The Journal of Daoist Philosophy and Practice Things

TheJournal of Daoist Philosophyand Practice Fall 2013 $5.95 U.S. $6.95 Canada

The Watercourse Way

TeaTime with Old Po

Women’s Powers in Popular Daoism

and more!

TheEmptyVessel

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Formoreinformation visit www.energyarts.com Contents Fall 2013 Volume 21 Number 1

Features

3 Learning from Nature: The Storm by Kurt Levins Sr.

4 The Watercourse Way by Solala Towler

8 The Great Profoundly BelovedNameless Tao by Bob King

10 TeaTime with Old Po The Empty Vessel Interview

17 Is Thisthe "Real"Tendon Changing Classic? by HirshDiamant Photo by Sandie Osborne

21 Women’sPowers in PopularDaoism by Brian Griffith Departments

Along the Way 1 Cover by Sandie Osborne Wudang Mountains Directory 34 What is Daoism?

“The Dao that can be described is not the eternalDao.” So beginsthe Daodejing of Laozi written some 2,500 years ago. How then, to describe the indescribable? How to fit into words that which is beyond words? The Dao can only be pointedto, or referred to, say the ancient sages. It cannot be held, only experienced. It cannot be touched, only felt. It cannot be seen, only glimpsed with the inner eye. Dao, then, is theWay,asindirection,asinmanner, source, destination, purpose and process. In discovering and exploring Dao the process and the destination areone The Empty Vessel and the same. Laozi describes aDaoist as the one who sees simplicityinthe complicated and achieves greatness in little The Journal of Daoist Philosophy and Practice things. He or she is dedicated to discovering the dance of the cosmos in the passing of each season as well as the passing of each precious moment in our lives. Publisher Daoism was already long established when Laozi wrote The Abode of the Eternal Tao the Daodejing.Itoriginated in the ancientshamanic roots of Chinese civilization. Many of thepractices and attitudes Editor and Design towardlife werealready established beforeLaozi’s time. Solala Towler For many centuries Daoismwas an informal way of life, a way followed by peasant, farmer,gentlemanphilosopher Proofreading and artist. It was away of deep reflection and of learning Jack Woltz from Nature, considered the highest teacher.Followers of the Waystudied the stars in the heavens and the energy that Contributing Editor lies deep within the earth. They meditated upon the energy Kurt Levins Sr. flow within their own bodies and mapped out the roads and paths it traveled upon. Copy Editor It is abelief in life, abelief in the glorious procession Shanti of each unfolding moment. It is adeeply spiritual life, Technical Consultant involving introspection, balance, emotional and spiritual Darrell(Tandava) Klette independence and responsibility and adeep awareness and connection to the earth and all other life forms. It re- The Empty Vessel: AJournal of Contemporary Daoism is quires an understanding of how energy works in the body published quarterlybyThe Abode of the EternalDao, and how to treat illness in asafe, non-invasive way while 1991 Garfield Street, Eugene, Oregon 97405. teaching practical ways of maintaining health and avoid- E-Mail address: [email protected]. ing disease and discomfort. Daoist meditation techniques Website: www.abodetao.com. help the practitioner enter deeper or moreexpansive levels Subscriptions are $24per year (U.S. funds). of wakefulness and inner strength. But most of all, it is a Online versionatwww.CommunityAwake.com simple, natural, practical way of being in our bodies and our psyches and sharing that way of being with all other ©2013 by The Abode of the Eternal Dao, all rights life forms we come into contact with. reserved. The Empty Vessel is not responsible for opin- Today in China and in the West, Daoism is often divided ions or statementsexpressed by authors or for advertis- into two forms, dao jio and dao jia. Or religious Daoism and ers' claims. philosophical Daoism. Many scholars argue that thereare not two distinct forms of Daoism and in many ways they are Advertising rates are availablebywriting to The Emp- right. Thereisreally agreat intermingling of the religious ty Vessel, 1991 Garfield Street, Eugene, Oregon97405, form of Daoism and its various sects and the philosophical calling 800-574-5118 or emailing [email protected]. Daoism of Laozi and Zhuangzi. But many people who follow Statement of Purpose the Dao do not consider themselves religious people and do The Empty Vessel is dedicated to the exploration and not go to temples and arenot ordained as priests. Rather dissemination of Daoist philosophy and practice. It is these two forms exist both sidebysideand within each other. open to sharing the various traditional and contem- As it says in the openinglines of the Daodejing:“Dao porary teachings in anondiscriminatory manner.We or Waythat can be spoken of or described in words is not at The Empty Vessel believe that it is in using these eternal Dao.” It is up to each of us to find the way to the practices and attitudes of the ancient achieved ones in Wayinour own way.What we try to do with The Empty atimely and contemporary manner that we can best Vessel is offer articles and information to help you, our dear benefit from them and in doing so, be able to effect readers, to do that. change in the world around us. EmptyVesselChina Tour 2014 Hangzhou•Mao Shan •Wudang Mountains •Beijing May 12-28,2014

Join us in May when we traveltothe sacred mountains of Daoism –Wudang Shan –home of Daoist taiji, qigong and martial arts. We will spend days hiking and visiting some of the many Daoist temples there, attend classes with a local master,drink tea in the temple teahouse and practice Wuji Qigong, a600 hundred year old qigong form, created by the famous Wudang Daoist master Zhang San Feng. We will also be visiting Maoshan, an ancient Daoist mountain. We will visit the Qianyuan Guan, aDaoist nunnery,famed for the purity of their practice and the wonderful sounds of their orchestra. The abbess, YinXinhui, is one of the few heads of temples who does not take government money for rebuilding (whichmeans fewer tourists) but works to maintain her temple through ceremonies (which, hopefully we will get to witnesswhile we arethere.)

We will also be spending time in Hangzhou, one of the most beautiful cities in China. Hangzhou, circling around West Lake, has long been revered for its beauty and culture. While therewevisit atea plantation (wherethe famous Dragon Well tea is grown), as well as the museum of Chinese Medicine and take in an awe inspiring lake showbyZhang Yimou, the well known Chinensefilm director,called West Lake Impressions (check it out on youtube).

The last few days will be spent in Beijing, wherewewill visit the White Cloud Temple, the Great Wall and the fabulous tea market as well as attend some amazing acrobat shows. All along the way we will eat amazing food, meet qigong masters, artists, musicans, tea masters, and one cave dwelling hermit.

17-dayChina Tour Per person: $4300 Single room supplement: $400 Credit cardpayment available (Price may be subject to change.) What’sincluded: •Roundtrip airfarefromU.S. to China •All hotels double occupancy •Study tuition •Meals •Excursions and sightseeing •Translation •All bus, train and air transportation within China For more information call or write: “Thank you so much for planning such aperfect trip for us.” The Abode of the Eternal Tao “Thanks againfor organizing such an amazing trip. Ihad afantastic www.abodetao.com time and will never forget it.” 541.345.8854/[email protected] Subscribe to Along the Way

This issue begins our 21st year of publishing The Empty and receive four issues of Vessel.Tosay it has been along and amazing journey is an understatement.Ihave met so many wonderfulteachersand authorsonthis journey,both in China and in our own lovely •Insightfuland stimulating corner of the planet.And Ihave also met many wonderful interviewswith contemporaryDaoist and delightful studentsofthe Wayalong this way as well. “A mastersand teachers journey of athousand miles,”says Laozi, “begins with the first step.” Jumping into this project of starting and continuing a •Informative and inspirational Daoist journal has been abig, big step and has taken me places articles on Daoist philosophy and Icould not have foreseen 20 years ago. Each issue is like one of my children and putting each one together is like giving practice. birth to them. Gathering the material,doing the interviews with fascinating teachers,putting together the images that •Reviewsofthe latest will go just right with each piece, is always an interesting and sometimes demanding job. Keeping things going during the books&DVDs. economic meltdown has been challenging. But the support I have gotten from our readers has played abig part in keeping Subscribe now for only $24 for one the journal going. The move into the digital world has been very interest- year.(U.S. funds please.) ing and fun. It is nice to be able to bring color into every page, or subscribe to our full color which has always been prohibitively expensive to do in the on-line version print version. Many of our readers arevery comfortable in that realm and to download the magazine onto their ipads is no for only $20 at big deal. On the other hand, many of our readers enjoy having www.CommunityAwake.com/ something solid in their hands. So we have kept both versions www.abodetao.com going. It is also always fun to actually meet some of you at various conferences and workshops around the country.Itmeans alot to me to know how much The Empty Vessel means to you. Begin my subscription So keep those letters and phone calls coming! It is always such athrill to have someone come up to me at an event and tell me with the next issue how much The Empty Vessel has meant in their lives and their own journey.Names that Ihave seen for years on our mailing Name list suddenly take on anew face and anew presence. The moreItravel on my journey into the Daoistarts the moreIlearn that Ihave much moretolearn. It is such arich Address and many layered world, full of surprises and interesting and moving vistas along the way.Itisajourney of the heart and the mind (actuallythe same in Chinese thought) and of the City shen or spirit. It takes us up to the highest level of achieve- ment while also groundingusinour rootedness to the earth. It StateZip is never boring, always interesting, sometimes even scary.We can come face to face with our deepest fears and our wildest dreams. And for every person who takes that first step on this (Add $15 for postage outside the U.S.) long and fruitful journey —the rewards aregreat, the com- pany you get to keep always fun and interesting, the land- scapes you get to travel through always moving and inspiring, Abode of the Eternal Dao the lessons learned always powerful and life-changing, and 1991 Garfield Street the rewards great and humbling. This journey “of athousand miles,” with each step building on the last one and flowing Eugene, Oregon 97405 into the one after,isanendless and magical and wondrous journey of the spirit, we call the Way. 541.345.8854 www.abodetao.com Solala Towler,editor

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2Fall 2013 Learning from Nature:The Storm Kurt Levins Sr.

Last year,myhome state of New Jersey along with have been stronger? Aretherepeople who should be New York was devastated by Hurricane Sandy now eliminated from my life or others whom Ican welcome known as Superstorm Sandy.Towns werewashed away. and embrace? People could not rebuild many homessimply because Ihave learned that it is better to regularly do these the earth upon which they stood no longer existed,now housecleaning reflections severaltimes ayears ratherthan replaced by the sea. trying great changes at once. If you have alittle “life storm” Ihave long loved storms: sitting in hurricanes and it is aperfect time for reflection and growth. nor’easters, doing qigong beforeand after lightning Hurricane Sandy was truly adisaster.However,myel- storms. It was whilemeditating in the aftermath of one of dest son, who is acivil engineer,pointedout to me that one these stormsthat Ifound myselfwalking through the pine year earlier we werehit with Hurricane Irene. Irene caused forest Iknow as well as my home. massive flooding and damage As Iwalked Isaw trees uproot- to the state’sinfrastructure. As ed, others split by lightning strikes, Daoism has the greatest free aresult, electrical grids were branches knocked down.This all university in the world. It is enhanced, storm drainage sys- led me to aconclusion different outside your door wherever you tems upgraded. Many trees were from others about storms. First, knocked down and cleanedup. they arenaturepureand through. live—nature. That earlier hurricane actually The devastation they create is usu- helped to save us during Sandy. ally not by the storm but by man’s Without the housecleaningof insistence on controlling naturerather than learningfrom Irene, Sandy would have been much moredevastating. it and living in accord with it. Ialso learned alesson in preparing for disaster from The barrier islands of New Jersey,which areknown as Hurricane Sandy.For two days beforethe hurricane struck, our shoreresorts, all areextremely vulnerable to storms. Iobserved flocks of birds of all kinds gathered in fields. But because of the allureofthe beach, boardwalks and What werethey doing? They wereeating as if it was go- other things man, has insisted on living and building there. ing to be their last meal. Somehow these birds knew that It is odd that Native Americanartifacts arenever found they may not be eating for awhile and so werestuffing on these barrier islands. Why? Because the Native Ameri- themselves. That is when Itruly knew this was going to cans didn’t live on them. The Native Americans would be abad storm. visit them for hunting and fishing and religious reasons, Sureitiseasy to read the Daoist classics, to know all but never established villages there. Why? Because they the catch phrases, butcan you apply this to your life?Dao- recognizedthe inherent danger of living there. ism is not academic theory,itisfor experiential living: to Storms arenature’s house cleaning. Old, dead or weak learn, to grow to improve our lives. In fact one nice thing trees areknocked down becoming logs. It is from the de- about Daoism is that Daoism has the greatest free univer- caying of these logs that new life springs. sity in the world. It is outside your door wherever you “Okay,Iknow enough, storms arepart of nature, okay live—nature. But don’t just look at nature. Sureitisgood Iget it,” you say.But if you stop there, you are“ not seeing to experience nature, but it is farbetter to learn the lessons the forest for the trees.” that natureteaches and use them to improve our lives. What is outer is reflected in the inner is abasic Daoist precept held through martial arts and Traditional Chinese Aserious student of martial arts for 37 years, Kurt Levins holds Medicine.Ifwesee atruth of nature in the external world the rank of Master in the Lu Shan Taoist Lineage.Heholds a does that not reflect into our inner world? What can we Masters ranking in TaiChi Chuang in the lineage of Li IYuand learn, other than don’t live on barrier islands? Internal Kung Fu undermaster Lein Cheng Chen of Taiwan. Do we not each and every one of us experience storms Levins has also complete studies at the Philadelphia Institute of Chinese Medicine. Asd Director of the Pinelands Institute in our lives: deaths, births, retirement and other majoror for Taoist Studies he conducts traininginthe New Jersey Pine crisis situations? Arethese not storms? They can rip us up, Barrens. Mr.Levins teachesseveral forms of tai ji, qigong and make life miserable or incrediblyjoyous. In the storm we other Taoist arts. He can be reached at [email protected] or can rarely maintain the non-involvementofwuwei, but 856.797.5987. in reflection we certainly can learn. After each of life’s storms Itake stock. Aretherethings Ishould have eliminated? Areas whereIcould or should The Empty Vessel 3 The Watercourse Way

SolalaTowler

4Fall 2013 ne fine afternoon, after Li Bai had run Zhang Wu throughhis endlessexercises withhis Osmall sword, he suggested theygofor a walk. Lianhua had gone back to her work forthe day as shewas beginning to be afraid shewould be fired if she were gone toolongfromthe kitchen. And so Li Bai and Zhang Wu walked together awhile, until theyended up at the river. On the way ZhangWuhad seen howLiBai carried his sword, over one shoulder,withhis hand on the grip and the other end of the swordpointing behind him.But when Zhang Wu tried to do the same withhis littlesword he found it wasboth tooshort and abit tooheavy forhim to carry that way without it hurting hisbonyshoulder, so he justcarried it alongthe besthecould. Therewas no sign of Windrider that daysoLiBai and Zhang Wu sat down togetheronthe bank and just watched the slowand stately current of the river pass by. “You know,”said Li Bai. “Our master Lao Tzusays that we shouldall emulate the waysofwater.” “In what way?” asked Zhang Wu. “In his TaoTeChing he says: 'Under heavennothing is moresoftand yielding than water. Yetfor attacking thesolid and strong, nothing is adapttonew conditions and so, if things change drastically better; in their lives, theyjust become brittleand die.Intheir minds It has no equal. they aretoo old and toodry likethe old plants. When they Theweak can overcome the strong; arechallenged theycannot bounce back. The supple can overcome the stiff.'” “Itissoimportant thatwestayyoung in our minds and “Thatdoesn’t make anysense,” said Zhang Wu.“Howcan in our hearts. In this way,when we arechallenged in our lie, the weak overcome the strong? I’m weak and Idon’t think I as all people are, we can be flexibleenoughtobounceback could overcome you.” and startover.” “What the master is saying here,”said Li Bai, “isthat “But what doesthis have to do with the weak overcoming if we use the qualitiesofwater such as patience,humility, the strong?” asked Zhang Wu. and flexibility we can overcome someone much stronger “Well,”said Li Bai, “you can think of flexibility as akind of than ourselves.” strength. If we aretoo stiff in our bodies we cannot fight and “I don’t understand this wayofthinking,” said Zhang if we aretoo stiff in our minds we cannot learn new things. Wu.“All IknowisisthatIamweak andyou arestrong. There Both of these areessential forthe warrior. is no way that Iwill ever be able to beat you.”And herehe “Another thing that watercan teach us is its ability to looked at Li Bai with such apitiful look on his small face that takethe shape of the container it finds itself in. If it is put Li Bai felt hisheart open to him. intoasquarecontainer it becomessquare. If it is put intoa “Itisnot amatterofphysical strength,”hesaid to the round container it becomes round. boy. “It is alsoamatter of will and,moreimportantly, of flex- “A true warrior must be able to takeonwhatever shape ibility.Itislikewhen aplant is young and is soft and flexible. the situation demands of him. He must be able to takeon Youcan bend the grass shoots over buttheyalwaysspring the qualities that areneededinany situation. If he needs to back up.But when the plant is old it becomes dried out and be quiet and secretive he is. If he must be loudand forceful, brittle and breakseasily. he is. If he needs to be invisible thenhemakes surenoone “People arelikethese plants. When we areyoungweare is able to track him. If he mustovercome great odds he calls so muchmoreflexible thanwhen we areold. Most people upon the strongest part of himself and rises to the occasion. become setintheirwaysastheygrowolder.Theycannot

The Empty Vessel 5 he understood apart of what Li Bai had saidbut he wassurehe did not understanditall.How could someone win by giving up wanting to win? Li Bai, as if he could read Zhang Wu’s thoughts,went on. “WhatImean is that atrue warrior must give up all attachment to winning.Not onlythat, but he mustgive up all hope of winning. It is onlyingiving up all hopethat the true warrior is freed from the awful tyrannyof having to win and,instead, can yield to each moment,whether he winsorloses.Itisonlyinthis yielding that thetrue warrior is able to win the most important battleofthem all, with himself. If awarrior cannot defeat himselfthenhehas no hope of defeating another.” “But howcan youdefeat your ownself?” asked Zhang If he must appear weak to gain advantage over his enemy Wu. then he allows himselftobemockedand derided. This is a “Byfacingthe truth of whoyou reallyare,” answeredLi true sign of strength.” Bai. “You must be willing to see yourself in all your strengths ZhangWudid not understand this last part.Hetried as well as weaknesses. Youmust be honestabout whoyou to image Li Bai ever appearing weak but he could not.He reallyare,not whoyou have beenled to believe youare by could neverimagineanyone mocking Li Bai forweakness, others. Master Lao Tzucallsthis kind of person Zhen Ren, unlike himself. the Natural Man or Woman. This is the kind of personwho Li Bai could see that his young friend still didnot under- is readytosee what our Buddhistfriends call theirOriginal stand. “Master Lao Tzualso tells us that: Face. This is the face youhad beforeyou were born, before 'Under heavennothing is moresoftand yielding than youcame intothis worldofdust. water. “And if youare strong enoughand fearless enoughyou Yetfor attackingthe solid and strong, nothing is better. will seeyour Original Face and knowwho youare.And It has no equal.' thenyou can become agreat warrior or healerorartisanor What this means is that we cannot hold ourselvestoo whatever else youwant to be. tightly. To be strong doesnot meantobestiffand unyielding. “But if youdonot have the courage to lookuponthis Actually, the moreyielding we can be within ourselvesthe Original Face youwill nevertrulyknowwho andwhat you stronger we will be on the outside. In ordertotrulydefeat are. And youwill certainlynever be agreat warrior. our enemy we must yield to him at the same time.” “Remember,Young Master, that the true warrior’s “Whatdoyou mean?” asked ZhangWu. “Howcan we strength comesnot from here”and here Li Bai grabbedZhang beat someone if we areyieldingtothem?” Wu’s hand and placed it on his ownwell-formed forearm, “What thismeans,”answeredLiBai,“is thatweactually "but from here,” and then he placed it on his belly. yield to the moment.Weallowourselvestobetotally present. “It is from here,the dan tien,that your strength comes. We do not think of the past,what brought us to the fight,and And also from here,”and he placed Zhang Wu’s handoverhis we do not think of the future,and whether or not we will win. heart.“It is hereinthe heart,orthe shen, thatour spirit re- We must yield to our wish to win as well. We must empty sides anditisfromherethatour vision and our willingness to ourselvesofall yearning and all expectations.Whatever hap- face our challenges comes. And it is from herethat our deep pens in the future has no importancefor us now. Whether understanding and intuitioncomes. Without understanding we win or loseisnot important.What is important is that and vision awarriorwillonlybeafighting machineand not we aretotallyourselves, without holding anything back. We aNatural Person. must give up all attachment to winning.Itisonlyinthisway “Wemustopen thisand this,”saidLiBai,placing Zhang that we can trulywin.” Wu’s hand over his ownbellyand thenhis heart.“Youmy ZhangWulooked up at his formidable friend. He thought friend, have livedtoo long in here,”and he placed his hand

6Fall 2013 on Zhang Wu’s head, “and not enough from here,”and he placed his hand over Zhang Wu’s belly. “Now,”said Li Bai, “let us breathe together forabit and seeifwecan buildyour dan tien alittle.” ZhangWu’s head was spinning buthedid as Li Bai told himand sat up straight with his palms enfoldedwith- in each other,making ayin/ yang symbol of them. “This is what we call the Warrior’s Breath,”said Li Bai. “Actuallyall Taoist prac- titioners,whether theyare martial artists or monks, use this same practice.

Excerpted from the upcoming novel Dragon Boy by Solala Towler

Chuang Tzu: The Inner Chapters by Solala Towler

Anew version of this ancient and timeless classic with commentary.Profusely illustrated with photos from China, printed in black and silver on glossy paper.

Through its many stories, odd little passages and discourses we can find illumination on how to live in the world as free and spiritually independent beings. The principles of spontaneity,flexibility,not going against the natural flow of the Tao, grace under pressure, fac- ing death fearlessly,and going beyond the obvious and common- place to find our own true nature, thereby transcending the world’s problems and vaulting us into the world of spiritual immortality –are all contained in this work. 192 pages $22.95 +$5p&s from Abode of the Eternal Tao 1991 Garfield St. Eugene OR 97405 541.345.8843/www.abodetao.com [email protected]

The Empty Vessel 7 TheGreat Profoundly BelovedNameless Tao Bob King

At 83, thisismy the InfiniteGreat experiencefor my self. ProfoundlyBeloved Formanyyears Nameless TaoNow! Iprayedtoand ProfoundlyBeloved meditated on the LadyQuan-Yin, word Buddha ProfoundlyBeloved Iron Crutch Lia, and the word God. Li-Tie-Kuai,myfavoriteofthe eight Beloved It's odd, forme, Chinese Taoist Immortals, theyare all Empty! DeeplyBeloved In Zen Taoist Meditation Laughing Pu-tai, without agitation Yakushi MedicineBuddha Iexperiencethe Infinite allwithClearMind Great ProfoundlyBeloved Nameless Tao! No trance, laughand dance It covers allwith its Love among the Boundless Dragons, Deep Harmonious the Boundless Tigers Compassionate MercifulPeace in the beginningless from beloworabove, andendless Now! in alldirections, Na-Mu-Amida Bu! in alllevels, in allrealms, notdemanding to be lord! It doesn'tcontend or pretend! Ahealthypolio enabled spiritually joyful Formeat83, this is how, HappyIndependent,Peaceful.Optimistical, there is onlyNow Mystical, Profoundly Yielding, Unbreakable, withnobeginning and or end! Unshakable, Meditative Zen Taoist, Boundless Dragons, ALaughing, Loving, Lusty Boundless Tigers Child-likeOld Young Man! abound, surround,

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The Empty Vessel 9 TeaTime with Old Po (Paul Rosenberg) The Empty Vessel Interview

Ispent awonderful afternoon with my tea brother up in Port- certainly left his temple“tea drunk” for my drive home that day! land. His place, bordering on abotanical garden, is tucked away into asection of Portland Iwas not familiar with. But once I foundmyway thereIwas greeted by Paul in his newly formedtea (Po) Hello my name is Po and Iamthe head of Heaven’s temple. Shelves of various teas, many quite rare, line the walls, TeaSchool of tea medicine in Portland, Oregon. This is along withbeautifultankas and sacredstatues. The whole feeling atea school devoted to use of tea in support of healing, is quite lovely and gave me asenseofthe sacred just walking in self-cultivation, music, poetry,painting, and the arts tea, the door.Then, when Isat down at the beautiful, natural, burl not as athing in itself, but in support of creative life on table and Paul started pouringusdeliciousand magical teas I earth. So thank you having me Solala, it’s always fun to was transportedtothe holy mountainsofChina (and Oregon) see you and to have tea together. to sip tea with the ancient Daoist (and Buddhist) masters. Paul has been studying the WayofTea for many yearsand is able to transmit deep experience and teaching just by pouringthe Empty Vessel: Yes, Iaminterested in talking to you about your tea in just the right way,with the right intention and spirit. I work with the alchemyoftea.

10 Fall 2013 Yes, it’s interesting with tea. Alot of this knowledge has but most ginseng is very mono-cultured grown and can been lost for awhile:that tea should be from good sources, actually be toxic. what Imean by that is biodiverse, natural places with clean water and clear air.This kind of tea can really support the development of qi and so Iuse what Icall “living teas” and Ithink people in the West, even people who drink alot of tea, are each of the teas Iuse will change the meridian system of not awareofthis idea of aging tea, of drinking oldtea. They think, the body.They will shift your physiology; they’ll shift your “This tea is three months old, we need to get some new tea.” state of being.Each tea will actually shift your eyesight to different qualities. These teas arebeautiful and they have atransformativeeffect on the human spirit.Iuse alot of It’s simply because this country has been using almost aged teas, such as aged pu-er and aged oolongs, that are solely commercial tea, which has very little qi. Amonth or especially transformativeand alchemical. twoafter youopenthe bagany life that wasinitisgone. Anytypeoftea,evengreen tea, if it’s from good plants, will agewell. Andevery oneofthe fivehundred teas I So when they areaged they become stronger? have in this room will never go bad. They’ll simply get morepotent over time. The flavor profiles and the aroma may change, the energetics will change, but in an amazing Yes, if you have good tea to start with, as it ages the tea way.So, you really can work alchemy with these teas and becomes morepotent with qi and the caffeine dies out over transform people’s systems in different ways. time. But you have to start out with good leaf. Ialways tell people it’s like going out and buying cheap wine. You can age that for twenty years and you won’t end up with Youhave apractice of serving tea, you areaserver and people abetter wine, you will end up with vinegar! come to this beautiful sacred space for you to offer them this experience of tea at at many different levels. So plant quality is everything when you’retalking about tea or any other herbal plant that you areusing for cultivation work. It’s the same with ginseng, if you can We aretrying to create asacred space here, atea temple get wild ginseng from older roots, it’s incredibly potent and atea school devoted to human growth and spirit

The Empty Vessel 11 cultivation. So when people come Iwant to offer them a Well tea is really beautiful when it’s in support of these special place that even beforethey sit down for tea they other creative arts. It’s like you drink tea and then you will be affected by the beautyand high vibration of this use that beautiful energy that is opened up to create or to space and start to drop out of their mind, down to the dan cultivate. Ithink tea wants to be reborn in this culture to tien. When you come into openness and presence, all of a becomeanintegralpartofthe culture. It’s spreading rather sudden the whole world opens up. Because you can get quickly on the west coast. If you go to music festivals now beyondyour own mind, and when you add the layer of or gatherings or so many young cultural events there’ll be tea it’s so beautiful and gives you an infinitepalette of like four or five kids doing gongfu tea. It’s so wonderful to vibrations to work with. see these young kids break out their gear and do tea. Even in themost simple way,they aredoing it so beautifully —even if they’renot awareofthe energetics completely Becausedifferentteashavedifferentvibrations,differenteffects? they’redoing tea as asimple ritualtobringpeopleinto presence and to hold space as acontainer for cultivation.

Absolutely.Every tea has adifferent vibration, even the The Daoists that Iwork with in China use gongfu tea as apart same tea from the same mountain; adifferent season of of their practice.Actually,gongfu tea has beenpart of the Daoist pickingwill have adifferent energy to it and work dif- tradition for hundreds if not thousands of years. ferently in the channel system. But thereare some teas that,iftheir mind is really chattering, you can serve an Yesand it’s simply been unrecognizable in the West be- aged black tea, 23 year old tea called lui an and usually cause therehasn’t been good tea around. Anyone who within 90 seconds often their mind will quiet right down. does self-cultivation will already be so sensitive to this It sinks the qi so quickly and firmly.Thereare other teas medicine and you will be able to use it immediately for that, if people areblocked emotionally or stuck in some your practice. And the real truth of the matter is if you way,will open the emotional centers and clear your whole have decent tea, it doesn’t matter if you’ve never sat on energetic system. amat in your life or ever wanted to, it will change your meridian system, it will change your state of being, it will Most people arenot used to seeing tea in that way.Even people bring you into quiet. So don’t let anybody ever tell you who study taiji and qigong don’tknow about this tea alchemy. that you’renot feeling atea because you’renot cultivated

12 Fall 2013 enough.That’s simply salesmanship. But for those who do cultivate thereare worlds upon worlds of energeticdiscrimination and different statesof awareness that you will experience. Self-cultivation goes so hand in hand with tea and the ancient Daoists knew this. Teabrings you into the Dao. If you drink the zheng wen wuyi teas from avery sacred place you will experience this. This is one of the most famousteas in China and if youdrink agoodquality one, afew cups and you feel that the arms of natureare viscerally supporting you and you drop into the Dao. If you go out for awalk in natureafter drinkingthis tea you’ll feel every leaf, flower,cloud as if you’repart of it, which we are. Traditionally,all cultivators knew that good tea can immediately bring you into deep states of cultivation. After you get moreenergeticdiscrimination with tea you can use it as an amazing tool in your cultivation practice. The tea ceremony gives you license to pay attention to your cultivation and you can simply be with people in anatural state.This is all about being natural. Daoism is about being natural, your true self. So sometimes the ceremonies may be laughing, sometimes it may be meditative, sometimes it may be amixture, sometimes people cry. Whatever comes up in our natural self. Your true natural personality should be there. Andwhenyou can be yourselfwhen you’reservingtea you give everyoneelse alicensetotake achill, to relax, take abreath and to be themselves. This is the WatercourseWay. and aretrying to sell you something. Either find someone There’sanold saying in the Zen tradition that if you want to who knows this or come visit me. Youdoneed somebody know the taste of Zen you must first know the taste of tea. to just show you the way.Areal tea person’s job is only to open the doors and the windows of this art. Then you Idon’t know.Iamnot aZen practitioner but Iknow that walk through yourself, you do the work, you cultivate to if you drink good tea you will start saying stuff like that. unfold this art from within yourself. (laughter) How long have you been studying this WayofTea? Now am Iwondering, sinceour readers areall over the country, how do they go for tea and how do they know if it’sgood tea. I’ve been working with tea everyday for 16 or 17 years Can they order it from you? now,soit’s really like breathing for me.

Ionly sell to people who come and sit with me first and Youlived in an ashram in India forquite afew years didn’tyou? learn alittle bit, because tea Iconsider sacred medicine. I’m very happy to sell tea to people who come herefirst It was actually in the States, in aHindu lineage, avery old and work with me. People can also come and take afew style of kundalini yoga. It’s the lineage of Nityananda of classes hereifyou can or find somebody local who can Ganeshpuri. Ilived in amonastery for 15 years.Whatthat simply show you what clean living tea is about. It doesn’t deep sort of cultivationgives you that lent itself to tea was need to be expensive, it doesn’t need to be rare, it just needs adeep ability to discriminate energetically both in other to be clean tea from aclean integral place. This will give people’s systems and in my own. you, when you drink it, that sense of integrity,that sense The art of tea is really about learning to listen; listen of connection with your deeper self. to the tea, listen to your own body,listen to your guest’s Servingtea is an art and thereare not so many people body, what is their state of being, what do they need, what out thereright now who have this knowledge. Idon’tjust vibrations to they need to shift into ahigher place? want to promote myself, Iamsurethereare other people out therewho can do this. But what Iamsaying to all of Youare in the middleright now of building atea school. your readers around the country is find someone who has areal connection to tea energetically and as aplant medi- Yes, we just moved into anew place that’s three times the cine. Many people who work with tea arejust merchants size of my old tea temple and Iamcreatinganinterna-

The Empty Vessel 13 tional school wherepeople can come and study traditional Chinese Cha Dao, both the inner and outer aspects of it. They can study tea as vibrational medicineand tea as plant spirit medicine.Sothereare alot of levels. We also do public classes of all sorts. We have full moon ecstatic tea gatherings with poetry and old Chinese and Japanese games with tea like whereyou give people tea and don’t tell them what it is and everyone has to write apoem about how it makes them feel. Many beautiful things. We have public classes and public tea sessions. Many people also come herefor private classes or private tea journeys, as Icall my tea experiences, wherewewill drink anywherefrom6to8teas in anight. Each one will shift you and we go on awhole journey with tea. It’s kind of hard to speak about. There’s not much context that people have for this but it’s definitely fun and no one leaves without wings on their heels. Yes, the goal is to build atea temple school that will be acenter for deep understanding of the way of tea, deep healing, self cultivation and the arts. So we will have sacred tea and meditation morningsevery week, classes on chi and tea, healingsessions by myself and others, and many eventsinvolving tea and music, poetryand arts. The school has awhole curriculum for guidingdedicated studentsthrough the depth and breadth of using tea for cultivation and alchemy.But people can interact with the school in many ways: weeklypublic tastings, journeys, classes or privatesessions. Once amonth we will offer whole weekend intensives to train people in depth and 4times ayear we will offer whole retreat weeks. People Youcan contact me, Paul Rosenberg, and you can look can also contact me about privateretreats to learn in depth me up at Heaven’sTea.com on the internet or call me at one on one. 503.230.0953 and my personal page (look for Olde Po) whereIpost tea pictures and poetry and art every day.The Well, being herewith the place only halfway finishedisamazing. first thing Itell people who come to study with me is to not It’slike amagical wonderland here. (See photos) Can you tell listen to anyone else, not evenme. Learntolisten to thetea, me about what else is coming? It really seems like it will be a listen to your body,listen to your being, it will never lie. totally unique experience. This is an art of self cultivation, of energetic discrimination and of connecting to your innermost truth through your YesIthink this is somethingvery special and Iamsurethat own being. This is not an art about being moreovertly thereare little out of the way places in China, Taiwan and "spiritual", or more"Asian" or moreanything. This is an Korea that areamazing. Ireally don’t advertise at all, it’s art of becoming moreyou, morethe innermost self. just by wordofmouth. I’m not concerned about selling tea The first thing Itell people who come to study with to people or making them buy something. What Iamtry- me is, “Don’t listen to what anybody says, not even me. ing to do hereisreally give something of quality; it’s really Youshould listen how to learn from your body.Your body atransmission of this lineage and with these plants and to will never lie. If it’s (the tea) toxic you’ll feel it, if it has really give something on the soul and spirit level. Ineed pesticides you’ll feel it. It takes very little training to know to earn aliving too and so Icharge for my sessions. But what the signs areofwild tea or biodiverse tea. Don’t let Ivery interested in giving avery high quota experience. anybody tell you it’s mysterious either.It’s not and you It’s like if you went to afive star restaurant in France can learn so easily. and every part of the experience is glowingand people remember it for the rest of their life. Iwant to offer,inmy So you want to start with good quality tea and then you want humble way,anexperience that people will remember for to come to the tea session with acertain kind of mind frame or the rest of their lives. heart frame.

So if someoneistraveling through the Northwest and would This is really important. The other thing Isay to new like to contactyou and come for atea session, how would they studentsisyou should be able to take atin can and put a do that? Lipton tea bag in it and serve it to someone you careabout across the table with absolute presence, love and asense

14 Fall 2013 of deep quiet and it can be amagical experience. Youcan only way to help our civilization at this point. also drink one-hundred-year-old raretea with someone who is not working from that deep place in them and it’s Ihave traveled around quite abit and met alot of tea masters not very fun. Iwould rather drink the tin can any day and and Ifeel Paul is avery high-level tea master.And one of the be with someone who is in touch both with their humanity ways you can tell he is ahigh-level tea master is that he doesn’t and their divinity. claim to be ahigh-level tea master! Youcan often find someone in your area who can teach you gongfu cha.It’s an extremely simple ritual.You don’t I’m atea drunk! need to spend alot of money to get the equipment.You can even go to Goodwill. It’s asimple ritual way to sit with tea. Is thereany point whereyou see your tea teachings, your tea One other thing Iwant to say about spirit, is that thereis offering, to extend beyond Portland so that people in other parts nothing morepowerful than your cultivationofhuman of the countrycan connect with you? spiritsoitreally doesn’t matter what kind of tea youdrink, if you cultivate yourself, cultivate your own presence, Yes, in the next two years this should unroll and so my your own love, your own sense of serviceofmaking tea goal will be to travel to places wherepeople aredoing for someone, your own sense of being in the present mo- intense cultivation so that Ican work with all of you. If ment, then any tea that you ever make will be beautiful and anybody wants to fly myself and my assistantout to do a you don’tneed to worry about tracking down rareteas or week of teaching you just simply contact me at my school. knowing this or not knowing that. This is absolutely the The whole point for us now is to help spread these tools most fundamental thing about tea. It’s spirit. so that your lives can be richer and better.Especially for beginners, thereare experiencesIneed peopletohave Good point! Iwas also fascinated by your new practice this sum- and not tell them about. It’s not verbal; it’s giving you the mer of taking people into the wilderness on hikes and serving experience of what it’s like to drink tea out of Chinese them tea by beautifulwaterfalls and other gorgeous locations. jade or old Chinese clay or Oregon clay.Orwhat it’s like to drink a20-year-old Pu-er or an oolong that’s been aged Yes, once or twice aweek, all summer long, which in or anew tea from Taiwan. So Ihave to bring alibrary of Oregon is about two months,wegotoold growth forests things. It’s not alot but it’s not alittle. along old rivers and waterfalls in deep canyons and wild places.Wepack out awhole tea set and we lay down a One of the things Ilike about your tea presentations is that you piece of kimono silk and do tea ritual in the forest and areable to mix different teas to give different experiences. it’s an amazing cultivating experience because the qi from these old teas is from biodiverse forests. When they Ihave the ability to do that alittle bit. Imix different unfold in this setting, the qi unfolds very quickly,your Chinese tonic herbs with tea and sometimes Iwill blend state changes and you become part of the living web of different puerhs or different teas that Iknowthe energetic life in that forest. Many of us have had incredibly profund properties of to create adifferent effectinthe body. After a experiences working this way. number of years Iamgetting very good at reading people’s Youcan do tea and then do your practice of qigong energy systems and being able to find teas to open them or yoga or meditation. This is the way people have done no matter who they are. for millennia and there’s areason they do that. Because it works! Isaw you at asummer music festival and you had combined rishi mushrooms, apu-er and Ithink perhaps some ginseng. It It sounds great. Ilove to be able to offer people that this is apart was areally lovely combination. of Daoist practice. People often think of Daoist practices is that Iread the DaodeJing and Idoqigong or meditation practice, Yes, that tea was grounding and it helped people form but it is really amuch bigger world than that. It’scalligraphy acontainer in that festivalatmosphere. My job as atea poetry,painting and tea. Of course, in ancient times areal master person is to find the right tea for the right person at that would know all these things. moment, what’s aligned universally with them. When Idomytea journeysItell people it’s often like Yes, it’s alwaysabout cultivating your own humanity. composing music, you’repickingdifferent notes that will Maybe abetter way to put that is to cultivate your spirit create atotal harmonyall strungtogetherinpeople’s by cultivating your expression in your humanform in your systems and in that way you arelearning to sing people’s life. What we’retrying to do with tea and with cultivation bodies with tea. is weave heaven into earth. We’relearning how to open to heaven and to ground it into earth,into this life. So it’s So is thereanythingyou’d like to leave us with? not adream. Every one of you is workingtoopen up to higher energies, so that they can be brought into this earth Only that areal tea master knows that serving tea has and raise the vibration of everything. And this is really the nothing to do with tea.

The Empty Vessel 15 16 Fall 2013 Is This the "Real" Tendon ChangingClassic?

Yi JinJing

HirshDiamant

BeforecomingtoChina,inthe Summerof2012, Ithought that all tendon changing practices werein- spired by translations of the text left by Bodhidharma Damo (達摩), thelegendaryIndian monk,founder of Chan (Zen) Buddhism and Shaolin martial arts.

In theSummerof2012 Ispent several daysatthe Dao- ist monastery Tong Bo Gong in the Tian Taimountains. I wanted to be in that monastery because of my continued interest in translating and understanding the text of Wu- zhen Pian (悟真篇), Awakening to Reality,written by immortal and mystic Zhāng Bó Duān (張伯端) who lived in this location in the 10th century.When Iwas in the temple, Ilearned that Zhāng Bó Duān also wrote the Yi Jin Jing:

Istarted practicing this form of Tendon Changing while also translating the text of Yi Jin Jing.Iliked this practice alot and was fascinated by the beauty and struc- tureofthe text with its numerological symbolism of eight sections with 5lines in each section consisting of the title, two lines for movement and two lines for mystical ampli- fication, and with four characters in each line.

Studying the text, Iwas wondering about the rela- tionship of this text to Da Mo’s legacy.MyDaoist friends laughed when Iasked them this question. According to their explanation, Buddhists have adoptedthe Daoist practices of Yi Jin Jing and to give them “legitimacy,” af- filiated them with Da Mo!

Today,one can find many versions of Yi Jin Jing on youtube; Ithink they arecoming from the Shaolin/Da In China, people think that health is important; health Mo tradition. Idon’tknow who’s version is the “correct” means long life. Chinese alchemists and mystics were one and Ihope that interested readers will study this text alwaysvery interested in practices that could change, from Tong Bo Gong temple and will find it to be abeauti- transform,and rejuvenatetendons. Tendons connect ful, poetic, and profound practice. bones and muscles and areresponsible for flexibility and strengthofthe whole organism. The Chinese wordfor tendon, jīn (筋）shows this concept clearly: the top of the Hirsh Diamant, PhD, is teaching arts, education, and cultural characteris竹(zhú) bamboo, also symbolically means studies at The Evergreen State College in Olympia, WA.His research interests include Daoism and Silk Roads Studies. joints. Below is 月(肉 ròu), flesh, plus 力 (lì), strength. More of his work can be found at http://blogs.evergreen.edu/ diamanth/

The Empty Vessel 17 Zhāng Bó Duān 張伯端 (987-1082 CE)

易筋经

Yì JīnJìng

沐浴守中: 双手合十，冥心泯意，融入虚空，洗清万念

铁牛犁地: 双手握拳，拇指力挺，虚顶垂尾，拔背含胸

海底归元: 双手推下，真意贯充，任督中通，玄关神开

两仪融清: 双手平推，疏胸开节，肝胆利导，金木交化

神象飞精: 双掌前推，三阳通利，舒中强筋，返元还精

摘星望月: 单掌探月，掌护命门，紫霄抚龙，坎宫守元

鼎立乾坤: 下捞海川，上推天顶，水火即济，天地泯合

归元丹田: 双手合掌，归胞丹田，储立清心，复归寂静

18 Fall 2013 4 3 1 2 liǎng both 双手 shuāng two 两仪 rèn both 双手 shuāng ocean 海底归元 hǎi liver 肝胆 gān mù couple 双手 Shuāng wash 沐浴 appoint 任督 róng melt 融入 xū both 双手 shuāng iron 铁牛犁 Ti empty 虚顶 ěn polarities yù ox enter gallbladder dū iú bathe rù 中通 dǐng hands floor yí 守中虚空 top 垂尾 hands hands hand dǐ 平推推下握拳 shǒu shǒu shǒu plow 融清合十 shǒu direct dǎn 地 shǒu 利导 zhōng empty droop lí chuí guard returns xū ，拔 combine level ping guī ，洗 push grasp earth tuī wò ： dì melt ，冥 center róng zhōng hé 玄关 wěi benefit tail space xià kōng center 金木交拇指 push tuī down quán tōng origin fists yuán lì clear qīng go 真意 ten 背含胸 shí 疏胸力挺 through 心泯意清万念 lead dǎo 神开 zhēn xuán 化贯充开节 wash jīn true mystery xǐ ， thumb metal míng deep yì pull sparse shū mǔ bá qīng guān meaning clean mù heart wood back xīn finger bèi guàn zhǐ xiōng connection chest 10,000 wàn vanish jiāo contain mǐn lì connected strong hán shén open join kāi chōng tǐng niàn yì huà idea idea transform xiōng spirit joints kāi chest jié stand full open Make Expand Elevate Stick Abando Iron Enter Keep Ocean Spiritual Govern Tr Push Polarities Metal Put Unclog Push Liver Cleanse ue hands Ox meaning down horizo out heart the and fists and floor na chest, head, yourself back, plows yours vision thumbs void, of Gallbl together Wo ll with and with ntally returns Yi concepts od drop elf hollow open revealed nY the mind of both adder both through embrace and forcefully with ang ,a mystery earth: down joints to ll hands, steady guard chest. hands; and origins: melt ef ten both complete fectiv the . tail, in ideas fingers . opens. and , center: hands, transformation center ely . dissol d lead; touching. ve:

The Empty Vessel 19 8 6 7 5 reserv 储立 guī water 水火 shuān return 归元 chǔ shuǐ below 下捞 both 双手 shū both 双掌 zhāi xià cauldron 鼎立 stret 舒中 shuāng spirit 神象 Dǐng shén alone 单掌探月 dān pick 摘星望月 zǐ purple 紫霄 zhǎng ch xīng star hands imag xiàng palm ee fire shǒu origin huǒ dredge 即济合掌飞精 cloud zhōng cent 丹田 yuán zhǎng xiāo 海川前推强筋抚龙 palm lāo 乾坤 stablis look stands 清心 wàng reach efl lì er join look hé lì fēi jí nurture dan sf dān ye tàn strong sea moon qián qiáng hc zhǎng hǎi fǔ ront yuè palm qian qián jīng for benefit ssense tian 复归 qīng 归胞丹 lear tián 天地 chuān river tuī jì yuè moon push tendo dragon kun kūn 坎宫 jīn heart 返元还精 xīn 三阳掌护命 lóng 上推天寂静泯合 nr 田守元通利 return zhǎng restor heaven 顶门 guī palm three fù etur kan sān kǎn above fǎn tiān shàng no womb er palace gōng yáng bāo protects yang yuán earth eturn push rigi hù guī tuī dì nr throug guard dan tōng dān heaven mìng quiet shǒu vanish etur destiny hái mǐn jì tiān tian tián ne hb origin yuán still jìng harmony top ssence dǐng enefit jīng mén gate lì hé Preser Wi Return Return Return Cauldron Heaven Wa Push Dredge Earth: Three Tw Expand Return Essenc Wa The Purple One Pick th op ter ter other palm as the both ve alms Ya and palace ea cloud to to to to tar seas and center ng top clear nd the tranquility womb foundations palm ,l reaches palms Fire positioned push lead ook Earth and spirit of nurtures guards original ,s heart, benefit heaven protects trengthen at of in forward, rivers joined, ual disso for the triumph. Dan . the ima the Elixir the and moon: each between below above. lve Ti Ming origins ge moon, dragon, an. tendons, original in other Field are , harmony Men. . flying: Heaven , (Dan essence. . Ti and an)

20 Fall 2013 Women’s PowersinPopular Daoism Brian Griffith

Mostreligions arepsychologi- nized and popular religion, powerful priest, abbot, realized master,lineage cally split into Janus-faced, con- men have usually controlled China’s founder,head of clerical training, tradictory versions of themselves. “official”religious institutions. But or living goddess. And beyond the Usually,one face calls for partnership outside these organizations, the in- organizational leaders, perhaps a between equal souls, while the other formal sector of “popular religion” majority of local holy peoplehave requires subordination of some souls has remained aforest of counter- been women. Many male religious to others. Thesefaces of religion cultures, many of them created by leaderslamentedthe influence of don’t just represent different moods; women. In organized Confucianism “stupid,superstitious women.” But they uphold different values.And the leadership was all male, so the usually they could only complain. the competitionbetweendifferent official goals, values, and rules of that According to the History of the Jin values usually makes for ongoing religion wereset by males alone. On Dynasty (of 265–420CE), aConfucian culturewars. China has areputation top of that, Confucianism was the scholar named XiaTong objected for peaceful religious pluralism,with official state-backed religionover that his relatives hired shamanesses asupposed absence of murderous most of the past 2,000 years. But even to perform their ancestral rites. He holy war.But actually,its culture in Confucianism, women’s values admitted that the shamanesses were wars have often been nasty.The three always contended for influence. Af- beautifully skilled in music and main religions (Daoism, Buddhism, ter all, obedience to mothers was a dance. They startedtheir ceremony and Confucianism) have competed fundamental Confucian value. in arespectableway,playing drums for influence, not always peacefully. In Daoism or Buddhism,men and bells. But soon they wereswal- And each tradition has always been have usually occupied around 90% lowing swords and spitting fire, divided internally over which values, of all formal leadership positions. But which reportedly caused adense fog or which people, aremost important. at least some women have held every to envelop the area, punctuated by In the general split between orga- kind of leadership role, be it teacher, flashes of lightning. For the scholarly

The Empty Vessel 21 Xia, the whole display was “lewd” madness, and vanishedinto anew and disgraceful, but his foolish rela- life as an independent holy woman tives wereenthusiastic (Chan, 1990, (Cleary,1989, 8–9). The Buddhist 21). Though Confucian scholars were saint Miaoshandefiedher father’s official guides to the people, the vil- orders to marry,and let herself be lagers spoke of shamanesses as “the thrown out of the family. When Qi other clergy.” Xiao Yao’s father tried to teach her It’s commonly remarked that “rules for women,” she said those many Daoist deitiesresemble gov- werefor ordinary people. Her focus ernment bureaucrats. And to alarge on spiritual practice caused conflict, extent, the emperors and officials did and her parents had difficulty mar- co-opt popularreligion and remold rying her off. After she got married, it in their own image. It happened her husband’s family couldn’t con- in roughly the way that Europe’s trol her,and said she was possessed medieval rules made Christianity by adevil. She ignored them all into acosmic hierarchy to uphold the and became aDaoist immortal. The divine right of kings. In this type of Holy Mother Dongling studied the religion,Chinese men increasingly Wayand gained amazingpowers of modeled themselves on the rulers, self-transformation. As ateacherand like small emperors over their fami- which tells her deeds and how she healer,she spent most of her time lies. In Daoist sects, the leading men attained goddess-hood. The stages of visiting and helping other families. slowly squeezed out female leaders. these journeys often reflect the natu- But her husband grew jealous of Butwherethe village wise women ral phases of women’s lives. In youth her rising fame, not to mention her in Europe werecommonly labeled as and child-bearing years, they are neglect of wifely service to himself. witches serving Satan, China’s wise often idealistic rebels with apassion In ahuff he denounced her to the women retained acertain popular for rightingwrongs. They often re- police for lechery and witchcraft.The respect. Accordingtoatraditional fuse arranged marriages, or defiantly authorities slammed her in jail, but joke, thereare nine kinds of Chinese choose their own mates. In maturity she escaped into immortality like a religious women—the “three aun- they generally turn to disciplines of birdthrough the bars, leaving only ties and six grannies.” Theseare the meditation, fasting,inner alchemy, her slippers behind. Daoist nuns, Buddhist nuns, fortu- or sexual abstinence. In old age they Such snippets of folkloreoffer netellers,matchmakers, shamans, might leave home and devote them- glimpses of the goddess legends.But healers, spirit mediums, herb or drug selves completely to aspiritual quest. many storiesare far richer in detail sellers, and midwives (Despeuxand After attaining theWay,they become and depth.Toillustrate the folklore Kohn, 2003, 151). As thejokesug- spiritual teachers (Cahill1993, 240). better,let me describe the legends of gests, probably most women doing Some became founders of multi- two South Chinesegoddesses,and these sorts of work aremature, and generational teaching lineages,such the religions they founded. often past child-bearing age. They as Cao Wenyi’s Purity and Tranquil- arecommon local women, doing ity lineage. They sometimes formed Guanyin’sFighting common wise-woman work, and associations of female teachers, like Daughter the crafts they practiceare probably the College of Priestesses at Linjin older than recorded history.Tothis Long ago, in the 700s CE, the (Blumenberg, 2006, 43). Of course prefect of adistrict near Quanzhou daymostChinese villages have their some immortals were child prodigies auntiesand grannies, who often do (on the Fujian coast) tried to build a like Chen Jinggu, who rose through bridge across atide-swept arm of the good business. Some of them achieve all these phases of inner growth by regional fame as saints or living god- sea. The passage was dangerous, and early adulthood. travelers had drowned thereevery desses, however strangetheir ways These goddesseswereusually may seem to outsiders. year.But wherethe bridge was most prodigal daughters, divorced wives, needed, thereitwas most difficult or widowed mothers. Their actions to build. The foundations for pilings AFolklore of Women’s showed strength and independence across the bay had to be huge, and it Spiritual Adventures rather than duty or obedience. They was bound to be expensive. The pre- In reading the lives of immortal werepeople with acalling, and if fect thereforeprayed to the goddess women we find broad patterns and their families could not acceptthat Guanyin for help in the enterprise. variations on common themes—as calling,the goddesses oftenran away. The goddess answeredhis prayers, in Joseph Campbell’s herojourneys. So the Han dynasty saint Zheng appearing wondrously in aboat be- Each immortal has akind of life story, Wei(Cheng Wei) was abused by forethe fishing villages. As the local her army officer husband, feigned people flocked to the shoretosee

22 Fall 2013 this marvel, Guanyin announced she king’s rebellious brother.The sworn the fetus “to feed its life.” At that would marry whoever could throw a sisters also saved the kingdom of Min moment, Chen Jinggu beganto coin and touch her.Hundreds of men from an assault by evil spirits. But of hemorrhage badly.Realizing what rushed forward, throwing coins out all the enemies Chen Jinggu fought, had happened, she staggered back to her boat. The coins landed about the worst was the white water snake to her mother’s house to engage the her feet, filling the bottom of the born from Guanyin’s hair.Once it snake in mortal combat. With her craft. The fund-raising gambit was attacked the king’s palace, and Chin strengthalmost gone, she managed working very well, till one vegetable Jinggu managed to drive it away only to kill it. But when it died, she died seller managed to hurl ahandful of after it ate all the king’s consorts. as well—because it was the other half silver powder which touchedthe Another time it attacked abrilliant of her own soul. goddess on her hair.Realizing what young officialnamed Liu Qi, who After dying at age 24, Chen had happened, Guanyin promptly happened to be the man reincarnated Jinggu went in spirit back to her disappeared. Desperatetoclaim his from the drowned vegetable seller. teachersonMount Lu. Thereshe prize, the vegetable seller hurled After adesperatestruggle, Chen finally learned the wise woman’s arts himself into the sea after her,and Jinggu was able to save him. The two of childbirth. She took backthe spirit was drowned. At this, the goddess promptly fell in love, and so the great of her unborn child, and transformed reappeared. Pulling out the silver- shamaness married. Thevegetable him into the child-god San Sheren, coated hair from her head, she cast seller was granted his wish to marry otherwise known as the ThirdSec- it on the sea. Then she bit her finger, the goddess, but only on the other retary Who Rides the Unicorn. Chen sucked the wound, and spat blood side of death. Jinggu herself received the title of the into the water.Unknown to the Some time afterwards, the Lady Linshui. amazed observers, she sent the soul Kingdom of Min suffered adeadly The first temple to Lady Linshui of the vegetable seller to be rebornas drought, and Chen Jinggu was was dedicated in 792 CE, in Daqiao ascholar in Gutian. called as chief shaman to invoke village. Legend says the temple was As achain of results, the bridge rain. This ritual involved the dif- built on the site of acave where was built with the money in the boat. ficult and strenuous feat of dancing an older python goddess had been The silvered hair from Guanyin’s on the waters. It had to be done, and worshipped. Originally,this python head came aliveasawhitefemale couldn’t be delayed. But Chen Jinggu goddessmay have been acreator sea snake. The blob of blood floated was pregnant at the time, and in no snake-woman, like the goddess Nü to the lower fordofthe Min River, condition to undertake the arduous Wa.But in some split of roles, this py- whereachildless woman was wash- dance. Therefore, she magically took thon had becomeagoddess of death ing clothes. She saw the curious red the fetus from her womb, sealed as opposed to birth. Every year it had clot in the water,ate it, and conceived it againstinjury,and kept it at her taken two childrenback to the realm agirl prodigy. mother’s house. Then she returned of death, till Chen Jinggu fought and The girl,named Chen Jinggu, to performthe ritual. killed it. And so, in the cave beneath could talk soon after her birth. She While she was out on the waters Lady Linshui’s enthroned image, the could write soon after learning to dancing, the white snake broke into mummifiedbody of Chen Jinggu walk. Afew moreyears, and she her mother’s house and swallowed reportedly lay on the slain serpent’s announced herself ready to leave head. So these ancient goddesses of home on aquest to learn magic from life and death, after their struggle as the spiritual adepts on Mount Lu. In opposites, lay together in eternity. her apprenticeship as ashaman, the Lady Linshui was officially rec- girl mastered every magical art save ognized in the emperor’s Register childbirth. She didn’t botherwith of Sacrifices aroundthe year 1250. that becauseshe wasn’tinterested in Perhaps the rulers of the Southern getting married. Sung dynasty sought her aid against On returning home, Chen Jinggu the advancing Mongolhorde. Her rejected her mother’s efforts to find shamanic lineage, called the Sannai her ahusband, and set up practice as Lüshan, practicedhealing,exorcism, aprofessional shaman. She was hired soul-calling, seasonal rituals, and for traditional jobs like rain-making, funerals down the centuries. The spirit-calling, or exorcising demons. primary temple in Daqiao burned Beyond that, she trained agroup of in 1875, but was carefully restored. sworn sisters, forming ashamanic Then in 1950, Communist anti- band of heroines. Her yinbing (sol- superstition rioters defacedstatues diers of yin) helped lift asiege of of thegoddess. The RedGuards Fuzhou city,overcoming forces of the inflicted moredamage in the 1960s.

The Empty Vessel 23 The Communist governmentpassed daughter who would rather be dead laws against feudal superstition, than followher parents’ wishes for as if all the spiritual heroes of vil- the family’s good.Inanotherculture lage China had been fronts for the she might be cursed as asoul bound people’s oppressors.But most local for hell. But theremust have been women trusted their own traditions morethan Confucian orthodoxy in and values. Since 1980 they restored the cultureofmedieval Fujian, be- and expanded the Lady Linshui’s cause Mazu transcended this death temples.Her devotees argued that like asaint. She was soon reported the laws againstsuperstition did not appearing to moresailors than ever apply to them, because their goddess before. In someaccounts she came is real. wearing ared dress, which was a In the past few decades, anum- garb associated with suicide. Such ber of books and movies about Chen an apparition might normally be the Jinggu sold well. She featuredina stuffofnightmares—yet she was 1980s TV series, but her mediums deemed apowerfulsavior. and shamanesses felt it failed to do Temples dedicated to Mazu soon her justice. In 1993, an organization appeared, and growing numbers called the “Association of Research of people paid her worship. Her on Civilization and the Association temples wereoften built over older of Research on Popular Literature In medieval Europe, witches buildings, stones,orstatues,which and Arts of Fujian” hosted an inter- werebelieved to travel by night, had been dedicated to moreancient national conference on “Research and to have power over the forces local goddesses. As Mazu literally into Chen Jinggu’s Cult.” The cult’s of wind, lightning, or fertility. The absorbed these holy places, her folk- temples received arising flow of old-fashioned villagers often revered lorepicked up the attributes of other guests and pilgrims,many of them such people as wise women, but the goddesses. She became aprotector of from overseas. Worshippers of the authorities feared them. Women ac- mothers in childbirth. Bothpirates goddessclaim that she and her sworn cused of having such powers were andwealthy traders calledonher sisters still rove the world, fighting commonly killed. But in medieval to protect their ships.She saved the injustice wherever it appears. It is Fujian, the villagersbegan turning Ming navy in the late 1300s, using mi- said they fought in Vietnam against to Mazu forhelp. Rumors spread raculous balls of firetoguide Admi- the Americans,sidebysidewith their downthe coast, that in caseafter ral Zhou Zuo’s battleships through Vietnamesesisters (Baptandier,1996, case, this woman saved sailors in dangerous reefs. The great explorer 105–135). distress. It seems that Mazu was an Zheng He invoked her protection adept in lucid dreaming, like some for his 60-ship, 30,000-sailor expedi- The Queen of the Seas other Daoist or Buddhist saints who tions to India, Africa, and the South practice healingorteaching from a Another goddess story from Pacific in the 1400s. When waves dream state. Soon she was in great South China illustrates the constant of pirates infested the coast, Mazu demand, intervening like atradi- emergence of new cults over time. helped sink their ships or poison tional trance-born shamaness to deal Mazu (Ma Tsu) is famous as asavior their water.Some researchers, how- with droughts, storms, or plagues. of sailors at sea. She saved people in ever,claim therewas aconnection Under her protection, sea commerce her sleep by the power of her dreams. between pirate outposts and Mazu’s flourishedonthe South China coast, According to legend, she was aboat temples, like the one on Lantau despite theemperor’s restrictions on person on the coast of Fujian in the Island. Anyway,even the emperor international trade (Gernant, 1995, 900s CE. She died at age 27 in a eventually found it prudent to honor 263–269). hunger strike, because she refused Mazu’s cult. He offered her homage, When she was 27 years old, to submit to an arranged marriage. recognizing Mazu with the slightly Mazu’s parents grew desperate to Mazu’scareer as asaviorstarted inaccurate title of Tian Hou—Queen marry her off. They arranged an en- when she dreamed one night that her of Heaven (Watson 1985, 294–320). So gagement against her will, and she fisherman brothers weresinking in a well was an utterly non-filial shama- defied them by refusing to eat. An storm at sea. She reached out to save ness respected. inflexible code of family duty met them, and stopped the hurricane. The Today,Mazu’s temples are an adamant woman, and neither one next day her brothers returned, say- among the busiest in China. She is budged.Mazu actually starved her- ing they had nearly died in astorm. worshipped by atotal of around a self to death,whichbythe standards Then they saw awoman coming hundred millionpeople, especially of conventional Confucianism, was to them on the water,quieting the on the south coasts of China and in closetothe worstofsins.Herewas a waves. Taiwan. From there, immigration

24 Fall 2013 spread her followers to perhaps most The Spiritual Journeys of If this sounds like kundalini countries in the world (Zhao Zewei, Daoist Women yoga, the parallel is often drawn. 1995, 406–415). Her cult is thereforea What generalizations can we But Chinese women often compared world religion, which is considerably makeabout thepractices andinsights their spiritual energy,not to arising larger than Judaism. of femalesaints? Maybe themain snake, but to an embryogrowing in thing is that their religions were its mother’s womb. They described The Possibilities for clearly built from their own experi- the stages of spiritual development Deviant Women ence. For example,they sometimes in terms of pregnancy,childbirth, and In many other cultures around describe the process of inner growth nurtureofaninner child. As the Dao- the world, such deviant wise women as spiritual pregnancy and childbirth, ist mystic WeiHuacun(d. ca.330 CE) werebarred from leadership by ev- or theconception andnurture of explained in her Gold Pavilion Classic, ery means available. For example, an “immortal embryo.” The Daoist How keep body and mind one? in Spain during the 1500s, numer- female sage Sun Buer (b. 1124 CE) Be like achild. ous women took religious vocations described aprocess which resembles Be awareofbreathing, soft and independent of the church. These spiritual insemination from awom- pliant. werecalled “beatas,” and they often an’s point of view.Asher teaching is To see the transcendent Dao, operated like Mother Teresas in the explained by Chen Yingning. have apuremind … streets—atatime when church- Every morning beforesunrise Don’t say No. sanctioned nunneries werecare- they would still their minds and sit To receive heaven’s blessing, fully cloistered from the world. The quietly,waiting for the sun in astate be empty like amother’s womb. church responded to these beatas of empty openness. Inwardly laying Give birthand nurture,then let with cautious concern. The women asideideas and thoughts,outwardly go. (Saso, 1995, 80–81) wereusually summoned to public disengaging themselves from objects, Daoists commonly speak of hearings,wherepriestly psycholo- all at once they forgot about the uni- merging male and female energies gists carefully discredited their ap- verse and broke through space. in aprocess of “inner alchemy.” The parent delusions of grandeur.For Then apoint of positive energy, practice usually involves controlled presuming to take religious initiative like adropofdew,like lightning, breathing, yoga-like physical exer- without God’s authority, many of would spontaneously appear in the cise,and variouskindsofmeditation these women weretaken away,and great void and enter their bellies, or visualization. The type of union sentenced to solitary penancefor the passing into the spine and rising to it works towardresemblesthe sense rest of their lives. the center of the brain; thereitwould of “ha-tha” (inhatha yoga),which But in China, the authorities turn into sweet rain and shower means aunion of sun (masculinity) never managed such control over the inner organs. The sages would with moon (femininity)inagreater popular religion—at least not until then causethis energy to circulate wholeness (Sovatsky,2009, 209). Ac- the brief Maoistperiod.Confucian throughout their bodies,cleaning cording to the CompletePerfection orthodoxy exerted expectations on them out and burning away pol- (Quanzhen) school of Daoism, the women mainly through their fami- lution, to change their bodies into spiritual journey startswith “external lies. But if aholy woman could avoid masses of purelight. (Cleary1989, 43) and internal strengthening” exer- domination by her family,she was cises—to unblock the body,stimulate usually free to build any career the vitality, and still themind. When that market would bear.Ifshe ran away foundation is built, a“firing process” from home, she was free to starve or of deepbreathing andmeditation found anew religious sect. The pub- incubates the internal energies. As a lic commonly supported indepen- text called the “Diagram of the As- dent holy women, and many were cent and Descent of Yang and Yinin able to live on the offerings of their the Human Body” explains, admirers (Gernet 1962, 163–164). Heaven and earth arethe great If they acquiredareputationand forge, yin and yang arethe pivots of many followers, their leadership was transformation, and the unified qi [vi- seldom repressedbyany civicorreli- tal energy] is the great medicine. To gious authority.Under ambiguously refine the elixir,use your inner male “open” conditions, they could teach and female, yang and yin qi, and cir- their own answers to their own ques- culate them all around the inner stars tions, with little pressuretofittheir until they form the alchemical vessel. teachingtoamale-made orthodoxy. The Metal Mother [the QueenMother of the West] resides right there, and through wondrous transformations

The Empty Vessel 25 stimulates theqioflife. (Despeuxand Tantra-like sexual practicesamong Kohn, 2003, 187) their spiritual disciplines.It’s even These exercises aresometimes possible that Tantric practice evolved called “the dragon and the tiger first in China, then influenced Ti- swirlinginthe winding river.” The betan Buddhism,and later gave dragon and tiger areterms for the rise to Indian Tantrism (Ching and inner male and inner female, and the Küng, 1989, 150). Most texts about winding river is the energy path up these practices arewritten by men, the backbone. When these circulating and these often portray the female energies rise to the heart, they are partners as ameans to the male ad- called “the sun and the moon reflect- ept’s goals. But though the women’s ingeach otherinthe Yellow Palace.” experience is not so well published, When they reach the forehead, they certain textsdescribe sacred sex from aretermed “the union of husband awoman’s point of view.The follow- and wife in the bed chamber.” And ing passage describes the sex life of this is just the beginning. Because agoddess in terms designed to toy then follows an incubation period with male fears: called “the ten months of pregnancy.” The Queen Mother of the West It is said that those who embark on is agood exampleofawoman who this journey cannot simply stop and obtained the path of immortality by turn back. Because next comes “the nourishing her yin. Eachtime she birth of the immortal child” (which had relations with aman, he fell sick, happens through the crown of the while she herself keptapolished, head as in kundalini yoga), “three transparent face of asort which had years of breast-feeding,” and raising no need of makeup. She fed herself the inner soul child to maturity.As continuously on milk, and playedthe the inner child’s capacities unfold,it five-stringed lute, always keeping grows capable of leaving its mother’s harmony in her heart and calm in body in akind of soul projection. her thoughts, without any desire. So, Ultimately,the old sense of identity the Queen Mother of the West never is transcended in amerger with the married, but she loved to couple entirety of life (Wong, 1997, 173–176; with young men. The secret could Despeux and Kohn, 2003, 19–21).Of never be divulged, for fear that other course this little outlineissimplistic, women would get it into their heads and for real explanations I’d suggest to imitate her methods. (Baptandier, Internal Alchemy by Livia Kohn and 1996, 134–135) RobinWang,orEva Wong’s Culti- According to legend, sacred sex vating Stillness: ATaoist Manual for was first taught to the Yellow Em- TransformingBody and Mind. peror by aseries of celestial ladies In recent decades, many Chris- called the Plain Maiden, the Color- tiandenominations sought to remove ful Woman, and the Mysterious sexist language from their worship Woman.These teachers reportedly services, hymns, and prayers. But it left texts on the “art of the chamber” is far morethan words that accom- which werelater lost. But other texts modate women in some of these abounded on the arts of generating Chinese traditions. These areschools health, vitality,and inner awareness of religious wisdom built largely by through sex. These include the “Yel- women, for women. Their poetry low Emperor’s Basic Questions,” and teachings arecreated through “Secret Instructions of the Jade women’s explorations of their own Chamber,” “Ten Rules of the Queen inner continents. In surveying their Motherofthe West on theProper evocative words, we have to wonder Path of Women’s Cultivation,” or what was ever gained by excluding the “Great Unity’s Instructionson female experience from religion. [Developing] Golden Fluorescence” (which Carl Jung and RichardWil- The Dao of Sex helm translated as “The Secret of Some Daoist adeptsinclude the Golden Flower”)(Despeux and

26 Fall 2013 Kohn, 2003, 39, 203–206). We might China,byJessica Leo. becomelike an infant?” (stanza 10). assume these teachings werehedo- Of course most women of past But the Jade Maiden didn’t just nistic celebrations of sexual pleasure. centuries wereilliterate villagers, give away the whole shop. Some But actually most of them were who wereconsumed in their rounds of the greatest secrets of life she single-mindedly focused on attaining of daily work. If they learned any- required her son to figure out for mental and emotional self-mastery. thing of sacred sex, they applied himself: “I am the chief of all the im- As aCelestial Masters’ text (called it in relation to their husbands. mortals, queenofthe wonderfulDao. “Esoteric Rites of the Perfected”) Few village women found the time The mysterious and numinous secret instructs, “Do not fail to observe the or privacy for any concentrated arts areall part of the Great Origin. proper order of attendance in the in- spiritual practice, at least till their How could Idisgrace myself by re- ner chamber.Donot harbordesirefor children weregrown. But those who vealing them?” After leading her son the ordinary way [of intercourse] nor did manageitwereoften able to to the brink of sagehood, she avoided fail to observe the teachings of con- learn women’s wisdom from female infringing on his own initiative, and trol …Donot lust to be the first nor teachers. made an exit worthyofthe Virgin fail to observe the rules of cultivation Mary: “She climbedinto ajade car- of the inner chamber” (Despeux and Women in Primitive Daoism riage drawn by eight luminants and, Kohn, 2003, 107). The “Heart to Heart Like other saviors, Laozi (Lao followed by ahost of transcendent Transmission of the Mysterious and Tzu)had amother, and as her son attendants, ascended into heaven Delicate” instructed, was increasingly deified, she be- in broaddaylight.” Later theJade [When the Numinous Father and came avirginal mother of the deity. Maiden became the Eternal Mother, the Holy Mother]are at work, their Reportedly,the mother of Laozi was Wusheng Laomu, who spoketo spiritsare in union, but not their bod- none other than the Jade Maiden of numerous women’s groups through ies. Their qi energies areincoition, Profound Wonder,who may be the spirit writing. She assisted countless but not their forms. The male must same Jade Maiden who lived with women in reaching paradise, and not loosen his garb and the female Peng Gu, the first man (Chan, 1990, guided religious societies such as the must retain her robe. They mutu- 39). As first described in Han times, White Lotus or the Unity Religion (or ally respect each other like divine Peng Gu had hatched from an egg, Yiguan Dao) (Despeux and Kohn, deities; love each other like father and then wandered the world for 2003, 59–60, 50, 42–43). Those who and mother.They keep still without countless eons. One day,however,he attained the Wayweresaid to live in moving until they feel moved by foundhewas not alone. With amaze- “free, spontaneous wandering,” like each other,and only then become ment and delight, he discovered the the Jade Maidenherself. interconnected. (Xun, 2009, 130) Jade Maiden was also wandering the Like other sages of early Daoism, By such methods, the Daoist fe- universe. Peng Gu asked for her love, many ancient female immortals were male adept Nü Ji reportedly attained and the first couple began the lineage basically yoginis, who withdrewto theWay. of divine ancestors. the mountains, practiced strict aus- In recent decades, these kinds According to the Wide Sagely terities,and became enlightened wild of teaching werepopularized in Meaning of the PerfectScriptureofthe women. Their independent quests numerous “Dao of sex” manuals, for Dao and its Virtue,“The Holy Mother weredescribed as “the path of higher general rejuvenation of couples. The Goddess was the Jade Maiden of virtue,” as compared to the lower popularized versions of such teach- Mysteryand Wonder as long as virtue of conventional religious ing generally omitted guidance from she residedinheaven. After she practice in temples or nunneries apersonal teacher,and made the had given birth [to Laozi], she was (Wang, 2009, 163–164). The women practice aset of self-help generalities. promoted to Goddess of the Great of higher virtue commonly reverted Modern peopleheardofsuch things One. As such she taught LordLao to away of life from beforefarming, from couplescounselors, or books in the basic principles of reforming replacing agrain-based diet with the library such as The TaoofLove and the worldand spreading the true herbs and minerals gathered from Sex,byJolan Chang, Sex, Health, and teaching” (Despeux and Kohn, 2003, the forest floor.Some lived on pine Long Life,byThomas Cleary, Healing 50). She reportedly taught Laozi the needles, mushrooms,sesame seeds, Love Through the Tao: CultivatingFe- cosmic natureofthe human body,the or bits of mica.Chang Rong ate only male Sexual Energy,byMantak Chia, course of its spiritual growth, and the raspberry roots. Yu Jiang became a Sexual Teachings of the White Tigress, arts of inner alchemy.Perhaps this is famous “hairy lady of the forest,” by Hsi Lai, or The TaoofSeduction: whereLaozi got lines like “Know the who reportedly escaped her role Erotic Secrets from Ancient China,by eternal and forgive /Forgive and be as concubine for Prince Ying of the Liao Yi Lin. Perhaps the most schol- altruistic /Bealtruistic and embrace Qinstate,and understandablyfled arly treatment of the subject is Sex in all /Embrace all and be like heaven” to the wilds.They found her there the Yellow Emperor’s Basic Questions: (stanza 16), or “Concentrating the hundreds of years later,living naked Sex, Longevity,and MedicineinEarly breath to the utmostsoftness, canyou and free on adietofpineneedles and

The Empty Vessel 27 pure qi energy (Despeux and Kohn, and Barrett, 2005, 132–133). Though formed with mainstream patriarchal 2003, 86–91). Likewise, the Tibetan men prevailed as priests, the ritual customs. master Yeshe Tsogyal reportedgoing guides werewritten for priests of to the caves of Mön “to practicethe both sexes: “Whenaman anda Daoism in the extraction of the essence of various woman receive the registers of the Dominator Age medicinal plants. Ibegan, however, three generals displayed on the al- Of courseDaoism was subject by taking the essence of minerals, tar,the man takes them from the left to all the pitfalls of other organized knowing that the quintessence of all and the woman from the right.” Any religions. As the Han dynasty col- these is contained in chongzhi, or cal- membercould take formalvows to lapsed into chaos around 220 CE, cite.” On this primordial diet, Tsogyal study under amaster. The standard traditional Daoismbegan changing reported, “My bodybecamelike a vow for an unmarried girl was as fol- into areligion of personal salvation diamond; no weapon could harm lows: “Grateful for weighty kindness from acruel and violent world. As it. My speech tookonthe qualities of the Dao from which Iobtained life, in other escapist faiths,the portals of the voice of Brahma, so that even I, an unmarried daughter,insuch and to salvation wereincreasingly staffed afierce tigress, when she heardme, such ayear,with adevoted mind by religious professionals. Organized became quiet and attentive. My mind take pleasure in the Dao. Although Daoism arose to compete with other passed into theimmaculatevajra-like Iamignorant Iembolden myself to religions, partly by claiming higher concentration” (Gyalwa and Chang- advance, and now take refuge at the authority.Its theologians developed chub, 1999, 78). Though Tsogyal was master’s gate” (Despeux and Kohn, “a vast system of celestial bureau- aBuddhist, her methods wereinthis 2003, 105–112). cracy,” reflecting the hierarchical case indistinguishable from those of All members of the Celestial world around them (Needham and Daoist ascetics, such as the master of Masters underwentformalinitia- Wang, 1956, 161). As in Christianity, medicinalplants, Baogu (300s CE). tions according to age and accom- some Daoist priests triedtomake Another legendary Daoist immortal plishment. These included rituals their founding sage into asuper- was Magu, or “the Hemp Lady,” who of “harmonization of the qi,”which human king. They made Laozi a was portrayed wearing atiger-head involved supervised ritual sex be- heavenly patron of rulers, who came pouch, asword, and aheaddress tween non-married initiates. The to earth as alordvisits his subjects. symbolizing the freedom of heaven. rite required three days fasting, and Many peoplefelt this was the highest She had wild hair and bird-like fangs. partners werechosen by ritual su- form of respect, since the emperors Clearly,some women went be- pervisors.Byall accounts, the men demanded such reverence for them- yond romanticized longing for the and women weretreated as equal selves. But fortunately,this division primitive Golden Age. participants, and equal beneficiaries between mortal supplicants and of the initiation (Robinet, 1997, 60). divine lords never seemed obvious Female Teachers in the Age It seems thesepeople viewed sexual- to most villagers. As Ge Hong wrote of Organized Daoism ity as akind of sacred power,which in his Biography of Spirit Immortals, “If As the Han dynastystarted to was ameans rather than ablock to one says that Laozi was aman who collapse in the 100s CE, various Dao- spiritual growth. realized the Dao, then people will be istleaders beganforming organized By around the year 200 CE, the encouraged in their efforts to emulate alternative communities, which soon growing Celestial Masters’ society his example. However,ifone depicts grew into formalreligious denomi- in Sichuansought independence him as asupernatural and wonderful nations. The Celestial Masters sect from the government. The leader being of asuperhumankind, then assigned priests to lead parishes, of- Zhang Lu presumed to halt military thereisnothing to be learned”(Kohn, ficiateatcommunal ceremonies,take conscription, and stopped sending 1996, 58). confessions of sin, and accept tithes tax revenue to the imperial court. In Likethe Confucianists, many (Ching, 1993, 103). All this gave scope due time, this quiet secession from Daoist leaders sought patronage for the rise of patriarchal power in the empirewas punished.General from their rulers. Occasionally they religious garb. But for at least the Cao Cao arrived with 100,000 men received it, and wereemployedas first one or two hundred years, this in 215, but the Celestial Masters state priests. Then, insteadofuphold- sect maintained acertain balance of didn’t fight. Their leader submitted ing ancient village traditions against yin and yang. The priestly leaders to imperial authority lest livesbe the cult of state, they began preaching claimed that all members of the sect, lost. The Han rulers then ordered the conventionalmorality to thepeas- male or female, were“priests,” and community dispersed across China ants. Under Mongol rule in the late capableofreceiving transmissions (Wong, 2007, 56–59). That way,they 1200s, Liu Yu founded aPureLight from spirit guides. When amember becameaChina-widesectrather Movement (Jingming Dao) which channeled atext called “Demon Or- than alocal alternative society.When pleased the warlordrulers by push- dinances of Lady Blue,” it seems the scatteredamong ordinary Chinese ing loyalty,respect, and obedience as community respected it (Kleeman communities, they increasinglycon- the cardinal Daoistvalues (Robinet,

28 Fall 2013 1997, 215). Somehow,the Daoist path flowers, waves aswordand dances came to involve concocting potions with plates. They call this jumping to ensurethe emperors’ eternallife. demons. Thereare also sorceresses As in other religious rivalries called devil-women” (Weller,1994, across the world, many Daoist lead- 65). As Min Jiayin says, “Daoism has ers tried to have themselves patron- always enjoyed the favor of women ized by the government. And if in Chinese history” (1995, 593–594). successful, they oftentried to sup- As women’s wisdom is compared to press other religious leaders. This water,Daoism is commonly called commonlyinvolved discrediting “the watercourse way.” villagewisewomen, while claiming their jobs for professional male Realized Women of priests. But over time, Daoists lost the Institutional Daoism competition for official status. Con- Though the organized formsof fucianism prevailed in the struggle Daoismslowly grew to resemble or- for state backing, and Daoism was ganized Confucianism,aminority of demoted to arustic religion of village important female leaders maintained people. Popular Daoism resembled alternative Daoist institutions. the pre-Christian cults of European In the 300s CE, awoman named villagers, which the state-backed WeiHuacun founded anew sect church viewed as crude superstition of Daoism, the Highest Clarity or witchcraft.Wehear of Confu- (or Shangqing)school. Weiwas a cian officials righteously destroying devotee of Celestial Masters Daoism, hundreds of “unauthorized” shrines, and became asupervisor of train- hoping to stamp out “weirdand im- ing for clergy.She was responsible moral things” that “lead astray the for drawing up curriculum for the sons and daughters of good families” sect’s clerical schools. But Weigrew (Weller,1994, 169–170). In the Tang increasingly critical of the whole dynastycourt,formerlycelebrated organization. She said it fostered Daoist priestesses like Li Ye and Yu dependence on professional clergy, Xuanji weredenounced by dour and focused on goals of wealth and Confucian ministers as “next to pros- power,rather than honoring heaven titutes” (Guo, 1995, 303). Later,the and earth. She decided to resign Manchu Qing dynasty(1644–1911) her position and develop her own placed all Daoist or Buddhistinstitu- approach to Daoism. After aperiod tionsunder government control.The of spiritual struggle, she received Ministry of Rites outlawed women an inner guide—an old man named from becomingnuns untilthey were Wang Bo,who she creditedwith past child-bearing age (Despeux and anew text called the Great Cavern Kohn, 2003, 64–65, 207). The Man- Scripture.After that, Weibecame an chus grew so paranoidabout rebel- independent teacher and founded lions from “sects,” that they actually her own lineage. Her approach was imposed apenaltyofbeheading for anew integration of diverse prac- anyone “employing spells and in- tices, which included meditation, cantations in order to agitateand visualization, breathcontrol, and influence theminds of the people” yoga-like calisthenics.(Wong, 2007, (Ownby,2002, 229). 72–76,80–81). After she died, Wei Still, for all this periodic cen- appeared as aspirit teacher to amale sorship,popular Daoism usually disciple named Yang Xi, who further escaped government control. In the established Highest Clarity Daoism villages, “superstition” prevailed. As as amajor sect. aGuangxi province gazette reported Besides WeiHuacun, Highest in 1897, “When people aresick they Clarity Daoism claimed to receive do not take medicine but instead texts and guidancefromseveral god- invite Daoists to worship the peck desses, includingthe Queen Mother measureand pray to the stars, or of the West, the Lady of the Purple they call in asorcererwho wears Tenuity (Ziwei Furen), and the Lady

The Empty Vessel 29 of Highest Prime (Shangyuan Furen). exorcisms called “thunder rites” sically invisible to outside observers. The sect soon developed aseries of and her priests were“thunder of- Maybe we get apicture of how these large monasticcommunities, which ficials.” (Despeux and Kohn, 2003, associations worked from acollec- women from all statesoflife could 17, 131–133). In the 1100s, awoman tion of women’s writing, assembled join. The Highest Clarity nunneries named Sun Buer (1119–1182) became in 1906 by He Longxiang. This was accepted women seeking to avoid theseventhmaster of the Complete aseries of 20 documents,all of them unwanted weddings, wives who fled Perfection (Quanzhen) sect of Dao- products of spirit writing séances incompatible husbands,orformer ism. After her marriage fell apart, conducted by women of alarge ex- prostitutes. It was okay to go from she became anun at Golden Lotus tendedfamily. Thetexts were report- courtesan to saint. Around the year Hall, and received atitle as “Serene edly received from several Daoist 500, the Highest Clarity sect had 57 One of Clarityand Tranquility.” She immortals, including Sun Buer and monastic houses on its holy moun- attained full enlightenment in 1179, He Xiangu. The writings varied be- tain, Maoshan. Of these, 18 weresu- and founded asub-sect called the tween one and 20 pages long. They pervised by female abbots (Despeux Clarity and Tranquility (Qingjing explained how practices for women and Kohn, 2003, 14, 111–118, 128). Pai) branch.Later,the Complete Per- differed from those for men, and WeiHuacun was an inspiration fection secthad othersub-lineages discussed whichpractices weremost to women across China, and achal- inspired by women. One was the appropriate for virginal, mature, or lenge to the attitudes of most male Morning Cloud (Yunxia Pai) lineage, post-menopausal women (Despeux Daoist leaders. In one folktale set which claimed to originate with He and Kohn, 2003, 64–65, 207). Usually, in Tang times, an 11-year-old girl Xiangu, alegendary female member such loose networks of women and named Xie Xiran told her tutor, “I in the Eight Immortals of the Bam- their teachings flew under the radar have an infinite admiration for Wei boo Grove. Anotherlineage,called of recorded history. Huacun. Iwant to be like her when “Purity and Tranquility,” venerated Over the past century,Dao- Igrowup.” Later she left her home the great femalepoet Cao Wenyi. Cao ism supposedly died out as the in Sichuan and went to the eastern was famously honored by Emperor headlights of modernism banished mountain of Tiantai, hoping to gain Huizong (r.1101–1126), who gave superstition. For several decades enlightenment. She became the stu- her the title “Great Master of Liter- Daoist institutions declined to almost dent of amale master named Sima ary WithdrawalintoClear Empti- nothing. But it seemsunorganized Zhengzhen, but he withheld the ness.” Though most Daoist clerics religion just went underground, moreadvanced teachings from her, weremale, the female minority was then sprouted again. The aunties feelingthat awoman was somehow always substantial. Down to the Qing and grannies resumed their trades unworthy.After several years, Xie dynasty (1644 to 1911), about athird of spirit writing,inner alchemy, went away looking for amoreopen of Complete Perfection sect clergy meditation, TaiChi, herbal medicine, teacher.When she finally came back, werewomen. (Despeux and Kohn, astrology,geomancy,etc. These vari- he apologized, saying, 2003, 145–147, 18, 133–134, 157–158, ous practices drew attentionfromthe "It was my fault that Idid not 94–98). curious, even in big cities. By now, give you the highest teachings.Sev- many North Americansare more eralmonthsago Iwas approached ATraditionFlying familiar with such “eastern-style” by an immortal who told me, “The Under the Radar spiritual practices than they arewith Dao cannotbebound by rules and Beyond all the clerical institu- worship and prayer. The less orga- regulations.The teachingsshould be tions, women still prevailedinthe nized Daoism gets, the morepopular given to any student who is worthy realm of popular religion. Even the it seems to grow. of receiving them, regardless of age, increasing segregation of the sexes Excerpt from AGalaxy of ImmortalWomen: sex, or social status.Don’t forget that under Qing-Manchu rule (1644–1911) the founder of your lineage, Lady The YinSide of Chinese Civilization by pushedarise in written teachings Brian Griffith. Copyright 2012 by Brian WeiHuacun, received the Shangqing specifically for women. These texts Griffith.Usedbypermission of Extermi- teachings from the immortal Wang (which wereoften penned or collated nating Angel Press: www.exterminatin- Bo.” (Wong, 2007, 114–118) by male Daoists) included “Methods gangel.com. All rights reserved. Over the centuries, aseries of of Female Alchemy” (1801), “Essen- other Daoist lineages werefounded tial Methods for the Female Golden Brian Griffith grew up in Texas, studied by women. Around the year 900, Elixir” (1813), “The Precious Raft on history at the University of Alberta, afemale priest named Zu Shu had Paired Cultivation of Women” (1834), and now lives just outside of Toronto, Ontario. He is an independent histo- visionary encounters with the Holy or “Xi Wang Mu’s TenPreceptsonthe rian who views historical researchasa Mother of Numinous Radiance Proper Female Path” (1834) (Valussi, (Lingguang Shengmu), and founded means to understanding how cultural 2009, 141–143). Networks of women history influences our lives and can ateaching lineage called the Wayof formed to compose or convey teach- point towardcontemprary solutions to PureSubtlety.Her sectperformed ings, and these associations wereba- the world'sbiggest problems.

30 Fall 2013 Cha Dao: The WayofTea by Solala Towler

In China,the art and practiceofdrinking tea is rootedinDaoism, and emerged from aphilosophythat honored alife of grace and gratitude, balance and harmony, fulfillment and enjoyment –what the ancient Chinese called Cha Dao or the Way of Tea.

Cha Dao takes us on afascinating journey through the WayofTea, from its origins in the sacred mountains and temples of China, through its links to Daoist concepts such as wu wei or non-striving and the Value of Worthlessness, to the affinity between TeaMind and the Japanese sprit of Zen. Interspersed are aliberal helping of quotes form the great tea masters of the past, anecdotes form the author’s own trips to China, and traditional tea stories from China and Japan. The unique health benefits of tea are also explored, and achapter is devoted to the history, characteristics and properties of 25 different tea varieties.

This book will interest tea lovers, as well as those who want to learn more about tea culture, Daoist and Zen thought and practice, and Asian History and culture. $17.95 +$5s&p Abodeofthe EternalTao Areviewersays: ChaDao is notonlyawonderful bookontea,its history, and 541.345.8854 thejoy of appreciating itswarmthand itsmanyflavours,but is also an excellent primer on Daoist thinking andliving.Iloved this book. It informed me abouttea www.abodetao.com andthe customssurrounding it,lifted my spirit, andsharpened my mind.For (autographed copies available) thosewho enjoytea,itdeservesaplace on your bookshelf.

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The Empty Vessel 31 Reviews

Convergence with Nature: ingly reveals that he himself enjoys “playing his saxophone ATaoist Perspective in the moonlight.” Green Books, $24 Returning periodically to the subject of the natural by David E. Cooper world, Cooper addresses the “Wilderness Ideal” and notes Review by Kent Guthrie that Taoism can add aspiritual element to contemporary ecological concerns. “Tranquility and contentment,” he tells us, “cannotbefound in the dust-filled trap of acity.” David E. Cooper,Emeritus He warns us, “The Daoismoftoday may choose not to Professor of Philosophy at Eng- participate in ecological activism. The sages disengage- land’s Durham University,has had ment reflects compassion for all beings…butterfly’s or adistinguished career writing sur- cockroaches.” veys of philosophy for his students But the sage will not be an eco-warrior.Just stay at as well as in-depth studies of Nietzsche, Heidegger,and home and tend to the garden….Gardening is the appro- the Existentialists. priate intervention in nature.” The meaning of the Taoist Professor Cooper is an avid gardener and in 2006 he garden is truth.” Cooper quotes from James Miller,“Taoists wrote Philosophy of Gardening on “naturewriters” and arethe gardeners of the cosmos.” “how humans relate to nature.” Perhaps this interest led It is clear that, for Professor Cooper,Iwewish to him to take up the subject of Taoism in 2012. develop the qualities of aTaoist sage, qualities he has Attractedbythe lifestyleofsages, Cooper sees phi- exhaustively researched, we must get out into the garden losophy as “a way of life…a path that leads and guides.” and plant something. There, perhaps to enjoy our “Con- As the title Convergences suggest, he wants us to unify with vergence with Nature,” we can lingerinsilence. nature. To that end he has collected general principles for everyone to followwhich will provide,“ascopefor personal reflection…how one should act and live.” Professor Cooper modestly shares anecdotes from his own contacts with naturetospur us along the path. Not being aSinologist, Cooper prudently steers clear Within of the complexities of the Chinese languageand history, Three Sources Sound avoiding for example, any comparison between religious Healing Journey and philosophical Taoism. He does make it clear that he Kristin Bowen, Ryan Powell is not religionist and that the Abrahamic religions, with &Jon Reinschreiber their “anthropocentric view,monotheism,mind-body $12.99 dualism and estrangement from nature” arenot his Tao- cdbaby.com/cd/withinsoundhealing ist cup of tea. Moretohis liking is his previous subject, Martin Hei- This cd, recorded live, is abeauti- degger,whom he quotes, “Solitude has the power to proj- ful and powerful journey using instruments suchasflutes, ect our existence into the nearness and presence of things.” harmonium, guitar,crystal bowls, drums, and didgeridoo. Cooper uses aphotograph of Heidegger’s Backfires chalet Twoofthe members of the group arelong-time students as an illustration in his book and tells us that Heidegger of qigong master Wu Zhongxian, which comes through enjoyed posing as aTaoist sage in front of his “hut.” clearly in their performance. This is music to put on with Cooper defines the concept of “De” in the Daodejing thelightsdown low,perhaps acandle or two glowing as “the capacity to functionproperly…One endowed gently,when you can really focus on the sounds and go with “De” is apowerful influence. The sage spreads his on the beautiful sound journey these students of the Way understanding through wordless teachings, fasting of the offer.Anyone who has ever visited aDaoist temple in mind, sitting and forgetting.” Cooper uses extended lists China knows that music is abig part of the cultivation to portray the Taoist sage as “relaxed, tranquil, balanced, practices there, both individual and in group ritual. This poised, with vital energy and still power,joining effort- musicmay notbetraditional “Daoist” music but it deeply lessly to the rhythms of the world,maintaining amodest reflects the cultivation of the musicians and will take you lifestyle, drinking wine or beer,conversing with friends on asonic journey deep into the heart of Dao. listeningtomusic,playing zither of flute.” Cooper touch-

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TheEmptyVessel Back Issues Many of our back issues have already sold out. If you would like to order back issues we still have afew sets of 50 issues available for $250 plus $35 p&h! (U.S. postage only) For overseas orders please [email protected]. Fall 1993 Premier Issue Winter 2001 Teacher of Natural Spiritual Truth: Lao Zi's Instructions for Spiritual Pracrice an interview with Hua-Ching Ni Creating aField of Healing Qi The Value of Worthlessness Summer 2002 Fall 1994 Longevity and the Eight Brocades Cultivating the Physical Body Daoist Sitting Meditation The Risks of Cultivating Internal Power Interview with Zhongxian Wu Zhuangzi Speaks Comics Summer 2003 ATaoist Abroad The Feminineand the Dao: Winter 1995 an interview with Ursula K. LeGuin Daoism and the Classical Chinese Arts "Nothing Special": The Daoist Roots of Zen Buddhism an interview with KennethCohen The School of Auto-Idiocy Fall 2004 SittingStill: Meditation Qigong as aPortal to Presence Spring 1995 Daoist Alchemy Daoism and the OriginsofQigong "Cultivating the Garden": Spring 2005 an interview with Maoshing Ni Winter 1996 The Inner Smile 21st CenturyStrategies for New Daoism Myth of Myself by Alan Watts Achieving Harmony in aWorld of Conflict Summer 2005 Jing Hwa: The Golden Flower of TaoMentoring Teachings From the Dao Spring 1996 Wandering on the Wind: TwoChapters from Zhuangzi Surfing the Wu Wei Spring 2006 Taoism for Children and Teenagers The Death of Chuang Tzu Summer 1996 The Dao of Consciousness Stillness in Motion: Joi Eden and Betty Sun The YinConvergence Classic Guidelines for Practicing Movement Winter 2006 Fall 1996 ADaoist TeaCeremony Curing Cancers Naturally Dao and Qi 12 Steps of AAA Adapted for Use with Taoism Wandering on the Wind: Winter 1997 TwoChapters from the Zuangzi Eight Immortal Days with Kwan Sai-Hung Spring 2006 Refining the Mind The Death of Chuang Tzu Exploringthe Terrain of Taoist China The Dao of Consciousness Spring 1997 Qigong Prison Ministery Qigong Cautions Summer 2006 Invoking the Heart of Compassion Transforming the Energy of Negativity Interview with T.K. Shih Spiritual/Mental Qualities of the Organs Summer 1997 EV Tour to China &Tibet Cha Tao: The WayofTea Spring 2007 The TaoofPerfect Eyesight Gardening with Qi Coordinating Consciouness: ATaoist View of Enlightenment Qi, Form and Spirit Interview with Eva Wong Winter 1998 Summer 2007 Taoand the Great Mother Discovering the IChing Qigong Mysteries and Practices Shen: The Celestial Storehouse TaoYin: Meditation in Movement Lu Yu Meets aTrueTea Master Summer 1998 Fall 2007 Working Out, Working Within Daoist Lower Dan-tien Psychotherapy Spring 2000 Medical Qigong The Eight Immortals of Taoism Qigong Master WanSu-jian Five Elements and Taoist Feng Shui Winter 2008 Health, Illness and Healing in the Inner Tradition Looking for Daoists in China, Summer 2000 Mortal and Immortal Huanyang Qigong: Trusting Your True Nature Tracing Life to Its Roots Understanding Chinese Medicine Qigong Fever Fall 2000 Qigong and Unconditional Love The Valley Spirit (Living Taoism) The Taoist Antidote to Stress and Illness

Fall 2013 Spring 2008 Special IChing Issue Summer 2011 The IChing: The Ox Herding Chart of Chan Buddhism The Motherlode of the Chi Revolution Global Warming: AMeta-Physical Perspective Introduction to the Guidance of the The Master of the Mountain: A Sixty-Four Hexagrams Conversation with Master Zhong Yunlong Flying with the IChing Fall 2011 Methods of Divination Qi Cultivation and the Dao Summer 2008 Taiji and Spiritual Cultivation The Secret Training of Daoist Cracking the Matrix Magical Incantations Winter 2012 The Making of an Immortal The World of Chinese Medicine The Crocodile and the Crane Qi Medicine and the Purpose of Cultivation Fall 2008 Immortality and the 14 WordsofLaozi Return to Wuyi Mountain with Spring 2012 Chungliang Al Huang Free and Easy Wandering: AWestern The Chinese way of the Sword Daoist Manifesto Sexual Qigong The TaiChi Swordand Chicken Soup for Daoist Alchemy Spiritual Swordsmanship Winter 2009 Introduction to Classical Feng Shui Returning to Essence Through Shamanic Summer 2012 Qigong and Sacred Sound Healing The Three Treasures and the Golden Embryo The Spirit of Tea Shen, Hun and Po in Chinese Medicine Dao at the Beach: Searching for Dao TaiJiand Dimensional Learning Persepctive in Daily Life Fall 2012 Summer 2009 Big Dipper Meditation Taijichuan as Qi Gong Eliminating Pitfalls in Qiogng Practice The Journal of Daoist Philosophy and Practice Winter 2013 $5.95 U.S. Canada $6.95 Healing Through Jade Woman Qigong Embracing the One: Daoist Meditation Slow But Simple Healing: Winter 2013 the Process Lao Zi -The HIdden Dragon Fall 2009 Taoist Sexual Meditation Qigong and the Dreamtime Art and Practice of TaiChi The NaturalProcess of Internal Alchemy Spring 2013 Zhuangzi: The Inner Chapters Food Cures and Diet Winter 2010 The Spiritual Warrior ADaoist Master's Search for his Daoist NatureMeditation Chinese Ancestry Summer 2013 Daoism in the Korean Mountains Qigong Mysteries Lao Zi –The Hidden Dragon Year of the Water Snake The Daoist System of Lao Zi: Part One Taoist Sexual Meditation TaiChi for Two

Art and Practice of Tai and more! Chi Spring 2010 Walking the Way: The Liezi: Forgotten Daoist Text? Zen Encounters with the TaoTeChing Bagua and TaiChi: Sophisticated Health Exercises ATaoist Master's Search for His Chinese Ancestry Pt. 1byChungliang Al Huang Summer 2010 Bagua: Why Practice This Old and ObscureArt? Mystical Wudang Mountain Guidelines for SettingUpaDaoist Altar ATaoist Master's Search for His Chinese Ancestry Pt. 2 Fall 2010 Chuang Tzu: The WayofNourishing Life Nudan Practice and Modern Women Taoists, Doctors and Shamans ATaoist Master's Search for His Chinese Ancestry Pt. 3 Winter 2011 Chinese Astrology and Inner Cultivation Wu Wei: The Daoist Art of Happiness ATaoist Master's Search for His Chinese Ancestry Pt. 4 Spring 2011 Daoism in America: AConversation with Xuan Yun(Mysterious Cloud) Pu the HEARTBack Into LOVE Speical Section on BiGu (Avoiding Food and Eating Qi)

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