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[Chang dao ling]

19 hours ago, effilang said:

Those who attain my Dao, if in high position, become like the August ones, and if in low position, become kings. But those who fail to grasp it will glimpse the light, only to descend back to the Earth."

Who are August ones? Becoming king means God king? What's the rank of jade emperor in your school? 

By the way thanks for the post it was amazing 🤩 

[Chang dao ling]

20 hours ago, effilang said:

Guard what is within, close off the avenues to the external, for much knowledge is a perilous thing. I will take you to the summit of the Grand Brilliance, where we will touch the source of the radiant and expanding element; I will lead you through the gate of the Deepest Obscurity, where we shall encounter the origin of the dark and contracting element. There, Heaven and Earth find their controllers, and the Yin and Yang find their Repositories."

Can you please elaborate? 

[effilang]

A personal, poetic interpretation of Laozi's Dao De Jing, by yours truly,

is now available for free download in the Files section of the Facebook Group;

or directly through this link as a PDF:  Dao De Jing by Xuan Daoji

Edited August 17 by effilang

[Cobie]

2 hours ago, effilang said:

… A personal, poetic interpretation of Laozi's Dao De Jing …

I don’t do Facebook and the PDF doesn’t show here online.  I had a quick look at your old posts to see if there were chapters there; didn’t see any. Could you please post just one chapter here as a post, to give me an impression?
 

 

[effilang]

Beyond Duality: Harmonising Good & Evil
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Q: "I’ve been reflecting on something lately that I can’t quite figure out: If everything originates from the Dao, wouldn’t that mean both good and evil come from the same source? How then do we, as Daoists, determine what is truly 'good' or 'bad'? What standards can we use, if both are equally part of the Dao? Or is everything just relative, without any fixed judgment?"

 

A: The question you ask is one that cuts to the heart of the Dao itself, a riddle woven into the fabric of existence. Indeed, all things, whether we call them "good" or "evil," emerge from the same source—the Dao, the undifferentiated totality. Yet to grasp this without falling into confusion requires a deeper understanding of how opposites play their role in the unfolding of the Dao.

In the realm of the Dao, the concepts of "good" and "evil" are not absolutes. They are born from dualistic thinking, an artifact of human consciousness navigating the world of form. In the formless Dao, there is no such distinction, only the flow of natural harmony, the ceaseless balance of Yin and Yang. The Dao does not judge; it simply *is*—an eternal dance of forces in balance, with no inherent bias or moral preference.

 

But when the One manifests as the myriad things, distinctions naturally arise. Within this manifested world, ethics and discernment are tools, not fixed truths. They exist to help consciousness align with the natural harmony, to guide us in cultivating a life that flows smoothly with the Dao’s rhythm. “Good” and “bad” are not moral absolutes but indicators of alignment or misalignment with this flow. What enhances life, nurtures harmony, and brings beings closer to the Dao can be called “good.” What disrupts this flow, creating fragmentation, suffering, or excessive attachment, may be called “not-good.” Yet, even these are provisional distinctions.

 

Consider this: in the cycle of day and night, is it “good” that the sun rises or “bad” that night falls? Both are necessary, part of a larger pattern that keeps the whole in balance. Similarly, what may seem “evil” from one vantage point is often the necessary counterbalance to something else. In the end, it is not the action or circumstance itself that holds meaning but how consciousness responds to it.

 

Thus, a sage does not cling to rigid ethical rules or moral judgments but instead seeks the subtle balance that reflects the Dao’s own nature. By cultivating awareness and refining one’s spirit, one learns to discern what serves harmony in each unique situation. This discernment is not based on dogma but on the living, breathing pulse of the Dao that flows through all things. To know the Dao is to move beyond relativism while still respecting the play of opposites, always holding to the center where extremes dissolve into unity.

 

The wise understand that “good” and “evil” are the tools of the world, like yin and yang, they serve a purpose in the unfolding of experience. But one must never forget their source— the Dao, which remains untouched by all distinctions, serene in its wholeness. True ethics, then, lies in harmonizing with this unity, moving skillfully within the dance of duality while not being bound by it.

 

So ask yourself not which is “good” or “evil,” but rather, “Does this bring me closer to the stillness and harmony of the Dao, or further away?” In this way, you can act with the flow of the Dao while seeing beyond the labels and judgments that cloud true understanding.

 

Blessings,
Xuan 🙏🏽✨

Edited August 18 by effilang

[effilang]

23 hours ago, Cobie said:

I don’t do Facebook and the PDF doesn’t show here online.  I had a quick look at your old posts to see if there were chapters there; didn’t see any. Could you please post just one chapter here as a post, to give me an impression?
 

 

 

Sorry, I'm not sure why the link doesn't work. 

Try this LINK

 

[effilang]

On 16/08/2024 at 5:43 AM, Chang dao ling said:

Who are August ones?

 

In the annals of Daoist lore, the "August Ones" are embodiments of a deeper cosmic wisdom, figures whose very essence resonates with the timeless pulse of the Dao. They are the Sānhuáng (三皇), the Three Sovereign Ancients, who shaped civilization in the dim mists of primordial time, guiding humanity toward harmony and alignment with the Dao.

 

First among them is Fuxi (伏羲), the great progenitor, who brought forth the art of survival. With hands both firm and gentle, he taught the people to fish, to hunt, to weave nets that caught not only sustenance but the secrets of Heaven itself. It is said that in his quiet communion with the Dao, he perceived the Eight Trigrams (Bagua), a mystical pattern that holds the keys to the rhythms of creation, the cycles of life, and the hidden structure of reality.

 

Alongside him is Nuwa (女娲), the Mother of Humanity, whose hands molded the very clay from which we are formed. In times of great fracture, when Heaven’s pillars threatened to collapse, she restored balance, sealing the cracks and restoring order. Nuwa is more than a creator; she is the weaver of worlds, ensuring that the delicate web of existence remains intact, her presence a reminder of the subtle dance between creation and restoration.

 

Then there is Shennong (神农), the Divine Farmer, whose knowledge of Earth’s secrets transcends the ordinary. He is the one who revealed the way of the soil, the path of planting and harvest, and the art of herbal medicine. Shennong did not merely discover herbs; he communed with the spirits within them, unlocking their healing potential. In his wisdom, he discerned the Dao’s presence in both life-giving crops and medicinal elixirs, merging the energies of Heaven and Earth to sustain both body and spirit.

The August Ones, in their collective presence, represent more than myth; they embody the principle that true governance flows from attunement to the Dao. They are not bound by the mundane laws of men but align with the cosmic laws that bind the universe. They represent the harmonious balance of Heaven, Earth, and humanity—the triadic unity that forms the foundation of Daoist thought.

 

In Daoist rites, these figures are invoked not just as historical sovereigns but as symbols of perfected rule, where leadership is not about control but about alignment—where governance flows as naturally as rivers follow their course, where rulers are sages who move with the Dao, creating order not through force but through resonance with the cosmic order.

 

To walk in the path of the August Ones is to realize that the truest power is found not in dominion, but in the profound stillness that allows the Dao to flow unimpeded, guiding all things to their rightful place.

 

Warm regards. 

[effilang]

On 16/08/2024 at 5:43 AM, Chang dao ling said:

Becoming king means God king?

 

When Guǎngchéngzǐ speaks of “kings” in the passage you're referring to, he is not referring to the mundane rulers who hold power through titles or lineage. These kings are those who have cultivated themselves in accordance with the Dao yet remain within the world, embodying wisdom in their governance. They are rulers whose virtue flows effortlessly, guiding their people with the natural harmony of the Dao. Their authority is not imposed but radiates from the balance they maintain between Heaven, Earth, and humanity. Such kings are the exemplars of sage leadership—those who, while still connected to the world of form, govern as instruments of the Dao’s will, ensuring that all under Heaven thrives in alignment with its atural order. Thus, a different kind of king, though I feel this aught to be more a conversation about what constitutes godliness more than anything else—for that is what is truly important to understand, and of course; to ponder—can the qualities of a God exist in the incarnate body of a man? Of course they can, for they are qualities of the transmigrating consciousness not the body. 

 

So what are the qualities of a Daoist God, an immortal Xian. 

Let's begin at the root and look at the relationship between man and immortal:

 

The pictogram for a Daoist Xian (仙) consists of two parts:

 

1. 人 (rén): This is the radical for "person" or "human." It signifies the human aspect of a Xian, emphasizing that even an immortal sage is rooted in human nature and experience.

 

2. 山 (shān): This is the radical for "mountain." Mountains in Daoist symbolism represent transcendence, spiritual elevation, and the abode of sages. It implies a place beyond the ordinary world where one cultivates the Dao, reflecting the otherworldly and elevated state of the Xian.

 

Together, 仙 (Xian) represents a “person of the mountain” or one who has attained an elevated, transcendent state, living in harmony with the Dao. The character beautifully captures the essence of a being who has ascended beyond the mundane, merging the earthly and the spiritual.

 

A Xian is not defined merely by the cessation of death, but by a state of being where one’s essence resonates in perfect harmony with the Dao itself. The qualities of such a being are subtle yet profound, elusive yet unmistakable.

 

First and foremost, the Xian moves without resistance, flowing like water yet standing like a mountain when needed. The currents of Yin and Yang bend to their presence, for they have mastered the balance between stillness and action, softness and strength. They neither grasp at life nor fear death; instead, they rest at the center where the cycles of creation and dissolution are but ripples in a boundless sea.

 

The Xian’s heart is vast, empty of personal desires, yet full of the profound compassion that springs from unity with all things. Their wisdom is not of the calculating mind but of the deep knowing that arises from attunement with the hidden patterns of Heaven and Earth. They see through appearances, perceiving the essence of things, discerning the unspoken truths woven into the fabric of existence.

 

Their presence is like a clear mirror—reflecting without distortion, responding without attachment. Such a being does not interfere, yet their mere existence harmonizes the world around them. The Xian remains rooted in the stillness of the Dao even amidst the turbulence of life, for they have found the unmoving center where all opposites dissolve into a seamless whole.

 

Yet for all this, the Xian is profoundly human, not detached in cold isolation but deeply integrated with the world, though not bound by it. They walk among the common folk unnoticed, radiating peace, drawing forth transformation in others simply by their presence. Their power is not in displays of might, but in their mastery over themselves—a mastery so refined that it extends to mastery over the very forces of nature.

 

Ultimately, the Xian lives as a living embodiment of the Dao. Neither seeking nor avoiding, neither clinging nor rejecting, they abide in the naturalness of things as they are. Their existence is a silent teaching, revealing that the highest attainment is simply to return to one’s original nature, to become again like an infant—pure, uncarved, in perfect unity with the Dao, beyond the reach of life and death. This is the mark of the true Xian—a being who, through the profound stillness within, has become as vast and boundless as the Dao itself.

 

Quote

What's the rank of jade emperor in your school? 

 

In the celestial hierarchy of Daoist cosmology, the Jade Emperor and the Celestial head, or if you prefer—Lord of our school; Tai Shang Lao Jun, occupy distinct yet interwoven positions, reflecting the layers of manifestation that bridge the boundless Dao with the structured realms of Heaven and Earth.

 

The Jade Emperor (玉皇大帝) revered as the sovereign ruler of Heaven, presides over the cosmos with a benevolent authority. He governs the celestial realms, overseeing the myriad spirits, deities, and immortal beings who operate within the wheel of existence. To the common folk, he is the grand administrator of the heavens, the one who hears prayers, metes out justice, and upholds cosmic order. His role is akin to a king managing the affairs of his kingdom—noble, yet still engaged in the world of duality, where distinctions of good and evil hold sway.

 

Yet above and beyond this vast domain, resting in the realm of the unmanifest, is Tai Shang Lao Jun (太上老君), the Supreme Elder Lord, an embodiment of the Dao itself. While the Jade Emperor governs the structure and maintains the flow of the manifested world, Tai Shang Lao Jun stands at the very source—the primordial essence from which all things emanate. He is not merely a ruler but a sage of infinite wisdom, embodying the eternal Dao that transcends form and function. The Jade Emperor may be the ruler of Heaven, but Tai Shang Lao Jun is the silent principle from which even the ruler draws his mandate.

 

One might see the relationship like this: the Jade Emperor is the steward of the heavens, the visible manifestation of order and authority. Tai Shang Lao Jun, however, is the unseen root, the origin of origins, guiding not through command but through his presence, a quiet force that aligns all things with the Dao’s mysterious flow.

 

For those who tread the path of cultivation, the Jade Emperor represents the order one must first align with—a necessary step in harmonizing with the laws of Heaven and Earth. But as one ascends beyond the layers of form and duality, the path leads to the threshold of the nameless and formless, where Tai Shang Lao Jun, the Great Dao personified, reveals the truth beyond even the highest thrones.

 

In the end, the ranks and titles dissolve into a single essence. The Jade Emperor and Tai Shang Lao Jun are but two expressions of the same profound mystery—one governing the heavens with benevolent authority, the other guiding all things through the silent and boundless Dao. To grasp their relationship is to understand that in the depths of the Dao, the distinctions we make in the world of form are but fleeting reflections of a greater unity.

 

Regards, 

Xuan ☯️❤️

[effilang]

Spiral of Awakening: From Crystals to Immortality
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Q: "Serious question. In Taoist philosophy, can a dog eventually be reborn as a human being?" - Dave Evans

 

A: In Daoist thought, the journey of consciousness is not limited by rigid distinctions between forms—be it crystal, plant, animal, or human. Consciousness flows like water, moving through the cycles of existence in response to the vibrational quality it has cultivated over time.

 

The process begins at the most basic level, in the lattice of crystals, where consciousness first experiences the stillness and silence of unity. These crystalline structures resonate with a single, unwavering vibration—a perfect alignment with their simple, yet profound, nature. Here, the consciousness learns endurance and stability, essential foundations for its journey upward.

As it evolves, consciousness is drawn to the life of plants. In this stage, it begins to experience growth, subtle interaction with its environment, and the quiet, patient unfolding of life. It learns the dance between nourishment and decay, sensing the rhythmic cycles of Yin and Yang as it stretches toward the light while rooting itself in the dark.

 

Ascending further, consciousness enters the realm of animals. In this domain, the experience is richer, more varied. The soul tastes desire, instinct, and the pull of emotions. For a dog, this is the life of loyalty, affection, and protective instincts—qualities that are a foundation for higher forms of relational energy. Through its loyalty, it begins to taste the subtler frequencies of love and connection, albeit still bound by its animalistic nature.

 

However, the path of evolution is not linear; it is a spiral, where the refinement of consciousness is determined by the emotional and energetic quality it embodies. Over countless cycles, a being like a dog may indeed gather the vibrations of harmony, loyalty, and love, rising above the limitations of instinctual life. Once the consciousness has gathered sufficient refinement, it may be reborn as a human—the form where the most potent transformation can occur.

 

In the human stage, consciousness is given the precious gift of choice and self-awareness. It is here that one can consciously work with the energies of the universe, refining the raw elements of the spirit into the subtler vibrations that align with the Dao. The human form is unique in that it serves as both vessel and crucible, capable of generating profound transformations in spirit through the alchemy of emotions, thought, and energy.

 

The body becomes a tool—a sacred cauldron—through which the consciousness can purify itself, shedding the grosser energies and attuning itself to the Dao’s subtle flow. With intention and practice, the human can unite with the Dao, moving beyond the cycles of birth and death, and dissolving into the undifferentiated wholeness of the Great Unity.

In this journey, what begins as the consciousness of a crystal can, through the evolution of countless lifetimes and vibrational refinements, rise through the stages of being—a plant, an animal, and finally, a human who is capable of merging back into the source of all things.

 

So yes, within the boundless possibilities of Daoist understanding, a dog can eventually be reborn as a human, but only after the consciousness has gathered the subtle qualities needed to make that leap. Each stage is a necessary stepping stone, an unfolding of the Dao as it seeks to know itself through all forms, before finally returning to its original nature—boundless, formless, and unified.

 

Blessings,
Xuan 🙏🏽✨

[effilang]

On 16/08/2024 at 5:44 AM, Chang dao ling said:

Can you please elaborate? 

 

The Dance of Shadow and Brilliance
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Q: "Guard what is within, close off the avenues to the external, for much knowledge is a perilous thing. I will take you to the summit of the Grand Brilliance, where we will touch the source of the radiant and expanding element; I will lead you through the gate of the Deepest Obscurity, where we shall encounter the origin of the dark and contracting element. There, Heaven and Earth find their controllers, and the Yin and Yang find their Repositories."

 

Can you please elaborate?

 

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Post Reference: https://www.facebook.com/share/p/AWkJyG414TB8ZMHB/
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A: In these words, the wisdom of the ancients unfolds a deep truth, veiled in layers of symbolism yet grounded in a reality accessible to all who dare to seek. It speaks of the journey of inner cultivation—a path that requires one to draw inward, to turn away from the distracting clamor of the world and focus on that which lies at the core of one's being.

“Guard what is within”—this is the first and most essential teaching. Within every human being resides a divine seed, a spark of the original essence, pure and untouched. But like a precious gem buried deep within the earth, it is often obscured by layers of worldly desires, incessant thoughts, and external influences. The mind, in its restless pursuit of knowledge and validation from outside sources, scatters its energy and loses its connection to this inner essence. The teachings here remind us that not all knowledge is beneficial; in fact, much of it can lead one astray, entangling the spirit in webs of confusion and pride.

To “close off the avenues to the external” is to practice stillness, to shut the doors of perception that constantly flood our minds with distractions—be they the senses, emotions, or thoughts. In such a state of quietude, the light of the inner truth begins to shine more clearly, no longer overshadowed by the chaos of the external world.

 

Now, the “summit of the Grand Brilliance” and the “gate of the Deepest Obscurity” are not places in the physical sense, but stages of spiritual realization. The Grand Brilliance refers to the peak of illumination—where the expanding, radiant aspect of your own consciousness touches the boundless light of the Dao. It is the moment when the heart and mind are uplifted to their highest potential, where wisdom and clarity merge, and one sees things as they truly are.

On the other hand, the Deepest Obscurity represents the descent into the mysterious depths of existence, where the Yin aspect reigns—a place of inward retreat, where the subtle and hidden energies of the universe dwell. It is in this space of darkness and contraction that the primal forces of life gather, ready to emerge anew. Here, we encounter the roots of all that is manifest, where potential waits in stillness before it blossoms into reality.

 

The essence of this teaching lies in understanding the balance between these two extremes—the radiant and the obscure, the expanding and the contracting. In the harmony of these forces, we find the true controllers of Heaven and Earth—the principles that govern the very flow of existence. And these controllers are not beings or deities, but the subtle mechanisms of Yin and Yang, ever-shifting yet ever in balance, hidden in the depths of silence and revealed in moments of clarity.

For those who follow the Dao, it is not enough to merely understand these truths intellectually. One must live them, integrating both the brilliance and the obscurity within oneself. To reach this state is to stand at the threshold of true mastery, where one’s spirit aligns with the rhythm of the cosmos, where the light of wisdom and the dark void of mystery coexist, birthing a consciousness that is both fully human and fully divine.

 

So, whether you are at the heights of insight or the depths of silence, remember that the key lies not in accumulation, but in harmonization. This is the way of the sage who, knowing both the light and the dark, walks freely through all realms, unshaken and at peace.

 

Regards, 

Xuan

[Chang dao ling]

13 hours ago, effilang said:

 

The Dance of Shadow and Brilliance
-----------------------------------------------------------

 

Q: "Guard what is within, close off the avenues to the external, for much knowledge is a perilous thing. I will take you to the summit of the Grand Brilliance, where we will touch the source of the radiant and expanding element; I will lead you through the gate of the Deepest Obscurity, where we shall encounter the origin of the dark and contracting element. There, Heaven and Earth find their controllers, and the Yin and Yang find their Repositories."

 

Can you please elaborate?

 

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Post Reference: https://www.facebook.com/share/p/AWkJyG414TB8ZMHB/
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A: In these words, the wisdom of the ancients unfolds a deep truth, veiled in layers of symbolism yet grounded in a reality accessible to all who dare to seek. It speaks of the journey of inner cultivation—a path that requires one to draw inward, to turn away from the distracting clamor of the world and focus on that which lies at the core of one's being.

“Guard what is within”—this is the first and most essential teaching. Within every human being resides a divine seed, a spark of the original essence, pure and untouched. But like a precious gem buried deep within the earth, it is often obscured by layers of worldly desires, incessant thoughts, and external influences. The mind, in its restless pursuit of knowledge and validation from outside sources, scatters its energy and loses its connection to this inner essence. The teachings here remind us that not all knowledge is beneficial; in fact, much of it can lead one astray, entangling the spirit in webs of confusion and pride.

To “close off the avenues to the external” is to practice stillness, to shut the doors of perception that constantly flood our minds with distractions—be they the senses, emotions, or thoughts. In such a state of quietude, the light of the inner truth begins to shine more clearly, no longer overshadowed by the chaos of the external world.

 

Now, the “summit of the Grand Brilliance” and the “gate of the Deepest Obscurity” are not places in the physical sense, but stages of spiritual realization. The Grand Brilliance refers to the peak of illumination—where the expanding, radiant aspect of your own consciousness touches the boundless light of the Dao. It is the moment when the heart and mind are uplifted to their highest potential, where wisdom and clarity merge, and one sees things as they truly are.

On the other hand, the Deepest Obscurity represents the descent into the mysterious depths of existence, where the Yin aspect reigns—a place of inward retreat, where the subtle and hidden energies of the universe dwell. It is in this space of darkness and contraction that the primal forces of life gather, ready to emerge anew. Here, we encounter the roots of all that is manifest, where potential waits in stillness before it blossoms into reality.

 

The essence of this teaching lies in understanding the balance between these two extremes—the radiant and the obscure, the expanding and the contracting. In the harmony of these forces, we find the true controllers of Heaven and Earth—the principles that govern the very flow of existence. And these controllers are not beings or deities, but the subtle mechanisms of Yin and Yang, ever-shifting yet ever in balance, hidden in the depths of silence and revealed in moments of clarity.

For those who follow the Dao, it is not enough to merely understand these truths intellectually. One must live them, integrating both the brilliance and the obscurity within oneself. To reach this state is to stand at the threshold of true mastery, where one’s spirit aligns with the rhythm of the cosmos, where the light of wisdom and the dark void of mystery coexist, birthing a consciousness that is both fully human and fully divine.

 

So, whether you are at the heights of insight or the depths of silence, remember that the key lies not in accumulation, but in harmonization. This is the way of the sage who, knowing both the light and the dark, walks freely through all realms, unshaken and at peace.

 

Regards, 

Xuan

Thank you very much for answering my questions 😊 

[effilang]

Live on FB and Youtube, feel free to join in, follow the instructions in the description and relax:

 

[effilang]

The Silent Rythm of The Dao
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The root of disorder lies in chasing desires, for when one loses touch with their original essence, they stray from the Way. Such governance, whether over a kingdom or oneself, leads to disarray and defilement. Those who cannot hear the Way have no means to return to their true nature; those who fail to grasp the nature of things cannot attain clarity or serenity. The inherent nature of humanity is pure and uncorrupted, yet after long immersion in worldly entanglements, it becomes altered, leading us to forget our origins and conform to a distorted semblance of what is natural.

 

Water’s nature is to remain clear, but when muddied by gravel, it loses its purity. Similarly, the human spirit craves peace, yet habitual desires cloud its tranquility. Only those who embody the Way can step back from the clutter of the world and return to their true essence. Such beings do not exploit knowledge for gain, nor do they allow desires to disrupt their harmony. They remain balanced—neither overly joyous nor excessively grieved—finding stability even in the most precarious situations.

It is said, "When one lets go of contrivance, the people align with the Way naturally. When one releases striving, prosperity emerges on its own. When one resides in tranquility, harmony blossoms of itself. When desires are stilled, simplicity is restored."

 

True virtue emerges from serene clarity. The Way manifests in yielding, in the quiet power of the empty and still. These qualities, when fully embodied, lead one into formlessness—a merging with the oneness where mind and world become indistinguishable. In this formless state, virtue flows without effort, power is wielded without force. It is invisible, yet forms emerge within it; silent, yet all sounds arise from it; tasteless, yet all flavors take root in it; colorless, yet all hues are born within it.

Being arises from non-being, fullness from emptiness. Just as the variations of five notes, flavors, or colors are endless, the myriad forms of existence flow from a singular origin. Establish the One, and all things follow. The vastness of this One permeates heaven and earth, solid like an uncarved block, yet capable of dispersing into pure suspension, where clarity and emptiness merge and separate in turn.

 

All things return to a single opening; their roots lie in a singular gate. True sages tread this path without deviation, relying on constancy, honesty, and guidance. Joy, anger, anxiety, and lamentation pull one away from the Way; habitual desires are burdens that bind life. When such disturbances are cast off, one merges with spiritual radiance. Inward clarity brings calmness, clear thoughts, sharp senses, and resilient strength. Such a being is firm yet non-contentious, strong yet inexhaustible.

Water, though soft, embodies the Way—infinitely deep and boundless in reach, nourishing all without prejudice, returning to the heavens as rain, flowing through the earth as rivers, embracing life without expectation. Its subtle power remains undamaged even when struck, unbroken even when pierced. Water’s virtue is that it embodies softness, able to bore through stone and metal, penetrating the hardest forms. In its yielding lies supreme power; its formlessness makes it the ancestor of all being.

 

The unspoken Way works quietly, guiding transformations without the need for command. It does not strive, yet nothing is left undone. Through this, one can find the end of the endless and touch the ultimate in the infinite, perceiving clearly without being blinded and responding effortlessly without grasping.

True practitioners are gentle in their ambition, strong in their deeds. Their minds are open, responses timely. Rooted in humility, they rise above, embracing smallness to contain greatness. They are flexible yet firm, and thus no challenge can overpower them. Firmness is preserved by softness, strength by yielding. Accumulate flexibility to be unshakable; gather yielding to become indomitable.

 

In strength lies the seeds of decay; in yielding, the path to life. Those who lead will exhaust themselves; those who follow the flow will find success. To master the Way is to harmonize leading with following, guiding people without force, and aligning with the times without haste. True sages understand the preciousness of time and remain faithful to the rhythm of the Way, valuing the moment over the rarest gem. Peaceful and easygoing, they secure themselves without struggle, defeating the strong not through force, but through the subtle power of yielding.

 

Blessings,
Xuan 🙏🏽✨
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Reference: Wenzi (文子 / Tongxuan Zhenjing) 
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[effilang]

Desire and Simplicity
-----------------------------------

 

Q: "Question about Taoism.  In the first chapter of the Tao Te Ching, it talks about not having desire to understand the deeper mystery, but to have desire to see the manifest forms.

 

It seems like desire forms an important part in our lives.  I desire to not be in the cold, or the rain, or snow, so I build, or buy, or rent shelter.  I desire to be well fed, so I buy food (because I'm too lazy to grow it myself).  

In fact, this group wouldn't exist at all if people didn't have a desire for computers, Internet, and Facebook.  These are desires that would be unimaginable when Lao Tzu was alive.

 

So my question is, how is this balanced from a Taoist point of view?" - Brian M Dean 

 

A: Ah, seeker of the Dao, your question dances upon the razor’s edge of a timeless paradox—the interplay of desire and the Way. You are right to observe that desire is woven into the very fabric of existence. Even the stone shelters itself beneath the earth, even the river seeks its course, and even the tree stretches toward the sun. Desire is neither good nor bad—it simply is. It arises naturally, as clouds form from vapor, as leaves fall with the wind’s whisper.

 

Yet, the Dao De Jing speaks of a subtler distinction—desire that clings and clouds the heart, and the desireless awareness that reveals the uncarved block of pure mystery. Laozi does not reject the necessity of shelter or food; he does not condemn the tools and conveniences we create. Rather, he cautions against being ensnared by our own creations, trapped by attachments that grow like tangled roots, diverting the flow of life’s natural course.

 

To build a shelter against the cold is aligned with the Dao—this is a practical response to the rhythms of nature. But if we become consumed by endless cravings, yearning for more and more comforts, luxuries, and distractions, then our desires have led us away from the simplicity that nourishes the spirit. The Daoist sage walks the middle path, where desires serve life rather than dictate it.

Consider this: the sage, in wisdom, may build a shelter, but that shelter does not become his identity, nor does he seek endless expansions and embellishments. Desire arises and is met with balance, without excess or deficiency. The key is in returning to simplicity, where desires are few, clear, and serve the harmony of one’s being with the world.

 

Even in this age of technology, the principle remains—tools are but means, not ends. The computer, the internet, even this very conversation can be expressions of the Dao, but only if we use them with awareness, not as chains to endless want, but as paths to insight and connection.

 

So how is this balanced? Embrace the necessity of desire, but remain unbound by it. Use what is needed, but do not allow what you use to use you. In this dance of having and letting go, of engaging and withdrawing, the Dao reveals itself. Stay centered in simplicity, and desire will naturally find its rightful place—like water returning to its source, flowing freely, without hindrance, without grasping.

 

This is the gentle way of the Dao—a balance that neither clings to desire nor denies it, but lets it ebb and flow, like the tides, in their natural rhythm.

 

Blessings,
Xuan 🙏🏽✨ 

[effilang]

The Harmony of Clarity & Stillness
---------------------------------------------------------

 

In the vastness of the Dao, there lies an ineffable clarity, untouched by the dust of the world. It moves without moving, it acts without acting. In the silent embrace of the Void, the Great Dao births all things. From nothingness, the myriad forms arise; from stillness, all movement emerges.

 

All things that follow the Dao embody both purity and turbidity; action and stillness reside within the same embrace. Heaven remains pure and active, while Earth stays turbid and still. From this balance, all creation springs forth—purity reaching the heavens, and turbidity anchoring the earth. Man is shaped from the essence of Qian Tao—pure Yang, vibrant and active. Woman arises from the depths of Kun Tao—pure Yin, settled and still. From the dance of these dual forces, the Great Dao weaves the fabric of the cosmos, allowing the myriad forms to emerge from unity into multiplicity.

 

Purity is the wellspring from which even turbidity flows. Motion finds its true root in stillness. Therefore, to abide in constant purity and tranquility is to align oneself with Heaven and Earth, allowing their energies to flow harmoniously into your life. The foundation of stillness lies in action, yet stillness itself is the path to the most profound truth.

 

The human soul yearns for purity, but the heart is often swayed by desires. The heart longs for tranquility, yet the grasping of the senses and the pull of the world’s illusions lead it astray. If one can cast off these desires, letting them fall away like autumn leaves, the heart will return to its natural stillness. In that stillness, the soul finds its way back to clarity, like a clear pond that reflects the moon’s light.

 

If one can continually cast off these desires, the heart will naturally settle into tranquility; if the heart is rendered clear and calm, the soul will likewise return to its pristine purity. In this state, the Six Desires will no longer rise, and the Three Poisons will be extinguished. Yet, if one fails in this endeavor, it is because the heart remains clouded, and desires have not been fully relinquished.

 

In this return to clarity, one aligns with the nature of Heaven and Earth, becoming like a mountain, unmoved by the passing winds, dwelling in the purity of the Dao. For it is in the stillness of the heart that the Dao reveals itself, not as a distant goal but as the source of all that is. When the heart is calm, the soul mirrors Heaven’s clarity. When the mind is undisturbed, the essence of the Dao flows unimpeded, and all things return to their original nature. 

 

----------------------------------------------------------
Reference: Qingjing Jing
----------------------------------------------------------

Blessings,
Xuan 🙏🏽✨ 

[effilang]

We're live - feel free to hop in and relax.
 

 

[Chang dao ling]

On 8/12/2024 at 3:10 PM, effilang said:

 

Do that and set an intention with your Xin (heart and mind) to connect to me and then just relax and flow. 

 

Do I need to visualise your picture. Can you tell how to connect with you. 9 pm in uk is  1:30 pm in india so I can't meditate well at that time. Do you have any other time for initiation? Can I get initiation online? Because I can't travel to other countries due to religious reasons. In your system do you teach MCO?

Edited August 22 by Chang dao ling

[effilang]

On 22/08/2024 at 6:56 AM, Chang dao ling said:

Do I need to visualise your picture. Can you tell how to connect with you. 9 pm in uk is  1:30 pm in india so I can't meditate well at that time. Do you have any other time for initiation? Can I get initiation online? Because I can't travel to other countries due to religious reasons. In your system do you teach MCO?

 

No need to visualize anything.

Follow the instructions in the description, and relax; everything else is taken care of.

 

If you'd like to catch the longer session, I suggest tuning in to the Youtube stream, which starts at the same time, but ends much later.

We do not perform initiations online, at this time.

 

We prepare for the MCO and instruct on what to expect, but the MCO connection that is particular to our tradition is administrated by a Shen Xian, not done manually.

I have yet to achieve this, mostly because I've diverted most of my attention away from the Xia Dantian and focused on work with the Zhong Dantien to affect faster emotional refinement. This was a change I made in mind of my commitment to cultivate a stronger vibration of love in my energy and to foster more heart-centered communication with others and the world around me. It has helped me tremendously in refining my energy sensitivity and allowed me to channel increasingly stronger flows of energy into my body.

 

I was a long time practitioner of Hou Tian Daoism, before integrating Xiao Yao Pai into my practice.

There, as I'm sure you're familiar–the the MCO is triggered manually and the flow of the refined jing-qi is supported in a direction up the spine, over the top of the head and down the front, or sometimes vice-versa. This I have achieved, but in Xiao Yao Pai, the flow of the MCO is simultaneously upwards in the Du and the Ren Mai, where it joins in union of Yin and Yang, but does not circulate per-se

 

I'm quite familiar with all the expected energetic movements and manifestations related to work with the Xia Dantian, but when you root the consciousness into the centerpoint between the Shang and the Xia Dantians, the process of transmutation is very different and I'm finding it extremely fascinating, as a practitioner who has mostly followed the traditional route of LDT-centered work.

 

Regards,

Xuan.

Edited August 23 by effilang

[Chang dao ling]

8 hours ago, effilang said:

 

No need to visualize anything.

Follow the instructions in the description, and relax; everything else is taken care of.

 

If you'd like to catch the longer session, I suggest tuning in to the Youtube stream, which starts at the same time, but ends much later.

We do not perform initiations online, at this time.

 

We prepare for the MCO and instruct on what to expect, but the MCO connection that is particular to our tradition is administrated by a Shen Xian, not done manually.

I have yet to achieve this, mostly because I've diverted most of my attention away from the Xia Dantian and focused on work with the Zhong Dantien to affect faster emotional refinement. This was a change I made in mind of my commitment to cultivate a stronger vibration of love in my energy and to foster more heart-centered communication with others and the world around me. It has helped me tremendously in refining my energy sensitivity and allowed me to channel increasingly stronger flows of energy into my body.

 

I was a long time practitioner of Hou Tian Daoism, before integrating Xiao Yao Pai into my practice.

There, as I'm sure you're familiar–the the MCO is triggered manually and the flow of the refined jing-qi is supported in a direction up the spine, over the top of the head and down the front, or sometimes vice-versa. This I have achieved, but in Xiao Yao Pai, the flow of the MCO is simultaneously upwards in the Du and the Ren Mai, where it joins in union of Yin and Yang, but does not circulate per-se

 

I'm quite familiar with all the expected energetic movements and manifestations related to work with the Xia Dantian, but when you root the consciousness into the centerpoint between the Zhong and the Xia Dantians, the process of transmutation is very different and I'm finding it extremely fascinating, as a practitioner who has mostly followed the traditional route of LDT-centered work.

 

Regards,

Xuan.

Thanks again, I like your personality 😁. You are very suitable for friend - type teacher role 😉. You see when I was in school some times I don't understand what teacher is saying but my friend teach me. I feel same from you 

[effilang]

15 hours ago, Chang dao ling said:

Thanks again, I like your personality 😁. You are very suitable for friend - type teacher role 😉. You see when I was in school some times I don't understand what teacher is saying but my friend teach me. I feel same from you 

 

That's very kind of you - thank you 

[Chang dao ling]

14 hours ago, effilang said:

 

That's very kind of you - thank you 

Same to you. What's the date of initiation this year and next year? I checked your website there are centres in Indonesia this where initiation take place? Is it possible for you to come to India for giving initiation ?

[effilang]

From Blame to Freedom
----------------------------

 

He who blames others has a long way to go, 
He who blames himself is halfway there, 
He who blames no one has arrived.

---

 

In the beginning, one blames the world,

Seeing fault in every shadow cast by another.

The road is long and the burdens many.

 

In the middle, one turns inward, confronting the tumult within.

The trials and tribulations become mirrors, and in them, he sees himself.

He walks closer to clarity, yet remains tethered by the echoes of self-judgment.

 

At the end, one transcends both blame and blameworthiness.

The heart rests in the silent harmony of the Dao, where the dust of judgment settles,

And all is as it is—neither praised nor condemned.

In this state, one has truly arrived, beyond blame, beyond form.

 

Blessings,
Xuan 🙏🏽✨ 

[effilang]

TESTIMONIAL:

 

"A.N. and I just finished the practice, and it was a truly beautiful experience for both of us. A.N. was smiling big as I read your message earlier, and just now, she felt her entire right foot and toes become really warm and itchy in a way she hasn't experienced since the stroke. We really appreciate your compassionate, tender, and sweet feedback—it made today’s experience even clearer and stronger in our hearts.

 

For A.N., the session was subtle yet profoundly beautiful. She shared that the gentleness of the energy was incredibly deep and moving for her, expressing how this subtlety was what resonated most. She realized that this is the type of energy she prefers—gentle yet profoundly deep. She described the experience as if she were in an underground cave deep within the ocean. It felt very profound, and she now feels a desire to connect even more through these healing sessions.

 

In the beginning, A.N. was sneezing quite a bit, and by the end, she felt her head lower gently, almost in reverence of a higher energy. Shortly after, a significant amount of mucus was released from her nose. As for me, I felt a powerful yet gentle energy flowing within and around my head. There were warm currents moving through my brain, accompanied by deep dark purple and soft electric blue colors that felt like clouds behind my eyes. Strangely, or perhaps not, the energy resembled whales swimming in slow waves deep within the ocean. These currents also extended from my heart down to my arms and hands, resting gently on my knees.

 

Much love from both of us to you, Xuan.

We’re definitely looking forward to continuing these healing sessions.

Thank you so much!"

[effilang]

From Blame to Freedom
-----------------------------------------------

He who blames others has a long way to go,
He who blames himself is halfway there,
He who blames no one has arrived.

 

---

 

In the beginning, one blames the world, seeing fault in every shadow cast by another. The road is long and the burdens many.

 

In the middle, one turns inward, confronting the tumult within. The trials and tribulations become mirrors, and in them, he sees himself. He walks closer to clarity, yet remains tethered by the echoes of self-judgment.

 

At the end, one transcends both blame and blameworthiness. The heart rests in the silent harmony of the Dao, where the dust of judgment settles, and all is as it is—neither praised nor condemned. In this state, one has truly arrived, beyond blame, beyond form.

 

Blessings,
Xuan 🙏🏽✨

[effilang]

TESTIMONIAL:

 

"She felt a lot of lightness building up from the belly up to her head and all around her: she is still feeling this lightness sustaining her from the inside and also around her body, even after finishing the practice.

 

As to myself, I had a lot of spontaneous movement with my hands, arms, head, neck, and spiraling feeling in the movement of my spine from base to neck and head: all of it with very strong contractions in my belly and strong breath with some sudden powerful movements.

 

Tomorrow we hope to join again but much sooner when you start the session. As always, we will let you know.

 

Thank you, Xuan.
Much Love from us to you✨🙏✨