DOCSLIB.ORG

Taoist Religion in Malaysia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Taoist Religion in Malaysia Chapter 8 Taoist Religion in Malaysia In writing about Chinese Religion, there is a need to mention daojiao, or Taoist Religion.1 Is there a Taoist Religion in Malaysia, and can we distin- guish Taoist Religion from Chinese popular religion? Kristofer Schipper re- gards Taoist Religion as the highest expression of Chinese popular religion (Schipper 1996, 3), and from this point of view the Chinese popular religion is Taoist Religion. Michael Saso focuses on Taoist rites, and his book Blue Dragon White Tiger is “a study of Chinese religion from the viewpoint of the religious Taoist, i.e., the man or woman called upon by farmers, merchants, artisans, and all walks of life to perform village festivals” (Saso 1990, vii). This perspective is closer to our understanding of the Taoist component in the religious life of those who follow the Chinese Religion. While there is a move to call Chinese Religion daojiao, the institutional Taoist Religion that developed in China does not exist in Malaysia. But there are Taoist priests who perform impor- tant Taoist services for the people. This is in line with the migration history of the Chinese. Since the early Chinese settlement, there have been some Taoist priests on hand to perform funeral services and temple rituals. In recent years, aspects of Taoist Religion have made themselves known not only through the existence of Taoist priests performing Taoist rituals but also through the exis- tence of Taoist organizations. The Taoist tradition in Malaysia is mainly derived from the Zhengyi sect (正一派) in China. One of the well-known early Taoist movements was that of Tianshi Dao 天师道 (Way of Heavenly Masters). After the end of the Tang dynasty, followers of Tianshi Dao dispersed among the masses and formed the Zhengyi Taoist sect (cf. Li 2007, 113). The sect had a strict system of ordaining priests, and so it was respected by the local society (Li 1996, 463–464). Citing the Guangdong Nianjian (Guangdong Yearly) of 1935, Lai Chi Tim points out that “in the towns and villages of Guangdong there were many commercially run daoguan” (Li 2007, 129). A daoguan is a place where a Taoist priest lives and operates his business, sort of a “Taoist priest’s shop.” Zhengyi is the main Taoist tradition in Fujian and Guangdong. As most Chinese migrants to Taiwan and 1 Here I use the traditional English terms Taoism and Taoist, not Daoism and Daoist, spell- ings derived from the pinyin transliteration of dao, as in daojiao, which I translate as “Taoist Religion,” and not the more common “Taoism,” because the latter term does not distinguish Taoist philosophy from the organized religion called daojiao. © koninklijke brill nv, leiden, 2018 | doi 10.1163/9789004357877_009 112 Chapter 8 Southeast Asia were from these two provinces, the Taoist priests in these re- gions belong mainly to the Zhengyi tradition. An important feature of this tra- dition is that the priests are huoju daoshi (火居道士); that is, the Taoist priests can marry and have children and stay at home. These Taoist priests are known in Minnan (southern Fujian) dialect (Hokkien in Southeast Asia) as saigong and in Cantonese as nam-mo. In Mandarin, Taoist priests are called daoshi. In this chapter, I will discuss the roles of Taoist priests in the complex of the Chinese Religion in Malaysia. Because of the lack of a label for their Chinese popular religion, some Chinese worshippers use daojiao (Taoist Religion) to refer to their religion. However, the development of Taoist Religion in Malaysia, if this can be so described, is related to the activities of Taoist priests and the aspirations of some university-educated Taoist priests and intellectu- als to promote Taoist Religion and Taoist philosophy, as well as the political motivation of individuals to unite Chinese temples under the name of Taoist Religion. The effort to form a national Taoist association to bring in Chinese temples has been made easier by the fact that some Chinese already loosely call their Chinese religious practices Taoist, and by the fact that Chinese Malaysians are responsive to calls for community loyalty as Malaysian society, in their view, becomes more racially bigoted and Islamized. In other words, the “development” of Taoist Religion in Malaysia is intertwined with the Chinese experience of settlement in Malaysia, and citizens are feeling more and more encapsulated in the politics of Malay dominance. Furthermore, the Chinese have become more and more connected to the globalized world of Chinese culture, and the transnational networks between Taoist organiza- tions play an important role, too. There are now many works on Taoism and Taoist Religion. For our purposes here, see Saso (1990) and Schipper (1996). Laozi is considered the religion’s founder and is referred to as Taishang Laojun (Most High Old Lord). Sanqing (the Three Pure Ones) is the collective name comprising the three impor- tant high Taoist deities Yuqing Yuanshi Tianzun (玉清原始天尊), Shangqing Lingbao Tianzun (上清灵宝天尊) and Taiqing Daode Tianzun (太清道德天尊). When a Taoist priest perform his rites (dajiao), it is necessary to set up the altars of Sanqing first and display their large pictures. Given the importance of Sanqing, the name is used in a number of Taoist priests’ associations, as we shall see. Cantonese Taoist Priests in Kuala Lumpur As Chinese migrants in Southeast Asia formed local communities, they needed religious specialists to conduct funeral rites. From an early period of Chinese .
Load more

Recommended publications
  • The Web That Has No Weaver
    THE WEB THAT HAS NO WEAVER Understanding Chinese Medicine “The Web That Has No Weaver opens the great door of understanding to the profoundness of Chinese medicine.” —People’s Daily, Beijing, China “The Web That Has No Weaver with its manifold merits … is a successful introduction to Chinese medicine. We recommend it to our colleagues in China.” —Chinese Journal of Integrated Traditional and Chinese Medicine, Beijing, China “Ted Kaptchuk’s book [has] something for practically everyone . Kaptchuk, himself an extraordinary combination of elements, is a thinker whose writing is more accessible than that of Joseph Needham or Manfred Porkert with no less scholarship. There is more here to think about, chew over, ponder or reflect upon than you are liable to find elsewhere. This may sound like a rave review: it is.” —Journal of Traditional Acupuncture “The Web That Has No Weaver is an encyclopedia of how to tell from the Eastern perspective ‘what is wrong.’” —Larry Dossey, author of Space, Time, and Medicine “Valuable as a compendium of traditional Chinese medical doctrine.” —Joseph Needham, author of Science and Civilization in China “The only approximation for authenticity is The Barefoot Doctor’s Manual, and this will take readers much further.” —The Kirkus Reviews “Kaptchuk has become a lyricist for the art of healing. And the more he tells us about traditional Chinese medicine, the more clearly we see the link between philosophy, art, and the physician’s craft.” —Houston Chronicle “Ted Kaptchuk’s book was inspirational in the development of my acupuncture practice and gave me a deep understanding of traditional Chinese medicine.
    [Show full text]
  • Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony
    Cultural and Religious Studies, July 2020, Vol. 8, No. 7, 386-402 doi: 10.17265/2328-2177/2020.07.002 D DAVID PUBLISHING Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony Wu Hui-Chiao Ming Chuan University, Taiwan Kuo, Yeh-Tzu founded Taiwan’s Sung Shan Tsu Huei Temple in 1970. She organized more than 200 worshipers as a group named “Taiwan Tsu Huei Temple Queen Mother of the West Delegation to China to Worship at the Ancestral Temples” in 1990. At that time, the temple building of the Queen Mother Palace in Huishan of Gansu Province was in disrepair, and Temple Master Kuo, Yeh-Tzu made a vow to rebuild it. Rebuilding the ancestral temple began in 1992 and was completed in 1994. It was the first case of a Taiwan temple financing the rebuilding of a far-away Queen Mother Palace with its own donations. In addition, Sung Shan Tsu Huei Temple celebrated its 45th anniversary and hosted Yiwei Yuanheng Lizhen Daluo Tiandi Qingjiao (Momentous and Fortuitous Heaven and Earth Prayer Ceremony) in 2015. This is the most important and the grandest blessing ceremony of Taoism, a rare event for Taoism locally and abroad during this century. Those sacred rituals were replete with unprecedented grand wishes to propagate the belief in Queen Mother of the West. Stopping at nothing, Queen Mother’s love never ceases. Keywords: Sung Shan Tsu Huei Temple, Temple Master Kuo, Yeh-Tzu, Golden Mother of the Jade Pond, Daluo Tiandi Qingjiao (Daluo Heaven and Earth Prayer Ceremony) Introduction The main god, Golden Mother of the Jade Pond (Golden Mother), enshrined in Sung Shan Tsu Huei Temple, is the same as the Queen Mother of the West, the highest goddess of Taoism.
    [Show full text]
  • The University of Chicago Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology A
    THE UNIVERSITY OF CHICAGO PRACTICES OF SCRIPTURAL ECONOMY: COMPILING AND COPYING A SEVENTH-CENTURY CHINESE BUDDHIST ANTHOLOGY A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ALEXANDER ONG HSU CHICAGO, ILLINOIS AUGUST 2018 © Copyright by Alexander Ong Hsu, 2018. All rights reserved. Dissertation Abstract: Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology By Alexander Ong Hsu This dissertation reads a seventh-century Chinese Buddhist anthology to examine how medieval Chinese Buddhists practiced reducing and reorganizing their voluminous scriptural tra- dition into more useful formats. The anthology, A Grove of Pearls from the Garden of Dharma (Fayuan zhulin ), was compiled by a scholar-monk named Daoshi (?–683) from hundreds of Buddhist scriptures and other religious writings, listing thousands of quotations un- der a system of one-hundred category-chapters. This dissertation shows how A Grove of Pearls was designed by and for scriptural economy: it facilitated and was facilitated by traditions of categorizing, excerpting, and collecting units of scripture. Anthologies like A Grove of Pearls selectively copied the forms and contents of earlier Buddhist anthologies, catalogs, and other compilations; and, in turn, later Buddhists would selectively copy from it in order to spread the Buddhist dharma. I read anthologies not merely to describe their contents but to show what their compilers and copyists thought they were doing when they made and used them. A Grove of Pearls from the Garden of Dharma has often been read as an example of a Buddhist leishu , or “Chinese encyclopedia.” But the work’s precursors from the sixth cen- tury do not all fit neatly into this genre because they do not all use lei or categories consist- ently, nor do they all have encyclopedic breadth like A Grove of Pearls.
    [Show full text]
  • Ancient Chinese Constellations Junjun Xu Beijing University of Aeronautics and Astronautics Room 424, Apartment 20, No
    The Role of Astronomy in Society and Culture Proceedings IAU Symposium No. 260, 2009 c International Astronomical Union 2011 D. Valls-Gabaud & A. Boksenberg, eds. doi:10.1017/S174392131100319X Ancient Chinese constellations Junjun Xu Beijing University of Aeronautics and Astronautics Room 424, Apartment 20, No. 37 Xueyuan Street, Beijing, China email: [email protected] Abstract. China, a country with a long history and a specific culture, has also a long and specific astronomy. Ancient Chinese astronomers observed the stars, named and distributed them into constellations in a very specific way, which is quite different from the current one. Around the Zodiac, stars are divided into four big regions corresponding with the four orientations, and each is related to a totem, either the Azure Dragon, the Vermilion Bird, the White Tiger or the Murky Warrior. We present a general pattern of the ancient Chinese constellations, including the four totems, their stars and their names. Keywords. China, constellations, mansions 1. Introduction Three enclosures, four symbols and twenty-eight mansions characterise the ancient Chinese constellations. This division of the starry sky began to appear in China before the Zhou and Qin dynasties. The three enclosures refer to three areas around the North celestial pole: the Purple Forbidden enclosure, the Supreme Palace enclosure and the Heavenly Market enclosure. The four symbols are distributed near the ecliptic Zodiac and the lunar orbit and are represented by four totems: the Azure Dragon of the East, the Vermillion Bird of the South, the White Tiger of the West and the Black Tortoise of the North. Every symbol was divided into seven sections which were know as mansions.
    [Show full text]
  • CHAPTER 1665 This Sound Penetration Is Extremely Strong. All
    CHAPTER 1665 This sound penetration is extremely strong. All over every corner of Li’s ancestral home. Everyone was shocked by this huge sound, and they all came outside the house of Li Jiazu. “hiss!” Seeing the scene before him, everyone gasped. Because outside the Li family’s ancestral home, there are densely packed soldiers… Can’t see the head at a glance. Looking at the flying flags, everyone recognized that this was the one hundred thousand Iron Brigade. Next to him are Ray’s Shura Army and Fan Shengnan’s Great Wall Army. Azure Dragon, Qilin, White Tiger… Heavenly Tribulation and Eighteen Horses; Dragoon Ghost army Heavenly Army, Earth Army, Xuanzi Army, Yellow Army; … Familiar faces. A hot-blooded man. Once they followed the God of War battlefield to kill the enemy. But the times have changed, after the era of warriors. These modern armies have all been abandoned, and few people can remember them anymore. They almost disappeared from public view. These are all undefeated teams! But now the national crisis is at stake. They stood up again. Even in the face of powerful warriors, they resolutely wanted to fight. Everyone has the same idea-to shed blood and sacrifice for Erudia! Shocked! Everyone in Jiangbei was shocked by the army in front of them! “Three hundred thousand troops, please go out of the mountain to protect Erudia and repel foreign enemies!” The 300,000 army knelt down to the ground and shouted together. Today’s main forces are all warriors, especially those who take the lead are the powerhouses of the supreme fourth and fifth heavens.
    [Show full text]
  • The Symbol of the Dragon and the Tiger in Chinese and Japanese Art
    THE RULERS OF SKY AND EARTH THE SYMBOL OF THE DRAGON AND THE TIGER IN CHINESE AND JAPANESE ART Grade Level This lesson is written for grades 9-12; it can be used in a World History or an Art class. Purpose To look at how symbols of power, the dragon and the tiger, are portrayed in the art of China and Japan; students will then compare and contrast this with the Western conception and portrayal of the dragon. Concepts In the Western world, dragons are portrayed as evil, fire-breathing creatures that must be subdued and killed by heroes. The Western dragon is seen as essentially negative, a symbol of evil and a sign of the devil. In Asia, the dragon is a positive force, a symbol of peace and harmony. Chinese and Japanese dragons are considered to be benevolent and auspicious. They breathe water rather than fire and have the power to bring rain, an important attribute in an agricultural society. The Chinese dragon is a supernatural, mythical creature that inhabits the sky and the waters and is connected with clouds, rains, and fertility on one hand and the emperor and his venerated ancestors on the other. For the last 4,000 years, the dragon has intertwined itself into all phases of China's social and political life as well as every form of art and literature. The dragon is the most important symbol of power, and the symbol of the emperor; no other animal has occupied such an important place in the thought and art of the Chinese people.
    [Show full text]
  • The Daoist Tradition Also Available from Bloomsbury
    The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1.
    [Show full text]
  • Dharaıi and SPELLS in MEDIEVAL SINITIC BUDDHISM It Has Become Common for Scholars to Interpret the Ubiquitous Presence of Dhara
    DHARAıI AND SPELLS IN MEDIEVAL SINITIC BUDDHISM RICHARD D. MCBRIDE, II It has become common for scholars to interpret the ubiquitous presence of dhara∞i (tuoluoni ) and spells (zhou ) in medieval Sinitic Bud- dhism1 as evidence of proto-Tantrism in China2. For this reason, infor- mation associated with monk-theurgists and thaumaturges has been organ- ized in a teleological manner that presupposes the characteristics of a mature Tantric system and projects them backward over time onto an earlier period. Recently, however, scholars such as Robert H. Sharf have begun to point out the limitations of this approach to understanding the nature of Chinese Buddhism and religion3. This essay will address two inter-related questions: (1) How did eminent monks in medieval China conceptualize dhara∞i and spells? And (2) did they conceive of them as belonging exclusively to some defined tradition (proto-Tantric, Tantric, or something else)? In this essay I will present a more nuanced view of the mainstream Sinitic Buddhist understanding of dhara∞i and spells by providing back- ground on the role of spell techniques and spell masters in Buddhism and medieval Chinese religion and by focusing on the way three select The author of this article wishes to express gratitude to Gregory Schopen, Robert Buswell, George Keyworth, James Benn, Chen Jinhua, and the anonymous reviewer for their comments and suggestions on how to improve the article. 1 In this essay I deploy word “dhara∞i” following traditional Buddhist convention in both the singular and plural senses. I also use the word “medieval” rather loosely to refer to the period extending from the Northern and Southern Dynasties period through the end of the Tang, roughly 317-907 C.E.
    [Show full text]
  • Nomenclature for Lunar Features at the Chang'e-3 Landing Site
    Acta Geochim (2017) 36(2):213–223 DOI 10.1007/s11631-017-0159-1 ORIGINAL ARTICLE Nomenclature for lunar features at the Chang’e-3 landing site Zhoubin Zhang1,2 · Chunlai Li1,2,3 · Wei Zuo1,2,3 · Xingguo Zeng1,2 Received: 22 December 2016 / Revised: 15 February 2017 / Accepted: 9 April 2017 / Published online: 27 April 2017 © Science Press, Institute of Geochemistry, CAS and Springer-Verlag Berlin Heidelberg 2017 Abstract Nomenclatures for lunar features always published after some necessary approval procedures by the accompany the progresses of human lunar exploration, International Astronomical Union. which has an important dual meaning in culture and sci- ence. The naming of lunar features not only can Keywords Moon · Chang’e-3 · Landing site · Lunar commemorate the outstanding contributions of academics, feature nomenclature masters in various fields, and popularize the traditional cultures of ethnic groups all over the world, but also have a critical function of providing accurate indicative informa- 1 Introduction tion on features with special morphology, origin, nature and scientific value. However, nomenclature for features at Planetary nomenclature, like terrestrial nomenclature, is the Chang’e-3 landing site, which has a more arbitrary used to uniquely identify a feature on the surface of a form without many constrains posed by a uniformed sys- planet or satellite so that the feature can be easily located, tem, is unlike the features for other morphological units. described, and discussed. Nomenclature for lunar features This paper originated from the actual needs for the originated in the seventeenth century, as early scientists in description of scientific exploration activities, interpreta- that era used telescopes to observe the lunar surface, named tion of scientific research and dissemination of scientific the remarkable features on the lunar surface according to results.
    [Show full text]
  • Worth the Splurge
    2016 BLACK BOOK SALONS & SPASWORTH THE SPLURGE WHETHER YOU’RE IN THE MARKET FOR A CHROME MANI OR HIGHLIGHTS THAT’LL CONVINCE CO-WORKERS YOU WERE BORN A BLONDE, THIS GUIDE TO BUZZY BEAUTY HUBS AROUND THE U.S. (TESTED BY A TEAM OF REPORTERS!) WILL PROVE INDISPENSABLE. DID WE MENTION YOU GET A DISCOUNT? by KATHLEEN FIFIELD reported by GRACE LEE THE NOW IN LOS ANGELES 245 BEAUTY BLACK BOOK Star stylists Alex Polillo and Mara Roszak, along with colorist Denis De Souza, opened Mare Salon CUT early this year. ANN ARBOR, NEW YORK MICH. BLACKSTONES 2 Ave. of the Americas; LILY GRACE 646-666-0574. COSMETICS & SPA In this bright white-on-white 306 S. Main St.; salon located in the lobby of 734-761-9350. TriBeCa’s hip Roxy Hotel, With an elegant but homey you’ll find stylist, founder, and HOW THE INSTYLE DISCOUNT WORKS ambience (imagine a hair genie Joey Silvestera. Mention InStyle when booking. The 20 percent discount charming tin ceiling painted “I showed him a picture of applies to the specific service and location described in navy and cream), this model Alessandra Ambrosio,” these pages (or on InStyle.com) in the month of October 2016. boutique-spa hybrid is the says our tester, “and he said, Offer is for one discount per person, per location. beauty destination in this ‘I can give you that exact college town. Whether cut,’” and he did just that. you’re a local or a visitor, After a shampoo in the five- consider it your go-to spot chair space, Silvestera (who grazed the cut with scissors “movement and definition” to get that unfussy cool- kept a positive atmosphere, to add a “diffused softness” without a side of high- girl lob courtesy of hair complimenting our reporter’s to the lob.
    [Show full text]
  • Proquest Dissertations
    TO ENTERTAIN AND RENEW: OPERAS, PUPPET PLAYS AND RITUAL IN SOUTH CHINA by Tuen Wai Mary Yeung Hons Dip, Lingnan University, H.K., 1990 M.A., The University of Lancaster, U.K.,1993 M.A., The University of British Columbia, Canada, 1999 A THESIS SUBIMTTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES (Asian Studies) THE UNIVERSITY OF BRITISH COLUMBIA September 2007 @ Tuen Wai Mary Yeung, 2007 Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-31964-2 Our file Notre reference ISBN: 978-0-494-31964-2 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par Nnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these.
    [Show full text]
  • The Journal of Taoist Philosophy and Practice
    The Journal of Taoist Philosophy and Practice Summer 2015 $5.95 U.S. $6.95 Canada The Five Fold Essence of Tea The Story of the Tao Te Ching The Functions of Essence, Breath and Spirit The Empty Vessel Interview: with Master Yang Hai and more! The Empty Vessel A Book to Guide the Way DAOIST NEI GONG The Philosophical Art of Change Damo Mitchell For the first time in the English language, this book describes the philosophy and practice of Nei Gong. The author explains the philosophy which underpins this practice, and the methodology of Sung breathing, an advanced meditative practice, is described. The book also contains a set of Qigong exercises, accompanied by instructional illustrations. $24.95 978-1-84819-065-8 PAPERBACK THE FOUR THE FOUR DRAGONS DIGNITIES Clearing the Meridians and The Spiritual Practice of Awakening the Spine in Walking, Standing, Sitting, and Nei Gong Lying Down Damo Mitchell Cain Carroll $29.95 $24.95 978-1-84819-226-3 978-1-84819-216-4 PAPERBACK PAPERBACK CHA DAO DAOIST The Way of Tea, MEDITATION Tea as a Way of Life The Purification of the Heart Solala Towler Method of Meditation and Discourse on Sitting and $17.95 Forgetting (Zuò Wàng Lùn) by 978-1-84819-032-0 Si Ma Cheng Zhen PAPERBACK Translated by Wu Jyh Cherng $49.95 978-1-84819-211-9 PAPERBACK WWW.SINGINGDRAGON.COM A Book to Guide the Way Step Into the Tao DAOIST NEI GONG with Dr. and Master Zhi Gang Sha New York Times Best Selling Author, Doctor of Traditional Chinese Medicine and Western Medicine The Philosophical Art of Change Damo Mitchell Tao is The Way of all life.
    [Show full text]