Dao

宏泓道者

The Three Pureness Pioneer Patriarch ( 三清 )

The Three Pureness is the highest Deities form in Daoism. “The Three Pureness” transcends the entire hierarchy of Daoist deities. In the middle is the ultimate highest deity of Daoism, the Primordial Divine Pioneer Patriarch, to your right is the Spiritual Treasure Heavenly Patriarch, and to your left is the Supreme Way Heavenly Patriarch.

"The Three Pureness Pioneer Patriarch" is the avatar of Daoism. AVATAR, by and large, is a word that is commonly heard but rarely understood by many. In English, the word has come to mean "an embodiment, a bodily manifestation of the Divine." The void or great emptiness in the beginning, is called "Wu Chi", or primordial chaos, at this state the Dao is a disperse form or "Chi" when reunited it is transformed into a divine being. This divine being is Tai Shang Lao Zun or Supreme Patriarch Lao Zi.

He then transforms the "One" which is Primordial Divine Pioneer Patriarch (Reverend Yuan Shi of Yu Qing). He holds a flaming divine pearl which represent the creation of the Universe, however at this stage the Universe is in a chaotic stage.

Eventually later he forms another divine being, Spiritual Treasure Heavenly Patriarch (Reverend Ling Bao of Shang Qing). At this point of time there are two forces called the "Yin" and "Yang" represented as "Tai Chi" myriads things can be formed by these forces. Therefore piritual Treasure Heavenly Patriarch or Reverend Ling Bao of Shang Qing holds a "Ru Yi", a wish fulfilling ornament.
Finally when all things are created Tai Shang Lao Zun descend and sits on the right, he holds a mystical fan, symbolizing the completion of the Universe, and the way of Dao can be spread, and living beings can seek salvation.

The Jade Emperor (玉皇大帝, Yu Huang Da Di)

The Jade Emperor is the supreme ruler of Heavens, the hades and the protector of mankind according to Chinese folklore religion and the highest ranking deity of the Daoist pantheon.

From the ninth century onwards, he was the patron deity of the Chinese imperial family. The Jade Emperor presides over Heaven and Earth just as the earthly emperors once ruled over China.

Based on one account the Jade Emperor was originally the crown prince of the kingdom of Majestic Heavenly Lights and Ornaments. At birth he emitted a bright light that filled the entire kingdom. When he was young, he was benevolent, intelligent and wise. He devoted his entire childhood to helping the needy (the poor and suffering, the deserted and single, the hungry and disabled). Furthermore, he showed respect and benevolence to both men and creatures. After his father died, he ascended the throne. He made sure that everyone in his kingdom found peace and contentment, after that he told his ministers that he wished to cultivate Dao in a mountain cave and cultivate. After 1,750 trials, each trial lasting for 120,976 years, he attained Immortality. After another a hundred million years of cultivation, he finally became the Jade Emperor.

The Jade Emperor is usually depicted seated on a throne in imperial robes, his flat-topped crown embedded with strings of pearls that dangle from the front. He holds a short, flat tablet in clasped in both hands before his chest.
He looks very majestic with his flowing beard.

His birthday is celebrated on the ninth day of the Lunar New Year commonly known as “Tian Gong Dan” (天公誕 Festival of the Heavenly God). It is an important festival to the Daoists and Chinese community. Daoist temples throughout the world held gathering and prayers together to worship him. To beseech him to grant peace, prosperity, protection from calamities for the entire year, favorable weather conditions, and abundant harvest.

Most people are not aware that the Jade Emperor is the protector of the Buddha dharma in Buddhism. He’s called Lord Sakra or Indra or in the Shurangama Mantra (楞嚴咒) his name is recited as “Namo Yin Two La Ye” (南無因陀羅耶).

According to Buddhist text he resides in “Trayastrimsa Heaven” as in Sanksrit and means "Heaven of the Thirty-three'. The Lord of the Heaven of the Thirty-three resides above our heads. There are eight heavens in the east, eight in the west, eight in the north, and eight in the south, making thirty-two; the thirty-third is located in the center of the others and is at the peak of Mount Sumeru.

'Trayastrimsa, "Heaven of the Thirty-Three", is not thirty-third in a vertical arrangement of heavens. Vertically it occupies the second position among eighteen heavens. Its name is taken from the fact that it is the central one among a group of heavens located on the same plane, with eight heavens on each of its four sides.

The lord of the central heaven, the thirty-third, is named Sakra or Indra, and in Buddhism he is a protector of the Buddha's Dharma.
The Heaven of the Thirty-Three is eighty thousand yojanas high, and its city, the City of Good View, is made of the seven precious materials and is sixty thousand yojanas high. In the center of that city is Sakra's palace, which is made of the most exquisite and valuable gems.

In the past at the time of Kashyapa Buddha, Sakra was a very ordinary and a poor woman who saw a temple in ruins and vowed to restore it. Soliciting friends and relatives, she gradually gathered a group of thirty-two women. She herself was the thirty-third. Each of the thirty-three gave as much support as she could muster and with their collective effort they repaired the ruined temple. When each one died she ascended to the heavens and became ruler of her own heaven. The heaven in which Sakra, the former leader of the women, lives, is called the Trayastrimsa Heaven....

The Eight Immortals
The Chinese character 仙, which signify immortal, is composed of 人 man and 山 a mountain. It denotes the superior class of human spirits, who, having been deified, dwell in remote mountains devoid of human inhabitants. They are imbued with the power of being visible and invisible at pleasure, of raising the dead, of changing stones they touch into gold, and of effecting at pleasure various other wonderful transmutations. The Eight Immortals or Ba Xian (八仙), are legendary beings of the Taoist sect, said to have lived at various times and attained immortality through their cultivation of Tao’s or nature secret.
Their eminent position has been attained by cultivation, to which eight, including one female (He Xian Gu, 何仙姑) have risen higher than other.


The Chief of the Eight Immortals
Zhong LiQuan, 鐘离權

In Taoism, he is known as Zheng Yang Ju Shi, 正陽袓師. Literally, the True Yang First Master. He is the Chief of the Eight Immortals, is said to have lived during the Han dynasty and have possessed the secrets of the elixir of life, and the power of transmutation. He is also known as Zhongli of Han (漢鐘離) because he was born in the Han Dynasty. He is usually depicted as a fat man exposing his bare belly, always grasping his emblem, a fan, which has the magical ability of reviving the dead.


Zhang GuoLao, 張果老
Elder Zhang Guo, lived during the 7th and 8th century AD is a hermit who had spiritual powers of magic, i.e. rendering himself invisible, He is accompanied by a white mule, which carried him immense distances and when not, required was transformed into a paper mule, folded up and put away in his pouch. When he wished to resume his travels, he sprinkles some water upon the paper mule revived it and the mule will appear at once. He generally rode his mule backwards. His emblem is the “Yugu” (魚故), a kind of musical instrument in the shape of bamboo tube or drum with two rods to beat it.


Lu Dong Bin, 呂洞賓
He is the most widely known among the group of deities known as the Eight Immortals and hence considered by some to be the de facto leader. He was born during the Tang Dynasty (AD750). A scholar and ascetic who learnt the secrets of Taoism from Zhong LiQuan, the Chief of the Eight Immortals, and attained immortality at the age 50. He is the patron saint of barbers and is also worshipped by the sick. He is generally depicted wearing a scholar clothes and head gear, holds in his right hand a Taoist fly whisk, and his emblem, a sword, which is slung across his back. He is well known of slaying and getting rids of various forms of evil on earth for more than 400 years.

Cao Guo Jiu, 曹國舅
He was born during the Song Dynasty (AD930-999) as the son of a military commander by the name Cao Bin 曹彬, that happens to be the brother of Empress Cao Hou 曹后. He is depicted dressed in official robes, a court headdress and he holds a pair of castanets, which is his emblem. The castanets are said to be derived from the court tablets, authorizing free access to the Imperial palace, to which he was entitled due to his birth.

Li TieGuai, 李铁拐
He was born during the Western Zhou period, and was originally named Li Yüan. He studied with Lao Tzu (founder of Taoism) and Goddess Hsi Wang Mu. He is said to have devoted 40 years to the practice of meditation and cultivation of Taoist esoteric practice.

Before becoming an immortal, he had a pleasant disposition. However, on one occasion his spirit traveled to celestial realm. He instructs his disciple to wait seven days for his spirit to return; but after six days the student had to return to attend his sick mother, so he cremated his body assuming that he had deceased.

Upon returning, Li was forced to enter the only body available, the corpse of a homeless beggar who had died of starvation; who unfortunately had "a long and pointed head, blackened face, woolly and disheveled beard and hair, huge eyes, and a lame leg." His emblem is the pilgrim’s gourd which identifies him as one of the Eight Immortals, and his iron crutch.

Han XiangZi, 韓湘子
He is the nephew of Han Yu 韓愈, a famous scholar and statesman who lived during the Tang Dynasty (AD820). He is the disciple of Lu DongBin, he became an immortal when he fell into a supernatural peach tree. He has the ability of making flowers grow and blossom instantaneously. His emblem is the flute, and he is the patron of musicians. He wanders around, playing his flute, enticing birds and beast of prey by the sweet melodious sound of his flute.

Lan Caihe, 藍采和
He was from Tang Dynasty. His behavior was out of norm and known for its bizarreness. He wore only shorts and thin shirts in winter, and thick jacket and long pants in summer. He walked with one foot bare and another with shoe.
His distinctive emblem is a flower-basket, often carried slung on a hoe over his shoulder. The basket contains various flora associated with ideas of longevity.

He Xian Gu, 何仙姑
Lived during the 7th century AD, she is the daughter of a shopkeeper of LingLing 零陵, Hunan province in the Tang Dynasty. According to one account at the age of thirteen, she often went to the mountains to collect medicinal herbs. One day, she encountered the Immortal Lu DongBin who gave her a peach and told her, “You shall become an immortal is you eat it”. She did as he said, and miraculously she, never felt hungry or thirsty, can float and jumped from one cliff to another gathering medicinal herbs to help the sick. In addition, she could predict people’s fortune. Her emblem is the lotus, which she carries in her hand. And at times she is also depicted holding a fly whisk on the other hand.


What is Dao by Wudang Dao
Daoism is the traditional religion of China. In general, it is believed that Taoist organizations were formally established 1,900 years ago by Celestial Master Zhang Daoling during the reign (AD 126-144) of Emperor Shundi of the Eastern Han Dynasty. However, the original sources of Taoist doctrines can be traced back to the Pre-Qin period (4000-221BC).

The ideological system of Taoism covers a wide range of contents. It has evolved into a religious culture based on ancient religious beliefs in China around the worship of heaven and ancestors, as well as Taoist theories and beliefs regarding immortality that arose during the Spring and Autumn, and the Warring States Periods. It has also absorbed ethical ideas from Confucianism and folk religious customs.

The core of Daoism is Dao (the Way), which is beyond description. It is said that Tao is the origin of the universe, the basis of all existing things, the law governing their development and change. The concept of Virtue (Te) is closely related to Tao. The Dao De Ching says, “All respect Tao yet value Virtue.”


Daoists regard Dao and Virtue as the general principles of their beliefs and behavior. They should not only cultivate Tao but also accumulate Virtue. Therefore, both Tao and Virtue serve as the basis of the Taoist doctrines. Derived from the foundation of Dao and Virtue are a whole set of principles, including non-action, non-attachment from emotions, non-struggle, and the pursuit of simplicity and truth as well as the joy of living.

Daoists believe in Tao as well as in deities and immortals. “Gods” in Taoism refer to the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure and the Celestial Worthy of the Way and Its Virtue, the Jade Emperor and the Great Emperor of Zhen Wu, who were born before heaven and earth separated; while “immortals” refer to humans who were born after heaven and earth separated and transformed into deities, becoming immortals through cultivating Tao. From the Taoist perspective, both gods and immortals are symbols of Tao.

There exists a hierarchy of gods and immortals in Daoism. At the top of the hierarchy are the gods of the highest ranks the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure and the Celestial Worthy of the Way and Its Virtue, who are the embodiment of Tao or the Tao itself. Below them are the gods of the lower ranks, who are entrusted with responsibilities according to their attainments in Tao and Virtue. The highest among them is the Jade Emperor, followed by the four major deities and other celestial beings. The Jade Emperor is the highest ruler of the universe. Different deities and immortals have different responsibilities.

The highest ideal of a Taoist is to acquire immortality. To achieve this goal, one must practice Taoism both inside and outside one's physical existence. Inner practice involves physical and breathing exercises, concentrated contemplation, and refining the internal elixir (neidan). The basic principle of this practice is still to cultivate the self both spiritually and physically. External practice involves doing good deeds and helping others. If one succeeds in both aspects, one could become immortal

Daoist doctrines are referred to as Taoist scriptures. There were different kinds of Daoist scriptures compiled at different moments in history, all under the title of the Daoist Canon (Daozang). The earliest Taoist Canon appeared during the Tang Dynasty, followed by other editions compiled during the Song, Jin, Yuan and Ming dynasties. Extant today are two editions respectively compiled during the reign of Zhengtong and the reign of Wangli of the Ming Dynasty, hence the names: Zhengtong Taoist Canon and Wanli Supplementary Taoist Canon.

The Dao De Ching by Laozi is Taoism's principal and most important canon. Other canons include Book of Secret Revelations, Book of Purity and Quietness, Book of the Lower Elixir Field, Book of Divine Deliverance and Can Tong Qi.

Many schools of Daoism were formed throughout history. During the Han Dynasty, there arose Tianshi and Taiping Daoism; during the Wei and Jin Period, there were the Shangqing, Lingbao and the Sanhuang Sects; the Song, Jin and Yuan dynasties saw different sects including Quanzhen, Taiyi, Zhenda, and Jinming. The two most prominent sects today are the Zhengyi Sect (evolved from Tianshi) and Quanzhen (founded by Wang Chongyang). Today's followers belong to either of these two sects. The Zhengyi Sect is popular mainly in Jiangxi, Jiangsu, Shanghai and Fujian provinces, while Quanzhen flourishes in other parts of China. There is no difference in basic beliefs between the two sects, with the only differences lying in their norms and regulations. Quanzhen, for example, requires its monastic followers to be vegetarian, remain celibate and live in temples, while the Zhengyi Sect has no such regulations.


Sites for Daoist activities are called Daoist temples (guan). Monastic Daoists live in temples, practicing Tao and conducting sacred rites. Ordinary believers frequent these places to burn joss sticks and worship the gods. These temples are open to visitors, too. On the birthdays of the main gods and immortals, grand services are held, attracting a steady flow of people who come to offer incense sticks and to pray for blessings. Some temples also sponsor fairs, which bring together the worshiping of gods with recreational and trading activities, to produce lively festivities.

Today, as one of the five major religions (Daoism, Buddhism, Islam, Protestantism, and Roman Catholicism) in China, Daoism has a great number of followers. There are more than 1,600 temples and more than 25,000 Taoist priests of the Quanzhen and Zhengyi Sects. The number of ordinary believers is almost impossible to assess.


Religious and philosophical Daoism
The word Daoism is used to refer to both a philosophy and a set of spiritual doctrines as well as an extensive ritual hierarchy and monastic institution. Although textbooks often distinguish between 'religious' and 'philosophical' Taoism, this is an artificial distinction, and is no more than the difference found in all religions between the practices of the faith, and the theological and philosophical ideas behind them.

Chinese and Western Daoist philosophy
A more useful distinction might be between Chinese Daoism and Westernised Daoism because some forms of Westernised Taoist philosophy add unauthentic new age and other faith elements to Taoism, while removing much of its religious content; and few Western 'Taoists' include Taoist gods and goddesses, liturgy, worship, or specifically religious meditative practices in their religious life.

Religious Daoism-BBC
Daoism in the West today is not at all like Chinese Taoist religion. Very few Westerners have adopted its gods and goddesses, although there are a few organizations... that have installed altars in their centres, worship Taoist gods, and celebrate Taoist (and Buddhist) festival days.

-Livia Kohn, Michael Lafargue, Lao-Tzu and the Tao-Te-Ching, State University of New York Press, 1998

Daoism is often taught in the West as an atheist or agnostic philosophy, but in China and Taiwan particularly, Daoism still functions like any conventional religion, and not like an abstract philosophy of life.

There are Daoist temples, monasteries and priests, rituals and ceremonies, and a host of gods and goddesses for believers to worship. These are as vital to the survival of Taoism as individual understanding and practice.

Daoism's rich palette of liturgy and ritual makes the Tao more real to human beings and provides a way in which humanity can align itself more closely to the Tao to produce better lives for all.

The religious elements of Taoism draw much of their content from other Chinese religions (including many local cults), and so enfold a very wide range of culture and belief within the wings of the Tao.

The many traditions within the Taoist framework gives priests the tools to carry out the conventional tasks of any religion: worship, healing, exorcism, intercession, purification, divination and so on.

Most Daoist temple practices are designed to regulate the relationship between humanity and the world of gods and spirits, and to organise that relationship, and the relationships in the spirit world, in harmony with the Tao.

Religious Taoism traditions
Two traditions
Religious Daoism follows two main traditions. Each has a clear hierarchical and well-organised structure with special headquarters, rules, guidelines, ordination rites and registration procedures.

The celestial masters (Tianshi or Zhengyi) - Temple Daoism are centred in Taiwan. The monastic branch of the Complete Perfection School (Quanzhen) has its headquarters in Beijing.

The Complete Perfection School ordains people and provides monastic communities as a focus for Taoist practice and rituals.

A simple, ascetic lifestyle is the norm in Daoist monasteries. They are ruled by a strict hierarchy, with the abbot at the head, the prior as the key manager of personnel (assisted by an overseer and several scribes), the provost as main administrator (assisted by a superintendent, treasurer, cellarer, as well as several vergers and cooks), and the meditation master in charge of spiritual practice (assisted by an ordination master, manager of offerings, and several overseers).

The time schedule is very rigid: a typical day begins at 3:00 A.M. and ends at 9:00 P.M. It consists of several periods of seated meditation, worship, meals, and work, including- musch as in Chan Buddhism-work in the gardens and the fields. Everybody is kept busy at all times, and all movements throughout the day are exactly prescribed and have to be executed with utmost control. Usually meditation, sleep periods, and meals are times of complete silence, and even at other times words are to be used with care and circumspection. Daoists, moreover, observe the natural cycles of the seasons and often eschew the use of artificial lights, so that their winter days are a great deal shorter than those in summer, allowing for more extensive rest in the darker phases of the year.

-Livia Kohn, Daoism and Chinese Culture

Daoist priests
Daoist priests undergo long and intense training to acquire the necessary skills. They must study music, liturgy and ritual, as well as meditation and other physical practices; and they must learn Taoist theology and the spiritual hierarchy of the Taoist deities. During this training they are required to live highly disciplined lives.

Shamanism
Taoist experts believe that they can journey in spirit to higher realms of being - in much the same way that Shamans can journey out of the body.

The Daoist traveller makes such journeys through ritual, meditation, and visualisation which separate them from this world and harmonise them with the energy flows of the universe. The journeys gradually move them closer and closer to the Tao itself.

A General Introduction to Daoism in China (www.taoist.org.cn)

Daoism is an indigenous traditional religion of China. It is generally believed that Daoist organizations were formally established 1,900 years ago by Celestial Master Zhang Daoling during the reign (AD 126-144) of Emperor Shundi of the Eastern Han Dynasty. However, the original sources of Daoist doctrines can be traced back to the Pre-Qin period(4000-221BC). Thus there is the common reference to the “Three Ancestors” that alludes to the Yellow Emperor, Lao Zi and Celestial Master Zhang.

The ideological system of Daoism covers a wide range of contents. Generally speaking, it evolved into a religious culture by basing itself on ancient religious beliefs in China around the worship of heaven and ancestors, as well as Daoist theories and beliefs regarding immortality arising during the Spring and Autumn Period and the Warring States Period. It has also absorbed ethical ideas from Confucianism and folk religious customs.

The core of Daoism is, of course, Dao ( the Way), which is beyond description. It is said that Dao is the origin of the universe, the basis of all existing things, the law governing their development and change, and the ultimate god of Daoism. The concept of Virtue (De) is closely related to Dao. Dao De Jing relates,“All respect Dao yet value Virtue.” Virtue has different connotations. One common explanation is that Virtue is the specific manifestation of Dao in specific things.

Daoists regard Dao and Virtue as the general principles of their beliefs and behavior. They should not only cultivate Dao but also accumulate Virtue. Therefore, both Dao and Virtue serve as the basis of Daoist doctrines. Derived from the foundation of Dao and Virtue are a whole set of principles, including non-action,non-passion and non-desire, non-struggle, and the pursuit of simplicity and truth.

Daoists believe in both Dao as well as in deities and immortals.“Gods”in Daoism refer to the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure and the Celestial Worthy of the Way and Its Virtue, the Jade Emperor and the Great Emperor of Zhenwu, who were born before heaven and earth separated; while “immortals”refer to humans who were born after heaven and earth separated and transformed into deities, becoming immortals through cultivating Dao.Among them are Celestial Master Zhang and

Lǖ Chunyang. From the Daoist perspective, both gods and immortals are symbols of Dao. There exists a hierarchy of gods and immortals in Daoism. At the top of the hierarchy are the gods of the highest ranks the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure and the Celestial Worthy of the Way and Its Virtue, who are the embodiment of Dao or may be said to be the Dao itself. Below them are the gods of the lower ranks, who are entrusted with responsibilities according to their attainments in Dao and Virtue. The highest among them is the Jade Emperor, followed by the four major deities and other celestial beings. The Jade Emperor is the highest ruler of the universe. Different deities and immortals have different responsibilities. Among the most popularly known are the celestial beings in charge of wind, rain, thunder, lightning, water and fire, the God of Wealth, the Kitchen God, the God of the Town and the God of the Land.

Daoism believes that the universe contains 36 heavens above and 36 hells below. The highest heaven is called Da-luo Heaven. The next three heavens are the Realm of Absolute Purity; the four heavens after that are the Four Brahmas; while the rest of the 28 heavens include the Immaterial Realm (four heavens), the Material Realm (18 heavens), and the Realm of Desire (six heavens).

Da-luo Heaven is wherein dwells the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure and the Celestial Worthy of the Way and Its Virtue; the Realm of Absolute Purity is the abode of nine grades of saints, realized beings and immortals. Those in the Four Brahmas are free of the pain of life and death; those in the Immaterial Realm enjoy longevity but are not free from the pain of life and death; while the people in the Realm of Desire experience all manner of desire as well as pain.

The 36 hells are the netherworld where the souls of the deceased dwell. Daoism believes that the deceased will be judged by the Ten Kings of the netherworld. A benevolent person will be reincarnated, while an evil-doer will be subject to punishment in these hells.

Daoism also believes that, among the famous mountains of the earth, there are 10 Big Daoist Caves,36 Small Daoist Caves and 72 Promised Lands, which serve as the abodes of immortals. Among the four seas, there are 10 continents and three islands, where immortals take rest and the divine grass grows. It is believed that if one eats this grass, one will become immortal. In Chinese history, the First Emperor of the Qin Dynasty and Emperor Wudi of the Han Dynasty sent people to look for these fairy islands off the sea in hopes of obtaining those elixirs.

The highest ideal of a Daoist is to acquire immortality. To achieve this goal, one must practice Daoism both inside and outside one's physical existence. Inner practice involves physical and breathing exercises,concentrated contemplation, and the taking of elixirs. Later, this type of practice gradually came down to refining the interior elixirs ( neidan ). The basic principle of this practice is still to cultivate the self both spiritually and physically. External practice involves doing good deeds and helping others so as to acquire

more merit and virtue. If one succeeds in both aspects, one could enter the world of immortals.

The books that record Daoist doctrines are referred to as the Daoist scriptures. There were different kinds of Daoist scriptures compiled at different moments in history, all under the title of the Daoist Canon .

The earliest Daoist Canon appeared during the Tang Dynasty, followed by other editions compiled during the Song, Jin, Yuan and Ming dynasties. Extant today are two editions respectively compiled during the reign of Zhengtong and the reign of Wangli of the Ming Dynasty, hence the names: Zhengtong Daoist Canon and Wanli Supplementary Daoist Canon . The decree from a Yuan-dynasty emperor to burn Daoist Canon resulted in the loss of a great number of Daoist doctrines. Today, the Daoist Association of China is making efforts to recompile an anthology of Daoist doctrines, entitled China's Daoist Canon .

The Dao De Jing by Lao Zi is Daoism's principal and most important canon. Other canons include Book of Secret Revelations , Book of Purity and Quietness , Book of the Lower Elixir Field , Book of Divine Deliverance, and Can Tong Qi .

Many schools of Daoism were formed throughout history. During the Han Dynasty, there arose Tianshi Daoism and Taiping Daoism; during the Wei and Jin Period, there were the Shangqing Sect, the Lingbao Sect, and the Sanhuang Sect; the Song, Jin and Yuan dynasties saw Quanzhen Daoism, Taiyi Daoism, Zhenda Daoism, and Jinming Daoism. Historical fusion brought many different sects together, from which two important sects, the Zhengyi Sect (evolved from Tianshi Daoism) and Quanzhen Daoism (founded by Wang Chongyang), finally developed. Today's Daoist followers belong to either of these two sects. The Zhengyi Sect is popular mainly in Jiangxi, Jiangsu, Shanghai and Fujian provinces, while Quanzhen Daoism flourishes in other parts of China. There is no difference in basic beliefs between the two sects, with the only differences lying in their norms and regulations. Quanzhen Daoism, for example, requires its followers to be vegetarians, remain single and live in temples, while the Zhengyi Sect has no such regulations at all.

Sites for Daoist activities are called Daoist Palaces ( gong ) or temples ( guan ). Daoists in the early days preferred to build their temples in wild but serene mountains and forests. With the spread of Daoism, more and more temples were built in urban areas. Each of them came to enshrine a great number of statues of deities and immortals. Daoists lived in the temples, practicing Dao and conducting sacred rites. Ordinary believers frequented these places to burn joss sticks and worship the gods. These temples were open to visitors, too. On the birthdays of the main gods and immortals, grand services were held in the temples, attracting a steady flow of people who came to offer incense sticks and to pray for blessings. Some temples also sponsored fairs, which brought together the worship of gods with recreational and trading activities, to produce lively festivities.

Daoism, during its time-honored history of development, has exerted far-reaching influences on China's philosophy, literature, arts, medicine and science. What merits special attention is its great contribution to ancient Chinese medicine and chemistry. A folk saying goes, “Nine out of 10 Daoists are doctors.” Daoists' pursuit of longevity and health resulted in many Daoists excelling in medicine. Some renowned senior Daoists, like Ge Hong of the Jin Dynasty, Dao Hongjing of the Southern and Northern Dynasties and Sun Simiao of the Tang Dynasty, were all well-known doctors and pharmacists. Daoists of early times attached great importance to minerals, mainly lead, mercury, sulfur, gold, and silver, from which they believed elixirs could be made. They had hoped that these elixirs could free them from the terrors of death.During this process they discovered certain chemical phenomena, which they recorded. Their records thus became the most valuable documents in ancient Chinese chemistry. Joseph Needham, historian of science, wrote in his Science and Civilization in China : “Many of the most attractive elements of the Chinese character derive from Daoism. China without Daoism would be a tree of which some of its deepest roots had perished.”What is worth mentioning here is that gunpowder, one of China's four great inventions, was actually invented by Daoists during their attempts to create elixirs.

Daoist culture has long permeated the everyday life of ordinary Chinese people since it exerted great influences on social customs in ancient China and on the shaping of national consciousness. The venerated Lu Xun, the great Chinese writer, once said, “China is rooted in Daoism.”Daoism has played an important role in the making of traditional Chinese culture. To know it is to possess a key to a better understanding of traditional Chinese culture.

Today, as one of the five major religions or teachings (Daoism, Buddhism, Confucianism, Islam, Protestantism or Roman Catholicism) in China, Daoism has a great number of followers. There are more than 1,600 temples and more than 25,000 Daoism priests of the Quanzhen Daoism and the Zhengyi Sect. The number of ordinary believers is almost impossible to assess.

Daoism has also found its way to other parts of the world. Daoist methods of keeping fit and healthy, as well as the Daoist concept of harmonious coexistence between humans and nature, have claimed a great deal of attention. Daoism is attracting the interest of an increasing number of people worldwide.

The emblem of Daoism is the Taiji symbol, or diagram of the cosmological scheme, comprised of a circle with an S-shaped line dividing the white ( yang ) and black ( yin ) halves.

[ 本帖最後由 宏泓道者 於 2013-7-23 01:11 PM 編輯 ]

宏泓道者

Lu Dong Bin (Revered Daoist Master)
Lu Ju said: Ancient deity and human heart is indifferent but not today
呂祖仙師曰: 「古之所謂正法時期者，仙與人其聖凡之心無別也。」
Lǚ Dòngbīn (Chinese: 呂洞賓) is a historical figure and also a deity/Immortal revered by many in the Chinese cultural sphere, especially by Daoists. Lǚ Dòngbīn is one of the most widely known of the group of deities known as the Eight Immortals and considered by some to be the de facto leader. (The formal leader is more likely said to be Zhongli Quan.) He is also a historical figure who was mentioned in the official history book "History of Song". Lǚ is widely considered to be one of the earliest masters of the tradition of Neidan, or Internal alchemy. He is depicted in art as being dressed as a scholar and he often bears a sword on his back that dispels evil spirits.

Lu Ju or Lu Dongbin, or he named after himself as ‘The Return to Dao Person’ and according to the Li Shi-Zhen Dao Xian Comprehensive Text, he was born in the twelfth year of Tang’s Zhen guan (year 638) on the fourteen day of the fourth month. Legendary belief that on the day he was born under a tree, an abnormal ‘scent’ was surrounding the trail path at vicinity. He was a bright and smart kid and he could memorize many difficult words and sentences very well. He stood at 8 feet 2 inches tall (not so sure about the actual today measurement though!), yellowish face with a stiff smiling face. It was said that he failed his scholastic examinations three times before he finally passed Jinshi (Tang era government examination); he then served the Tang’s Kingdom for many years. One day he was awaken by the ‘Huang Liang Dream’ or Yellow Millet Dream, that said eventually he would ended up being killed by the King. He left the palace and followed his Master Zhong li Quan to practice Dao and eventually became immortal! He is an Icon for today’s Daoism world, which I will elaborate later.

[ 本帖最後由 宏泓道者 於 2013-7-23 01:07 PM 編輯 ]

宏泓道者

Watch what you do and say you could be tested!
Straight Yang (Zhong Li Quan) mentoring Pure Yang (Lu DongBin)
A story has it that when in Chang An, Lü was tested by Zhongli Quan ten times before Quan took him in as disciple and Lü subsequently became immortal. These ten trials are described below

During at drinking session at Chang An, Lu Ju or Pure Yang Lu was tested by Straight Yang Zhong Le Quan 10 times before taking him in as disciple and subsequently became immortal.

Test 1: One day Lu Ju came back from work and found out that his family members were seriously ill and subsequently passed away, without sadness or indulgent , he started to prepare dresses and coffin necessary for burial, but later his family members came back to life and lives on, Lu Ju was without sadness or joyous feeling. (The basic principle to become immortal is emotional management skill and attached free ability)

Test 2: Lu Ju was selling stuff at a market and there came a buyer to bargain with him, after agreeing on the price, Lu Ju handed him the agreed item and to find out that the buyer refused to pay in full and the walked away. Lu Ju did not argue and let the buyer walked away freely. (The important tenets that will lead to trouble free life is to practice tension free and avoid unnecessary grievances, of course dictated by circumstances)

Test 3: On the first day of lunar calendar, Lu Ju met with a beggar, after giving some monies, the beggar kept asking for more and threw vulgar
words at him, Lu Ju left the scene with a smile. (Patient is the key word here)

Test 4: Lu Ju was once a shepherd; during his tenure a hungry tiger was eyeing to snatch the goats under his care. Lu Ju protected the goats by sending them down to the hillside and stood in front of the Tiger, the hungry tiger was at awe to see this and left the place without hurting Lu Ju. (Inner value of unselfishness)

Test 5: Lu Ju was studying at a small hut on a mountain and suddenly a beautiful and gorgeous lady came by and asking for a night to rest since she was lost. That night, this beautiful lady was flirting and trying to get Lu Ju to have sex, but Lu Ju was untouched by such temptation. (Inner self control to avoid unlawful sex)

Test 6: One day Lu Ju came back and saw his house was burglarized and lost all his belongings, without throwing temper and showing sign of anger he started to work on his farm, suddenly as he dug further on the ground he found countless of precious gold, without greed he uncovered the earth without taking a single piece of the gold. (Inner value of containment)

Test 7: Lu Ju bought some bronze utensils at a market and upon returning to home, he realized all the utensils were gold made and he immediately returned to the seller. (Greed would hinder a person from being immortal)

Test 8: A madness Taoist was selling medicine, telling people that such magic potion will let you die immediately and become immortal. No one would dare to try but Lu Ju bought and tried the potion but nothing happened to him. (To test his ability to overcome fear)

Test 9: A river was elevated due to heavy rain, Lu Ju and some other passengers were on a boat crossing the river, while reaching the middle path, the weather was getting from bad to worse, all the passengers except Lu Ju were nervous and worried. Lu Ju took life easy and never worried about life and death! (Steady over chaotic and one should be able to go with the flow)

Test 10: Lu Ju was alone at home and suddenly weird things had happened, ghost and monsters were killing each other and wanted to do the same to Lu Ju, without fear Lu Ju kept on doing his chaos without paying attention to them. Another group of devils with blood all over tried to take Lu Ju’s life away by saying to Lu Ju that he owed his previous life to him since in past life Lu Ju took his life. Without any fear Lu Ju said ‘go ahead and take my life since I took yours in past life, this is fair and square!’ All of the sudden the sky turned blue and those ghost and devils were disappeared while looking and laughing at him was Straight Yang Zhong Li Quan, who happened to be his Master
and Mentor in Taoist teaching. (Daoist believed that things happned for reasons and our past lives influence current life we live in)

These 10 tests proved that Lu Ju is a pure and dignity person with proper attributes and Master Zhong is very satisfied and happy to take Lu Ju to Nan San Her Ling to pass his secret of life and subsequently formed a ‘Zhong Lu Golden Dan’ sect of school. But Lu Ju was not too found on the secret and instead change his formula for inner peace and benefits more human beings; many until today practiced such path to immortals. This is his major effort and contribution. He helped many to walk the right path and improve the health as well as living condition of many!

[ 本帖最後由 宏泓道者 於 2013-7-23 01:07 PM 編輯 ]

宏泓道者

Lu Ju Said: To save our souls eternally, to practice Dao is inevitable, to practice Dao is to live up to dao’s principle.
(呂祖曰：『要拯救自己真靈不滅永生，必須修道，修道必須行道。』)

Unalterable Principle天經地義之大事

To perform ritual of worship in accordance to 4 seasons is the natural law and unalterable principle for ancient Chinese, filial son and wife would follow rigidly such custom by offering differently agricultural produces to worship ancestors in particular. Different season will have different name for such rituals, as for Spring such ritual is termed as ‘ci’ and in summer is “ yue”, while in autumn such ritual is named “chang’ and in Winter the name of ‘zheng’ is given. If such practices are neglected, the purpose of life as human is violated.

Traditional Chinese would have 3 levels of worships, firstly is to the ‘Heaven’
(Cosmic Power), secondly to ‘Ancestors’ and third to both ‘Gods & Devils’. This is end result of yielding to the supernatural powers.
.
Dong Chun Shu: ‘The Emperor would receive command from the Heaven, the ministers of government should follow the command from the Emperor, son follows order from father, and wife follows order from husband and so on’. Such relations are absolute. But in accordance to ‘The Book of Rites’ such relationship is ‘relative’, meaning that if Emperor violates his order, fellow ministers can violate the emperor’s order! Which one is applicable in today’s’ world, is personal!

LU Ju said: Dao practioners should cleanse away our taited heart, no form, no self, no emotion, cultivating good deed and virtues are the right way.

呂師曰: 「學道之人先應洗心滌慮，無相、無我、無情，有德有道方足證正果也哉，近世諸生者宜乎勉力矣！」

[ 本帖最後由 宏泓道者 於 2013-7-23 01:08 PM 編輯 ]

宏泓道者

Stories from Ancient Chinese Wisdom   
The Goat and Turtle Race
There was once a goat which challenged a Turtle for a race. The turtle agreed to race with him the next day. Before the race, the over-confident goat looked down at the turtle and said to him, "You are never going to beat me as I am much faster than you." The turtle replied, "Say no more and let the race begin." Just after the starting point, the over-confident goat asked, "Where are you turtle, you are nowhere to be found." He then heard a voice in front of him and realized it was the turtle. "You better catch-up, I am in front of you," said the turtle. The goat ran faster and after a while, he looked around and asked again, "Where are you turtle, you are nowhere to be found." The voice of the turtle came out from the woods, "You better catch-up, I am in front of you." The over-confident goat started to falter in its rhythm, and it was apparent that the goat was losing its confidence. It continued to run as fast a it could, but by the time the goat reached the finishing point, the turtle was already there. The goat was distraught and its confidence had completely evaporated.

(Before the race began, the turtle had lined up his family members from the starting point till the finishing line.) Moral of the story: Intelligence is better than speed!

The Smart Kid and the Old Wise Man
One day, a smart kid tried to challenge an old wise man and asked him, “You are a wise man with knowledge of all the answers in life well in advance. I am holding a bird in my hand, do you know if the little bird is dead or alive?" The old wise man was a little confused. Knowing if he answered the bird was alive, the smart kid would kill the bird, similarly if he answered the bird was dead, he would set the bird free. The old wise man was stuck between the devil and the deep sea. Guess what did he reply.  “The fate of the bird lies in your hand," the old wise man answered and walked away. Moral of the story: You are in control of your own life.

80-storeys
Once there was a couple, which was trying to get to its apartment on the 80th floor. They were carrying several bags with them. Till the 20th storey, they were energetic and had fun and joy on their faces and in their heart. After the 20th storey, they realized they were carrying too much baggage and lthus eft their bags on the 25th storey. At each step approaching the 40th storey, they criticized each other and were grumpy about not bringing the water they had left in their bag. They however kept moving up and by the time they had gone past the 60th storey, they had much less to say and just looked at each other's face. The journey from the 60th to 80th floor was monotonous and rather dull. When they reached their destination on the 80th storey, they realized that the apartment's keys were left in the bag on the 25th storey!

Moral of the story: Most of the important decisions in life are taken in the early twenties. The actions and activities of that age shape one's identity and create the path for the life's journey. That is why it is imperative that we should always refer and check our instincts or inner heart for the true answers in life.

The Mice
There was once a little mice which was envious of the sky, It said, "Sky, sky, I admire you very much because you are the best, you cover the whole world and you are invincible." Sky replied, "No, no, I am not invincible, I am afraid of the clouds because they block my view as and when they want." The little mice then went to the clouds and said, "Dear clouds, I envy you all very much. You are the best and invincible." The clouds answered, "No, no, we are not, we are afraid of the wind because the wind blows us away as and when it wants." The mice then went to see the wind and said, "Dear wind, I envy and admire you the most because you are invincible." The wind responded, "No, no I am not invincible, I am afraid of walls because walls block and knock me down badly." The mice then went to visit the walls and said, ‘Dear walls, I envy you the most because you are so strong and invincible." The walls looked at the mice and said, "I do not think so because you create holes in me as and when you want. I think you are the one who is invincible! Moral of the story: We are all invincible in our own right.

A Farmer’s Horse Taoist Story
The story goes that one day the farmer's horse ran away. His neighbor hears of his bad news and comes over to commiserate. "I hear that you lost your horse. That is bad news and bad luck."

"Well, who knows?" said the farmer, "Maybe it is and maybe it isn't."

Well, the next day the farmer's horse returns to his stable, but it has brought along a drove of wild horses it has befriended and who make themselves at home.

The neighbor across the way can't believe what he hears about his friend. He decides to come over and congratulate him.

"This is such goodness," he says. "Well, who knows," said the farmer, "Maybe it is and maybe it isn't."

The next day the farmer's son decided to ride one of the new wild horses, to break it in. As luck would have it, the son was thrown from the horse and broke his leg.

Of course, upon hearing this sad news, their neighbor came over to offer condolences. "This is such sad thing," he said. "Your son has broken his leg. This is bad news." "Well, who knows," said the farmer. "Maybe it is and maybe it isn't."

There were more well wishes and commiseration from his neighbor. The farmer offers this Taoist wisdom, "Who knows what is good and bad?"

On the following day soldiers came by commandeering and army. They took sons from most of the surrounding farms, but because the farmer's son had a broken leg, he could not go and was spared. And well, maybe it was good news and maybe it wasn't.

This positive taoist story offers many readings. It serves as a reminder that nothing is 'good news' or 'bad news' per se, but that it always comes down to one's own interpretation.

Going with the Flow
An old man was walking with friends by a swift-flowing river when he stumbled and fell into the water. He was swept downstream through a set of fierce rapids, dashing among the rocks. Then he plunged over the edge of a steep waterfall. His friends, fearing for his life, rant to the pool below the waterfall. To their amazement the old man came to the edge of the pool, unharmed.

“Old man,” they cried, “how could you have survived both the rapids and the waterfall?”

“I cannot tell you,” he answered. “I only know that I did not try to fight the water, but allowed myself to be shaped by it. I accommodated myself to the stream, and the stream carried me without harm.”

Is That So?
A beautiful girl in the village was pregnant. Her angry parents demanded to know who was the father. At first resistant to confess, the anxious and embarrassed girl finally pointed to Hakuin, the Zen master whom everyone previously revered for living such a pure life. When the outraged parents confronted Hakuin with their daughter's accusation, he simply replied "Is that so?"

When the child was born, the parents brought it to the Hakuin, who now was viewed as a pariah by the whole village. They demanded that he take care of the child since it was his responsibility. "Is that so?" Hakuin said calmly as he accepted the child.

For many months he took very good care of the child until the daughter could no longer withstand the lie she had told. She confessed that the real father was a young man in the village whom she had tried to protect. The parents  immediately went to Hakuin to see if he would return the baby. With profuse apologies they explained what had happened. "Is that so?" Hakuin said as he handed them the child.

The Gift of Insults
There once lived a great warrior. Though quite old, he still was able to defeat any challenger. His reputation extended far and wide throughout the land and many students gathered to study under him.
One day an infamous young warrior arrived at the village. He was determined to be the first man to defeat the great master. Along with his strength, he had an uncanny ability to spot and exploit any weakness in an opponent. He would wait for his opponent to make the first move, thus revealing a weakness, and then would strike with merciless force and lightning speed. No one had ever lasted with him in a match beyond the first move.

Much against the advice of his concerned students, the old master gladly accepted the young warrior's challenge. As the two squared off for battle, the young warrior began to hurl insults at the old master. He threw dirt and spit in his face. For hours he verbally assaulted him with every curse and insult known to mankind. But the old warrior merely stood there motionless and calm. Finally, the young warrior exhausted himself. Knowing he was defeated, he left feeling shamed.

Somewhat disappointed that he did not fight the insolent youth, the students gathered around the old master and questioned him. "How could you endure such an indignity? How did you drive him away?"

"If someone comes to give you a gift and you do not receive it," the master replied, "to whom does the gift belong?"

Egotism
The Prime Minister of the Tang Dynasty was a national hero for his success as both a statesman and military leader. But despite his fame, power, and wealth, he considered himself a humble and devout Buddhist. Often he visited his favorite Zen master to study under him, and they seemed to get along very well. The fact that he was prime minister apparently had no effect on their relationship, which seemed to be simply one of a revered master and respectful student.

One day, during his usual visit, the Prime Minister asked the master, "Your Reverence, what is egotism according to Buddhism?" The master's face turned red, and in a very condescending and insulting tone of voice, he shot back, "What kind of stupid question is that!?"

This unexpected response so shocked the Prime Minister that he became sullen and angry. The Zen master then smiled and said, "THIS, Your Excellency, is egotism."

Self-Control
One day there was an earthquake that shook the entire Zen temple. Parts of it even collapsed. Many of the monks were terrified. When the earthquake stopped the teacher said, "Now you have had the opportunity to see how a Zen man behaves in a crisis situation. You may have noticed that I did not panic. I was quite aware of what was happening and what to do. I led you all to the kitchen, the strongest part of the temple. It was a good decision, because you see we have all survived without any injuries. However, despite my self-control and composure, I did feel a little bit tense - which you may have deduced from the fact that I drank a large glass of water, something I never do under ordinary circumstances."

One of the monks smiled, but didn't say anything.

"What are you laughing at?" asked the teacher.

"That wasn't water," the monk replied, "it was a large glass of soy sauce."

Full Awareness
After ten years of apprenticeship, Tenno achieved the rank of Zen teacher. One rainy day, he went to visit the famous master Nan-in. When he walked in, the master greeted him with a question, "Did you leave your wooden clogs and umbrella on the porch?"

"Yes," Tenno replied.

"Tell me," the master continued, "did you place your umbrella to the left of your shoes, or to the right?"

Tenno did not know the answer, and realized that he had not yet attained full awareness. So he became Nan-in's apprentice and studied under him for ten more years.

Perseverance Precedes Immortality
Perseverance is the key to realise the ultimate goal of spirituality. A short story, a Taoist story conveys the truth.

A man called Wang who was inclined to Taoism, wanted to know the secret of immortality. He hence approached a monastery to Learn the truth from its head. Wang on arriving at the monastery, bowed low to the Master and requested to guide him. The master simply said, “You will not be able to cope up with the fatigue!"

On Wang's persistent imploring, the Master accepted him as one among his other disciples. In the morning he was sent to cut firewood with the other disciples. This followed for a month at a stretch with Wang's legs and hands swelling up. He secretly wished to retreat from his mission on seeking immortality.

One evening, Wang was surprised to find two strangers with the master. One among them, an old priest cut out a paper in the shape of a round mirror and pasted it on the wall. To his amazement it became a dazzling moon and the disciples at once came crowding around the table.

Another stranger suggested, “We should enjoy this festive occasion by indulging in some wine" He at once took out a kettle of wine which seemed too small to contain enough wine for everyone. The disciples clamoured for it for the fear of the drink getting exhausted. However, to their astonishment the kettle remained full!

Next a stranger said that it was boring to enjoy the wine without entertainment. He suggested, “Why not ask Chang-ngo to join us ?" At once he reached for a chopstick and threw it into the moon. Thereupon a beautiful girl, who was just a foot high emerged from the beams of the moon and soon grew to full size of a normal woman. Her voice broke forth into melodious numbers. When having done with the songs, she at once jumped on the table and became a chopstick again.

A stranger then suggested, “I do not have enough room to drink my wine. Will you join me in the palace of the moon to drink a parting glass of wine?" They soon took the table and walked into the moon, where the disciples could see them drinking to their heart's content. Soon the moon became obscure and the disciples brought a lighted candle into the room to just find their master sitting.

Wang was excited about the magic and decided not to go home. But there was no more magic for and Wang was again into his strenuous and monotonous work of cutting firewood. He could not contain himself anymore as the master did not teach him any magical art. He hence asked the master to teach him some magic if not the way to immortality. The master at first drove him back to cut firewood. However on Wang's constant pestering to teach him to walk through a wall, the master imparted the lesson.

Wang tested his newly acquired skill and was excitedly made his way home. On reaching home his wife claimed the fruit of his long absence. Wang who wanted to exhibit his skill ran towards the wall in full speed to pass through it, ended up falling down on the floor with a big lump on his head.

Perseverance coupled with a focus is what will usher in immortality.

Wu Wei: Action in Inaction
Wu wei, or “action through inaction,” can be used in many ways. For example, if someone treats us with anger or with hatred, we should not respond in the same way. This will just make things worse. A Taoist story shows this principle at work.

There was once a great warrior who, though old, had never been beaten. One day a young warrior challenged him. The young man was not only strong, but also skilled at spotting any weakness in an opponent. He would let the opponent make the first move, thus revealing his weakness. Then the young warrior would strike and defeat his opponent.

The old warrior accepted the challenge and the two stood facing each other, prepared for battle. For a long time, neither man moved. Then to provoke the old man, the young man began hurling insults at him. He threw dirt at him and spat in his face. But the old warrior merely stood there. Unable to provoke the old warrior into showing any weakness, the young warrior finally acknowledged that he was beaten.

Chuang Tzu's Tao Story On Performing And Winning
Does joy lie in enjoying one's performance or winning?The one who enjoys his performance is relaxed and his skill is at his best while the one who focuses on winning postpones his celebration, may be even denies it. A Tao story of Chuang Tzu, a short story conveys the truth.

Chuang Tzu says that when an archer is shooting for fun or enjoyment his skill is potent.

When he is to shoot for a brass buckle, nervousness has already caught on to him.

When he is to shoot for a piece of gold, he has already lost his sight, for he is out of his mind, probably seeing two targets.

According to Chuag Tzu, it is to be noted that there is no change in his skill but all change are in him for the prize money brings about a division in him. Care has entered the portals of peace and he looks forward for winning than of shooting. The need and the anxiety to win drains all his power.

Governing The World
How can the world be governed? A Tao story reveals the truth.

T'ien Ken in the Course on his wandering on the Mount Yin, came to River Liao. There he met a nameless man to whom he put forth a question, “How would you carry on the governing of the world?'

“Go away," said the man who happened to be a Tao saint.

The Tao man further accused, “You are rude! Why do you ask me a question for which I am not prepared?"

The nameless one proceeded, “I would just play the part of the 'Maker' of all things. When I am tired, I would climb over the bird called 'light' and fly beyond all the directions and go about wandering in the land of no where! Now what method do you have for governing the world that you ask me?"

T'ien, however would not let go of the saint. He further pressed the saint with the same query.

The Tao man replied, “Let your mind revel in pure simplicity, merge with the original space idly with indifference. Go with the natural flow of things and do not allow any personal or selfish motive to intervene. Do this, and the world will be governed !"

Beyond Reward And Punishment!
Goodness will have to prevail beyond rewards and punishments, for it to be present always. A short Tao story reveals the truth.

Po Ch'eng served as the governor during the rule of King Yao. He continued to serve as the governor when King Yao passed away and his son took over. However the son died early and the kingdom was passed over to his grandson.

Po Ch'eng however resigned from is post when the grandson of Yao, Yu ascended the throne, to become a farmer.

Yu, aware of the fact that he was an efficient governor, in view of getting Po Ch'eng back to his court, went to meet him.

Yu bowed low to Po Ch'eng while he was engaged in farm work.

He asked, “Sir you were an able governor when my grandfather ruled. Why have you stooped down to toil in the farm, leaving behind a dignified life?"

Po Ch'eng replied, “When you grandfather ruled people were spontaneously and naturally good without any rewards. They urged one another to be good without the slightest expectation of a reward. They also refrained from doing evil every naturally without the fear of punishment. But you have now introduced rewards and punishments, despite which people do not behave properly. From now on virtue will degenerate following disorders in the future. Why don't you, Your Majesty leave without interrupting my work any further!"

Po Ch'eng began to plow without glancing back!

Rewards and punishments do not go a long way in maintaining goodness. Goodness that is natural and spontaneous is what will prevail and flourish. Such goodness is a result of a mind turned inwards, which recognises the true nature of oneness in diversity.
Explaining The Essence Of Dao
A scholar and a gentleman by name Duke Huan, sat on a balcony reading. Below one of his servants, P'ien was carving out a wooden wheel as in those days the wheels were hand made. He put away his working tools and ascended the steps to talk to his master.

P'ien asked, “Your honor, may I know what you are reading?"

“I am reading the wise words of the sages," said Duke Huan

“Are they alive?" asked P'ien

“They are dead," said the Duke.

“Then what you are reading now is their cold left overs," said P'ien

The Duke retorted, “Why should you, a wheel-maker have to say anything about the books I read. It is good if you give me an explanation, otherwise you only deserve to die!"

The wheelwright said, “Your honour, your servant (referring to himself) will explain from the view pint of his own work of art. When I make a wheel, if I carve gently, the process is easy on me, but the product of my work does not turn out to be good. If I work violently, the product of my work turns out to be crude and the process is hard on me as well. But when I work neither gently nor roughly, the product turns out to be a fine piece of work."

P'ien continued, “Now I cannot teach this to my son or can he adapt it, as there is a knack of doing it which is beyond the process of training or teaching! I am seventy years old now and continue to make wheels this way. The sages who you are reading have gone, taking their knack with them. So what you are reading now is their cold leftovers!"

The point conveyed through this story is that even great books cannot convey the Dao (The essence), which is the mystery of life. Books are made up of a collection of words which carry the truth, which is the result of something else. Nobody can ever reveal in words what that something else is! What we look at is the names and forms, colour and sound etc which are incapable of explaining the inexplicable Tao, the secret of life. Books can only point at the truth, while the truth is still something else!

The essence or the true nature of Dao cannot be conveyed through forms.

Surprising the Master
The students in the monastery were in total awe of the elder monk, not because he was strict, but because nothing ever seemed to upset or ruffle him. So they found him a bit unearthly and even frightening. One day they decided to put him to a test. A bunch of them very quietly hid in a dark corner of one of the hallways, and waited for the monk to walk by. Within moments, the old man appeared, carrying a cup of hot tea. Just as he passed by, the students all rushed out at him screaming as loud as they could. But the monk showed no reaction whatsoever. He peacefully made his way to a small table at the end of the hall, gently placed the cup down, and then, leaning against the wall, cried out with shock, "Ohhhhh!"

宏泓道者

Seeking Knowledge is not about seeking wealth, it’s about passing the torch; this is the basic value of a teacher.
(學問不是求富貴,是薪火的延續!這是作為人師的基本價值)

In the quest for excellence in your chosen field, the journey to achieve your next pinnacle or platform is rather bumpy for some but monotonous for others. In metaphysics, it is rather difficult to search for the essence, particularly in Feng Shui. In the early days, metaphysics was the exclusive domain of the imperial ruling or the few elite community leaders. Some inherited this essence, and possess it even today but sadly due to their selfishness most of them have kept it to themselves. In the ancient world, teaching for the masses was not possible since the essence of techniques were not taught openly in the public. Today, metaphysics is taught openly, but sadly not its essence. Contrary to their claim, some do not even know the essence, and some of them teach the essence according to their mood or liking. Some even charge hefty fee for certain knowledge, and a few of them pass the essence only to their son(s). Some of this valuable essence and knowledge was therefore lost in transition, which was actually the loss for the whole nation.

May I suggest that the Chinese community is a selfish community that stifles creativity as well as the progress of a nation as a whole. As an evidence of this selfish approach it can be mentioned that it were the Chinese who invented compass but Marco Polo was the one who conquered the world by using the compass. Chinese also invented the fireworks but it were the Americans who used this concept to send the first person to moon. The concept of Yin (0) and Yang (1) was invented in China 4,000 years ago but it was a German scholar who catalyzed the invention of computer by using the same concept. If some of the masters stay at the same paradigm as they always have, then the world of metaphysics will forever stay the same and labeled as superstitious.

Life is like standing in a Queue
Life is like standing in a Queue, a Queue to face Obstacles and Challenges
Life is full of challenges and obstacles; this is the hard fact. However, if your persist, just like standing in a queue, your turn will come, and rest assured there is always bright light at the end of the tunnel. Feng Shui will provide a clue as and when you will see that light at the end of the tunnel.

Change
Chinese believe that earth’s magnetic field forces are in constant movement in harmony with the planetary bodies’ movement, and the energies related to the time dimension do not stay the same. For instance, Saturn and Jupiter come into a new alignment every 20 years and such an occurrence will result in changes of magnetic field forces. These changes thus filter down to earth and human beings. In Feng Shui, the time element is crucial. No person, either at home or in office, enjoys good cycles or bad cycles forever. Different cyclical patterns of energies have different weaknesses and strengths, depending on the period at hand. We do not believe in luck but in opportunities!

Think of 1 and 2.
One of my calligraphic masters recently wrote 4 words in Chinese calligraphy (常想一二), which when translated literally into English means “Think of 1and 2’. To understand this statement we must first examine another common phrase in Chinese (人生不如意事十常八九), which in English means, ‘Out of ten events in the journey of life, on a normal course (you) will bump into 8 or 9 obstacles’. ‘Think of 1 and 2’ is primarily to focus on the positive factors, smooth events or outcomes, when it comes to handling the predicaments. For better understanding, we can relate this to the age-old maxim ‘think of half full and avoid half empty’. You might say, it is easier said than done, but you will never feel the difference if you do not even try.

And it is true that things will always turn out right when hit rock bottom. Keep persisting. Learn to be a happy person. Love your family and care for friends. Reorganize your thinking and act positively, whenever possible. Try strengthening the relationships and you will come out as a stronger and much better person. In good times, prepare for the testing times, and welcome them when you come across them because the worse would be over soon.

Do not ask me when things will turn around, just ‘Think of 1 and 2’ in testing times!


[ 本帖最後由 宏泓道者 於 2013-7-23 01:12 PM 編輯 ]

宏泓道者

The Teaching of Dao 　   
通曉道的人,外物不能的擾亂他的天然和氣
Materials and external interference cannot disturb our natural inner forces of energy, if one believe and preach DAO.
只要返回自己的本性就能得道
Back to basic is returning to Dao.  
因春而生,因秋而殺,所生者弗德,所剎者非怨
Materials are born in spring and die in autumn, those who born in spring never arrogant and those who die in autumn never complaint.
慮不勝數,行不勝德,事不勝道
One can never out-think our destiny, our action can never offended Virtue of ‘De’ and our mission can never offended the Virtue of ‘Dao”
使之有欲,不得過節,使之敦樸,不得無欲
Desires should be moderate and any extreme cases would cause unnecessary and unwarranted end result.
Living in A Grateful World
生活在感恩的世界
Be grateful to those who have denounced you
For they have led you to wisdom and concentration
感激斥責你的人
因為他助長了你的定慧
Be grateful to those who have made you stumble
For they have strengthened your ability
感激絆倒你的人
因為他強化了你的能力  
Be grateful to those who have abandoned you
For they have taught you to be independent
感激遺棄你的人
因為他教導了你應自力  
Be grateful to those who have ‘hit’ you
For they have reduced our karmic obstacles
感激鞭打你的人
因為他消除了你的業障  
Be grateful to those who have deceived you
For they have deepened your insight
感激欺騙你的人
因為他增進了你的見識  
Be grateful to those who have hurt or harmed you
For they have reinforced your determination
感激傷害你的人
因為他磨練了你的心志  
Be grateful to those who have made you assertive and resolute and helped in your path of achievement
感激所有使你堅定成就的人  
天有五星
Five Stars in The Sky
地有五行
Five Elements on the Earth
天分星宿
Sky with different constellation of stars
地列山川
Earth with Mountain and Rivers
氣行於地
Energy disperse on the ground
刑麗於天
Show kind and unkind signs in the sky
因形察氣
Such signs should derived by observing energy
以立人紀
That affects all living beings  
  

宏泓道者

Confucianism versus Daoism

Confucianism was popularised by Confucius in the era of Spring and Autumn, dated back B.C 551-479. It was recorded in the history as a proper set of Ideology Thinking or Philosophy. Confucius had set the pace for education is for all not only confined or exclusively to the elite few and government officials at that time. His biggest contribution at that time was to let all human beings to have education as long as the desire to learn is burning. (有教無類).
The fundamental teaching of Confucian is about building inner as well as external values of a person, to interact harmoniously with people. Values such as filial piety, trustworthiness, etiquette and camaraderie are preached. The core context was built surrounding relationships between ruler and residence, between husband and wife and between father and son should be in a proper protocol and thus the virtues of benevolence, justice, etiquette, wisdom and trustworthiness should be in place (仁義禮智信).

Confucianism differs from religions and Daoism in the context surrounding Universal, Science, Mother Nature and Society. Confucianism only placed emphasis on the eternal subjects such as human and social interaction.

Daoism was popularised by Laotse at the late of Spring and Autumn era. At the beginning of Han era Daoism was termed as Dao De Jia (道德家). Beside Daoism, there were five more schools of thoughts mushroomed at that time, such as Confucianism, Mo Jia (墨), Ming Jia (名), Fa Jia (法) and Yin Yang Jia (陰陽). The teaching of Daoism is the blending of these 5 others’ teachings and philosophy. The famous icons in the Daoism School are Laotse, Chuangtse, and Huang Lao sect. The main focal point was to build a stronger and healthy both body and mind to achieve longevity (治身) and thus rule a county (治國).
Daoism places great emphasis on building a healthy body with less materialistic (輕物重身) while Confucianism building on better soul. Daoism does not directly believe that the Heaven (天) is with ‘intention’ but to go with the flow of Mother Nature-The Way of Dao (道). Dao preaches Mother Nature more than any other schools.Laotse has further elaborated that Dao is the source of creation for universe and therefore is the main ruler for the Universe and its activities. Daoism was the pioneer in studying the concept of Universe and materials beings, this is the biggest contribution of Daoism to mankind. For simplicity sake please find below some of the Laotse teachings:One should uphold ‘nothingness’ (人要無為), weak is to avoid competing (柔弱就能謙下不爭) and Stupidity is to harness substance (愚魯就能棄華取實)

Daoism stress the importance of life over material, fame and fortune should not be the ultimate goal for human beings. Fame and fortune is meaningless if one is living without the spirit of Dao.

Western Han Historian Ser Ma Tan acknowledged that Taoist teaching has gathered other schools’ unique teaching as a blend and became the perfect school of though at that point on time.

大音希声,大象無形,大方無隅,大器免成
The Best Music is Silent, The Biggest Form is Imageless, The Biggest Square is without corners, The Biggest Utensil is 'void' or empty~!
儒家保德以求道
Confucianism Embedded De and Quest For Dao
一個人如果張開耳目,會發現處處皆是學問!
One should have an open mind to learn!

[ 本帖最後由 宏泓道者 於 2013-7-24 08:54 AM 編輯 ]

宏泓道者

The Teaching of Dao

The Important and Yet basic concept in Metaphysic-Yin and Yang
The in-depth understanding of Yin and Yang is imperative in studying Chinese Metaphysic. As you may aware by now that the Chinese language and culture is uniquely designed and to understand them it requires you to comprehend in a metaphoric sense. Let see the below some of the Yin and Yang differentiations.     The Segregation One Yin and One Yang is the formation of Dao, 一陰一陽謂之道 Sky is Yang while Earth is Yin 天是陽,天是陰
Sunny Day is Yang while Rainy day is Yin 晴天是陽, 陰天是陰
Clear as Yang while Muddy as Yin清者為陽，濁者為陰
Breathing in as Yang while breathing out is Yin 呼者為陽，吸者為陰
Ascending is Yang while descending is Yin升者為陽，降者為陰
On top is Yang while bottom is Yin上則為陽，下則為陰
Left is Yang while right is Yin左則為陽，右則為陰
Heart is Yang while Kidney is Yin心氣為陽，腎氣為陰
Liver is Yang while Lung is Yin肝木為陽，肺金為陰
The Oneness Pure Yin without Yang devil being! 純陰而無陽者，鬼也
Pure Yang without Yin, immortals (celestial being) 純陽而無陰者，仙也
Yin and Yang coexist, human being陰陽相雜者，人也
The Concept of Yin and Yang in Broader Context
Heaven (sky) consists of both Yin and Yang天有陰陽
Earth consists of Hard and soft 地有剛柔
Human being equipped with righteousness and justice (justice at times could harm loved one) 人有仁義
The Concept of reciprocity
Ruler benevolence while courtier loyal 君仁臣忠
Father love while son filial父慈子孝
Teacher care while Student respect尊師愛生  
大音希声,大象無形,大方無隅,大器免成
The Best Music is Silent, The Biggest Form is Imageless, The Biggest Square is without corners, The Biggest Utensil is 'void' or empty~!

宏泓道者

The Heavenly Scripture and Earthly Justice & 5 Elements


To begin with I must said Chinese direct translation into English context would lose its core essence but I will try my best and should there be any lost in transition please pardon my ignorant. Such text below was written long ago by Dong Chong Shu, a scholar in Western Han era in regards to 5 elements and the word filial. The 5 elements creation from water breeds wood, wood creates fire, fire breeds earth, earth creates metal and metal creates water and that cycle goes on and on to repeat itself. Such creation lead us to the father and son relationship that is unique, whereby son must show the respect and loyalty to father and mutually would have to obligation of teach and learn respectively. As such the end result would breed filial towards parents!  

孝與五行
董仲舒: 天有五行, 就是木, 火, 土, 金, 水. 木產生火, 火產生土, 土產生金, 金產生水, 水產生木, 水與冬季相對應, 金與秋季相對應, 土與季夏相對應., 火與夏季相對應, 木與春季相對應. 春主管孳生, 夏主管長大, 季夏管養育, 秋主管收穫, 冬主管貯藏.. 由以上五行相生, 五時相?的原理可以說明,凡是父親所生育的, 他的兒子就有責任使它長大; 父親培育大的, 兒子要繼續扶養; 父親所扶養的, 兒子就要使它成熟. 大凡父親的作為, 他的兒子都要?接下來並且繼續照著下去,不敢不努力去實現父親的意願,竭盡做人的基本道理. 因此所謂五行, 也就是五種德行. 父傳子受, 這是上天定下的為人之道. 所謂 《孝經》 中說孝是天的常經, 地的大義!  
The Three ‘H’s in Ancient Chinese World- Heaven and Human Harmony Western Han Scholar Dong Ching Shu in his mega publication of Chun Qiu Fan Lu (春秋繁露)wrote in great length in regards to The Heaven and Human interact action (天人感應), among others, such rational eluded to the Harmonization of such interaction and any deviation of such would violate such cohesiveness.   
Only Human and Heaven (Cosmic) would interact because of Human intelligence. Human would have 366 minor bones that would match 366 days a year, while 12 major bones would relate or match 12 months in a year. Our flesh match the earth’s surface while our blood stream matches the rivers, ocean and mountains. Human’s mood of happiness would match the summer day, anger match cloudy day or autumn, joyful relate to spring while grief would relate to winter.   Our inner body with Wu Zhang (5 major organ systems) would relate to Wu Xin (5 elements) while four limps would match four seasons.  This is rather systematically approach of our ancient wisdom, in future when anyone condemns that Chinese Culture is superficial and superstitious, you can look at him or her and said quietly that ‘ignorant is not bliss’! The concept of Yin and Yang also embedded in our lives, such as when we wake up in the morning we see the sun coming out (Yang) while we go to sleep when the night is dark (Yin). Woman is Yin while Man is Yang; the sky is Yang while the earth is Yin!  

Ancient Chinese would come out with all sorts of predictive tools because fear of the unknowns and often the results are either auspicious or inauspicious, in a more concrete approach, unkind energy that generated is often the violation of the cosmic or natural law while the kind energy that inherited is the result of natural flow of energy! In simple form auspicious would have the new definition of natural flow of energy while the inauspicious is the violation of the natural law! The violation of the Human and Heaven interaction! That is why Chinese emphasis greatly on the word filial, filial is not only the word respect for parents or elderly per se, it means more than that to respect the mother nature and learn to love the environment that give us life and energy

宏泓道者

The Teaching of Dao

Unalterable Principle天經地義之大事
To perform ritual of worship in accordance to 4 seasons is the natural law and unalterable principle for ancient Chinese, filial son and wife would follow rigidly such custom by offering differently agricultural produces to worship ancestors in particular. Different season will have different name for such rituals, as for Spring such ritual is termed as ‘ci’ and in summer is “ yue”, while in autumn such ritual is named “chang’ and in Winter the name of ‘zheng’ is given. If such practices are neglected, the purpose of life as human is violated.
四時的祭祀是天的常道,地的義理,孝子孝婦就依據上天四時的變化,各地的出產來奉獻祖先. 春天的祭祀叫『祠』,夏天的祭祀叫『礿』,秋天的祭祀叫『嘗』,冬天的祭祀叫『烝』,如錯過時令而不能及時祭祀的話,那就喪失為人之子的道理.
Traditional Chinese would have 3 levels of worships, firstly is to the ‘Heaven’ (Cosmic Power), secondly to ‘Ancestors’ and third to both ‘Gods & Devils’. This is end result of yielding to the supernatural powers.
中國傳統的神靈崇拜有三個方面;尊天,敬祖,拜鬼神. 這反映了人對自然力量的屈從.這又通過一定的祭祀儀式體現其影響.
Dong Chun Shu: ‘The Emperor would receive command from the Heaven, the ministers of government should follow the command from the Emperor, son follows order from father, and wife follows order from husband and so on’. Such relations are abosolute. But in accordance to ‘The Book of Rites’ such relationship is ‘relative’, meaning that if Emperor violates his order, fellow ministers can violate the emperor’s order! Which one is applicable in today’s’ world, is personal!
董仲舒:《天子受命於天,諸侯受命於天子,子受命於父,臣受命於君,妻受命於夫,卑者受命於尊者,皆為受命於天.》臣子服從君王是絕對的.《禮記.表記 云:天子受命於天,士受命於君,故君命順,則臣有順命;君命逆,臣有逆命》.君如果逆於天命, 則為臣者也可以逆天子之命. 可見這關系是相對的.宜不宜用? 見人見智.
In the book ‘Zuo Zhuan’《左傳》, Ye Sen Her in the Qing era mentioned that the ‘Heaven is consists of 6 energies (qi): Yin, Yang, Wind, Rain, Day and Night. These 6 energies are the result of the heaven (sky or cosmic) manifestation on human beings on earth.’ These 6 different states of energies are as follow: 「昭西元年載秦國的醫生和說: 天有六氣, 六氣曰: 陰, 陽, 風, 雨, 晦, 明也.」這六氣由天空展在人們面前的六種不同狀態.
• Cloudy day is termed as "Yin”被雲遮住是「陰」
• The day with no cloud as "Yang"沒有雲氣遮住稱「陽」
• "Wind, Rain" are the movements of clouds 「風, 雨」都是雲氣運行的狀態
• "Hi" is the Night 「晦」是晚間
• "Ming" is the Day 「明」是白天
Ye Sen Her added: ‘any off-balance in the equation would ended up in disastrous state’. 醫生和還說:『過則為災』
Chun Qiu Fan Lu: ‘The path of Heaven is about giving, while the Earth path is about nurturing and that eluded to The Human path of Justice and Manner’. 春秋繁露: 『天道施, 地道化, 人道義』
【天道是施予,地道是養育变化,人道是礼義.人能懂得礼義的基本道理, 便能應對事物的千变万化. 起端產生了終點! 礼制既能體現人們的需求和欲望,又能防止秩序的混亂.】
Eyes are for seeing right colors; ears are for hearing the right voices. Mouth is for tasting the right flavor and body is to walk on the right path.
【目視正色,耳德正聲,口食正味,身行正道】
Seek the reference from the divine and know your way to solve your predicament and doubts! 參玄悟道, 解難釋疑



[ 本帖最後由 宏泓道者 於 2013-7-24 09:03 AM 編輯 ]

宏泓道者

Dao

Dao is Way, Path, Truth, Reason, Logos or the Moral Order! However, Dao that can be named is not the eternal Dao according to Laozhe (老子), and he also elaborated that Name that can be named is not the ultimate name. It is not hard to understand if we stand on the other side of the road to see things at the other end of road junction, try this on for size, once we ascribed a 'name' to let say a cup, then everything that is not a cup is 'not' a cup!

We are required to see things though our 'heart' and not merely by our eyes. The teaching of Dao eventually will lead us to love and do things in accordance to the natural way. Dong Zhong Shu glorified the term "The unification of Tian (Heaven) and Ren (Human) (天人合一)", in a way to manifest that the natural movements of planets and the formation of earth structure are meant for human to co-live harmoniously. The Sun will be there in time to wake us up and provide necessary sunlight to living beings while the moon rises on time to provide us a platform to rest at night. The Sun will not rise in the west and set in the east and like wise with the moon, they are not temperament and will not be late for hours to function and ancient Chinese coiled this as 'trust' and called this 'The Dao of Heaven' (天道,). Like wise human and living beings must not act in against such Law of Heaven by destructing the environment that we live in (人道). The Dao of Human requires us to mimic the heavenly law of Dao by 'trust' naturally.

Confucians teachings require Dao of Human Being reflected by 5 virtues of benevolence, justice, rites, and knowledge and trustworthy (仁，義，禮，智，信). In short, this path, we are required to perform the spirit of righteousness (行善) and filial (行孝).

Chinese metaphysics are based on such principles and parameters to function properly as well as morally. The responsibility lies in the hand of practitioners and the success of promoting the ancient arts is as much as they allow it to be.

宏泓道者

Dao Sages-Lao Tse(老子) and Zhuang Tse (莊子) or Lao Zhuang (老莊)

Lao Tse is revered as a deity in most religious forms of Taoism. The Dao De Ching (道德經), also referred to as the Lao Tse was created in the late Spring and Autumn Periods (770-478 BC). Such scripture covers every aspect of nature, society and human life.  Such text was translated into more than 500 versions in 30 languages. The spirit expressed in Dao De Ching can help people relax and produce serenity in their soul and minds in today’s’ ever changing environment.
  
According to Chinese tradition, Lao Tse lived in the 6th century BC. Historians variously contend that Lao Tse is a synthesis of multiple historical figures, that he is a mythical figure, or that he actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought and Warring States Period.
  
A central figure in Chinese culture, both nobility and common people claim Lao Tse in their lineage. Throughout history, Lao Tse's work has been embraced by various anti-authoritarian movements.
  
Lao Tse was described as a ‘cool’ sage while Zhuang Tse was regarded as a ‘happy go lucky’ sage where Zhuang Tse placed emphasis on freedom over others. Lao Tse’s Dao De Ching with approximately 5000 words were simple but not so easy to understand and comprehend while Zhuang Tse’s work was with anecdotes and easy to comprehend. But the core is the same that is to find the right ‘Dao’ in life.
  
Zhuang Tse expresses pity to a skull he sees lying at the side of the road. Zhuang Tse laments that the skull is now dead, but the skull retorts, "How do you know it's bad to be dead?"
  
It was the butterfly dream that makes Zhuang Tse famous. Once Zhuang Tse dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with him and doing as he pleased. He didn't know he was Zhuang Tse. Suddenly he woke up and there he was, solid and unmistakable Zhuang Tse. But he didn't know if he was Zhuang Tse who had dreamt he was a butterfly, or a butterfly dreaming he was Zhuang Tse. Between Zhuang Tse and a butterfly there must be some distinction!
  
The core of Dao Teaching is to live harmoniously with environment in the context of Cosmic (Heaven), Human and Earth in mind (天人感應).  Daoism was the first to emphasis Tien Ren He Yi (天人合一), the Oneness interaction of Heaven and Human. It was later that Confucianism placed emphasis on Tien Ren He De (天人合德), the Virtues interaction between Human and Heaven.

宏泓道者

The Teaching of Dao
「人能宏道 ，非道宏人。」
It is people that matters not the Dao!
Dao is taught naturally and cannot be coerced or forced into agreeing upon certain set of principles. However, having said that ‘natural’ should fall into the certain set of paradigm or in the right perspective or should I said ‘ethical’. For instance bravery is good, but robbing is an act of ‘bravery’ as well, therefore such act must be accompanied by certain ‘moral’ or ‘protocol’ in accordance to the cultural practices and belief! Therefore, Dao is enlightened process, and to reach such state, we are required to go through certain path and such path as I call it ‘road to inner self’. Nonetheless, this has violate the basic Dao principle of Wu Wei 無為, or doing nothingness. I will comment on this later.
Chinese always said that ‘follow your heart and not your head’ this simply implying to follow your experiences of life and such experiences are a set of behaviors that are ‘learned’ from or through ‘inexperience’. Meditation process do help us to focus on the inner voices and inner healing, heal from ignorance, heal from unwarranted ‘words’ that might harm others especially love ones and so on.
Revert back to the ‘Wu Wei無為or ‘doing nothingness’; the core of doing nothingness has to do with our inner heart that is pure and naive. Try this on for size, we need ‘moral’ because of immoral, we need trust because of ‘untrustworthiness’; we need law because of ‘unlawful’ etc, the can go on forever, if you know what I mean. The ideal state is to go back to the pass (覆古) whereby one must act in accordance to the ideology of ‘free from set of ideas or rules’ this is seem impossible but this is DAO!
Chinese metaphysics and Fung Shui in particular are normally directly or in directly linked to Daoism and Confucian teaching because of sets of ideology of human, heaven and earth interaction. (天地人三才)

[ 本帖最後由 宏泓道者 於 2013-7-24 09:01 AM 編輯 ]

宏泓道者

The Teaching of Dao


自見者不明, 自是者不彰
He who only relies on his own eyes cannot see clearly;
He who considers himself always right cannot tell right from wrong!  
重為輕根, 靜為躁君
The heavy is the root of the light, and the tranquil is the master of the active.  
致虛極, 守靜篤
Reach for the state of emptiness both in mind and body  
治大國若烹小鮮
Rule a country state like frying a small fish which require delicate balance  
知足者富, 強行者有志
He who is content is rich; he who acts with persistence has the will to succeed  
知足不辱, 知止不殆
Whoever is contented will meet no disgrace, and whoever knows when and where to stop will meet no danger  
知者不言, 言者不知
He who knows does not speak, and he who speaks does not know  
知者不博, 博者不知
He who knows does not show off and he who shows off does not know  
知我者希, 則我者貴
Those who are able to understand me are very few, and those who able to follow me re very hard to meet.  
知人者智, 自知者明
He who knows others is wise; he who knows himself is enlightened
知其雄, 守其雌
He who knows the masculine but beholds the feminine
知其榮, 守其辱
He who knows glory but beholds the disgrace  
知其白, 守其黑
He who knows the white but beholds the black   
知常容, 容乃公
Only by knowing the eternal can one embrace all; only by embracing all can one be impartial  
執大象, 天下往
Whoever holds fast to the great image will become that one to whom all people under Heaven will come.  
躁勝寒, 靜勝熱
Briskly overcomes cold, quiet overcomes heat  
魚不可脫於淵
Fish cannot be taken away from water  
有無相生, 難易相生
The existence is the result of non-existence, easy is the result of relativity of difficulty  
有物混成, 先天地生
There was something formless yet complete existed before Heaven and Earth!  
有國之母, 可以長久
Having the foundation of government, one can maintain sovereignty for a very long time  
用兵有言: 吾不敢為主而為客
A master of the art of a war is never to offend but to defend  
以正治國, 以奇用兵
A state should be governed in a usual way; a war should be governed but unusual way  
以身觀身, 以家觀家
Know a person from a perspective of a person while know a family from the perspective of a family  
以道佐人主者, 不以兵強於天下
He who assists the ruler with Dao, will not dominate by force  
信言不美, 美言不信
Sincere words aren’t nice, nice words aren’t sincere  
小國寡民
Small country with less population  
希言自然
Actions speaks louder that words  
物壯則老, 是謂不道
Things must grow old faster reaching their prime time or peak, which is contrary to the Dao  
無名, 天地之始
The nameless is the origin of Heaven ad Earth  
我無為而民自化
The sage did nothing but people submit themselves  
為之於未有, 治之於未亂
Deal with things before they happen and get things in orderly manner before disorder sets in  
為學日益, 為道日損
The pursuit of learning may lead to the increase of desires while the pursuit of Dao is aimed at decreasing desires  
天之道, 利而不害
The Path of Dao is the ultimate and essential but not harmful  
天下之至柔
The softest thing on earth is able to handle hard   
天下皆知美之為美
When all people under Heaven acknowledge the beauty as beauty  
天下難事必作於易
All important matters become urgent once they were not solve in early stages
天綱恢恢,疏而不失
The net with meshes but lets nothing escapes  
天地相合,以降甘露
Yin and Yang between Heaven and Earth unite to drip sweet dew  
天地不仁,以萬物為芻狗
The Heaven (cosmic) and Earth are ruthless, letting all things emerge or perish of themselves  
天得一以清,地得一以寧
Heaven (cosmic) attained Dao and becomes clear
Earth attained Dao and becomes Tranquil  
天長地久
Heaven (cosmic) is eternal and earth is everlasting  
太上,不知有之
The best ruler is the one its people know nothing about his existence  
受國之垢,是謂社稷主
He who bears the humiliation of the whole state can be the lord of the country.  
師之所處, 荊棘生焉
Wherever armies are stationed, briers and thorns grow wild  
聖人自知不自見
The Sage knows himself but does not show himself  
聖人無常心,以百姓心為心
The Sage will regards his people’s will as his own