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Post by cloutiy on Jul 18, 2012 20:14:13 GMT 1
Hi,
I am wondering if there is currently anyone from Charles Luk's lineage who is practicing Taoist Yoga as outlined in the Taoist Yoga Book.
I would be interesting in clearing up some points about the practice.
I am attempting to write a "Practical Guide" to assist those that are interested in the treasury of teachings presented in that book.
However it takes a lot of effort to read through it and develop a workable practice since so much information is presented.
In putting forth a "Practical Guide" I hope others will see the value in these teachings and benefit from them.
I am nowhere near an adept, however have confirmed so far that what is presented is reproducible by anyone provided you follow the instructions.
It seems all one has to do is set in motion certain elements to jumpstart the process, then everything starts to happen by itself - one just needs to be aware of the cues and signs of when to move on to the next step.
I hope to have images to show how to put the legs, how to hold the hands as described, all of which have a definite purpose and specific effect upon the channels and movement of the energies.
It is also important to note that emphasis is put on being in a state of "no-mind". Visualization or imagination will not yield results. This is well emphasised in Taoist Yoga book. During the entire process one must be in a state of no-mind, or meditation.
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Post by Shi Da Dao on Jul 19, 2012 8:44:48 GMT 1
Thank you for your very interesting post.
There are many people who practice the Daoist methids (neidan) as presented in Charles Luk's 1970 book entitled 'Taoist Yoga', but not necessarily within a lineage of stemming from Charles himself. Essentially he is presenting the work of the modern Daoist Immortal Zhao Bichen (1860-1942), and the text he is translating in the book is;
Xingming fajue mingzhi The Secret Cultivation of Essential Nature and Eternal Life
From what I gather from Richard Hunn, this is the title that Charles wanted to use, but Western publishers, at the time, felt that this would bewilder a general readership, and so went with 'Taoist Yoga' instead. Bizarrely, in an attempt to boost sales of the of 1988 editions, the publishers (Rider), added to the front-cover the following, and thoroughly misleading quotation;
The Sexual Teachings of the Ancient Chinese Masters'
This misreading of the text essentially misleads readers into assuming that the text is about 'sex', when in reality it is about transforming gross qi (energy), into refined qi, through the process of seated meditation and visualisation. Master Zhao Bichen was of the Wu Liu School which was founded around 1644 by a former Ch'an monk and a Daoist adept, hence its partial similarity to Buddhist meditation. Virtually all the visualisation is Daoist, superimposed upon a Ch'an Buddhist meditative framework. This has to be understood, if clarity is to be brought to the translated text of 'Taoist Yoga'. This knowledge gives a point of reference to both the reader and practitioner.
Many have asked me about Zhao Bichen over the years, and this interest has led me to translate (and explain) his life story in an article that will shortly appear in Qi Magazine, although a version of this article appears on this forum. I thank that what you intend is a very interesting project and I would be interested in further discussing it with you. Richard Hunn did, indeed, teach myself (and others) certain aspects of this 'neidan', as Charles taught to him, and Zhao Bichen taught to Charles, etc.
Thank you
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Post by cloutiy on Jul 20, 2012 12:45:49 GMT 1
I agree that "taoist Yoga" is definitely not about sex, but most definitely about cultivating and retaining Jing in order to transform it into Qi for the purpose of health and longevity.
"The Secret Cultivation of Essential Nature and Eternal Life" is definitely a more appropriate title.
Some of the methods presented in it I have not seen anywhere else. For example the use of movement of the eyes to manipulate the movement of energy along the microcosmic orbit and the use of certain hand positions.
My back ground is in Yoga and so it is interesting for me to see the parallels in the concepts and methods between "Taoist Yoga" and those of Original Hatha Yoga as presented in Hatha Yoga Pradipika.
In Hatha Yoga Pradipika only a few Yoga postures are presented, and even then only as a warm up for the core practice - the seated practice of Alchemy.
In any case I would be very honoured to have you take a look as I progress.
Is the Wuliu Schools in any way connected to the WuLiuPai School (www.all-dao.com) I was considering at one time going there as they seems to present a similar teaching. Reading some of the articles there It did seem like the teachings were coming from an authentic place and from a deep understanding of the energies of Life.
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Post by Shi Da Dao on Jul 20, 2012 22:03:31 GMT 1
Thank you for your message. I think that your approach to the research is very good. Neidan is a matter of focusing the mind through the body, and not necessarily simply about the body itself, as you aptly point-out. In the Patanjali Yoga Sutra, the teaching is entirely about focusing the mind, and there is no mention of postures whatsoever. Of course, postures and positions do have some relevance, but not in a one-sided manner. Due to the Ch'an influence, Zhao Bichen's teaching, as conveyed through the 'The Secret Cultivation of Essential Nature and Eternal Life' is carried-out in the typical cross-legged seated position common within Buddhism. This is the posture that facilitates the inner work, and its correct attainment is very important. The meditation posture must be correct if the qi is to flow correctly, and the mind suitably empowered to gather and focus this energy correctly. Once the 'sitting' is correct, then the real training can begin. This 'sitting' is the gate through which this method is attained. Without going through this gate, this method can not be accessed correctly. When the posture is correct, then the physical body 'disappears' as a separate entity, external to the mind. This is the beginning of the cultivation of 'unity' within the Dao. One criticism that is often aimed at the Wu Liu Pai (Wu Liu School), by other Doaists is that it is polluted by Ch'an Buddhism. I think that this is not really an issue, as Chinese history abounds with movements that seek to integrate disparate Chinese belief systems into unified 'entities'. It has been my experience that when undergoing Ch'an training, the inner experiences are exactly as master Zhao Bichen explains. The difference lies in methodology - the Ch'an masters lay it all down, whilst the Daoist masters view each attainment as significant to the achievement of the final goal - whatever that might be. It is the cultivation of that spiritual energy that permeates Chinese traditional thught. Qi must be thoroughly understood - across cultures - if succinct manuals of instruction are to be effectively compiled. More than this, however, but translations of basic Daoist terms into English must be re-examined anew if a true meaning is to be gleamed. Translations that made sense around a hundred years might well need to be updated and de-mystified - that is actually clarified into modern, reliable English. The 'mystery' remains within the Chinese concept itself, but the unnecessary obscuration that exists within old English translations that were based upon a lack of knowledge about China - need to be translated afresh. Today's instant global communication allows for the sharing of specific knowledge about one another's culture. The eyes are used to stimulate qi very much along the same lines that the tongue and saliva are used. There is also the practice of tapping the fingers on the back of the neck, the clicking together of the teeth, and washing the face in qi by massaging it with the fingers and palms. The hands are rubbed together to make 'heat' (qi) and this is placed into the closed eyes so that the energy is absorbed through the eyeballs. This is usually all linked too the Six Healing Breaths - but often practices over-lap. I was taught a number of exercises designed to keep the mind and body fit and healthy, that are used as a preparation for prolonged meditation practice. Your WuLiuPai School (www.all-dao.com) link is spot-on, and the link I have used in my article about Zhao Bichen. There is also this Chinese language site - www.qianfeng.org/News/qfyl.asp?ID=138 - dealing with Zhao Bichen. Your thinking is very clear on this matter, but should you wish to discuss any aspect, please let me know. Thank you
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Post by Xian on Jul 21, 2012 9:40:17 GMT 1
Hi, I am wondering if there is currently anyone from Charles Luk's lineage who is practicing Taoist Yoga as outlined in the Taoist Yoga Book. I would be interesting in clearing up some points about the practice. I am attempting to write a "Practical Guide" to assist those that are interested in the treasury of teachings presented in that book. However it takes a lot of effort to read through it and develop a workable practice since so much information is presented. In putting forth a "Practical Guide" I hope others will see the value in these teachings and benefit from them. I am nowhere near an adept, however have confirmed so far that what is presented is reproducible by anyone provided you follow the instructions. It seems all one has to do is set in motion certain elements to jumpstart the process, then everything starts to happen by itself - one just needs to be aware of the cues and signs of when to move on to the next step. I hope to have images to show how to put the legs, how to hold the hands as described, all of which have a definite purpose and specific effect upon the channels and movement of the energies. It is also important to note that emphasis is put on being in a state of "no-mind". Visualization or imagination will not yield results. This is well emphasised in Taoist Yoga book. During the entire process one must be in a state of no-mind, or meditation. Hi Cloutly! There are a small number of us on this forum who have been taught this kind of Daoist meditation through Richard Hunn's teaching, including myself, Shi Da Dao and one or two others. You are welcome to share in our experiences, should these experiences be relevant to your research. For myself, I find the following Charles Luk quote from the Preface of 'Taois Yoga' very interesting as it sums-up the entire teaching; 'While putting the generative force into orbit it is of paramount importance to locate the original cavity of spirit in the brain which is precisely where a light manifests in the head when the practiser succeeds in concentrating his seeing effectively on the central spot between and behind the eyes. If this is not done the radiant inner fire rising to the head during the microcosmic orbiting may be mistaken for that light and wrongly driven into a minor psychic centre in the head from which it will be very difficult to dislodge it. Many untutored and inexperienced practisers make this mistake which hinders the process of alchemy.' (Page xiii). Charles Luk translated these obscure texts at a time when these things were unheard of in the West. Sometimes, as Shi points out above, students can be befuddled by terms such as 'microcosmic orbit', and 'macrocosmic orbit' - when in fact it might be better to say 'small, inner qi circulation', and 'large, external qi circulation', as such terms actually describe the energy circulation implications implicit within the original Chinese terms.
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Post by Shi Da Dao on Jul 24, 2012 8:19:24 GMT 1
What is also interesting is that the kind of Daoist cultivation - as taught by Zhao Bichen - is not necessarily considered orthodox by other Daoist traditions because of its obvious Buddhist influences. Within Chinese history there has been a strong pull toward syncretism and remaining distinct. At various times, Buddhism, Daoism and Confucianism have been combined through general principles, whilst at other times, they have been presented as 'separate', 'distinct' and 'incompatible'. Suffice it to say, there are today a number of forms of Daoist thinking that have no connection to either Buddhism or Confucianism, and which often remain openly hostile to either of these religions. Although Zhao Bichen's Daoism has a very strong root in Daoist thought, nevertheless, there is no doubting the Buddhist influence.
From the Ch'an perspective, there is nothing within the Zhao Bichen scheme that does not appear during Ch'an meditative practice. Energy (qi) is perceived as opeing-up and flowing freely. Energy (qi) is observed moving up and down the body, and the energy centres (dan tian) are clearly perceived and understood to open-up and allow for the maximum amount of power generation. Even without being told where these centres are, the exact location of these psycho-phydical doorways is intuitively understood without any undue effort. Of course, these 'dan tian' do correspond with the Indian 'chakres', or 'wheels of energy'. Eventually, a bright, pristine light appears within the head cavity and permeates everywhere. This light is bright - but does not dazzle. It illuninates but does not burn. Its nature is one of healing. All this can happen during Ch'an meditation, but the Ch'an master do not 'stay' where these realisations occur, but lay them down and move on.
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Post by cloutiy on Jul 24, 2012 12:12:25 GMT 1
Hi Xian,
Well it is great to have found this forum. It certainly will help me in my research. I also agree that an updated terminology of the terms used would be of great benefit in clarifying and understanding the Daoist cultivation process. Thank you for your suggestions if there are any others please bring them forward.
It is clear that your self and Shi Da Dao are well seasoned in these practices. As for myself I have a stronger background in Yogic Alchemy. Although I am familiar with the general concepts of Daoist cultivation, the teachings of Zhao Bichen is are the first that really are described in detail. I am learning the method as I go and wading though the terminology used is the first hurdle. The second hurdle is that the material was not presented in a linear "Step by Step" fashion. It was presented more in a "spiral" fashion going back and forth, cross referencing back and forth - until you realize the style of writing is not Linear, the reader's head can get spun arpund a few times. This is what inspired me to come up with "modern" or "practical" guide to Zhao Bichen's method.
I am currently up to chapter 7 with lots of underlines and notes and cross references with ideas for diagrams to help in visualizing what processes we are working with energetically.
Well now that I have two witnesses, it will give me even more incentive to write this guide.
Shi Da Dao: have you come across an english translation of Zhao Bichen's other book which was translated in french?
French is my first language and I will try to get a copy if an english translation is not available, deciphering Paris french is an endeavour in of itself! Even more so when it comes to esoteric material.
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Post by Shi Da Dao on Jul 25, 2012 8:18:53 GMT 1
Hi Xian, Well it is great to have found this forum. It certainly will help me in my research. I also agree that an updated terminology of the terms used would be of great benefit in clarifying and understanding the Daoist cultivation process. Thank you for your suggestions if there are any others please bring them forward. It is clear that your self and Shi Da Dao are well seasoned in these practices. As for myself I have a stronger background in Yogic Alchemy. Although I am familiar with the general concepts of Daoist cultivation, the teachings of Zhao Bichen is are the first that really are described in detail. I am learning the method as I go and wading though the terminology used is the first hurdle. The second hurdle is that the material was not presented in a linear "Step by Step" fashion. It was presented more in a "spiral" fashion going back and forth, cross referencing back and forth - until you realize the style of writing is not Linear, the reader's head can get spun arpund a few times. This is what inspired me to come up with "modern" or "practical" guide to Zhao Bichen's method. I am currently up to chapter 7 with lots of underlines and notes and cross references with ideas for diagrams to help in visualizing what processes we are working with energetically. Well now that I have two witnesses, it will give me even more incentive to write this guide. Shi Da Dao: have you come across an english translation of Zhao Bichen's other book which was translated in french? French is my first language and I will try to get a copy if an english translation is not available, deciphering Paris french is an endeavour in of itself! Even more so when it comes to esoteric material. Thank you for your message. When researching for my article about master Zhao Bichen, I did come across references to; Weisheng shengli xue mingzhi (衛生生理學明指) ‘Clear Explanations of Hygiene and Physiology’ – translated in 1979 by the French academic Catherine Despeux. This carries the French title of ‘Traité d’alchimie et de physiologie taoïste.’However, I did not find an English translation of this text. I did find reference to this book; The Taoists of Peking - 1800–1949 - A Social History of Urban Clerics By Vincent GoossaertIt is published by Harvard and an extract can be read here - the complete book does contain a chapter on Zhao Bichen; www.fas.harvard.edu/~asiactr/publications/pdfs/Goossaert%20website%20file.pdfFrom a research perspective, it might be worth your while seeking the Chinese language source texts - and working from those. Equating the Indian chakras with the Chinese dan tian is helpful, and of course, prana with qi. With regard to master Zhao's, I feel, the Ch'an Buddhist influence within his teaching should be made clear, or the description falls into a non-specific and generic path of development that spreads itself too thinly upon the ground, and loses its transformative power, as a consequence. Another consideration is that Charles Luk's 'Taoist Yoga' was written after his 'The Secrets of Chinese Merditation' (1964), and in many ways due to the response to it. There are three chapters that might be of interest to you; Chapter 5 - Self-cultivation According to the Taoist School Chapter 6 - Authentic Experiences with Buddhist and Taoist Methods of Self-cultivation Chapter 7 - Physical and Spiritual Culture According to Chinese YogaMaster Xu Yun (1840-1959), often taught an integrative approach to Buddhism, Daoism and Confucianism. It is important to bear in-mind that the text is a one-dimensional doorway into a three-dimensional experience and that the translater's job is to keep the doorway 'open' and 'functioning'. Thank you
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Post by Shi Da Dao on Jul 25, 2012 19:35:02 GMT 1
Hi Xian, Well it is great to have found this forum. It certainly will help me in my research. I also agree that an updated terminology of the terms used would be of great benefit in clarifying and understanding the Daoist cultivation process. Thank you for your suggestions if there are any others please bring them forward. It is clear that your self and Shi Da Dao are well seasoned in these practices. As for myself I have a stronger background in Yogic Alchemy. Although I am familiar with the general concepts of Daoist cultivation, the teachings of Zhao Bichen is are the first that really are described in detail. I am learning the method as I go and wading though the terminology used is the first hurdle. The second hurdle is that the material was not presented in a linear "Step by Step" fashion. It was presented more in a "spiral" fashion going back and forth, cross referencing back and forth - until you realize the style of writing is not Linear, the reader's head can get spun arpund a few times. This is what inspired me to come up with "modern" or "practical" guide to Zhao Bichen's method. I am currently up to chapter 7 with lots of underlines and notes and cross references with ideas for diagrams to help in visualizing what processes we are working with energetically. Well now that I have two witnesses, it will give me even more incentive to write this guide. Shi Da Dao: have you come across an english translation of Zhao Bichen's other book which was translated in french? French is my first language and I will try to get a copy if an english translation is not available, deciphering Paris french is an endeavour in of itself! Even more so when it comes to esoteric material. Chapter 7 starts with the following paragraphs; 'To hold on to the centre to realise the oneness of heaven and earth is achieved only by uniting the sun and the moon. The sun stands for the heart and the moon for the lower tan t'ien cavity (under the navel), respectively symbolised by the dragon (the female or nehative vitality) and the tiger (the male or positive vitality).
When oneness of heaven and earth is achieved and the lights of the sun and moon mingle in front of the original cavity of spirit (tsu ch'iao in the centre of the brain between and behind the eyes) this is the macrocosmic alchemical agent of One Reality. This is the place (between and behind the eyes) where the generative force, vitality and spirit unite, where heart and intellect are void and where there is neither the self nor others.' (Page 67). I have found that people (in the West and in modern China) get confused over the meaning of the terms themselves, an fail to understand that many of these terms, although colourful and often cryptic, are actually referring to a single spiritual experience. This entire book, although making extensiv use of Daoist termonology, is actually putting forward a Ch'an Buddhist notion of enlightenment. Many are thrown off the scent by the obscure Daoist terms and references. In this passage, an all-embracing mind is realised through the uniting of the tan t'ien (sun) behind the eyes - with the tan t'ien (moon) below the navel - nothing more. In the process, Qi, Jing and Shen are united. The 'heart' here is actually the 'mind', which Zhao Bichen explains as both 'bright', and 'empty' in its enlightened state. Ch'an masters say this, but usually without reference to overt Daoist termonolgy.
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Post by Xian on Jul 26, 2012 8:43:10 GMT 1
It is clear that your self and Shi Da Dao are well seasoned in these practices. As for myself I have a stronger background in Yogic Alchemy. Although I am familiar with the general concepts of Daoist cultivation, the teachings of Zhao Bichen is are the first that really are described in detail. I am learning the method as I go and wading though the terminology used is the first hurdle. The second hurdle is that the material was not presented in a linear "Step by Step" fashion. It was presented more in a "spiral" fashion going back and forth, cross referencing back and forth - until you realize the style of writing is not Linear, the reader's head can get spun arpund a few times. This is what inspired me to come up with "modern" or "practical" guide to Zhao Bichen's method.. This is a very good observation! I always think that as space and time are curved, obvioudly our perception of it is also curved, spherical, or 'spiral'. This is to say that consciousness is definitely 'rounded' and not straight or linear, as you rightly say. It is my experience that one's conscious awareness expands with the development of insight (i.e. spiritual wisdom), and becomes all-embracing. From what I have read about other forms of Daoism, Zhao Bichen's is a little different in approach, perhaps even more 'direct' in its presentation than other schools. Perhaps it is more the case that within Zhao Bichen's work, full enlightenment id available at any point the training, and not necessarily by following the entire course of instruction from beginning to end, although is is acceptible to do so. Either way, a manual of clarification is probably a good idea when a teacher is not present or available. Good luck with your work!
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Post by Shi Da Dao on Jul 27, 2012 9:19:45 GMT 1
Every now and again life is beset by peculiar coincidences. About two days ago I was discussing Zhao Bichen with a friend from China, and was asked whether I would be interested in translating a text written by a student of Zhao Bichen - this text is apparently a manual of clarification regading the 'The Secret Cultivation of Essential Nature and Eternal Life'. I have the text and have looked at only very briefly, but it looks interesting. When my current translation projects are completed I will look at it in greater detail.
Charles Luk taught Zhao Bichen's neidan very much in the light of Ch'an Buddhism - and from what I understand from the Life of master Zhao Bichen (1860-1942), he was not opposed to this, and understood fully the Buddhist teachings on emptiness. Master Xu Yun (1840-1959), although as a youth did not like the Daoist teachings he experienced, he did, however, at various times in his teaching career mention the concept of the 'Dao' with an 'integrative' perspective, equating it with emptiness. Of course, there have always been Daoists who do not agree with this perspective.
Charles Luk did not learn his Daoist technique from master Xu Yun, but rather directly from master Zhao Bichen. Charles Luk had a number of teachers outside of master Xu Yun - but it is master Xu Yun who asked Charles to begin the translation of Chinese spiritual texts into English. When Charles first translated the work of Zhao Bichen, it was a ground-breaking event. Generally speaking, Western culture is unaware of Daoist philosophy and technical jargon. Therefore, any English translation will always be hampered by this lack of awareness, regardless of how good the translations is. As time progresses, familiarity with the text and terms is developed and a working knowledge acquired. Of course, this applies to any translation in any Western language.
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Post by jademoon108 on Jul 28, 2012 18:19:46 GMT 1
Hi, I am wondering if there is currently anyone from Charles Luk's lineage who is practicing Taoist Yoga as outlined in the Taoist Yoga Book. I would be interesting in clearing up some points about the practice. I am attempting to write a "Practical Guide" to assist those that are interested in the treasury of teachings presented in that book. However it takes a lot of effort to read through it and develop a workable practice since so much information is presented. In putting forth a "Practical Guide" I hope others will see the value in these teachings and benefit from them. I am nowhere near an adept, however have confirmed so far that what is presented is reproducible by anyone provided you follow the instructions. It seems all one has to do is set in motion certain elements to jumpstart the process, then everything starts to happen by itself - one just needs to be aware of the cues and signs of when to move on to the next step. I hope to have images to show how to put the legs, how to hold the hands as described, all of which have a definite purpose and specific effect upon the channels and movement of the energies. It is also important to note that emphasis is put on being in a state of "no-mind". Visualization or imagination will not yield results. This is well emphasised in Taoist Yoga book. During the entire process one must be in a state of no-mind, or meditation. It sounds like a very interesting undertaking! From what I gather, the of instruction of Chao Pi Ch'en, although very powerful, are often considered difficult to understand. I gain my instruction from Shi Da Dao, and as a woman, I can say that the text of Chao's is definitely gender bias. Shi Da Dao teaches me in a suitably relevant manner, but when reading Chao's actual work in English, the patriarchal position is very clear and represents China's long history of male domination. This does not invalid the teaching, far from it, but it does give female students another barrier to over-come in our training. I know many Chinese women who passively accept male domination in spiritual matters - and say nothing about it. Perhaps this is why certain Taoist traditions developed purely for women to use. My point is that chi energy is gender neutral, as is the 'bright light' and the 'dark void' that is realised. Our teachers can be male or female, but the non-specific gender reality of the spiritual essence has to be recognised. I am not sure that a 'women only' tradition is the answer, as this seems to replacing the error of patriarchalism with that of matriarchalism, and the pointless 'exclusivity' is continued. I think that translations such as yours have the capability to assist either gender, equally. I would be interested to hear your views on the issue of women in yoga and taoism, etc.
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Post by cloutiy on Jul 28, 2012 19:10:36 GMT 1
Hi Jademoon,
Welcome to the conversation.
You bring an interesting perspective to the conversation.
Unfortunately I can only the experiences from following Master Bichen's instructions from the perspective of a man.
For example, when he speaks that one should gather the outer agent only when the penis stands erect in the abscence of thought - either in meditation or during sleep.
I can attest that when Qi starts to vibrate in the middle of the night, the genital does stand erect, and this is the "cue" to start the work.
However I am not familiar with how this "cue" manifests in the female. I would however be interested in hearing from the female experience. This is something I could include in my work.
I will also be working with a professional artist and will be including many diagrams to help the reader in their practice.
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Post by Shi Da Dao on Jul 29, 2012 10:18:54 GMT 1
In many ways, the language of the text is simplistic, whilst being otherwise 'exact'. The teaching can be accessed through the gathering of sexual desire in the body, and then, through a focused mind, the diverting of that energy back into the general circulation of energy throughout the body. In English, it can be said that the 'Governing Channel', travelling up the back, and the 'Conception Channel', travelling down the body, are key tothis type of energy refinement - regardless of gender. Sexual energy, driven by ''desire', causes this complete energy flow to be broken by diverting vital force out of the continuous flow and into the area of sexual omission - and out of the body - this is the same for both men and women, and is the basis behind the Daoist idea that a man can absorb a woman's energy during coitus, etc. The point of this yoga is to prevent this kind of leakage as it begins to unfold - thus returning the energy to its original source. Eventually it does not occur at all, unless otherwise 'willed'. A woman must become aware of her body beyond the male bias of the text.
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Post by jademoon108 on Jul 31, 2012 7:57:54 GMT 1
The other consideration is that Charles Luk, although specialising in specific fields such as Daoist alchemy, Ch'an and Phowa Buddhism, was often eclectic in his approach to teaching. He tended to see Ch'an enlightenment as the key to self-development, and practices such as neidan and Phowa as means of spiritual energy manipulation. On the other hand, his Tibetan Lama did forbid him from telling exactly what he practiced - but we can get glimpses of what it must have been from his various books, particularly within the footnotes.
Therefore, I doubt that Charles Luk taught just purely a 'Daoist' approach to his students. Afterall, I think that in his Secret of Chinese Meditation, he describes Daoist enlightenment as 'not complete', and inferior to Buddhist enlightenment. Effectively he states that Daoist enlightenment, although a definite and important stage in human spiritual development, is actually one of the initial stages as described by the Buddha. I think he also describes Lao Zi as only being 'relatively' enlightened - as he never encountered either the Buddha or his teachings, which would have transformed his 'relative' state of enlightenment into that of 'complete' enlightenment.
As for gender bias within Chinese culture, the Ch'an description of enlightenment renders all such discrimination redundent. As Shi a Dao says, it really does not matter, if your mind does not become stuck in the mire of discrimination. When translating, however, it is always a good idea to try and see the text in a three-dimensional manner, so that it is thoroughly understood beyond that of the superficial level.
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