative speed of effective work.

Generally speaking, people are sharp or dull by nature, greater or lesser in strength. If people who are dull by nature want to emulate those who are sharp by nature, or those of little strength want to emulate those of great strength, they will be unable to keep up, and will injure themselves by the strain.

Therefore a complete sage said that those who are born knowing are the best, those who know by learning are the next, and those who learn the hard way are next after that. When it come to knowledge it self, however, that is one. Some may carry it out swiftly, some may carry it out forcibly. When it comes to the achievement, however, that is one. Among these three kinds of people, it may be difficult for some and easy for others, slow for some and fast for others, but all are able to know the Tao and attain the Tao.

The only trouble is when people have no will. Without will, not only is it impossible to act on the Tao, it is impossible even to know it. If you have the will, study it widely, question it closely, ponder it carefully, understand it clearly, carry it out earnestly; multiply the efforts of the ordinary person a hundredfold, and you can actually master this Tao. Even if you are ignorant you will become enlightened, even if you are weak you will become strong - no one who has done this has ever failed to reach the realm of profound attainment of self-realization.

Nevertheless, there are many Taoists in the world who cannot with true heart regard the essence of life as most important. They talk about the virtue of the Tao, but in their hearts they are criminals and gangster. They want their imaginings of the Tao, and the want their greedy ambitions too. They are easily angered and unreceptive.

The intellectuals among them depend on their ability to memorize a few “spiritual” sayings, and think they have the Way. Consequently they disregard others and will not seek enlightened teachers or visit capable friends, thus mistaking the road ahead.

The dull ones do not know to investigate principles, and do not distinguish the false from the true. Having studied some “side-door” practices, playing around on twisted byways, they also think they have the Way, and will not go to high illuminations for verification, thus holding to their routines all their lives, tapped in unbreakable fixations.

People like these types do not really think about the matter of essence and life as the single most important thing in the world, and the cultivation and maintenance of essence and life to be the single most difficult thing in world. How can this be easily known, or easily accomplished?

This is why those who study Taoism may be as numourus as hairs on a cow, but those who accomplish the Way are as rare as unicorn horns.

If you are a strong person who can be so utterly aloof of all things as to step straight into the Way, like steel forged a hundred times, with an unrelenting will to visit enlightened teachers respectfully and to investigate true principles thoroughly, then it does not matter wheter you are sharp or dull by nature - eventually you will emerge on the Way, and will definitely not have wasted your years.

Reference:
I-Ming, Liu. Awakening to the Tao. Trans. Thomas Cleary. Shambhala Publications Inc.,U.S., 2006.
ISBN 159030344X

p. 77-79

The Inner Smile

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thomas
1 month, 1 week ago
in Energy, Exercise, Meditation, Mindset, Philosophy, Principle, Qigong and Taoism
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One of the most well-known of Taoist neidan (Inner Alchemy) practices is the “Inner Smile” - in which we smile inwardly to each of the major organs of our body, activating within us the energy of loving-kindness, and waking up the Five-Element associational network. Here we will learn a variation on this classic practice, which allows us to direct the healing energy of a smile into any part of our body that we would like …

Difficulty: Easy
Time Required: 10 - 30 minutes, or longer if you’d like
Here’s How:
1. Sit comfortably, either on a straight-backed chair, or on the floor. The important thing is for your spine to be in an upright position, and your head arranged to allow the muscles of your neck and throat to feel relaxed.
2. Take a couple of deep, slow breaths, noticing how your abdomen rises with each inhalation, then relaxes back toward your spine with each exhalation. Let go of thoughts of past or future.
3. Rest the tip of your tongue gently on the roof of your mouth, somewhere behind, and close to, your upper front teeth. You’ll find the spot that feels perfect.
4. Smile gently, allowing your lips to feel full and smooth as they spread to the side and lift just slightly. This smile should be kind of like the Mona Lisa smile, or how we might smile - mostly to ourselves - if we had just gotten a joke that someone told us several days ago: nothing too extreme, just the kind of thing that relaxes our entire face and head, and makes us start to feel good inside.
5. Now bring your attention to the space between your eyebrows (the “Third Eye” center). As you rest your attention there, energy will begin to gather. Imagine that place to be like a pool of warm water, and as energy pools there, let your attention drift deeper into that pool - back and toward the center of your head.
6. Let your attention rest now right in the center of your brain - the space equidistant between the tips of your ears. This is a place referred to in Taoism as the Crystal Palace - home to the pineal, pituitary, thalamus and hypothalamus glands. Feel the energy gathering in this powerful place.
7. Allow this energy gathering in the Crystal Palace to flow forward into your eyes. Feel your eyes becoming “smiling eyes.” To enhance this, you can imagine that you’re gazing into the eyes of the person who you love the most, and they’re gazing back at you … infusing your eyes with this quality of loving-kindness and delight.
8. Now, direct the energy of your smiling eyes back and down into some place in your body that would like some of this healing energy. It might be a place where you’ve recently had an injury or illness. It might be a place that just feels a little numb or “sleepy,” or simply some place you’ve not recently explored. In any case, smile down into that place within your body, and feel that place opening to receive smile-energy.
9. Continue to smile into that place within your body, for as long as you’d like … letting it soak up smile-energy like a sponge soaks up water.
10. When this feels complete, direct your inner gaze, with its smile-energy, into your navel center, feeling warmth and brightness gathering now in your lower belly.
11. Release the tip of your tongue from the roof of your mouth, and release the smile (or keep it if it now feels natural).
Tips:
1. As with all neidan practices, it’s important to find a balance between effort and relaxation. If you notice a build-up of tension, relax, take a couple of deep breaths, then return to the practice. If your mind wanders, simply notice this, and come back to the practice.
2. Remember to maintain the quality of a gentle, genuine smile - infused with the energy of loving-kindness and compassion - particularly when directing your “inner smile” into an injured place. If you notice frustration, anger, fear or judgment creeping in, take a couple of deep breaths, then connect again with loving-kindness and compassion - the energies that can heal us.
3. The Crystal Palace is known also - in Hindu yogic traditions - as the Cave of Brahma.

Reference: How To Practice The “Inner Smile” by Elizabeth Reninger about.com

Internal Alchemy: An Overview

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thomas
1 month, 3 weeks ago
in Philosophy, Qigong and Taoism
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By Elizabeth Reninger, About.com 

Inner Alchemy (Neidan) – a term often used synonymously with Qigong - is the Taoist art and science of gathering, storing and circulating the energies of the human body. In Inner Alchemy, our human body becomes a laboratory in which the Three Treaures of Jing, Qi, and Shen are cultivated, for the purpose of improving physical, emotional and mental health; and, ultimately, merging with the Tao, i.e. becoming an Immortal.

Each of the Three Treasures used in the practice of Inner Alchemy is associated with a particular physical/energetic location: (1) Jing, or reproductive energy, has its home in the lower dantian (and Snow Mountain area); (2) Qi, or life energy, has its home in the middle dantian; and (3) Shen, or spiritual energy, has its home in the upper dantian. Taoist practitioners learn to transmute Jing into Qi into Shen, and the reverse, i.e. learn to modulate consciousness along its full spectrum of vibratory frequencies, in much the same way that we are able to tune into different radio stations. The dantians can be thought of as similar to the “chakras” of Hindu yogic systems – locations within the subtle bodyfor the storing and transmutation of qi/prana. Of particular importance for Inner Alchemy practice is the lower dantian, referred to also as the “stove,” and the home, ultimately, of the Immortal Fetus.

Internal Alchemy understands the human body to be a precious and necessary resource for our spiritual journey, rather than as something to be ignored or transcended. Along with the dantians, the practitioner of Inner Alchemy learns to perceive and work with the meridian system, in particular the Eight Extraordinary Meridians. As we open, cleanse and balance the meridians, our Awareness flows in/as the present moment. What emerges, then – quite naturally – is good health, clarified perception and a direct experience of our connection to and embodiment of Tao.

Inner Alchemical processes are represented visually in theNei Jing Tu, a diagram whose various components are described here by Master Mantak Chia. These processes are represented also by the Lamp, candles and other items found on the altarsused in Ceremonial Taoism, and by the practice of Baibai – offering incense to the altar. Taoist ceremonies are ritual enactments not only of Taoist Cosmological principles, but also of the transformations of Inner Alchemy.

An excellent place to begin your practice of Inner Alchemy is with the “Inner Smile” practice. As you move deeper into this wonderful terrain, it will be important for you to receive the guidance of one or more qualified teachers. If you don’t have access to flesh-and-blood guides, Tai-Chi-and-Meditation-Direct offers an excellent program of online instruction. Tonic Gold is a supplement (created by the hermetic alchemist Petri Murien) that I’ve found to be a powerful support for Inner Alchemy practice. (Enter the discount code “vitality” to receive a practitioner’s discount.) Dr. Zhi Gang Sha is a contemporary Master of qigong/Inner Alchemy, who offers free weekly teleconferences, and powerful transmissions that you can register for. Finally, each of the books listed below offers valuable insights, information, practices and clues to the magic and mystery, art and science of Internal Alchemy practice. Enjoy!

Suggested Reading:

Golden Elixir Chi Kung, by Mantak Chia offers instructions on turning our saliva into a potent form of Inner Alchemical “medicine.” Highly recommended!

Cultivating The Energy Of Life, by Eva Wong is a translation of the Hui-Ming Ching (“Treatise on Cultivating Life”), one of the most important and straightforward of classical Inner Alchemy texts. Wonderful!

Taoist Yoga & Sexual Energy, by Eric Yudelove offers a veritable feast of Inner Alchemy practices, to cultivate Jing, Qi and Shen. Excellent for beginners as well as more advanced practitioners.

Taoist Yoga: Alchemy & Immortality, Lu Kuan Yu and Charles Luk is an Inner Alchemical manual of considerable detail – excellent for the serious practitioner.

Understanding Reality: A Taoist Alchemical Classic, by Chang Po-tuan (translated by Thomas Cleary) is – as the title implies – one of the foundational texts of Taoist Inner Alchemy (in particular the Kan-Li practices). The language of this text is richly symbolic – a poetic description of Inner Alchemical processes – and as such can be simultaneously inspiring and elusive.

Reference:
Internal Alchemy: An Overview about.com

Dayan Wild Goose Qi Gong

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thomas
4 months, 2 weeks ago
in Form, Qigong and Taoism
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Mme Yang Meijun

Dayan(wild goose) is a bird of longevity and high-energy and Qi Gong refers to the stimulation of the physical motion of the Bio-energy field of human body. Dayan Qi Gong has obtained its name from imitating the movements and habits and characteristics of wild geese .

Dayan Qi Gong belonging to the Taoist Kunlun School originated in Jin Dynasty and has been in circulation for more 1000 years .

For a long time in the past , Dayan Qi Gong was passed on secretly in the Taoist school. It has a huge system consisting of more than 70 sets of motional and motionless Gong methods. The practice of Dayan Gong may wonderfully result in curing sickness, reaping good health, promising longevity and increasing intelligence, bringing about eventually an overall improvement of physical and mental functions.

The contemporary disseminator of Dayan Qi Gong, Mme Yang Mei jun, the famous Qi Gong teacher, who inherited all the techniques and theories of this Kunlun Qi Gong school, began to teach it in 1980. So far she has taught 23 kinds of Gong techniques including the first and second 64 postures, bodybuilding by patting, the calmness of the five elements, etc.

In order to popularize Dayan Qi Gong, government administration for at tiaras of physical culture and sports approved Dayan Qi Gong as health building Qi Gong of China. Mme Yang Meijun as a director of special commission for Dayan Qi Gong, was invited yet as a council member of China Scientific Research Institution of Qi Gong, an honorary advisor to Beijing Qi Gong Research Association and an honorary professor of many universities.

Dayan Qi Gong is one of China’s best Qi Gongs, if not the best. The first and second 64 postures, the two sets of basic techniques are modeled on the movements of wild geese, which are dynamic and static at the same time, combining strength with grace. They bring beauty and gracefulness to the shape and carriage of the body and relaxation and freedom to the movements. When the major channels, arteries and veins of the 12 even channels and the 8 odd arteries and veins are dredged, a Qi field will be produce all over the body. So that after the absolution of nature’s rich and pure energy and the detoxifying of the body, the functions of the human body and the performances of Qi Gong will jump onto a higher level and the genuine Qi will return to Dan, a refined (tempered) ‘Inner Dan.’

Although the techniques of Dayan Qi Gong are unfathomable, yet they are simple and easy to learn, without contraindication and ill effect.

Dayan Qi Gong gets at the root of things. For example, in combating diseases, it works for effecting a permanent cure by stimulating and conducting all the principal channels and occupants and bettering the function of the human body as well as by strengthening the nerves, regulating the body fluid, adjusting the function of the viscera, balancing yin and yang and it can be a cure for various kinds of chronic diseases and diseases of other sort, like cardiac symptoms and illnesses in the nervous, respiratory, digestive and urinary systems . The Qi Gong is so effective that the diseases it can cure make up a long list, which may also cover mental disorder, epilepsy, calculus’s, arthritis, dermatitis, gynecological diseases, diabetes, pancreatic diseases, uremia, meningitis, brain tumor, illnesses of the five sense organs, deafness, glaucoma, cataract, lupus erythematosus, syphilis, Aids! Cancer and diseases in the waist and the four limbs. A long practice of the Qi Gong may set one free from cancer and poisonous diseases.

At present, Dayan Qi Gong has been popularized in most of the provinces and municipalities in the country with good results.

Even in countries and regions like Japan, the United States, Canada, North/West Europe, Southeast Asia, Hong Kong, etc, it has created a large number of ardent enthusiasts and won fervent praises.

Ours Qi Gong intend follow exchange in next aspect by Internet:
(l) Offer consultation for techniques and theories of Dayan Qi Gong;
(2) Conduct training course of the Qi Gong practice;
(3) Medical consulting of this Qi Gong;
(4) Make medical aid by this Qi Gong.

Address of Yang Meijun,
China Beijing cang ping bei qi jia xiang
“Tao yuan apartment” 8-A-3
(中国北京昌平北七家乡桃园公寓 8-A-3 )
Post code 102209
Tel: 69754387
Fax: 69754387

The Legend of Li Ching-Yuen

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thomas
4 months, 4 weeks ago
in Philosophy, Principle, Taiji and Taoism
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In the province of Szechwan in China lived until last week Li Ching-yun. In China where Age means something he was a great man. By his own story he was born in 1736, had lived 197 years. By the time he was ten years old he had traveled in Kansu, Shansi, Tibet, Annam, Siam and Manchuria gathering herbs. He continued to gather herbs for the rest of his first 100 years. He lived on herbs and plenty of rice wine. When asked for his secret of long life. Li Ching-yun gave it readily: “Keep a quiet heart, sit like a tortoise, walk sprightly like a pigeon and sleep like a dog.” The “Scholar War Lord” Wu Pei-fu. not satisfied with this formula, took Li into his home and was lectured on “how to get the most out of each century” by maintaining “inward calm.” Some said he had buried 23 wives, was living with his 24th. a woman of 60, had descendants of eleven generations. The fingernails of his venerable right hand were six inches long. Yet to skeptical Western eyes he looked much like any Chinese 60-year-old. In 1930 Professor Wu Chung-chieh, dean of the department of education at Chengtu University, found records that the Imperial Chinese Government had congratulated one Li Ching-yun in 1827 on his birthday. The birthday was his 150th, making the man who died last week—if it was the same Li Ching-yun, and respectful Chinese preferred to think so—a 256-year-old.

Reference:
Tortoise-Pigeon-Dog time.com

Links:
Li Ching-Yuen wikipedia.org 

Master Ma Yuehliang and Madame Wu

Published
by
thomas
5 months, 2 weeks ago
in Anecdote, Martial Art, Taiji and Taoism
. 1 Comment

An Interview with the two prominent proponents of Wu Style Taiji Master Ma Yue Liang and Madame Wu.

Links:
Search YouTube for Ma YuehLiang youtube.com

Wudang Gong Fu

Published
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thomas
6 months ago
in Anecdote, Baqua, Martial Art, Mindset, Philosophy, Taiji and Taoism
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More links:
Wudang Wushu 武当山 武術 (part 1) youtube.com
Wudang Wushu 武当山 武術 (part 2) youtube.com
Wudang Wushu 武当山 武術 (part 3) youtube.com
Wudang Wushu 武当山 武術 (part 4) youtube.com
Wudang Wushu 武当山 武術 (part 5) youtube.com

Wudang Gong Fu 武当 功夫 (part 1) youtube.com
Wudang Gong Fu 武当 功夫 (part 2) youtube.com
Wudang Gong Fu 武当 功夫 (part 3) youtube.com

Longevity is attainable

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by
thomas
1 year, 2 months ago
in Mindset, Philosophy, Principle and Taoism
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Go by the laws of yin and yang, do body-building exercises best suited to one’s conditions, practice temperance in food and drink, follow a regular schedule in daily life, avoid overexertion, keep calm and cheerfull.

Liu Zhengcai The Mystery of Longevity
ISBN 7119012517

p. iii

Master Duan Zhi-Liang Wuji Qigong

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thomas
1 year, 2 months ago
in Energy, Qigong, Taoism and Zen
. 2 Comments

The heart is calm and quiet as still water

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1 year, 3 months ago
in Classic, Meditation, Mindset, Philosophy, Principle, Qigong, Taoism, Xingyiquan and Zen
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Wang Ji Wu

One must always maintain a calm heart even when influenced by the seven emotions; joy, anger, happiness, worry, sadness, fear and surprise. The heart must remain as calm as still water, never allowing any personal desires to stir up a ripple of disturbance. My thoughts are pure, in spirit I seek to forget myself and transcend the common affairs of the world, keeping my life simple and my desires few. With a clear heart, I do not contend with others or make demands upon the world, but rather seek to contribute what I can for the benefit of all, aiding those in need and protecting those in danger.

Without desire one is strong, without desire one is quiet, without desire one may return to what is natural, without desire one returns to the original state. With a heart still like water, from the extreme stillness will spring action, from the void comes that which is alive, yin and yang are in harmony and the qi flows unimpeded. With a heart still like water qi is sufficient and the spirit full. When the qi is sufficient and the spirit is full, the organs functions normally, the blood is nourished, the meridians, nerves, digestion, and circulation are all healthy and the metabolism stimulated. When the factors which prevent aging all are strong, one may prevent illness and live a long healthy life.

Humans are holistic beings which are possessed by of a certain vitality. The spirit and flesh are inseparable and form a complicated entity. The human vitality supports, influences, and is responsive to the person as a whole, while the spirit is the leader and controller, the “commander-in-cheif” of the being as a whole. Under certain circumstances, it can be said that the spirit “pulls at one hair and the whole body follows” or at the slightest stirring of the spirit the whole being responds, and each movement of the spirit has a real effect on the individual. Therefore I put special emphasis on the spirit as the leader, ever strengthening my resolve to cultivate my spirit, maintain calmness of the heart and become as pure as light without a speck of dust. This is akin to the meaning of a Song Dynasty poet who wrote “to understand the highest virtue,” applied to the present time. Better yet, this cultivation of the spirit and the heart will improve the physical constitution of the people, protect their health, and contribute to a long and healthy life.

Xing Yi Nei Gong: Health Maintenance and Internal Strength Development compiled and edited by Dan Miller and Tim Cartmell

ISBN 0865681740
p. 30-31