Walking the Tao

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In most belief systems, the word is used symbolically in its sense of 'way' as the 'right' or 'proper' way of existence, or in the context of ongoing practices of attainment or of the full coming into being, or the state of enlightenment or spiritual perfection that is the outcome of such practices.

Some scholars make sharp distinctions between moral or ethical usage of the word "Tao" that is prominent in Confucianism and religious Taoism and the more metaphysical usage of the term used in philosophical Taoism and most forms of Mahayana Buddhism ; [4] others maintain that these are not separate usages or meanings, seeing them as mutually inclusive and compatible approaches to defining the principle. The Tao can be roughly thought of as the flow of the Universe , or as some essence or pattern behind the natural world that keeps the Universe balanced and ordered.

The Tao is a non-dualistic principle — it is the greater whole from which all the individual elements of the Universe derive. Keller considers it similar to the negative theology of Western scholars, [9] but the Tao is rarely an object of direct worship, being treated more like the Hindu concepts of karma or dharma than as a divine object.

The Tao is usually described in terms of elements of nature, and in particular as similar to water. Like water it is undifferentiated, endlessly self-replenishing, soft and quiet but immensely powerful, and impassively generous. In all its uses, the Tao is considered to have ineffable qualities that prevent it from being defined or expressed in words.

It can, however, be known or experienced , and its principles which can be discerned by observing Nature can be followed or practiced. Much of East Asian philosophical writing focuses on the value of adhering to the principles of the Tao and the various consequences of failing to do so. Stoicism in order to achieve 'effortless action' Wu wei. This involves meditative and moral practices.

The Tao is intrinsically related to the concepts yin and yang pinyin: Historically, the concept of De differed significantly between Taoists and Confucianists. Confucianism was largely a moral system emphasizing the values of humaneness, righteousness, and filial duty, and so conceived De in terms of obedience to rigorously defined and codified social rules. This led to some philosophical and political conflicts between Taoists and Confucianisms.

Several sections of the works attributed to Chuang Tzu are dedicated to critiques of the failures of Confucianism. The Way of Heaven, for example, is ruthless; when autumn comes 'no leaf is spared because of its beauty, no flower because of its fragrance'. The Way of Man means, among other things, procreation; and eunuchs are said to be 'far from the Way of Man'.

Chu Tao is 'the way to be a monarch', i. Each school of philosophy has its tao , its doctrine of the way in which life should be ordered.

Finally in a particular school of philosophy whose followers came to be called Taoists, tao meant 'the way the universe works'; and ultimately something very like God, in the more abstract and philosophical sense of that term. The Tao is what gives Taoism its English name, in both its philosophical and religious forms. The Tao is the fundamental and central concept of these schools of thought.

Taoism perceives the Tao as a natural order underlying the substance and activity of the Universe.

Walking the Tao: A new translation by William Martin

Language and the "naming" of the Tao is regarded negatively within Taoism; the Tao fundamentally exists and operates outside the realm of differentiation and linguistic constraints. There is no single orthodox Taoist view of the Tao. All forms of Taoism center around Tao and De, but there is a broad variety of distinct interpretations among sects and even individuals within the same sect. Despite this diversity, there are some clear, common patterns and trends within Taoism and its branches.

The diversity of Taoist interpretations of the Tao can be seen across four texts representative of major streams of thought within Taoism. All four texts are used in modern Taoism with varying acceptance and emphasis among sects. The Tao Te Ching is the oldest text and representative of a speculative and philosophical approach to the Tao. The Tao T'i Lun is an eighth century exegesis of the Tao Te Ching , written from a well-educated and religious viewpoint, that represents the traditional scholarly perspective.

The devotional perspective of the Tao is expressed in the Ch'ing Ching Ching , a liturgical text that was originally composed during the Han dynasty and is used as a hymnal in religious Taoism, especially among eremites. The Zhuangzi also spelled Chuang Tzu uses literary devices such as tales, allegories, and narratives to relate the Tao to the reader, illustrating a metaphorical method of viewing and expressing the Tao. The forms and variations of religious Taoism are incredibly diverse. They integrate a broad spectrum of academic, ritualistic, supernatural, devotional, literary, and folk practices with a multitude of results.

Buddhism and Confucianism particularly affected the way many sects of Taoism framed, approached, and perceived the Tao. The multitudinous branches of religious Taoism accordingly regard the Tao, and interpret writings about it, in innumerable ways. Thus, outside of a few broad similarities, it is difficult to provide an accurate yet clear summary of their interpretation of the Tao.

It is the source of the Universe and the seed of its primordial purity resides in all things. The manifestation of the Tao is De, which rectifies and invigorates the world with the Tao's radiance. Alternatively, philosophical Taoism regards the Tao as a non-religious concept; it is not a deity to be worshiped, nor is it a mystical Absolute in the religious sense of the Hindu Brahman.

Joseph Wu remarked of this conception of the Tao, "Dao is not religiously available; nor is it even religiously relevant. The self steeped in the Tao is the self grounded in its place within the natural Universe. A person dwelling within the Tao excels in themselves and their activities.

However, this distinction is complicated by hermeneutic interpretive difficulties in the categorization of Taoist schools, sects and movements. The Dao , or Way, of Confucius can be said to be 'Truth'. Confucianism regards the Way, or Truth, as concordant with a particular approach to life, politics, and tradition.

It is held as equally necessary and well regarded as De virtue and ren humanity. Confucius presents a humanistic 'Dao'. He only rarely speaks of the t'ien Dao Way of Heaven. An influential early Confucian, Hsiin Tzu, explicitly noted this contrast. Though he acknowledged the existence and celestial importance of the Way of Heaven, he insisted that the Dao principally concerns human affairs.

As a formal religious concept in Confucianism, Dao is the Absolute towards which the faithful move. In Zhongyong The Doctrine of the Mean , harmony with the Absolute is equivalent to integrity and sincerity. The Great Learning expands on this concept explaining that the Way illuminates virtue, improves the people, and resides within the purest morality.

During the Tang dynasty , Han Yu further formalized and defined Confucian beliefs as an apologetic response to Buddhism. He emphasized the ethics of the Way. He explicitly paired 'Dao' and 'De', focusing on humane nature and righteousness. Buddhism first started to spread in China during the first century AD and was experiencing a golden age of growth and maturation by the fourth century AD. Hundreds of collections of Pali and Sanskrit texts were translated into Chinese by Buddhist monks within a short period of time.

Dhyana was translated as ch'an and later as zen , giving Zen Buddhism its name. The use of Chinese concepts, such as Dao, that were close to Buddhist ideas and terms helped spread the religion and make it more amenable to the Chinese people. However, the differences between the Sanskrit and Chinese terminology led to some initial misunderstandings and the eventual development of East Asian Buddhism as a distinct entity.

As part of this process, many Chinese words introduced their rich semantic and philosophical associations into Buddhism, including the use of 'Dao' for central concepts and tenets of Buddhism. Pai-chang Huai-hai told a student who was grappling with difficult portions of suttas , "Take up words in order to manifest meaning and you'll obtain 'meaning'. Cut off words and meaning is emptiness. Emptiness is the Dao. The Dao is cutting off words and speech.

Pai-chang's statement plays upon this usage in the context of the fluid and varied Chinese usage of 'Dao'. Words and meaning are used to refer to rituals and practice. When you return to the original starting position, proceed counter-clockwise towards the center of the circle, and walk the "figure 8" in the opposite direction, reversing all breathing. For example, the right is in the rear position first, and all inhalations are through the nose. When the left hand is in the rear position, the exhalation is through the mouth.

Once again, you have returned to the original starting position. Now walk only one half of the "figure 8" and this will bring you to the heart of all of the eight "figure 8's. Turn the body 90 degrees to face the East. The left hand begins in the rear position and all breathing is slow, soft, and natural, like when you first began walking. Proceed to walk this "figure 8" in a clockwise direction.

After you have walked it once, and have returned to the center, reverse direction and walk the same "figure 8" with the right hand in the rear position first. This third shape is also a "figure 8," but you will notice that the breathing has returned to normal. The eyes should look straight ahead, and the back should also be straight. Both hands follow the same movement as before. When you return to the center of the circle, this is when you receive and gather the energy that has been accumulated so far.

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The breath should be relaxed and natural. When you receive the "energy" or "qi" that has been focused and gathered, stand in the center of the circle and meditate with your eyes closed, for several minutes. All the forces of Heaven, Earth, the cosmos and multi-universes, come down and converge. The voice is empowered, the body feels a greater amount of electricity, magnetic forces, heat, healing light and Heavenly forces, and all of these powers gather and fill the body like a balloon.

They spiral and penetrate the body with great power and fill the Lower Dan Tian, and then spread accordingly throughout the whole body. When you are finished, take several moments to gather and store the energy accumulated.

The appropriate amount of time to gather energy is one quarter of the time spent in practice. So if you practice for one hour, you should spend fifteen minutes in silence and stillness, massaging the stomach, or making circles with your intention mind, so that the energy goes deep into the abdomen. Be cautious not to let the qi and energy leak out the extremities legs, arms, fingers, eyes, head, etc. It is important to meditate on the gathering of all of the forces into the Lower Dan Tian where this energy can be stored for long periods of time.

Don't be discouraged if you don't feel anything at first. Tingling in the hands and warmth is usually what comes first, then perhaps a glowing sensation in the feet, then a more pronounced flowing of heat followed by a slow pulsing in the belly, bringing heat from within. Make sure you contain this heat and don't allow it to flow around wherever it may, especially towards the heart.

Please consult a master or your training coach if you experience too much heat or you cant' get the energy to flow evenly. Focusing on the energy flowing in the body is only the basics of the Gao Neng Qi Gong format. It is the expansion of your entire circumference as an eternal being that brings about the dramatic change in dynamic power and healing ability. It is generally not recommended to talk freely about these techniques to non-practitioners, and it is inappropriate to discuss the training casually.

Silence is often the best form of communication as far as these techniques are concerned. Of course, practicing them with each other, and trying out the healing practice is the best way to make improvement. But take care not to use your own energy, lest you deplete your own resources. Expand and focus your intention mind and receive the energy from God and the Heavens above and all of the Immortals living among us. When walking in one direction, with the left hand beginning the movements, the breath is taken in using the nose, and exhaled through the mouth when the RIGHT hand is back.

When changing to the opposite direction, inhale through the nose when the RIGHT hand is back, and exhale through the mouth when the left hand is back.

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