Xiao Yao Pai & Xiantian Dao Yin Shu - [OFFICIAL THREAD]

[effilang]

Hello and welcome to the Xiao Yao Pai thread.

 

Xiao Yao Pai (逍遥派) is a Daoist school of spiritual cultivation, with roots dating back to the earliest formations of the Daoist way of life.

It is part of Tai Shang Men (太上门); "The Supreme Gate" of Daoist transformation.

 

Our school is the only known inheritor of the ancient spiritual system of Daoist cultivation known as Xian Tian Dao Yin Shu. Today, we share this art openly with the world, in the hope that the ancient knowledge of our school can help to build a bridge between the science of old and the science of our day.

 

Our endeavour is to re-introduce the world to the long lost and until recent decades, considered extinct arts of ancient Daoism. We wish to equip all those seeking to embody the full potential of their existence, with the tools necessary to facilitate their journey on the path of self-discovery and spiritual growth.

 

We invite you to join us on this remarkable revelation of a deep and most mysterious truth.

 

A LITTLE MORE INFORMATION.

 

The Yellow Emperor Huang Di met the hermit Guǎngchéngzǐ of Kong Tong mountain ca. 2679 BC according to Zhuangzi.Guǎngchéngzǐ is believed to be the first of two incarnations of the deity Tai Shang Lao Jun, the second being the founding father of Daoism; Laozi.

 

The story goes...

 

Huang-Di had been on the throne for nineteen years and his ordinances were in operation all through the kingdom when he heard that Guang Cheng Zi was living on the summit of Kong Tong, and went to see him.

 

'I have heard,' he said, 'that you, Sir, are well acquainted with the perfect Dao. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth and assist with them the (growth of the) five cereals for the (better) nourishment of the people. I also wish to direct the (operation of the) Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects?

 

Guang Cheng Zi replied, 'What you wish to ask about is the original substance of all things; what you wish to have the direction of is that substance as it was shattered and divided.

 

 

 

According to your government of the world, the vapours of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words. It is not fit that I should tell you the perfect Dao.'

 

Huang-Di withdrew, gave up his government of the kingdom, built himself a solitary apartment, spread in it a mat of the white grass, dwelt in it unoccupied for three months, and then went againto seek an interview with the recluse.

 

Guang Cheng Zi was then lying down with his head to the south. Huang Di, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, 'I have heard that you, Sir, are well acquainted with the perfect Dao - I venture to ask how I should rule my body, in order that it may continue for a long time.'

 

Guang Cheng Zi hastily rose, and said.

'A good question! Come and I will tell you the perfect Dao:

 

Its essence is surrounded with the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force - then you may live for long. When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long. Watch over what is within you, shut up the avenues that connect you with what is external - much knowledge is pernicious. I will proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding element; I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing element. There heaven and earth have their controllers; there the Yin and Yang have their Repositories.

 

Watch over and keep your body, and all things will of themselves give it vigor.

I maintain the original unity of these elements, and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay.

 

Huang Di twice bowed low with his head to the ground, and said,

'In Guang Cheng Zi we have an example of what is called Heaven.'

 

 

' Guang Cheng Zi said,' 

Come, and I will tell you: The perfect Dao is something inexhaustible,

and yet men all think it has an end; it is something unfathomable,

and yet men all think its extreme limit can bereached.

 

He who attains to my Dao, if he be in a high position, will be one of the August ones, and in a low position, will be a king.

He who fails in attaining it, in his highest attainment will

 see the light, but will descend and be of the Earth.

 

At present all things are produced from the Earth and return to the Earth. Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure.

 

If men agree with my views, I will be unconscious of it;

if they keep far apart from them,

I will be unconscious of it. 

 

They may all die, and I will abide alone!'"

 

What is not widely known today, is that during his apprenticeship of Huang Di, immortal Guǎngchéngzǐ, directly transmitted the secrets of the ancient Daoist art of immortality to his new student. The art was called Dao Yin Shu 導引术; The Divine Guidance Art of the Xiao Yao (Pai) school of Spiritual Daoism.

 

To honor his new path of spiritual development and establish a place where he could cultivate himself under the tutelage of his new mentor; Huang Di built Xiao Yao Guan from the precipitous slopes of the Kong Tong Mountain. Xiao Yao Guan, or Dao Guan as it came to be called, is recognized to be the first temple of China and the birthplace of Spiritual Daoism. It is believed that here, under the guidance of Guǎngchéngzǐ, the Yellow Emperor of ancient China was able to unify his spirit, revert to nothingness and achieve the mystical and pristine state of the Daoist Xian Shen (immortal spirit).

 

Xiao Yao Guan (Xiao Yao Temple) is currently over 5000 years old and still stands today.

 

Pictures of Xiao Yao Guan

 

As the inheritor of the ancient guidance art of the Dao; Dao Yin Shu 導引术, - Xiao Yao Pai; 逍遥派, embodies the principles of "Xiao Yao" transmitted by Guǎngchéngzǐ to Huang Di, and thousands of years later, continues to transmit the spiritual teachings of Tai Shang Laojun (The Grand Pure One), perpetuating the spiritual attainments of Zi Ran (Naturalness), Wu Wei (Effortless Action), Qingjing (Clarity & Stillness) and Kong (Emptiness).

 

How is Dao Yin Shu transmitted?

 

During an initiation ceremony (Dao Ying) - a practitioner will have his Yuan Shen (original mind) activated by a Xiao Yao Pai master. The spiritual activation unlocks, enables and enhances the perceptual faculties of the student - allowing them the necessary means to establish a two-way communication with the Celestial branch of our school; whence our curriculum and teachings are passed down in a direct transmission.

 

The master then makes an official request to the head of our Celestial branch, the Elder Lord, Tai Shang Laojun; 太上老君, with the purpose of formally submitting the disciple to be considered for an apprenticeship and to officialise their registration into Xiao Yao Pai.

 

The candidate is screened on a soul level and If accepted, they are energetically enveloped with the golden aura of our school and appointed a personal Hu Fa Shen; 护法神 (pronounced: Fu Fa Shen). The role of HFS is to guide and mentor the student on the path of spiritual cultivation, at their own pace, in accordance with the Dao and the curriculum of our school, which every HFS is authorized to disseminate within the area of their specialization. 

 

The golden aura of Xiao Yao Pai, bestowed upon the 'Dao Yu' (spirituality initiated disciple), while acting as a nurturing cocoon for the transmutation of the body's subtle energy, and as a repellent to malevolent entities, is also, functionally, an energetic signature of our school, similar to a uniform or a badge, which identifies us as disciples of Tai Shang Lao Jun. Those whose faculties have been adequately tuned and refined to perceive it will recognize its authenticity - while remaining obscure to the untrained. In the realm of the non-physical and to the cultivated adept, the presence of the aura around the Dao Yu, is regarded as a symbol of the highest esteem, and garners respect from Immortals and other beings alike; signifying that you are under the wing of Tai Shang Lao Jun (太上老君); also known as, Daode Tianzun (道德天尊).

 

Each disciple's Hu Fa Shen is an ascended spiritual entity that exists in the non-physical dimension (Wuji). He, She or It, reside in a realm of being that exists beyond the duality of the physical universe (Taiji) - and are referred to as Xian Shen or Tian Shen; Spirit Immortals or Heavenly Immortals.

 

Xian Shen and Tian Shen categorize two different 'forms' of immortals - and are distinguished from one another in that; a Xian Shen begins their 'internal alchemy' cultivation as a human being. By developing its awareness and subtle energies while residing within the physical body; the soul of the adept is trained to voluntarily leave the corporeal vessel and operate in its formless 'soul' state - giving the practitioner the choice to remain in the body and continue experiencing Taiji, or abandon it to enter the emptiness of Wuji, in the state of the fully conscious and awakened Yang Shen body. On the other hand, a Tian Shen has always existed in its formless state. They are born with the original spark of the Dao and some of them are as old as creation itself. 

 

Every immortal who wishes to take on the task of guiding a student in their spiritual cultivation must register with Tai Shang Lao Jun, to become an official Hu Fa Shen of Xiao Yao Pai; and receive authorization to teach a Dao Yu. They are not a 'random' spirit but are assigned to duty as instructors and representatives of Tai Shang Lao Jun. Each Hu Fa Shen is thus fully recognized by the highest order to impart the authentic arts of Daoist spiritual cultivation. As part of their assignment to you; your mentor will personally instruct you on how to practice Shen Gong, Qi Gong and Jing Zuo, in preparation for the advanced alchemical transformations of the spirit necessary to trigger the transmutation of Yin Shen to Yang Shen, to unite the 3 Hun (ethereal souls) and 7 Po (corporeal souls) into one; and result in the complete purification of the acquired mundane conditioning, bringing about the birth of the radiant, original mind (Yuan Shen) and the progressive development of the indestructible immortal body of Yang Shen.

 

After the initiation, some students depending on their talents, can immediately form a telepathic connection to their Hu Fa Shen in order to advance their learning, and communicate with them unabridged from day one. These students can speak directly to Hu Fa Shen in their mind and hear their teachers voice, or see images flash before their inner vision in succession to communicate part of a lesson. Others may take a little longer, due to the overwhelming acquired conceptual belief structures acting as resistance against the natural radiance of their original mind (Yuan Shen). The state of their mental constructs and illusions, such as they are formulated by the mundane mind since birth, will determine their current clarity and their immediate ability to receive and interpret direct communication from Hu Fa Shen.

 

This means that, those Dao Yu whom are very open minded and have minor mental barriers, are likely to have a more fluent connection at the start of their practice, however, even those who present greater resistance due to former indoctrinations and dogmas, will eventually have those barriers gradually eroded as the Divine Energy enveloping them during Dao Yin Shu practice will gently wash away negative belief patterns - enabling smoother operation of their higher faculties and increasing the "ways" in which they can communicate with their mentor. The clarity, awareness, wisdom, and openness of everyone's mind varies in unquantifiable degrees; and your mentor will adjust their approach to cater to your level, in order to assure smooth and continuous progress. All students are taught and guided by their Hu Fa Shen in accordance with their personal needs; so that the goal of immortality may be achieved, one step at a time, for everyone who is willing to put in the work, be diligent and practice regularly.

 

As you invite Hu Fa Shen to train you every day and practice Dao Yin Shu, you will find that your mind becomes sharper and clearer. You will become more intuitive, your illnesses and ailments will gradually disappear. Your physical, energy and mind-bodies are transformed to manifest the dormant potential of your soul and support the continual functional development of your supernatural capacities.

 

While many of today's Daoist schools pertain to the Hou Tian Xiu tradition (Post Heavenly Cultivation) and emphasize work on the three treasures of the Taiji realm; Jing (body), Qi (energy), Shen (mind), by starting from the bottom and moving up - our school follows the way of the old art and instead.

 

This unique advantage allows us to activate our soul energies directly from day one, opening our communication to the divine realm so that we can receive detailed instructions on our path. We can afford this "springboarding" maneuver because we do not need to transform and move energy up the body from the root to the crown in order to shift our consciousness outside of the physical body - Dao Ying (spiritual initiation) achieves this on the first day.

 

Therefore, instead of having to meticulously focus on the physical body, which was prescribed out of a necessity to prolong life in order to guarantee the requisite time for the complete development of the spirit, we can bypass that arduous and lengthy process all together, and focus directly on the only thing that remains after the body dies; the soul. From day one, we push directly into the inter-dimensional envelope of the Taiji dimension, and raise our awareness and spirit higher and higher, until it penetrates the membrane of physicality and gradually streams our awareness into the non-physical dimension of Wuji. Here the unified, non-polar ultimateness of existence may be experienced - and the spiritual capacities of our innate nature can be developed to perfection, in resonance with the source of all things.

 

Where others may take anywhere from decades to a lifetime, and often yield no result; we succeed with relative ease - thanks to the wisdom of our Hu Fa Shen, and the courteous grace of Tai Shang, who allowed us to spread Dao Yin Shu.

 

The Divine Guidance Art; Dao Yin Shu, is a rare part of Daoism that has been hidden for thousands of years and only passed down to royalty and high-ranking officials. For millennia, it had remained obscure to even the most knowledgeable and informed practitioners of the Daoist arts. Most practitioners who have received genuine transmissions may know about Dao Yin Shu from their own masters, however, even they believe it to be long extinct. By most accounts, people today, even those who claim to be the most devout, will seldom ever even know of its existence. It is a mystery to most.

 

Recently, the Chinese government, through the Taoist Association of China, made an official

effort to recover the lost information of China's ancient clans, in order to preserve its history.

In their findings, they discovered Xiao Yao Pai to be listed in 33rd place in order of foundation.

 

The list can be found in White Cloud Temple (Bai Yun Guan).

 

For the first time in 1970, our Grandmaster, Lie Shang Hu was granted permission by Tai Shang Lao Jun to share our art and we began openly transmitting the treasure of Xian Tian Dao Yin Shu to the public, and across the world, ending our millenia old seclusion as a traditional closed-door Daoist school.

 

After experiencing the physical, energetic and spiritual benefits of the ancient art, year after year, many new disciples were initiated and our school grew in numbers. Today, there are practitioners of Dao Yin Shu spread throughout the many provinces of Indonesia, most of which are active in traditional Chinese Temples and many others who choose to practice Dao Yin Shu in the privacy of their own homes.

 

In 1996, the first official Tai Shang Men (The Supreme Gate Clan) temple was established in Lampung, Sumatra and Xiao Yao Pai finally had a home that was open to all. As a testament to the school's success, today, there are over 15 Tai Shang Men temples all around Indonesia. By the year 2000, the Indonesian Daoist Association was founded (PUTI), as an organization which would help to manage it's over 20,000 active and practicing disciples. In 2014, over 100,000 disciples were practicing the Divine Guidance Art and growing steadily, all by word of mouth and the remarkable testimonials of the many transformed.

 

After much consideration, in 2007 our Grand Master gave us permission to introduce our ancient art to the west, and in 2009 we held the first initiation ceremony in the USA, heralding a new era of Xiao Yao Pai and what we sincerely believe to be a new age in the spiritual evolution of humankind.

 

Today there are over 140,000 practicing Dao Yu, each under the guidance of an authorized Hu Fa Shen.

We have shared Dao Yin Shu in: The United States of America, Australia, The Philippines, The United Kingdom, Singapore, China and Indonesia.

 

Now and for the third time, in 2016, a remarkable opportunity to inherit Dao Yin Shu is coming directly to the US and UK.

 

From one spiritual practitioner to another, If you are serious about your cultivation, don't miss this transformational and life-changing opportunity. We sincerely hope this ancient art can become a light for humanity and awaken everyone to the reality of their original nature.

 

Don't forget to visit our facebook group, where we have many discussions.

 

Best wishes.

 

Edited September 12, 2017 by effilang

[effilang]

I'm just calling b.s. when I see it.

 

The principles of meditation don't suddenly change because it's some different "school."

 

It's just a bunch of new agers looking for a cop out - an easy denial escape.

 

If I'm wrong - show me some testimonials of healings, etc. or something.

 

Sorry but this claim makes no sense.

 

I can assure you when I get a shen charge up from the qigong masters then the females around me just go beserk to get my jing energy.

 

Because the shen energy first fills up your jing energy.

 

The principle is universal - it takes a lot of jing to make qi and a lot of qi to make shen.

 

It takes a little shen to make jing but shen energy is very "expensive" -- and it's very very easy to lose jing energy.

 

physical celibacy is not good enough even - there has to be mind celibacy also.

 

People are really delusional.

 

That's why there's so few qigong masters.

 

Everyone else thinks they are special and somehow don't need discipline. haha.

 

Hilarious!!

 

Oh I'm not trying to burst anyone's bubble here.

 

I just find the fantasies people entertain to be hilarious.

 

Effliang said he read "Taoist Yoga" every day or whatever.  HILARIOUS. haha.

 

I guess that book is just some "special" school - not really general alchemy training principles.

 

Right?

 

No way!!!!

 

Here you go - As you put it:

 

...Some testimonials of healings, etc. or something...

[effilang]

Warm greetings everyone. I hope you are keeping well. On behalf of the Tai Shang Men Xiao Yao Pai school of Spiritual Daoism and courtesy of the Indonesian Daoist Association, I'd like to inform you of our upcoming Daoist Initiation Event; to be held in Virginia, US and London, UK on the 29th and 30th of October and 5th and 6th of November 2016, respectively.

 

It will be a two-day event with the purpose of sharing the ancient art of Xian Tian Dao Yin Shu (The Divine Guidance Art); a precursor to modern day Qigong, Taiji and Houtian Neidan (Internal Alchemy).

 

There will also be lectures on Daoist exercises, Physiognomy, Palm Reading and Feng Shui.

 

Xian Tian Dao Yin Shu is considered to be one of the oldest known Chinese systems of spiritual cultivation with roots dating back to the Yellow Emperor of China: Huangdi - and his legendary master; the Kong Tong mountain hermit, Guangzhengzi.

 

For nearly 5000 years our school has preserved the ancient art and disseminated its teachings to those ready to embark on the journey of their self-discovery.

 

Why would you want to learn Xian Tian Dao Yin Shu instead of the many other systems of spiritual development available today?

 

Dao Yin Shu is uniquely different to other methods. This is primarily due to its inheritance of one of the first methods of Daoist transmission, which was used to pass information down from the spiritual master to the student in a direct line of communication.

 

To help you understand why and how this is important and to comprehend the differences between the styles of Daoist cultivation practiced today and how they were practiced in the past, I'll need to give you a little background:

 

There are basically two forms of Dao Yin (Daoist Yoga) that exist today which encompasses the full breadth of Daoist cultivation. The two methods can be distinguished by their prefix. The parent art is called Xiantian Dao Yin Shu, while the child is referred to as Houtian Dao Yin Shu.

 

If you look up the word Dao Yin (導引) today, you will find a description that states its meaning as "guiding" and "stretching". Here the limbs of the practitioner are stretched in varying directions and movements to create forms, like those we see in Qigong and Taiji. The aim being in cultivating and guiding the body's electromagnetic energy along the network of meridian channels that run throughout the body, so that the physical matter (Jing), subtle energy (Qi) and heart-mind (Shen) can be invigorated and strengthened.

 

This method of Dao Yin is considered Houtian or Post Heavenly Cultivation; and it does not retain the root of the ancient art. While on its own, the practice of cultivating and manipulating the body's internal energy has been well established for millennia, even in other disciplines such as Hindu Yoga. Here the words "guiding" and "stretching" have been severely misinterpreted on account of a lack of information.

 

The parent art of Dao Yin Shu that comes before the modern Houtian idea of "guiding" and "stretching" the limbs, defines Dao Yin in a very different way. This particular form is classified as Xian Tian or Pre Heavenly Cultivation - and the term "Yin" is actually denoted here as "guidance" (of a teacher) as opposed to "guiding" (of the limbs and energy). The reason for this remarkable difference can be found in the way the teachings of the school were passed on and more importantly, "who" did the passing.

 

Unlike Houtian Dao Yin Shu, the practitioners of the progenitor form of Xiantian Dao Yin Shu could receive the school's complete curriculum only after they partook in a spiritual initiation ceremony, where they were initiated by an authorised Daoist master of the highest order. During this event, the master would activate the disciples higher mind (Yuan Shen), catalysing their ability to perceive information beyond the range of their natural senses. In this state of supernatural perception. The master could officially connect the disciple to the Celestial branch of their lineage, where the practitioner could be taken under apprenticeship by a registered Daoist immortal (Xian Shen).

 

Under the official duty of a guide to an authorised school, the Daoist immortals were referred to as Hu Fa Shen. Their sole purpose in this role being to instruct the disciple on the path of spiritual cultivation; giving them advice and guidance to ensure that the delicate internal transformations of the subtle body are nurtured and developed to a reliable standard in accord with the great Dao. In this way the student could rest assured that the knowledge and wisdom received was from a being who had already fully walked the path.

 

With that clarification, I hope that now you can understand the original meaning of the "Yin" in the phrase "Dao Yin". It is the "guidance" of a realised ascended teacher and not the "guiding" of energy in the meridians.

 

The many forms of Dao Yin Shu which have proliferated in Daoist culture today and are the basis for the teachings of most Daoist schools; have lost this ancient root and the privilege of a direct transmission in the old art of the Dao. As a result of this, if you wish to learn about Neidan and Dao Yin today, you must physically visit a teacher and have them transmit their experience to you in person. The downside to this is that we usually have to pay some form of monthly fee and we are always limited by the teacher's experience, unable ourselves to verify the authenticity of their knowledge until we have applied it to our own bodies and often yielded unfavorable results, sometimes detrimental to our health and wellbeing. After all, they are also just learning. Contrary to this, when someone inherits Xian Tian Dao Yin Shu through a spiritual initiation; their assigned Hu Fa Shen will be there to guide them indefinitely. You needn't travel to class daily or pay a monthly fee. Every disciple can connect to their Hu Fa Shen anytime, anywhere and journey on the path of their cultivation of the Dao.

 

If you've always wanted to learn directly from a realised teacher, we offer you to join us on this revelation of a most mysterious and illuminating dimension of phenomenal experience. It is a journey unlike any other and I'm honored to be able to facilitate the treasure of the old arts to all those interested.

 

To learn more about the ancient art of Xian Tian Dao Yin Shu; feel free to read this article, which goes into more detail about our school, Dao Yin Shu, Spiritual Initiaiton and more: www.spiritualdaoism.com/dao-yin-shu

You can read Testimonials from initiated practitioners here: http://www.spiritualdaoism.com/testimonials

Edited October 2, 2016 by effilang

[effilang]

Someone in the Tao Te Ching forum on facebook posted something slanderous about Xiao Yao Pai and I thought my reply to him may be educational so I'd like to share it here.

The persons post:

This Xiaoyao pai 逍遙派 is unknown in China (the only Xiaoyao pai known in China is fiction from the famous Wuxia author Jinyong). It appeared in Indonesia in the 90s and was quite successful among Indonesian Chinese. Of course, they claim to be a very ancient lineage. The way of teaching is never heard in history of Daoism, apparently after being initiated (I guess initiation is not free), one recieved a Hu Fa Shen which will guide the practicioner. I think to recieve more instructions, one has to pay more money. They also seems to reject traditional Daoist devotional activities unlike the main Daoist sects of China. I'm still a bit skeptical about the authenticity but of course anyone should make their own experience.

My reply:
 

Hi everyone, I'm humbled by your interest. My name is Xuan Daoji and I'm a representative of the Xiao Yao school, so I can help to clarify some queries, however, I feel this group is not really the place for it, so I will try to be succinct and address things directly, so as not to detract from the main theme of the group.

 

Firstly, Jean-Yves isn't a member of our school, so I'm not sure where he is getting his information from or why he is making things up, but his statements of our school are inaccurate and slanderous.

 

Most of you I imagine can think for yourselves and appreciate that he does not represent the whole of Chinese Daoism when he speaks on its behalf, and please feel free to correct me if I'm wrong, but I believe also, none of their official organizations.

 

Xiao Yao Pai is well known amongst the Daoist clans in China and we have on numerous occasions been invited to Daoist temples to reveal and demonstrate to the priests and abbots our claim of the inheritance of the ancient art. We currently even have initiated priests in Tian Hou Gong in Nanjing, China; who have inherited our school's art; Xian Tian Dao Yin Shu.

 

Our initiative to re-introduce ancient Xian Tian Dao Yin Shu to the world is well known by those in higher posts within the respective governing organisations and we have been repeatedly recognised as the only known inheritors of the old art - and I'm happy to say that we maintain healthy and ongoing relationships, which I believe will enable us to continue to share our art.

 

Further, we are also associated with Zhengyi. You can speak to the priests in Zhengyi in Longhu Shan about it. Wudang Pai id also acquainted with us.

 

In addition to all this, you can also visit Bai Yun Guan (White Cloud Temple) in Beijing. You can ask the officials there to see the list of China's ancient schools as affirmed by the Chinese Daoist Association. Xiao Yao Pai is in 33rd place on the list.

 

Since we are in the Dao De Jing group, let's remember what a wise man once said: 

 

Dao ke dao, fei chang dao; ming ke ming, fei chang ming!

 

There is a reason why this is the introductory line of Laozi's seminal teaching. That reason is to express a notion of great import; that the essence of the Daoist way can never fully be written on paper or spoken in words, and the infinity of the Dao cannot be held in the palm of your hand, for its greatness is too vast to be fathomed by the imagination, yet alone contained by the body. Its ineffable nature must be realized through the fundamental core of our being. Some people think that reading Daoist books, performing Daoist ceremonies, wearing a robe, having a Daoist passport or having a Daoist name makes you a Daoist, but none of these possessions or titles can ever confer the Dao. He who thinks he knows Daoism by reading history books and reciting old texts has missed the mark altogether.

 

You say that our way of teaching as taught through Hu Fa Shen, has never been heard of in Daoism. I am presuming perhaps, but could this be because your definition of Daoist "teaching" is based on the post-Celestial Masters' era? Additionally, It is well known that Zhengyi branch (one of the two major branches of Daoism today), aspires through its practice methods to achieve this very connection to Wuji and the Daoist Xian; where the adept may receive guidance directly from the Shen. So when you say that it has never been heard of in Daoism, I honestly have no idea what Daoism you're referring to.

 

When we speak about Daoism, we must recognize the different stages of its development to avoid confusion; namely; Pre and Post-Tianshi.

 

Prior to its officialisation as a Religion by Zhang Daoling, Daoism had its roots in the way of the sage and the hermit; such as was Laozi. The practice of Daoism was completely disconnected from theocratic affairs and ceremonial etiquette. Its focus was entirely on spiritual cultivation and attaining the Dao. This is the root of Daoism, from which its Religious and Philosophical offshoots arise.

 

By having the pleasure of speaking to you again Jean-Yves, I am reminded of this meeting of Kongfuzi and Laozi:

 

Confucius visited Laozi dressed in formal elaborate robes to discuss matters of ceremonial etiquette and tried to explain his belief that new knowledge must be based upon old knowledge...but was interrupted by the old master:

Laozi: "The men of whom you speak are long since dead and their bones are turned to ashes in their graves."

Laozi: "Put away your polite airs and your vain display of fine robes. The wise man does not display his treasures to those he does not know. And he cannot learn justice from the Ancients."

Confucius: "Why not?"

Laozi replied "The swan does not need to bathe daily to remain white." then abruptly ended the meeting.

Confucius later said onto his disciples: "I know that birds can fly and fish can swim and beasts can run. Snares can be set for things that run, nets for those that swim and arrows for whatever flies. But who knows how Dragons ride the wind and cloud up into the sky. Today I saw Laozi. What a Dragon!'"

 

In the early days practicing Daoists and masters of the arts usually passed down their teachings behind closed doors and in most cases, you either had to be an official or a direct descendant of the masters family to receive the school's teachings. The size of these schools was relatively small compared to what we have today, sometimes no larger than 2 to 5 people including the master. Despite this it was common for the members of these schools to swear an oath not to disclose the names of their masters, so as a result of this, quite often, students studying under the same master could pass each other on the street and not know who they were at all or that they studied under the same teacher. This is the level of secrecy which permeated many of the original Daoist schools.

 

As Zhang Daoling's work progressed, many rules, positions, procedures and institutional hierarchies were introduced to help organize the increasing numbers of Daoist followers, because usually when it's just one person or a small family practicing, you don't need many rules, but as the organization grows, you have to have some rules or chaos will ensue. This is the beginning of the state officialised religious Daoism.

 

Many people joined the Celestial Masters' movement, but many of the early schools of spiritual Daoism did not. Really, have you ever heard of any movement in the history of the world that was agreed upon by all? In this light, rather than becoming public, many schools stuck to their roots and remained closed door traditions. Unfortunately due to wars, inter-school conflicts and rivalries and other forms of aggression, not all of these old schools have managed to preserve their tradition. Some were completely wiped out and in other instances the master, unable to find a worthy student, simply chose not transmit his full teachings, taking his school to the grave and spelling the end of that particular tradition.

 

Xiao Yao Pai is one of the traditions that has preserved its roots as a spiritual school of Daoism and we have never stopped transmitting our teachings. There are others, and some schools still are not public. So if our teachings as you say have never been heard of in the history of Daoism, it is because your history is incomplete, but that is partially due to us having been a closed door institution for most of our time. I say partially, because, many of the elder abbots actually know of us, but most think our school had gone extinct long ago. In reality, we simply kept to ourselves to avoid conflict, just like many other Daoist schools eg: The Southern Zhengyi who fled to Taiwan during the communist era. Nobody has complete knowledge of Daoism, and I do not know anyone who can claim to speak for all of it as Jean-Yves has today. This feat is beyond me.

 

Today we have over 140,000 registered Daoists under Tai Shang Men Xiao Yao Pai, all in their own right inheritors and practitioners of Xian Tian Dao Yin Shu who have received Hu Fa Shen and follow the curriculum disseminated by our Celestial Branch. If we have managed to stay out of the public eye all these years, despite our numbers, it is because that is our nature. As it is said, the ripe rice plant bows low.

 

In the early 1970s and for the first time in our school's history, our Grand Master Li Shang Hu, made our school public. Since then we have been a public institution.

 

In terms of initiation, we do not charge for it as that authority is granted to us by Tai Shang Lao Jun. We do however like any other organization have running costs and we have chosen to cover those by offering for now, a two-day, yearly seminar to introduce Xiao Yao Pai, teach people about Spiritual Daoism, Physiognomy, Palm Reading, Feng Shui, Meditation and The Divine Guidance Art of Daoism: Xian Tian Dao Yin Shu.

 

Every practitioner who begins an apprenticeship and is assigned to their first Hu Fa Shen is officially registered in our celestial branch and they may continue to study under the guidance of their Hu Fa Shen, until their physical body can no longer sustain their subtle energies; and they die. There is no such thing as paying more money to receive more instructions and there has never been in our school. Certainly, nobody from our organization has every posted anything like that in the decades since we went public. So I wonder why you would compel yourself to fabricate such a flagrant and misleading assumption?

 

Today, if someone wants to study Daoism. There are three entry points or layers.

At the core, there is Spiritual Daoism. This practice of Daoism places no emphasis on worship, ceremonies, etiquette. There are no belief systems into which you are indoctrinated, there is no dogma and there is no way because everyone is unique. Daoism is the way of no way because every individual is their own personal path through which they return to their inherent original nature. This part of Daoism focuses primarily on spiritual cultivation, where the physical body is used as a laboratory that enables us to awaken to and develop our congenital spiritual energies. If people practice this way, they can pierce directly into the Dao. If they wish to write a book about their experiences thereafter, that's their prerogative; as it is that of their followers to venerate and deify them. At the end of the day, I suppose one has to choose if they want to be a follower of others' experiences or a leader in their own journey of self-discovery. The sage Laozi is associated with this form of Daoism.

 

The second aspect of Daoism and the first layer which wraps around the core of Spiritual Daoism is that of Philosophical Daoism. Here one may aspire to the Dao by "thinking" of it for themselves or following the written or verbalized experience of the Dao belonging to another practitioner (living or dead), but they may rarely practice spiritual cultivation of their own. Many of these followers ignore the first opening of the Dao De Jing, missing the forest for the trees and thinking that the Dao can be found in a book, but the book that describes sugar is not equal to the personal taste and sense-based experience of sugar. The smarter you are, the harder it is to find the Dao. For this Laozi said: 

 

To attain knowledge, add things every day.

To attain wisdom, remove things every day.

 

The lesson here is that the physical mind which is gradually acquired after birth, the one that we call ego or self, is restricted by the dimension of Taiji - as it pertains to the physical body and the 5 elements. Intellectual understanding accumulated by absorbing information via our body's 5 senses, can only take you to the precipice of this realm. Even if you go to the highest point, which few people do, you are still trapped within phenomenal duality. To go beyond Taiji and stream your consciousness into Wuji (phenomenal non-duality), whence the undifferentiated primordial Dao can be experienced, qing jing must be cultivated and stabilized (clarity and stillness of the mind). This is why it is said; "remove things" every day.

 

Why does it work this way? Because the acquired egoic physical mind is sustained by natural movement. It is based on the ebb and flow and cyclic energetic movement of the complimentary opposites of Taiji that govern our relative duality. Therefore to thrive, it must move. If you close your eyes, you will see that your thoughts are always there and moving. The mind is always in motion, as it were, jumping from one branch and onto the other like a monkey; hence the term: "monkey mind".

 

This mundane mind cannot synchronize with the original mind of Daoism because the soul of our true nature resides in stillness. It bathes in it. It is invigorated by it. However, stillness and movement have very different frequencies relative to their states of action and inaction. The mind that moves (acquired), cannot synchronize with the original mind (congenital) that does not move; and this is why all meditation practices begin with detaching the attention from thoughts so that the awareness can abide in stillness. When the awareness can abide in stillness, it begins to match the frequency of the original mind; and once that connection is made and maintained; spiritual transformation envelops the body of the practitioner like a cocoon.

 

So if you dedicate your life entirely to "adding" and accumulating more information about Daoism, but never practice the core of Daoism. You are just developing your intellect, but not your spirit.

 

The third and outermost layer of Daoism is the Religious aspect. This development of Daoism is yet another step further out from the root. While practitioners of Spiritual Daoism could have previously written a book, which led them to have many followers and elevated their status to that of a venerated philosophical figure -- within Religious Daoism, this very person is now raised higher yet and deified. In this form of Daoism, you will find a lot of Daoist ceremonies, devotional practices, deity worship, tributes, trance practices and so on and so forth. If one wishes to attain the Dao through this way, they will find it very difficult indeed, for they are farthest from the source and the ziran (naturalness) way of the sage. The way of the Spiritual Daoism of old and the foundation of esoteric practice is the awakening and realization of our own Godhood and not the worship of others'. The focus is internal, not external.

 

So when you say, Jean-Yves, that we reject "traditional" Daoist devotional activities, you are right and you are wrong. Firstly, we do not reject anything. We accept the world as it is and make an effort to improve it, but we do have our own views. Secondly, our notion of "traditionalism", predates yours as evidenced by your familiarity with certain ideas. Thirdly, you're absolutely correct. We are a school of Spiritual Daoism, so we do not worship or pay devotion to any deity. We are devoted to ourselves and the evolution of humanity. This is why anybody can learn Spiritual Daoism, no matter if you are an Atheist, Christian, Buddhist or what have you. There is no dogma involved. If you can't experience it, then there's no reason to believe in it. Spiritual Daoism is evidence based and not a religious belief system.

 

We may pay respects to our Hu Fa Shen or the head of our Celestial branch; Tai Shang Lao Jun, or other Xian like, Guan Gong, or Jiu Tian Xuan Nu or Er Lang Shen, but that is only in the way one would politely bow to their Wushu instructor out of respect for their achievement, merit, and skills. It has nothing to do with religious worship. That sort of practice "locks" and impregnates the mind it does not "open" it.

 

To practice Daoism effectively. We must address three key points in unison.

On their own, they lead to incomplete results, so they must go hand in hand.

 

These are:

1. Spiritual Cultivation (Subtle energy cultivation)

2. Wisdom / Wu (both intellectual and divine)

3. Gong De (merit achieved through virtuous deeds)

 

I would go into depth with these, but It has been a long day, so let me conclude this : )

 

Jean-Yves. If you would like to stop "guessing" and making assumptions about our school, I invite you to attend our yearly seminar in London.

It takes place in November on the 5th and 6th of 2016. Unlike many schools who claim all sorts of things; we actually prove it in Xiao Yao Pai, and allow every person to judge it for themselves. Of course, this requires that you actually have a personal experience off of which to make that determination, not nil.

 

Do we claim that we have a Celestial branch and connect our students to an official Daoist Xian who acts as their Hu Fa Shen? - Yes, we do.

 

This is the ancient way of Daoist transmission. Don't believe us? Well, jokes on you, because we do not want anyone to believe us or our experience. We want every person to experience it for themselves and form their own opinion, because frankly, we could just be bullshitting. You'll never know until you know because you can't know what you don't know! So, come and know through your own phenomenal experience and you can prove it to yourself.

 

Finally. I will go even a step further as I see that you live in Belgium, so as gesture of "authenticity" in light of your skepticism, I'm willing to spend my own hard earned money and buy you a return ticket to London and wave the seminar costs, all so that you can finally confirm for yourself whether what our school claims is true or false. (And hopefully so you can stop spreading unsubstantiated claims and slandering us) It's not very nice

 

My only 1 condition? If our claim is true, you pay me back  your air fare. Sorry, Christmas is coming, and I have presents to buy

 

One often meets his destiny on the path he takes to avoid it.

 

Best wishes

Xuan

Edited October 16, 2016 by effilang

[effilang]

Dear Xuan Daoji, thank you for your long explanation. When I wrote that xiaoyao pai is, to my knowledge, unknown in China it is of course based on my limited investigation. A search in Chinese wont give any result, same for a search on the very good website of the China Daoist association as well as Taiwan Daoist association, although they have a long list of recognized Daoists sects. If anybody finds it, I would be very interested but personally I could never find it. 

Beside this, the whole thing of "spirituality" vs "religion" sounds very new agey to me. Actually, Daoists ceremonies and worship are the jewel of the Daoist tradition and can be performed only by the the most achieved Daoists priest, usually called Gaogong 高功，meaning "high merits". ”The Regulations and Penalties for the Use of Lanterns and Candles in the Pervasive Mysterious Offerings” says that the ritual master (i.e., the High Priest) "is virtuous inward and solemn outward. His movements and behaviour all accord with the rituals. The Three Worlds ( 三界 sanjie ) take him as an example, and ghosts and spirits respect him. He reports and prays, communicates with the Perfect Men and summons spirits, clears doubts and explains the abstruse, and corresponds with virtuous persons". In addition, the Preaching of the Commandments for Assigning Tasks During the Great Fasts of the Golden Register ( 金籙大齋補職說戒儀 Jinlu Dazhai Buzhi Shuojie Yi ) of the Tang and Five Dynasties says that "the high priest is virtuous inward and solemn outward. Both Heaven and Humans are attracted to him, and both ghosts and spirits respect him. Pacing on light, he flies to the stars to preach virtue with dignity. His kindness spreads through the Three Worlds, and his manners surpass all the officials". The High Priest should be able to Pace the Big Dipper ( 步罡踏斗 Bugang Tadou ), connect humans and spirits, preach teachings in place of spirits, and save men and ghosts. Among all the servants at the Daoist altar of offerings, the High Priest occupies the leading position. This position is generally filled by eminent Daoist priests of noble character and high prestige. This shows well that rituals and ceremonies are highly revered in the Daoist tradition and are not "a step further from the root" or "the outermost layer of Daoism". This is actually the innermost layer for the one who can truly understand the deep meaning of the ritual and the Daoist view of the universe and cosmology. Actually, Gaogong have to reach a very high level of self-cultivation 修行 before being initiated as ritual master. 

 

If you are interested about the Daoist tradition, the best ressource on the internet is the Pengying xianguan 蓬瀛仙觀 (Hong-Kong based temple) :en.daoinfo.org or simply the website of the China Daoist association.www.taoist.org.cn/loadData.do

 

"Ah, If only someone could build a time machine and travel to the past and slap Laozi across the wrist to let him know that he was actually a new-age practitioner and straying far from the root of Daoism, due to his lack of practice of deity worship and faithful religious devotion. That would surely fix things 

 

It seems you overlooked the most crucial and illuminating point of what I communicated.

 

You see, there is a timeline in the transformation of Daoism and it begins with the sage and the hermit, eg: the founding father; Laozi. These are the progenitor spiritual practitioners and early Daoists.

 

The writings and teachings of the spiritual practitioners were recorded in books and taught to others who became their devoted followers. These books and recordings then become the philosophy and theory of Daoism, such as the Dao De Jing, but they are not the "practice" of Daoism, which is the focus of humanitarian and spiritual cultivation. So the Philosophical side of Daoism, such as the Dao De Jing, is simply the "output" of the Spiritual Practitioners thoughts and experiences, but as Laozi himself said, they are no the Dao itself and the book of the Way is not the way itself.

 

As an example: reading a book about architecture, does not make you an architect. Even if you read all the books on architecture, until you actually manifest that knowledge into the world and build something tangible that can change others life experience, like a bridge or a residential building or a beautiful monument, then what you have is just intellectual stuff. It is useless to everyone but your own ego, which naturally likes to feel good about itself and how smart it is.

 

After sages like Laozi, died, they became venerated out of respect for their wisdom and life's work. Altars were erected to pay respects and statues were built in their image to convey this appreciation - and that's ok to do. It's ok to show respect to your teacher, but worship takes it to a whole different level. When that level is reached, some people chose to deify the individual and worship them as Gods. Were they Gods? No. Did they asked to be worshiped, no? It's choice.

 

Zhang Daoling officially established the religious practice of Daoism way after Laozi, so It's very simple to distinguish the root from the branches and Religious Daoism is certainly not the root, unless you are asserting that Laozi and his followers such as Zhuang Zhou, came AFTER the formation of Religious Daoism and not before. Then you can call it new-age. Otherwise, that doesn't make any sense. After all, new-age is a term that implies a chronological idea.

 

Laozi did not worship anyone, nor did he ask people to worship him or any other gods. Such organised practices came long after the spiritual way of the sage at the core of Daoism.

 

You can see this in other traditions such as Christianity.

Yeshua the Christ was not a Christian, and he certainly didn't ask anyone to build statues of him or to light candles and worship him. He just wanted to spread the message of love and teach people that we are more than the physical.

 

Religious practice is always the outermost expression of spiritual cultivation, regardless of the tradition and it is generally always created by the followers of the founder and never the founder him/herself; who would probably be turning over in their graves to see what has become of their legacy.

 

It is all Daoism, but we should know its differences by observing history.

 

If one wishes to, they can choose to practice, Spirituality, Philosophy or Religion, or all three, or a combination of the three, but you cannot uproot the tree and turn it on it's head and call that its original state. The seed and the root come first.

 

I'm really not saying anything new here. This is not my opinion. I'm just stating history and pointing to the obvious. The logic is undeniable if looked at objectively.

 

If you believe something I've said here to be false. Please highlight it and let me know what you think. I'm interested in your opinion."

Edited October 16, 2016 by effilang

[effilang]

Actually, many rituals and ceremonies of what is sometimes called in the West “religious Daoism” are actually very ancient and some even predate Laozi and the Daodejing (for example, 周天大醮 Zhoutian Dajiao or the Great Ritual Offering to the Universal Heaven 普天大醮 Putian Dajiao). 

The Daoist tradition as it is known today as represented by the China Daoist association and the main sects (Zhengyi, Shangqing, Lingbao, Quanzhen) is born of two ancient traditions, the mystical philosophy of Laozi/Zhuangzi on the one side and the tradition of the Fangshi 方士 on the other side (see Robinet, History of Daoism). The Fangshi were the ritual experts of the Han dynasty and inheritor of the ritual experts of the Shang and Zhou Dynasties. Some rituals which are still practiced today by Daoists priests are extremely ancient as attested by some Zhou dynasty bronze. Now, the interesting point is the connection between the Fangshi and Laozi/Zhuangzi mysticism :

 

The oldest version of the Daodejing found in Guodian in 1993 was excavated together with another text from the Fangshi tradition, the Taiyi sheng shui 太乙生水 (Taiyi giving birth to water). This ancient text is very close to the Daodejing itself and is about the cult of Taiyi 太乙 the immutable god of the Pole star... a belief of the Fangshi. It is also interesting to notice that Daoists are still worshipping Taiyi until today and in the Daodejing, Dao is often called yi 一， the one. 

 

Actually, many sinologists now think (which was already the theory of the french sinologist Henri Maspero) that Laozi/Zhuangzi were the most philosophical side of the Fangshi tradition, they actually belongs to this tradition (see Henri Maspero, Chinese religion) which is originally of religious nature. 

 

You can see that the picture is more complicated than a "spirituality" (if we can use this new agey word in this context)/"philosophy" which slowly became a “religion”. It is also important to know that the very words “religion”, “philosophy” or “spirituality” did not exist in pre-modern Chinese language. The first two were introduced in Chinese language in early 20 century only, as 宗教 for religion and 哲學 for philosophy , as for “spirituality”, it is not easy to translate even in today Chinese language, it is a typical feature of the New Age melting pot together with "energy" which can mean almost anything. 

 

About the cult and worship of Laozi (Taishang Laojun), it also predates the Celestial masters sect, it was already recorded in the Huang-Lao tradition which was active during early Han dynasty (most probably what the historian Sima Qian called Daojia in his Record of history of the Han dynasty. 

 

It is also interesting to notice that the most ancient commentaries of the Daodejing are all of religious nature, for example the Heshanggong 河上公 commentary, or the Xiang'er 想爾 commentary (2nd century BC), it is only on the 5th century AD that the first "philosophical" commentary, the Wang Bi appeared. Wang Bi was actually not a Daoist but a Confucian and as such was very defensive toward the "invisible" unlike the Daoists. 

 

Daoism has essentially a religious nature and is one of the main religion of China (the only original religion of the Han people), it is not a creation of post Han Dynasty but a much older religious tradition. 

 

This is what you can read on the China Daoist association website : "Daoism is an ancient religion with rich and mature contents. It has a very systematic system of Doctrines and Teachings (教理教義 Jiaoli Jiaoyi), corresponding to the theology of the West. These include faith in Dao and the concomitant Cosmogony and theories on the origin of the creation of all beings and transformations; faith in Immortals (神仙 Shenxian); ideals of human society; advocacy of human values, and so on. Each of the latter has several interrelated aspects, forming a complete system."

 

"Thanks for your answer, Jean-Yves. It’s a good answer and I can see that you are well read, but information, like alcohol, often loses its beneficial effects when consumed in excess. This much is very true when it comes to Shen cultivation in spiritual Daoism.

 

I just want to remind you that Xiao Yao Pai is not a western school and neither are our teachings. Our roots go back to the patron saint of the Dao; Huangdi, who established Xiao Yao Guan in Kong Tong Shan and his master; the hermit Guangzhengzi, from whom he inherited our schools art; Xian Tian Dao Yin Shu. The temple is over 5000 years old now and you can still go and visit Xiao Yao Guan today. It is commonly referred to as Dao Guan, the first temple of China.

 

Of course I agree with you that Daoism is very, very old. A lot of its information is also grossly misinterpreted and sadly, this has been passed down into academia which has systematically produced generations of misinformed Daojia, many of whom don’t have the foggiest idea of Xian Tian Xiulian, that is at the core of Daoist cultivation. This misinformation and confusion gets even worse as one enters into the field of Neidan – with common misconceptions leading to practitioners ingesting mercury and lead orally and dying – not knowing that Mercury refers to the intangible Shen (Spirit) while Lead to the Jing (Essence).

 

I believe that since our school became public in the early 70s; our initiative to re-introduce the ancient Daoist arts has been very well received, and many prominent Daoist institutions have been left in amazement after we have revealed to them that the Xian Tian Dao Yin Shu tradition never went extinct, and that there is still a living inheritor in Xiao Yao Pai.

 

I appreciate your inclination to Religious Daoism, worship, devotional activities, rituals and ceremonies. The Dao has many branches, but there is only one root; and that is personal spiritual (subtle body) cultivation through Xiantian or Houtian Neidan; neither of which demand or require worship, or ritualism or tribute. This is also the genesis of the Fangshi – and even though some of them have practiced ritualism and worship, it was never the core or initiating practice; that has always been Neidan, even before the term “neidan” existed.

 

The truth is that there is no need to, beg, devote yourself to or worship a deity for them to appear to you and guide you. This is the method of traditions that have lost the root of Xian Tian Xiulian and cannot connect directly through their Shen. Instead, they must start from Jing and work their way up through Qi, before they can enter the dimension of conscious Shen Gong and communicate directly with the Shen Xian to receive instructions for further practice outside of Taiji.

 

All this is classified as Houtian Neidan. However, in Xian Tian Neidan, none of this is necessary. Usually an authorised school has immediate power to establish this connection between a disciple and the instructing Shen Xian or Tian Xian. In our tradition, each disciple is assigned a Hu Fa Shen that is granted by the head of our celestial branch; Tai Shang Lao Jun. He is the treasurer of spirits whom assigns the Xian Shen and Tian Shen to each disciple. This is the way of the old art. Some know it, some don’t. No biggie.

 

You speak a lot about Religious Daoism and priests, stating that our schools teaching is “new-age”, but I ask you this:

 

How do you reconcile that with the fact that our school has initiated priests in several of China’s main Daoist Temples and schools, and has been able to prove on each account that we have inherited the old art?

 

Do you presume to know better than the priests, who you yourself regarded with such high prestige in your former reply? Perhaps there is something worth contemplating here.

 

By the way you can also read testimonials from Dao Yu from Xiao Yao Pai who have inherited Dao Yin Shu and are being instructed by a Shen Xian. No worshipping or sacrifices or rituals required:

www.spiritualdaoism.com/testimonials 

 

Wherever there are people, there is always some form of religious or spiritual activity. It is just in our nature, so of course you will find rituals and ceremony in the earlier periods of Daoism also. Realistically, It’s not even "some" that predate Laozi or the Dao De Jing, but too many to count, but it was really Zhang Daoling who officially coalesced everything into an organised and cohesively functioning unit, opening Daoism to everyone; regardless of their sex, social status or ethnicity.

 

Today, there are still religious Daoist traditions which go on about sacrificing and slaughtering animals in worship of Gods. Just because things like these are very old practices that have survived through the ages, doesn’t mean they are not primitive and outdated. Daoism has always been about the evolution of our ontological awareness through spiritual and humanitarian development – and I believe that there are many old practices, rituals and ceremonies that are long overdue an appointment with the trashcan. It’s 2016. Let’s leave the dead alone and look forward to how we can advance humanity today by emphasizing and encouraging the aspects of Daoism that actually have a practical, utilitarian and functional value to our social, moral, ethical, educational, scientific and spiritual progress.

Just look at the Daoshi and Fangshi of old and how much they achieved. Architecture, mathematics, physiognomy, feng shui, acupuncture, agriculture and irrigation, astrology, botany, qigong, martial arts, textiles, exorcism, so many medical and technological innovations. Believe me, this wasn’t a result of ritualism, deity worship and ceremony, but a direct result of their humanitarian and spiritual cultivation, which enabled them to expand their awareness and manifest afflatus of revolutionary change in so many fields.

 

When was the last time Daojiao achieved any innovation of the sort and issued it to the masses in order to improve humanity?

 

Laozi never claimed to have originated Daoism. He is considered the founding philosophical figure of Daoism; although in that incarnation he was just a spiritual cultivator sharing his personal experiences and summarising the knowledge of the past in a way people could digest. Nevertheless, he never held on to the past. Even in the Dao De Jing he refers to the ancient Daoists before him and yet when he met Kongfuzi who insisted new knowledge should be based on past; he also said: 

 

"The men of whom you speak are long since dead and their bones are turned to ashes in their graves."

 

Spiritual Daoism will always be differentiated from Philosophical and Religious Daoism by its focus on the practical development of the body's Shen from a state of Yin to a state of Yang; all of which can be achieved without worship, ceremonies and sacrifices. 

It is because of this that spiritual Daoism is a universal practice, because it reflects the Dao and does not model anyone into a certain structure. Therefore anyone can practice it, regardless of their beliefs. On the other hand, an atheist will not be able to follow Religious Daoism and they may very well disagree with much of Philosophical Daoist texts.

 

Both Philosophical and Religious Daoism are often inundated with concepts, dogma and belief systems, many of which are unsubstantiated and misinterpretations of Xian Tian Xiulian.

Tai Yi is the “great oneness”. We have similar concepts in Xiao Yao Pai, such as Dao, Tai Shang Wu Ji, Tao Jiao Zhi Zun and Guang Gong, but again – none of these concepts or personifications demand worship. If you want to, you can, if you don’t want to, you don’t have to. It’s always choice. Free will is the highest right of the soul and so is our responsibility to bear the corresponding karma.

I will conclude this by saying that, Xiao Yao Pai is different from many other schools that still exist today. Most of them have but their history to rely on, but they are not grounded in the present time and they have lost the root of ancient Dao Yin Shu; which connects one directly to the Xian as was in the old days.

 

Anyone who questions our way or our teaching, is welcome to doubt us, but if you want to find out the truth about whether what we are saying is true; you can prove it to yourself by attending an initiation. If Daoist priests and abbots in prominent schools and temples can accept and acknowledge us for what we claim, but academia is still in denial, then I think it’s time to appreciate that there is a significant disconnect between the superficial perception of Daoism by its modern philosophers and the actual heartbeat of Daoism as it pulses within the fundamental undercurrent of spirit (Shen) cultivation that pervades all authentic Daoist practice. There very well might be something lacking in their understanding and I think that anyone who is serious about getting the full picture of Daoism owes it to themselves to investigate our claim; unless of course they just prefer the writing and reading part of Daoism to actual Xiu Dao and Neidan – in which case. Hey, to each their own."

Edited October 16, 2016 by effilang

[Taoist Texts]

I believe that since our school became public in the early 70s; our initiative to re-introduce the ancient Daoist arts has been very well received, and many prominent Daoist institutions have been left in amazement after we have revealed to them that the Xian Tian Dao Yin Shu tradition never went extinct, and that there is still a living inheritor in Xiao Yao Pai.

.....

 

The truth is that there is no need to, beg, devote yourself to or worship a deity for them to appear to you and guide you. This is the method of traditions that have lost the root of Xian Tian Xiulian and cannot connect directly through their Shen. ....

 

All this is classified as Houtian Neidan. However, in Xian Tian Neidan, none of this is necessary. Usually an authorised school has immediate power to establish this connection between a disciple and the instructing Shen Xian or Tian Xian. In our tradition, each disciple is assigned a Hu Fa Shen that is granted by the head of our celestial branch; Tai Shang Lao Jun. He is the treasurer of spirits whom assigns the Xian Shen and Tian Shen to each disciple. 

Hi Effiang

 

a couple of questions if you have a sec:

What is the motivation of Tai Shang to grant a spirit?

Why does not he grant one to non-initiates?

Are there evil spirits who can grant themselves on a man?

[effilang]

Hi Effiang

 

a couple of questions if you have a sec:

What is the motivation of Tai Shang to grant a spirit?

 

Hello.

 

Our school has two branches; Earthly (Physical) and Celestial (Non Physical).

In our physical branch here in Taiji, we have temples, organise seminars and educational events to teach Daoist theory and also help to initiate people into Xiao Yao Pai so they can be apprenticed by Hu Fa Shen.

 

In our celestial branch in Wuji, we have Daoist Xian Shen whom have been authorised by Tai Shang Lao Jun to teach the esoteric arts to our Dao Yu (initiated disciples). Just like we have different organisations here on earth, so in heaven it is the same, and different schools there are regarded to have different qualities, just like here we have Harvard, MTI, Cambridge, Oxford, which are considered prestigious; there are also some schools that have a lower rank relative to the teacher's (immortal spirit) level of wisdom and attainment. Further yet, in Wuji, there are also independent spirit immortals who do not register under any organisation, so their conduct and credibility cannot be qualified or relied upon. For example; when you want to take your child to school, you will look for the best school you can afford, you might even get a private tutor with a good reputation or one who is officially registered as a teacher, but you wouldn't take your child to some random person on the street without credentials. Similarly, when one chooses to learn Daoism; there are different schools to choose from, private teachers, and also strangers on the street. So one must be careful to pick the right source.

 

Just like people wear a uniform in many schools here, after initiation there is a golden aura of divine energy that wraps around the practitioner. It is our schools signature and a symbol of respect in Wuji among the Xian, because it demonstrates that we are students of Tai Shang.

 

Our Grand Master, Li Shang Hu, was authorised by Tai Shang Laojun to spread Xian Tian Dao Yin Shu; the ancient art of Spiritual Daoism, so around 1973 we abandoned our status as a closed door traditional spiritual school and became a public school. Every Xian Shen must first register with Tai Shang Laojun to become a Hu Fa Shen for Xiao Yao Pai, so each of our Hu Fa Shen is verified. It is an arrangement between our Grand Master and Tai Shang and the purpose is to assist humanity in its evolution, but this arrangement which involves the transmission of Xian Tian Dao Yin Shu (The Divine Guidance Art); is limited to our tradition - and so we are its current inheritors.

 

If I had to use three words to explain the motivation, I'd say compassion, wisdom and evolution.

 

 

Why does not he grant one to non-initiates?

 

The teachings of our school are often very different from conventional Daoism, but it is those teachings that allow us to align ourselves with the wisdom of Tai Shang, which together with the authority granted to our Grand Master to spread Xian Tian Dao Yin Shu; allows our school to act as a spiritual facilitator between disciples and Tai Shang and his authorised Hu Fa Shen.

 

It is possible that other high level spiritual practitioners have also managed to connect to Tai Shang after practising Hou Tian meditation and cultivating their awareness to the point that it can exit Taiji and enter Wuji to communicate with the immortals, but this can take decades to lifetimes to achieve depending on your practice methods and personal talents. So, yes, it's possible to learn from any Daoist Xian, but the practitioner must first develop the skill, clarity, wisdom, authority and spirit development to have an audience with them. In other words, one who is not initiated, can practice themselves to reach the level where they can request a teacher and be granted one if they are accepted into any celestial school.

 

What we do in our school through Xian Tian Dao Yin Shu, is help practitioners connect directly to a Hua Fa Shen from day one, without having to cultivate for decades first before they can receive instructions from the Xian. Because of this, we don't have to focus on the preservation of the physical body as much as in Houtian Xiulian (post heavenly cultivation practice), because we trigger the Yuan Shen from the first day. So from day one of becoming initiated, a Xiao Yao Pai Dao Yu's spirit is already beginning to break out of Taiji and enter Wuji. The level of the practitioners Qingjing (clarity and stillness) will determine how effectively they can shift their awareness from Taiji to Wuji. If the mind is clear, it's easier for Hu Fa Shen because they don't have to vibrate down too low, but if our awareness is heavy, or if Hu Fa Shen is interacting with denser matter ie: meridian qi or physical jing, then they will have to vibrate down lower to synchronise with the vibration of the relative phenomena.

 

 

 

Are there evil spirits who can grant themselves on a man?

 

In general yes, spirit possession is a real thing and it does happen all around the world, but these are usually Yin Shen entities. This links closely to what I spoke about earlier in terms of the Xian being registered with an official Celestial body before they are allowed to teach under the name of eg: Tai Shang Lao Jun. A Hu Fa Shen from our school needs to be invited to initiate practice. Their assignment to you is in the role of a teacher and guardian, but they also become our personal friends as we practice and learn more from them, just like with any relationship between sentient beings. Some Dao Yu even become so close with their Hu Fa Shen, they consider them as part of the family. You don't have to worry about that in our school, because again, these are not just any spirits from the street, but authorised teachers of the way.

 

Here's something important to note. When we practise with Hu Fa Shen, the integration is synchronised. So if Hu Fa Shen is moving your body during practice into a specific form or movement, or if he is sending you information, your mind is always aware. You have 100% control of your awareness, this is because HFS is a Yang Shen; their vibration is very high so they don't have to displace your consciousness or awareness to interface with your being harmoniously. This is an easy way to differentiate low level Yin Shen spirits who do not have their negative characteristics refined and a Yang Shen spirit such as Xiao Yao Pai Hu Fa Shen.

 

If a low level Yin Shen spirit (such can never be authorised by Tai Shang) tries to posses somebody's body, because the vibration of the spirit is so low (which explains the malicious intentions and not asking for permission from the owner of the body first) it cannot synchronise with the awareness of the human, it must DISPLACE the consciousness or awareness from the physical body and then occupy the empty space to take control of the body. That is why any trance inducing practice that connects to a spirit is connecting to a low level Yin Shen or malevolent being, because it must force your consciousness our and make you reduce your awareness so that it can interface with your body. That is why people in a trance often look stupid and dull and out of their body. So my advice is to stay away from trance practice.

 

If you ever practice with a Yang Shen Xian, you will always have full control of your body. Even when we practice with Hu Fa Shen, he/she guides us to move, but we can always resist and pull away. Actually that is how we can be sure "something" is genuinely happening when we practice Xian Tian Dao Yin Shu, because we can also separate our awareness from that of Hu Fa Shen and feel them as well as ourselves. If they guide is to move our hand left during practice, we can resist and move right and through the resistance we can know the difference. Further, when you practice with a Yang Shen Xian, the mind is NEVER dull, the alertness or attention is NEVER lowered. In fact the mind becomes lighter, sharper, faster, clearer, stronger and continuously expands its perceptive capabilities to go deeper into the Dao.

 

We actually have many experiences with spirit possession and often help people who are genuinely possessed (most just have mental problems). And to be honest the work is not much, because as soon as we have been initiated, the golden aura of our school repels any Yin Shen and malevolent beings. Only on rare occasions with more powerful spirits must we actually make an effort. If you ever encounter such a situation after you have been initiated all you have to do is just summon Er Lang Shen. He will kick their ass immediately.

 

Take care.

Xuan

Edited October 17, 2016 by effilang

[Taoist Texts]

 

 

Our Grand Master, Li Shang Hu, was authorised by Tai Shang Laojun to spread Xian Tian Dao Yin Shu; the ancient art of Spiritual Daoism, so around 1973

 

 

 

If I had to use three words to explain the motivation, I'd say compassion, wisdom and evolution. 

Yes, I understand. Of course, yours is not an explanation but a word substitution. It does not answer the question why an immutable high deity needs to evolve the initiates only, or anybody at all, especially, being an ethnic deity, the non-Chinese people as well.

 

Also, your worldview is typical of a slew of new body-oriented religions which originated in the times of social upheavals within the newly urbanized milieu: Falun in the 90s; Mopai in the 70s; Reiki in the 20s. Not that there is anything wrong with it.

[dawei]

Yes, I understand. Of course, yours is not an explanation but a word substitution. It does not answer the question why an immutable high deity needs to evolve the initiates only, or anybody at all, especially, being an ethnic deity, the non-Chinese people as well.

 

But do you understand that there is no separation among the ten thousand... that includes high deity or evil spirit ?

 

I know nothing of XYP and neither want to discredit it nor affirm it...  

 

It seems to have a Way of re-uniting the whole.   

 

I would be surprised that anyone doing a similar practice would criticize this...  just my thoughts

[Taoist Texts]

Oh, I just voiced some questions, no criticism at all.) 

 

 

But do you understand that there is no separation among the ten thousand... that includes high deity or evil spirit ?

 

 

Umm if there is no separation why the need for the assignment of spiritual guides via the initiation?

 

A disciple of Zhu Xi noted that "between Heaven and Earth there is no thing that does not consist of yin and yang, and there is no place where yin and yang are not found. Therefore there is no place where gods and spirits do not exist".^[87] 

 

Edited October 18, 2016 by Taoist Texts

[dawei]

Oh, I just voiced some questions, no criticism at all.) 

 

 

Umm if there is no separation why the need for the assignment of spiritual guides via the initiation?

 

If you were united to all spirits, then this would not be a question.  ergo, the need... to both question and assign... 

 

I get your point but I also get their point.

[TheDustAutumn]

Yes, I understand. Of course, yours is not an explanation but a word substitution. It does not answer the question why an immutable high deity needs to evolve the initiates only, or anybody at all, especially, being an ethnic deity, the non-Chinese people as well.

 

Also, your worldview is typical of a slew of new body-oriented religions which originated in the times of social upheavals within the newly urbanized milieu: Falun in the 90s; Mopai in the 70s; Reiki in the 20s. Not that there is anything wrong with it.

If you don't mind me asking, what makes you believe that Mopai originated in the 70s?

[Taoist Texts]

If you don't mind me asking, what makes you believe that Mopai originated in the 70s?

There was lots of turbulence in that decade in Indonesia. In turbulent times people need something to cling to.

[Jeff]

Yes, I understand. Of course, yours is not an explanation but a word substitution. It does not answer the question why an immutable high deity needs to evolve the initiates only, or anybody at all, especially, being an ethnic deity, the non-Chinese people as well.

 

Also, your worldview is typical of a slew of new body-oriented religions which originated in the times of social upheavals within the newly urbanized milieu: Falun in the 90s; Mopai in the 70s; Reiki in the 20s. Not that there is anything wrong with it.

If you don't mind, I don't really understand your point regarding the deity. If a deity offers to help any who want it (initiates), how is that different then other guru/master/immortal based traditions?

[Taoist Texts]

If you don't mind, I don't really understand your point regarding the deity. If a deity offers to help any who want it (initiates), how is that different then other guru/master/immortal based traditions?

It depens what kind of help. In this particular one, a spirit enters the bodymind of an initiate and moves him. There is no such kind of help in traditional neidan, for example.

[Jeff]

It depens what kind of help. In this particular one, a spirit enters the bodymind of an initiate and moves him. There is no such kind of help in traditional neidan, for example.

Do not Taoist Shaman channel immortals for divine inspiration and help?

[Taoist Texts]

There are no taoist shamans sorry. One is either a shaman or a taoist. Those are mutually exclusive terms.

[effilang]

Hi Taoist Texts,

 

I thought I had made myself clear, but gauging by your response I guess I was mistaken, haha.

 

I'll just make it simple:

 

We have relationship with Tai Shang, because we established one and he has authorised us to spread Xian Tian Dao Yin Shu because we asked for the permission to go public.

 

It's at his discretion.

The Xian Shen and Tian Shen in Xiao Yao Pai don't judge anyone by ethnicity. There is just oneness at this level. Ethnic prejudice is a Taiji concept driven by relativity and pertains to the realm of dualistic phenomena.

 

In terms of "traditional", it depends on what time in the history of Daoism you're referring to, and as for being guided by Xian Shen in Neidan. This is part of many schools practices, such as Zhengyi Dao, under which there are many Schools and organisations. What about Shangqing?

 

I've written in length about this in my recent posts. It's better to read about it there.

 

One of the differences in immortal guidance between Neidan in Xian Tian Dao Yin Shu and Houtian Xiulian is the point at which we which we connect to the Xian Shen for guidance.

 

In Houtian Neidan this is generally near the end, when the immortal child is ready to be released through the Bai Hui and the spirit can consciously function in Wuji in a completely aware and independent state.

 

In Xiao Yao Pai, this takes place on the day of initiation. That's why it's very common for early beginners to see "the falling snow and dancing flowers".

 

Either way. People shouldnt waste their time so much on the philosophy. All these names and concepts are just abstract pointers to an experiencable reality. Once the reality is experienced directly, the words and names that represent it conceptually reveal their true nature, that they are inherently empty. Emptiness pointing to emptiness.

 

So if anyone wants to test us because they don't believe our claim on the inheritance of Xian Tian Dao Yin Shu, or that we are authorised by Tai Shang to initiate our disciples into the immortals guidance, they are welcome to come and test it. That's the only way to confirm or deny something. After they have proved it to themselves, then that's it. End of story.

 

That's what makes our school stand out. We can actually back up what we're saying. If we had been lying about it since we went public in the early 70s we wouldn't currently have over 140,000 practising Dao Yu and someone would have disproved us by now. Yet, instead of that we are also initiating Daoist priests in China's temples. So there must be something mysterious going on worth exploring.

 

You can find some testimonials here from initiated folks: www.DAOISM.uk

Edited October 18, 2016 by effilang

[effilang]

This question has been in the back of my mind though, can the Fu Fa Shen read your thoughts?

 

Yes. Thoughts, feelings, energy and spirit; also your present, your future and your past.

Fu Fa Shen knows your secrets, your good thoughts and your bad ones. Your perverted ones and your pure ones.

 

You are like a naked baby in their presence. It is humbling, but offers the perfect foundation for refinement, because no masks can be employed.

 

 I would hope I could inspire them to take an active role in my life with my pure intentions, but I also understand my mortal life is a blip of time in the spiritual plane.

 

I hope so too. The better we can make life for people, the happier we will be : )

 

How well of a relationship can you develop as well? 

 

It is just like any other relationship, only their body is rarely visible in Taiji; you have to raise your awareness to Wuji to perceive them. You just have to relax your mind and make yourself like a blank canvas; Fu Fa Shen will guide your consciousness there naturally, so you can begin to learn how to perceive and translate extra-sensory information to fit your understanding.

 

Either way I would be honored to have a Fu Fa Shen, just having one would give me great spiritual comfort.

 

If it is yuanfen, then it shall be : )

 

Keep an eye out on the FB group for event announcements.

 

A lot of people today who are well read are usually very adamant about their beliefs.

 

Neidan should be this and Neidan should be that, but when I ask most to prove it, all they can do is point me to a text, that is essentially the record of someone else's personal practice experience.

 

Dao ke Dao, fei chang Dao.

Dao ke ming, fei chang ming.

 

Again the difference with us is that because we have not lost the root of the old art, today, we can still prove it through a living and sense-based experience

 

Because of this we don't focus as much on philosophy as many other Daoist schools, since our practice is alive and thriving and any initiated Dao Yu can feel this through their Hu Fa Shen, so while I often enjoy writing, it is ultimately useless when it comes to the Practice of Hu Fa Shen guided Neidan in Xian Tian Dao Yin Shu.

Edited November 15, 2016 by effilang

[Jeff]

There are no taoist shamans sorry. One is either a shaman or a taoist. Those are mutually exclusive terms.

 

 

No shaman that follow the Dao?

[Taoist Texts]

No shaman that follow the Dao?

Of course not. Its a shaman's job  to pray for killing more animals or more enemies in tribal hunts and wars. What kind of dao is that?

[effilang]

In terms of shamanism, of course the Wu of old have had many of their spirit practices survive till this day within the Daoist schools so you can find many Daoists who practice shamanism. Not my cup of tea, but to each their own.

[effilang]

Of course not. Its a shaman's job to pray for killing more animals or more enemies in tribal hunts and wars. What kind of dao is that?

The Dao that does not judge, such as it is, in its original primordial nature before the one gives birth to the two.

 

It is the acquired physical mind that abides in the interplay of the complimentary dance of Yin and Yang, that gives arising to one vs the other, good vs bad, beautiful vs ugly and so on. This mind which always moves within the boundary of opposites, always waxing and wanning is a dynamic of Taiji.

 

Therefore, like a bird raised in a cage it cannot fathom the idea of flight and like a fish born in a well, it cannot discuss the sea, for it knows of nothing else beyond its own experience - and so it cannot fathom the Dao beyond its well (Taiji.)

 

The Dao that does not judge is beyond this mind. It resides in stillness and oneness, where the former cannot reach, for by its stillness and presence alone it will wither.

 

Both of these Daoist concepts of the acquired mind and the original mind are both Dao. DAO is everything and not one or the other alone.

 

For judging what is, rather than what is good and bad, we have the mechanism of karma, which we engineer through our own deeds.

 

Judgment other than this is simply an exercise of the physical mind and its perception will always be trapped within the boundary of Taiji and the sea of relative phenomena.

 

I'm surprised you don't know this considering that it's in most "Taoist Texts"

Edited October 18, 2016 by effilang

[Taoist Texts]

The Dao that does not judge, ..

For judging what is, rather than what is good and bad, we have the mechanism of karma, which we engineer through our own deeds.

 

Judgment other than this is simply an exercise of the physical mind 

 

I'm surprised you don't know this considering that it's in most "Taoist Texts"

I dont even know what it means let alone it is in the texts;) But, https://en.wikipedia.org/wiki/Moral_nihilism , check.

 

Your school provides therapeutic services, making the world a better place. I particularly like the one-seminar MO. Whether a participant succeeds or fails, at least he will not be strung along fruitlessly as is other outfits wont.