Immortality

Hello everyone, There is a Taoist historical story in which a Taoist mystic refused to acknowledge the new emperor. The emperor in his dismay himself went to visit the man and demand his loyalty. However, the Taoist then levitated into the air and said something akin to: "now how shall I kneel to you?" Can someone refer me to a more accurate account of this tale? Please provide sources. All the best, and thank you, Immortality

Thank you; this will contribute a bit to my understanding of the present cultural climate. In my humble experience, wishing to model oneself after one's mystical contact with reality can, alas, be very confronting to your direct surroundings, but that doesn't mean you are about intentionally stepping on people's toes, or that you are insensitive and unempathic. People with a spiritual quality, whether inborn or acquired through practice, too may feel a need to come out. They have to sit down with their families and friends, and tell them there is something different about them, and receive the same societal rejection and backlash someone of an alternative romantic orientation or gender identity will have to go through. It is a tough position to have in life and I can only feel understanding and respect untoward those with whom I share that place in the world. For me, a humble inborn spiritual quality; for others, a different romantic orientation or gender identity. Kindly, Immortality P.S. I just got the pun; a picture of a man holding a wok and hence Wok-ism ;-). Sorry for being slow.

Hello everyone, First of all, due to my history with a medical condition known as electro-hypersensitivty I have in the past delegated my online activities to some helpful people, but I have now overcome this condition well enough to personally use this account. I have little literary/scholarly awareness of Taoism, or of anything for that matter (hardships in youth). I do have a humble inborn spiritual giftedness; i.e. my humble little self experienced my birth consciously. I was present in a higher-dimensional body, two others were with me. We discussed my upcoming lifetime. My life, since childhood, has been filled with mystical experiences. Instances of mediumship, remembering how to meditate due to past-life cultivation, etc. I strongly integrated my past-life cultivations, also those of the Taoist. As I wandered for many years as a solitary meditating poet through Asia, I started writing poetic stories in which I express the "wisdom" present in my humble little soul. I wrote about my past-life impressions of ancient China, and felt such a strong emotional need to describe the pain I had observed in the womenfolk, as a Taoist who understood the worth and potential of the feminine. Due to my solitary lifestyle of quietude, I was unaware of the socio-cultural battles taking place in contemporary society, namely the issue of Wokism. I already noticed, as I wholeheartedly agree with, this forum is supportive of the myriad identities a human being may assume. I agree with the intentions of Wokism, but not necessarily with the reported methods and manifestations, such as involving children in gender ideologies, child-sex changes, biological males undressing in front of underage girls, misandrist forms of neo feminism practising sexism against men, etc. I had not intended my writing to be feminist, but it quite frankly did emphasise a woman's emancipation. The protagonist Li Chen remembers her former lifetime as a female Taoist warrior and uses this to fight herself free of her traditionally subjugated position as a female. She then wanders off into the mountains to, once again, cultivate the Tao. My book describes the societal stagnations a Taoist mystic experiences, very much based on my past-life impressions but also describes my present-life experiences. As a Taoist models himself after his deeper mystical contact with the inner workings of reality, he may occasionally contrast himself with the expectations of society and culture. In my manuscript, the protagonist for instance points out the shortcomings of age-based hierarchy, as age does not guarantee a transcendental communion with the inner workings of reality, so that one can not be deemed wise or fit for rulership by the merit of age alone. The text also illustrates how religious rituals and priestly hierarchy can intercede with the mystic's need to follow his realtime communion with the harmonising dynamics of nature — of reality. Now, age-based hierarchy is a thing deeply rooted in Chinese culture, and as even the movie Mulan is deemed racist by the contemporary world, I wondered if my writing would be deemed such as well. On the one hand, I see that my writing can be interpreted as Woke because it portrays a woman's emancipation. This will provoke resistance from the anti-woke camp. On the other hand, I can also see how my book would invite resistance from the people of Wokism because my book talks about the importance of a mystical transcendence of culture and tradition for the sake of unifying oneself with something universal — the laws of nature or the inner workings of reality. The book states society and culture are but a socially sophisticated estrangement from reality, for humanity does not have a realtime, transcendental attunement with reality. To arise into this reality, is therefore to attain contrast with the contemporary and historical state of the world. Either way, I have written this book from out a state of mystical attunement with the Tao, feeling a deep and meaningful harmony, and I was simply hoping I could contribute something good to the world. I feel no resentment towards Wokism nor the anti-Woke crowd at all, and I had neither in mind when I wrote the book, and was even unaware of them. I have no problem with anyone's beliefs, way of life, identity, etc. The book via poetic storytelling, however, does want to discuss the societal stagnations that occur when a mystic unifies himself with reality in favour of societal expectations and traditional customs and beliefs. The reason I inquire into this, is that I have received severe discrimination for my mystical giftedness throughout my life, with instances where my physical safety was at risk. Not just from mainstream people, but also Buddhist and Taoist layfollowers and clergy. Existing in Stillness, adapting the mind, body, and speech in accordance with one's realtime attunement with natural law, was apparently a threat to the established priesthood. It is quite a story to tell, but I am now deeply exhausted. Having had to live with so much hatred around me, and having had a life-threatening and very painful illness for many, many years, has made me tired. I have no desire to provoke a fight with either pro- or anti-Wokism. I encourage people' to form their own unique identity; after all, I have Taoist soul. I don't interfere with other people's lives (wu wei). But I can well imagine, due to the present state of the world, I am opening pandora's box. What are your reflections on my predicament? Yours kindly, Immortality

If, originally, no-one named the mountains, and yet mountains became great; if, originally, no-one came and named the wind, and yet the wind became great, then you must be right. If a man aspires to greatness, let him first forget his name, or by whatever thing he is called. And yet, if in his namelessness man cannot respect his natural place in the world, like [he] breaks open mountains for artificial wealth and poisons the wind with the machines of his greed, would a nameless one not say: for all my detachment and nameless peace, I am a part of life and am to be respected. If not, in all my namelessness, the wisdom of nature has given me kung fu, and I shall guard a Self not born of the benighted shadows of the world.

Ah, to say it is a thing, or not a thing... :-). Who will grasp the Tao like that?

The experience of self is awareness of homeostasis; physical, energetic and emotional-mental homeostasis. To understand and master the principles or laws that precede homeostasis is to master the principles or laws that underlie identity. Life began in a state of primordial quantum energetic chaos, and continues to evolve untoward cosmic homeostasis via the sentient beings it has become. The (chaotic) behaviour of the primordial fields define the behaviour of beings; beings in turn affect the behaviour of fields. Feeling the inherent chaos in our constitution as an inherent discontent and restlessness, beings pursue contentment and peace. For this, beings need to know the laws of nature. To know the laws of nature, one must enter the Tao. The Tao, being the essence of all things, including of Law and beings, connects all things. It connects all things because all things share it as their essence. One who enters the Tao will therefore know the laws of nature'; emulating and actualising them by adapting one's mind, body, and speech in realtime allows one to attain homeostasis and thus a true identity (an identity founded upon truth). The natural function of identity is to form a functional and sentient conglomerate of natural law; this is why you can say: I am compassionate, I practice meditation, I am patient, I follow dietary wisdom. Through this sentient law-integration and -actualisation, nature attains field-homeostasis via the sentient beings she has become.

The sound of one hand clapping, is the hand that applauds the transcendental nature of reality. My face before faces, is to ask after the shape of a shoreless pond whose form cannot be defined as it is embraced by the Infinite.

@Taoist Texts Thank you Taoist Texts!

Hello everyone, The following video discusses Aviilokín K'shi''s understanding of Tao; he feels/experiences his understanding comes form a past-life connection to Taoism. He explains that the Tao should not only be seen as the source of life, but that the ancient Taoists especially used the Tao as a passageway into the secrets of nature; the Tao is the universal essence of all things, and therefore has a bridging/connective functions between all things, including the laws and principles of nature. His work in general emphasizes that this communion preceded and was a cause to esoteric knowledge such as nei gong and Taoist tantra, and that such knowledge should be held more as a symptom of Tao cultivation rather than its essential identity. With this he means that those who practice nei gong, qi gong, etc. without living in a state of actual Silent communion with Tao will not succeed in actually finding that transcendental connection and realization of nature and her laws, whereby one does not transcend ignorance and disharmony. He feels that this aspect of Tao cultivation is hardly ever emphasized in our contemporary approach to Tao, with most efforts aiming at precisely only such efforts as energy cultivation, knowledge of diet, and sexual tantra; or simply looking at Tao cultivation from a socio-cultural and historical perspective (a scholarly approach). The video that discusses this is a bit rudimentary; just text on a black background following the narration, and background music: How a Taoist Mystic Knows Truth. It is six minutes long. Kindly, Immortality

Hello everyone, I just wanted to ask the moderator team if I have permission to post a YouTube video on Tao cultivation. I sometimes assist a friend of mine in digital matters as he is not too comfortable with unnatural radiation; he has made a video about his experience of cultivating the Tao, but at the very end there is a reference to a related book he has published. I fear that by just bluntly sharing the video it might come across as spam. Hence, I would like to ask the moderator team for permission, and give my kind understanding should permission not be granted. Kindly, Immortality

Hello everyone, I once read a book whose title I have alas forgotten, but it described a ritual within Taoism in its religious form in which the priests roll around in the mud to cleanse off their sins, while a high priest summons "the highest god" to forgive the pennants for their sins. I would be curious if you would be able to tell me more about this ritual, and to precisely what branch of Taoist religion it belongs. Kindly, Immortality

Hello, I'm working on a manuscript, and am looking for some substantiating material on the Taoist tantric method of exchanging the breath—inhaling one-another's exhalation so as to transmit qi between two practitioners. Thank you, Immortality

Hello everyone, Poetry often contains a metre, meaning a certain patterns of phonetic harmony defines the sentence structure and the choosing of words. I was wondering if this is also the case with Dao De Jing. I might have too difficult a time recognizing whether this is the case or not, as my Chinese is far from sufficient. Thank you, Immortality

Hello, I have a very urgent request... there is someone in the Taoist community of Maoshan that is very, very important to me. I have lost the contact details of this person, but have reason to believe she might not be well. Is anyone able to provide me with some form of contact information, that will help me connect with the Maoshan Taoist community? Is there perhaps a main temple office? Thank you; I really hope you are willing to help me. Immortality

Perhaps a nice way to identify the author is by referring you to a free, small, poetic story he has written that emphasizes attuning yourself with the transcendental principle of Tao: The Fables of Lokaii. Immortality

One must cease to concern oneself with intellectual rigidity, for through learning, one does not attain the Unknowable realm of Tao. How may intellectual learning ever serve this cause? And the realm of Man is a realm of fear, how shall mere intellectual learning ever overcome this sorrow? And through fear thine intellect graspest for the Knowable, for thou fearest the Unknowable like thou fearest the dark, this is a desolate path in which one cannot touch the true heart of things. Many Men, prosperous and splendid, believe to live in joy but are in truth imprisoned, thinking they have scaled the heights of accomplishment. I alone am in my heart independent, so that I liken a lake tranquil, whose silent water reflects clearly the cosmic secrets in the deeps of the night. So clear am I! Like an unconditioned infant child, of whom none may yet foretell what his bearing shall be. A homeless wanderer I must seem, ever existing outside the crowd, appearing to have lost all things. My clarity thus makes me seem as foolish, and my serenity as disorderly. Among Men of learning, I am held as muddled. And the traditionalists behold me, and find that I am uncultured. Tranquil and silent like an ocean ceaseless, I am deemed a virtueless fool, deeply scorned. How I exist beyond the ken of Man, finding sanctum and providence sacred but in the primordial origin.

To be receptive to the divine nourishment, one shall know immortal life as an infant suckling the breast of the great mystery. This harmonizing sustenance is said to function as the root of both heaven and earth. Be as gentle and soft as silk, in the serenity of surrenderance collect this cosmic providence for both the fulfilment and the preservation of one’s life.

O the famine of the people! for lords consume their crops and take their wealth for their own. How shalt thou succeed in governing a people roused by hunger bitter? It is as if thou eatest of corpses like the carrion crow eats the flesh of the dead. But how shall a tree hope to live if he plunders the earth in which his roots should remain firmly settled? O the Taoist mystic! whom in Void finds his great abundance, he alone is worthy of being called a noble lord.

@Cleansox I'm a friend of the author. However, he said he'd rather not have his name mentioned as he fears it will be interpreted as spam.

Speaking with respect, I don't think it is right to sort of write something off as "new agey" simply for that it doesn't necessarily conform to doctrine or tradition, or that it cannot be found in some book of officialdom. I always get the impression that calling something "new age" is the same as saying "redundant and invalid" or "pseudo-spirituality"; much like the mainstream "pure sciences" like to automatically brush off everything that is sophisticated enough but doesn't conform to their "intellectual territory" as "pseudoscience". First of all, remember that Lao Zi and Buddha were visionaries in their age, and rest assured that the contemporary establishment of that time would have called them something very similar to the effect of "new age". George Thompson might be describing his spiritual experience using his own terminology that doesn't necessarily fit the jargon of orthodoxy, but why invalidate it on that account? Second, considering the very spirit of Taoism, is it not all about freedom? We use the Uncreated realm of Tao, where jargon, lineage nor tradition exists, in order to connect with the eternal truths of nature. This is something so utterly beyond the ken and restraints of lineage, religion, priestly hierarchy, and traditional parlance that we should never invalidate the individualist, expressing his mystical dance of harmony with nature in his own way. I'm not saying that this is necessarily happening in this topic —I'm not making any accusations nor do I have a belligerent attitude— but I see this attitude quite often within the Taoist and Buddhist communities, which is breaking my Taoist heart. "If it isn't traditional, it isn't valid." I think Lao Zi and Zhuang Zi would have a thing or two to say about that :). Concerning New Age, anyway, I find them far closer to the Taoist spirit than what I have often encountered in Taoist communities. New Agers are open minded, they are eclectic, they are not restrained by lineage, tradition or ritual; they follow their own Way. Yes, I perceive the aspect of transcendental cultivation (i.e. Stillness) is missing, but still I feel they have the right Taoist spirit! Yours kindly, Immortality

Hello, I once read an introductionary book on Taoism, whose title I have unfortunately forgotten. It contains a quote of an ancient Chinese emperor's description of a Taoist. This quote is very dear to me, but I can alas not remember its literal content nor historical context (who precisely said it and when). I'd like to describe the quote here; I hope the community will be able to help me identify it. Description: A certain Chinese emperor describes a Taoist; he wanders all alone with only his beggar's bowl, he does not speak, safe but with a highly accomplished master in order to help him increase his cultivation of the Tao. Thank you, Immortality

Sorry: I meant this to be an edit not a quote. :-)

People are born, and then go straight unto the gates of death. Those who follow the path of life, so follow the path of inevitable demise. Thirteen days it takes for the waxing moon to become full, after its luminous crescent first appears. Thirteen days it takes for the full moon again to vanish into the void of death. Like the moon arises with fullest energy and must then fade into the sable night, people walk the roads of life with fullest emotion, and so arrive at death. Yet those of self-restraint gather the energy of the life that has been given unto them. In preserving life so skilful, walking upon their path, it is as if wild animals cannot harm them, armies do not conquer them, and swords do not hurt them. And so in the sage’s heart there is no place for death.

Dear friends, I understand that history has produced several versions of Dao De Jing, such as the Mawangtui text and the Fuyi edition. Would anyone here be so kind as to tell me which version is presented on yellowbridge.com?: https://www.yellowbridge.com/onlinelit/daodejing.php Your friend under the crescent moon, Immortality

Thank you, Would anyone here be able to render this in pinyin for me? Kindly yours, Immortality