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Dao Yuan
Daoist Traditions of Restoration,Transformation, and Immortality
Valley Spirit Arts
Phoenix, Arizona
Guide to the
Sanctuary of Dao
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NoticeThis book contains spiritual images and scripture passages. Please
treat it with respect. Do not carry it into a bathroom; do not lay it
haphazardly on the floor where others may step on it. Do not mark
the inside pages, and do not leave it outdoors. If you must discard
this work, do so by burning it as you would an offering. Please store
it in a clean place and treat it with reverence.
Copyright 2011 Sanctuary of Dao.
All rights reserved. No part of this publication may be reproduced
or utilized in any form or by any means, electronic or mechanical,
including photocopying, recording, or by any information storage
and retrieval system, without prior written permission from Valley
Spirit Arts.
ISBN 13: 978-1-889633-46-6
ISBN 10: 1-889633-46-1
Valley Spirit Arts
Phoenix, Arizona
Printed in the United States of America.
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Mission StatementDedicated to the preservation and propagation of Daoist medita-
tion, health, and spiritual teachings for the betterment of Western
society, the Sanctuary of Dao holds five primary goals:
To produce and distribute Daoist literary and media
materials for the educational and spiritual benefit ofthe general public.
To establish an educational and practice center
for presenting Daoist teachings.
To maintain a website that provide educational,
cultural, and spiritual services and materials for
the Daoist community.
To develop strong ties with active Daoist templesin China.
The Sanctuary of Dao welcomes all Daoist adherents of any sect,
organization, or group to join us in promoting Daoist teachings.
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Front gate to the Temple of Foremost Clarityon Green Land Mountain (Jing Cheng Shan, )
Sichuan Province,built in the Jin dynasty (circa 300C.E.)
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AcknowledgementsThis book was compiled by the staff of the Sanctuary of Dao and
with the help of several of its members. The main contributors to this
book are Stuart Alve Olson (Lao Shi), Bao Mei (Lily Shank), Bao Dao
(Patrick Gross), Ben Shank, Kate Roeder, and Walter Melton. Other
assistance in helping form the Sanctuary of Dao was gratefully re-
ceived from Bao Su (Marguerite Mullins), Bao Hua (Sherri Chastain),Bao Guan (Mei Lan Shepherd), Bao Chang (Denis Gendron), Vern
Peterson, Professor Dave Capco, John Orlando, Michael J. Leone,
Jason Campbell, Amy Searcy, Ying Ying, Carrie Zhao, Jeff Upton,
Radek Zeman, Dave Appleton, Shi Jing and Shi Dao (from the
British Taoist Association), Dr. Teresa Chen, and Master Robert Yu.
To the great teachers and friends of Lao Shi who so generously
imparted their knowledge and teachings, we acknowledge and offerthe highest respect to Master T.T. Liang, Jonathan Russell, Madame
Lin Yao Guan, Master Oei Kong Wei, Chan Master Hsuan Hua,
Professor Ti Chen, Professor Wu-Yi, and Zen Master Roshi Katagiri.
Without them, the Sanctuary of Dao could never have come into
existence.
Benefactors
The following list of supporters, through their generous donations,
have made this guidebook a reality. All of us at the Sanctuary of
Dao are very grateful for their act of giving and support:
Bao Mei (Lily Shank)
Stuart Alve Olson (Lao Shi)
Michael J. Leone
Jason CampbellProf. Dave Capco
John Orlando
Vern Petersen
Four benefactors who wish to remain anonymous.
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ContentsSanctuary of Dao
About the Sanctuary of Dao...................................................... 1
About the Dao and Daoism ................................................ 5
About Daoist Way-Places .................................................... 7
About Schools of Daoism .................................................... 9
Sanctuary of Dao Honored Spiritual Immortals
and Ancestors.................................................................... 13
Three Pure Ones................................................................ 13
Three Immortal Founding Ancestors ................................ 14
Yellow Court Illumination Ancestors ................................ 15
Three Honored Sovereigns ................................................ 21
Golden Immortaless .......................................................... 22Sanctuary of Dao Way-Place Protocols.................................... 24
Entering the Meditation Hall ............................................ 25
Offering Incense and Bowing ............................................ 27
Triple Sanctuary Praise ...................................................... 30
Chinese Terms .................................................................. 32
Sanctuary of Dao Meditation Methods .................................. 35
The Four Meditation Methods .......................................... 35
Tranquil Sitting ................................................................ 38
Training the Spirit ...................................................... 38
Training the Breath .................................................... 42
Stages of Breathing...................................................... 44
Posturing the Body...................................................... 45
Supine Meditation ...................................................... 49
Standing Meditation ....................................................51
Walking Meditation.................................................... 51
Rejuvenation Exercises ................................................ 53
Events and Celebrations Calendar.......................................... 57
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White Jade Transformation TeachingsFirst Gateway: Daoist Philosophy .......................................... 62
Second Gateway: Nourishing Life .......................................... 65
Third Gateway: Harmonizing the Yin and Yang .................... 68
Yellow Court Illumination Teachings
About the Yellow Court Illumination Teachings .................... 74
The Twofold Yellow Court Scripture ................................ 75
Immortality Teachings ...................................................... 77
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The Sanctuary of Dao logo is an adaptationof the Yellow Court Illumination graphic originally
appearing in theYellow Court Scripture.
The left pillar represents the Yellow Court Illumination
teachings() and the right pillar,
the White Jade Transformation teachings().
The golden ball behind the image is a symbol
of the Golden Pill of Immortality.
The thatched-hut gateway represents
the entrance to the Dao.
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About the Sanctuary of Dao
Guan Yu Dao Yuan
The Sanctuary of Dao is an educational, spiritual, and literary or-
ganization dedicated to the preservation and propagation of Dao-
ism. In its literary function, materials on Daoism are produced and
distributed, along with in-depth commentaries to help people apply
the Daoist scriptural teachings to their lives and practices. Offering
spiritual services to its members and the public in the form of lec-
tures, ceremonies, meditation sessions, and retreats, the Sanctuary
of Dao also provides teachings through an array of courses and ma-
terials on a wide range of Daoist subjects. Other main goals include
developing an environment in which people may learn valuable
Daoist teachings and practices, as well as to procure a location that
provides an ideal setting for full-time Daoist practitioners to pursue
spiritual cultivation.
The Sanctuary of Dao as a spiritual organization is shaped by
the four governing principles of Daoism: non-interference, non-
contention, non-aggression, and non-conformity. True Daoistsattempt to never interfere or contend with other peoples core
beliefs or aggressively impose their ideas and way of life on others.
Daoism emphasizes self-cultivation and personal transformation
through various studies, and the Sanctuary of Dao provides these
Daoist studies in a balanced Western and Eastern context, giving
individuals the opportunity to benefit from Daoist philosophy and
practices. Students may then choose to integrate these teachings intotheir lives alongside their other beliefs and activities, or they may
choose to become committed Daoists. Either way, the Sanctuary of
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Dao values pluralism and egalitarianism and does not seek to putDaoism above any other philosophy or belief.
In applying the principle of non-conformity, Daoists believe in
a more individualized approach to spirituality, which makes teaching
and studying Daoism more individualized than the teaching and
studying of most other religions. Because people have their own dis-
tinctive natures and endowments, Daoism advocates that people
should discover what practices work for them. Each person has hisor her own personal Dao, and only an accomplished teacher can help
guide a person to the correct practices and path, as well as help him
or her follow it. Teachers of Daoism focus on what works best for an
individual student, rather than trying to make everyone follow a par-
ticular fixed practice.
In accordance with this model, the Sanctuary of Dao follows
the old and original Daoist tradition of a teacher-disciple relation-ship.
As to traditional Daoism, Daoism has changed so much from
its inception that it is impossible to say what true Daoist tradition
is. Cultural differences and beliefs make it nearly impossible to be
completely traditional no matter what era of Chinese culture is used
as a reference. The Sanctuary of Dao adheres to traditional teachings
but understands that they have to be adapted to Western culture.
In an effort to share Daoist wisdom with Western culture, the
Sanctuary of Dao wishes to make available teachings organized into
Three Gateways for Cultivation, and called as a whole, the White
Jade Transformation Teachings. These teachings enable students to
undergo the processes of restoration and transformation, so they
may strengthen their body, regulate their breathing, and illuminate
their spiritto follow their personal Dao and become true, prac-
ticing Daoists. These teachings are provided to anyone who wishes
to study and practice them.
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First Gateway: Daoist Philosophy(Dao Ren Zhe Shu, ). Chanting, recitation, ceremonial and ritual practices, Daoist
philosophical cultivation, scriptural study, scriptural works for con-
templation, all of which develop the spirit (shen), and merit and
virtue of the student.
Second Gateway: Nourishing Life (Yang Sheng, ). Daoist
internal alchemy, meditation, qigong, and Tai Ji and Praying Mantis
quan practices, which train the body in order to increase qi, health,and longevity.
Third Gateway: Harmonizing the Yin and Yang(He Yin Yang,
). Daoist male and female teachings for restoring youthful-
ness, building regenerative energy (jing), enhancing internal
alchemy, and attaining illumination.
The Three Gateway Teachings are primarily focused on restoration
and transformation methods of Daoist self-cultivation. The restorationpractices are undertaken to rejuvenate and develop the jing (physical
and regenerative energies) and to stimulate the qi (vitality and breath
energy) for acquiring youthfulness, health, and longevity. Transforma-
tion methods are then meant to apply the restored jing energy so to
mobilize the circulation of the qi in the body, and so uniting these two
energies (jing and qi) internally. Uniting them will cause the spirit
(shen) to be retained internally and thus bring about the experiencesof Spiritual Illumination, developing a Spiritual Force, and internally
begin forming the Elixir of Immortality.
Even though most students will study various courses fromthe Three Gateways, any aspect of these three teachings couldbe practiced as a complete art unto itself, and the masteringof any of these teachings is a goal worthy of a lifetime.
The Three Gateway teachings provide the foundational worknecessary for the highest teachings of the organization, known as
The Yellow Court Illumination. The Sanctuary of Dao makes avail-
able these teachings of the Yellow Court Illumination for accom-
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plished students, so that they may realize their internal energies,achieve clarity and tranquility in their lives, and ultimately immor-
talize their spirit. These Daoist teachings are based primarily on
the early Foremost Clarity Sect (Shang Qing Pai, ),
founded by the Immortaless Madame Wei Hua Cun (),
251 to 334 C.E. They are the Immortality Teachings of the Sanc-
tuary of Dao. Immortality practices use the experiences and ener-
gies of the Spiritual Illumination and the Spiritual Force forinvoking immortals both externally and internally to aid in the
achievement of immortality.
The Immortality Teachings are transmitted to students who not
only have thoroughly studied and learned certain teachings of the
White Jade Transformation, but who have also shown themselves to
be capable of learning the Immortality Teachings and trusted to carry
on the lineage of the Sanctuary of Dao.All these various teachings are offered so as to create skilledand knowledgeable students of Daoist self-cultivation who un-dertake the path to immortality. Especially in regards to in-ternal alchemy, this is not a matter of cultivating just oneaspect of the self, but the entire self. It is no small matter whenLao Zi states, It is because of the transformation of a person
that it is called obtaining the Dao.
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5
About the Dao and DaoismWhat is Daoism?
Daoism is one of two indigenous philosophies of China, the other
being Confucianism. In some accounts, Confucianism is repre-
sented as the older of the two, because Daoism was organized for-
mally after the advent of Confucianism.
Daoism teaches people how to live in complete harmony with
the natural order of things, namely nature. Nature, according to
Daoism, not only has the answers, but also the components and
workings to provide humanity with the solutions to any problem,
especially concerning health, longevity, and spirituality. Daoism
maintains that all solutions exist within nature itself. We only need
the intuition and insight to discover them.
Daoism, however, is so much more than described here. It is a
philosophy, a way of life, a religion, and a model and reflection ofnature itself. The principles of Daoism are so embedded into Chi-
nese culture that it is nearly impossible to see how deep, a result of
its nearly 5,000-year history of development.
What is the Dao?
The Dao is the underlying nature of everything. The ideogram
() shows a person floating with no resistance within the currentof a watercourse way, such as a river. So the Dao is a process of mak-
ing use of the natural flow of things. It precedes even Heaven and
Earth, and is the source of everything, and everything has its Dao.
Nature follows its Dao, and so should humanity as a whole, and
each individual. The Universal Dao is also called the Great,
Perfect, Constant, Cosmic, or True Dao. Whatever its
name, it refers to the source of everything existent and nonexist-entthe one constant behind all duality of yin and yang. Yin and
yang are considered the active and passive principles of the universe,
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defined by dualities such as male and female, black and white, andso on. From the interactions between yin and yang come the ten-
thousand things, or all phenomena.
The Dao does not have a consciousness, design, plan, or will,
neither was it created by a divine being. Rather, it is the underlying
nature and source of everything, including God, gods, and immor-
tals. Daoists do not pray to the Dao, but they do pay reverence to
gods, immortals, and spirits through ritual and ceremony. The of-fering of incense, bowing, and chanting within these ceremonies
and rituals are purely acts of respect toward these higher beings, all
of whom were originally mortals who cultivated and attained the
Way. The Dao is in everyone, but we have clouded it through false
thinking and perplexities, and so have forgotten it. Once we glimpse
the Dao and recall what we have lost, we can then return to the
Source (Dao).
What is a Daoist?
Daoists seek to find their personal Dao and live in accordance with
it. The personal Dao refers to each of us as individuals finding our
own path or purpose in lifeleading to an appreciation of life and
a perception of our immortal self. To discover and live according to
our personal Dao requires great clarity and insight. The way Daoists
gain clarity and intuition is through cultivating their internal ener-
gies, the Three Treasures (San Bao, ) through various practices:
namely, the Three Gateways of Daoist Philosophy, Nourishing Life,
and Harmonizing the Yin and Yang.
Daoists seek longevity not simply to enjoy longer life, but to
have more time to master their practices and cultivate their Three
Treasures. Through the cultivation of their jing and qi, Daoists seek
to strengthen their shen (spirit) to the point that it becomes fully
awake. Having a fully awakened spirit is the primary understanding
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of immortality in Daoism, and having achieved it means that atdeath, the spirit can determine where it wants to go and not be sub-
jected to confusion and trauma from the body dying. Death, to a
Daoist, is just a natural transformation, like going to sleep and wak-
ing up, rather than an endingand a Daoist wants to wake up alert
and with clarity.
About Daoist Way-Places
Although the Sanctuary of Dao provides teachings on Daoist culti-
vation, they are only effective for those with the ability to change.
As Master T.T. Liang frequently said, If you want to be immortal,
then change all your mortal ways.
In the past, Daoists changed their mortal ways by retreating
from the world to cultivate their practice and live in peace andseclusion. Daoist lifestyles ran the gambit from those who simply
wandered deep into the mountains and built a small hut for med-
itation and solace, to a group of men and/or women who would
pool their resources together to build a hermitage and then live out
their lives in a cloistered group, to others who simply became cloud
wanderers, continuously walking through mountainous regions
never wanting a home.
Most, however, saved their money and, after taking care of their
family obligations, donated their savings to an existing hermitage
so they could join the organization.
If people had no money, hermitages would sometimes allow
them to work off their keep. Some hermitages were built from the
donations of wealthy benefactors who sought the merit of helping
true cultivators of the Way, and in many cases a benefactor was the
presiding emperor himself. The merit and virtue of helping just one
person become an immortal was considered incalculable to the Chi-
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nese mindbeneficial not only to those of his or her time but fornine previous generations and nine generations to come.
One of the most wonderful aspects of these hermitages was their
hospitality and service to visitors, whether the visitor was Daoist
or not. There existed no recruitment or evangelistic-type behaviors
toward visitors. Their attitude was purely one of service. They would
feed visitors, converse with them, teach them, and even give them
shelter, but they never felt the need to convert anyone to Daoism.They greeted everyone as my friend, and to fellow cultivators they
normally greeted them with the honorific and polite term Vener-
able Immortal (Lao Xian, ). There existed little rivalry be-
tween different sects. Finding little reason to argue about who might
be right or who might be wrong, all that mattered is that they were
all searching for the Way. They found no use for bragging or to
make people believe they were accomplished in any skill.Usually, they feigned ignorance and having no skill so as not to
insult others or make them feel unworthy or inferior. Without ques-
tion, they followed Lao Zis advice, He who puts himself first ends
up last. He who puts himself last will end up first.
The Sanctuary of Dao has been established with these principles
in mind and exists to emulate their example. Although the world is
much different from the one in which those Daoists lived, people
need places of sanctuary in which to study and cultivate Daoist
teachings now more than ever.
It is one thing to provide teachings on Daoism, but it may be
even more important to provide a place in which to learn, study,
and apply them. The Sanctuary of Dao not only provides teachings,
but it is also a way-place in which to learn them.
For those who wish to get a good perspective on what those Daoist
hermitages were like, read John Blofelds Taoism: The Road to Im-
mortalityand The Secret and Sublime: Taoist Mysteries and Magic, as
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well as Peter Goullarts The Monastery of the Jade Mountain. Both ofthese men had lived in and visited Daoist hermitages before Maos
takeover and they each write in an exceptionally clear manner about
their experiences.
About Schools of Daoism
Most Westerners assume that Daoism is just a philosophy or a sys-tem of exercises for developing qi, but the scope of Daoism is much
deeper than that and can be viewed in terms of the following five
traditional schools of thought.
The brief explanations of these five schools show the range of
Daoist thought so that serious students will understand the origins
and sources of their studies and practices. Each of these schools fo-
cuses on a certain aspect of Daoist culture and cultivation developedover the centuries, and the Sanctuary of Dao retains certain teach-
ings from each of these five schools.
As of 2010, more than 70 registered schools of Daoism are op-
erating in China, according to the Chinese Daoist Association. The
five traditional schools mentioned here are, for the most part,
presently grouped under the two main sects of Daoism in China:
Zheng Yi (, Right Unity) and Quan Zhen (, Complete
Reality). Within these main sects, one or more of the following five
schools and teachings have been incorporated. Outside of China,
however, especially in Southeast Asia, these five schools function
separately and on their own.
Accumulating Virtue School
Ji Shan Pai
The basis for this school of Daoist thought primarily comes
from the text ofThe Exalted Ones Tablet on Actions and Retributions
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(Tai Shang Gan Ying Pian, ). Wherein the performanceof good deeds can culminate into attaining immortality. For exam-
ple, performing 300 good deeds enables a person to become an
Earthly Immortal, and 1,200 good deeds to become a Heavenly Im-
mortal. However, the famous Song dynasty Daoist, Ge Hong, au-
thor ofThe Master of Embracing Simplicity (Bao Pu Zi) sets
the number for attaining the status of Heavenly Immortal at 1,000
good deeds.This school could also be called the Benefactor School, as it
adhered to the Five Good Acts of Giving:
1) The restoring and building of temples.
2) The printing and distribution of scriptures.
3) The giving of money.
4) The giving of personal services.
5) Giving of food and supplies.In the past, disciples of this school would travel, Cloud Wan-
dering as Daoists call it, performing acts of charity for the needy
wherever they encountered situations warranting their attention and
services. In more recent times the school has focused on the printing
and distribution of Daoist literature for benefiting the masses. The
efforts of this school have, interestingly enough, made The Exalted
Ones Tablet on Actions and Retributionsone of the worlds mostprinted and distributed books.
Scripture Study School
Jing Dian Pai
The disciples of this school rely on the study, memorization,
recitation, contemplation, and lecturing of certain scriptures. Nor-mally, a student would focus on one scripture until he or she ac-
quired a firm grasp of its meaning, which would then make other
texts more accessible. The objective of this school is the experience
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of clarity that will lead to tranquility. Contemplation, to listenwithout extraneous thoughts, or hear without using rational un-
derstanding, is the most important aspect of this school. One of
the meditation practices, for example, is to just listen to a scripture
and to be like an empty cup. Another central practice is the mem-
orization and repetitive recitation of a scripture, which usually
meant reciting a scripture on a daily basisfor example, reciting
it 100 times each day for 100 days. According to this school, thispractice could bring about the attainment of immortality. A refer-
ence to this notion is expressed in The Exalted Ones Clarity and
Tranquility of the Constant Scripture, in which it states, With 100
days of spiritual work and reciting to the Highest Sovereign, you
will soar as an immortal.
Alchemy School
Dan Ding Pai
This school is the broadest in definition and has become the
most popular of all Daoist categories for its teachings, as it includes
everything from the external alchemical process of forging a material
pill of immortality, called Wai Dan ( ), internal alchemical
process of creating a spiritual elixir of immortality, called Nei Dan
(), and all forms of qigong, healing practices, meditation, sexual
teachings, and martial (or quan) arts, including Tai Ji Quan, all of
which are of fundamental importance in striving for immortality.
The purpose of this school is to obtain good health, increased
longevity, and immortality.
Divination School
Zhan Yan Pai
This school goes back deep into Chinese history to a group called
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the Fang Shi () who performed divination and calculations basedon the heating and cracking of bones and tortoise shells. The basis of
this school has become the study of the Yi Jing (Classic on Change,
), Feng Shui (geomancy), astrology, and fortune telling. This par-
ticular school of Daoism has had enormous influence worldwide, es-
pecially in regards to Feng Shui (Wind and Water, ). The
founder of the school is attributed to King Wen () of the Zhou
dynasty who is considered the author of the Classic on Change.
Talisman and Ritual School
Fu Lu Pai
The teachings of this school are mainly being practiced today by
the Zheng Yi Sect. Yet the origin of these teachings primarily derive
from the Mao Shan Sect (). The school uses rituals, chants,ceremonies, talismans, and spirit writings. The teachings of this school
mainly fall into the practices of subduing evil spirits and/or invoking
good spirits for efficacious responses. This school is also considered
as a school of internal alchemy, as the practices deal with the cultiva-
tion of inner spirits of the body as well as external ones.
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13
Sanctuary of DaoHonored Spiritual Immortals
and Ancestors
Dao Yuan Ling Xian Zun Zong Zu
This section briefly introduces the main spiritual immortals and
personages whose histories and influences within Daoism are stud-
ied at the Sanctuary of Dao.
Three Pure Ones
San Qing
Tai Qing Yu Qing Shang Qing
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14
These are the highest deities within all of Daoism and they tran-scend the entire hierarchy of all Daoist deities, immortals, and spir-
its. In the middle is the highest of these three deities, Jade Purity
(Yu Qing, ), Primordial Heavenly Worthy, who is the creator
of Heaven and Earth. On the right is Foremost Purity (Shang Qing,
), Spiritual Treasury Heavenly Worthy, who controls all the in-
teractions between yin and yang. On the left is Supreme Purity (Tai
Qing, ), Heavenly Ruler of the Immortal Realms, who controlsthe instillation of the Way and Virtue.
Three Immortal Founding Ancestors
San Xian Zu
The Three Immortal Founding Ancestors are Lao Zi (in the mid-
dle), attributed author ofThe Scripture on the Way and Virtue (Dao
De Jing, ). To the right of Lao Zi is the immortal Lu Dong
Bin (), attributed author ofThe Supreme Ones Platform on
Zhang San Feng Lao Zi Lu Dong Bin
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15
the Mystery of the Golden Flower (Tai Yi Jin Hua Zong Zhi, ) who is one of the famous Eight Immortals. To the left is
Zhang San Feng (), the attributed author ofSecrets for Train-
ing the Elixir (Lian Dan Bi Jue, ) and the attributed
founder of Tai Ji Quan ().
Yellow Court Illumination Ancestors Huang Ting Jing Zu
Western Royal Mother is the lead figure, along with Jade Maiden
and Jade Youth, and Immortaless Wei Hua Cun, founder of the
Foremost Clarity Sect.
Western Royal Mother
Xi Wang Mu
Sometimes called the Golden Mother
(Jin Mu, ), various legends sur-
round Xi Wang Mu. Some Daoistlegends place her as preceding Lao
Zi, and actually classify her as his
teacher, even claiming that when Lao
Zi was at the Western Pass with the
gatekeeper Guan Yin Xi (Perfect of
the Pass, ), she gave Lao Zi
The Clarity and Tranquility of theConstant Scriptureand from that he
then wrote The Scripture on the Way
and Virtue.
Xi Wang Mu
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16
The origin of Western Royal Mother can be traced back to or-acle bone inscriptions around 15th centuryB.C.E., which show a
clear record of sacrifices being made to Western Mother. This
means she long predates organized Daoism, but is most often asso-
ciated with Daoism.
She was supposedly born atop a mountain in Kansu province,
Mount Hui Zhong. There is an inscription at her birthplace stating,
The Ancient Pool of Jade Green. Her official Daoist title is GoldenMother of the Green Jade Pool (Yao Chi Jin Mu, ).
Western Royal Mother is classified as a Before Heaven (Xian
Tian, ) deity and, therefore, can only be witnessed and per-
ceived through heightened spiritual union and meditation, and only
by those who exercise pure faith in her.
She is the foremost mistress of the sexual arts, and obtained her
high immortal status from receiving the sexual essences of 1,000males.
The main shrine in China for Western Royal Mother is on
Mount Tai in Shandong province, wherein she is regarded as the
giver of long-life, and the patron immortaless of all women. Being
the Queen Mother of all immortals, male and female alike, they
must all report to her and pay obeisance before her when leaving
the Western Heavens to take up their posts and duties elsewhere in
the mortal realm. She is also the keeper of the peaches of immortal-
ity within her Orchard of Peaches. Consuming one of her peaches
bestows immediate immortality.
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Jade Maiden and Jade Youth
Yu Nu Er Yu Tong
Jade Maiden
Yu Nu
The Jade Maiden, also called Dragon
Girl, is a deity in both Daoism and Bud-
dhism in China. According to Daoist
liturgy, her roles are multiple. The most
common belief is that she guides virtuous
and cultivated souls over the bridges of
silver and gold across the River of In-
evitability, at which these particular soulswill arrive during the sixth or seventh
week after their deaths. She entices these wayward souls with tea and
wine so they will cross over into the immortal paradise on the other
side. In this role she is portrayed as a maid or servant girl, with a
long red cloak draped over her sheer white robe.
As an underworld guardian, her other duty is to ensure virtuous
cultivators can take themselves across the River of Inevitability andso she will appear to the sincere who invoke her, either in a dream,
vision, or as an actual mortal being.
Jade Maiden is an immortal-spiritual being who comes to the
aid of those seeking immortality. Being a disciple and aide to West-
ern Royal Mother her sexual yin essence is actually an elixir of im-
mortalitythus granting immortality to any man who invokes her
properly either in the afterlife or in the present life.In her role as a spiritual-sexual mistress she is young, but not too
young. Her hair is pitch black, straight, long, and flowing, and her
Yu Nu
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lips are bright red. The countenance of her face is sensual and glow-ing, and her breasts are swollen. Her manner is very enticing, soft,
and submissive. Usually, she is seen carrying a small bowl or jar, and
sometimes a gourd for anointing those who are sincere cultivators.
In the text ofThe Mysterious Perfection in the Hall of Illumina-
tion Scripture(attributed to Western Royal Mother), it states:
The Jade Maiden of the Great Mystery will then
descend, lay down with you, and share your bed. TheJade Maiden could even multiply her body image for you,
wherein a host of jade-like maidens will serve your every
need. This will be due to your proper assimilation of
conditions and the correct combination of your essences.
This is to experience pure transformation of life, pure
vision, and pure wisdom of your entire true inner self.
The Jade Maiden represents one of the key figures for both
women and men, who seek to invoke her for protection in the after-
life and hopefully to be granted her nectar of immortality in this life.
Jade Youth
Yu Tong
Jade Youth is also called Gifted Youth (Shan
Cai, ) and Golden Boy (Jin Tong,
)and it is this later name from which
the practice of Virgin Boy Training is taken,
as Jin Tong can translate as Golden Virgin.
This practice is for men who wish, or need,
to revitalize their vitality and sexual essence.
Essentially, it means to go 100 days without
ejaculating, and so to be virgin-like.
Jade Youth is considered the male
Yu Tong
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counterpart of Jade Maiden, but this name is only used in connec-tion with the Jade Maiden. On his own he is called Golden Boy.
He is regarded as the guardian of incense, so wherever incense is
being burnt in offering, Jade Youth is there to protect it and direct
it to the intended spiritual being.
Like Jade Maiden, he also aids those in the afterlife as a guardian
of the underworld. However, instead of enticing the virtuous across
the River of Inevitability with tea and wine, as does Jade Maiden,he offers fragrant incense.
He is normally seen wearing a long blue robe and his hair tufted
into a topknot. He smells of fine scented flowers, which is very in-
toxicating and alluring. When coming to the aid of or being invoked
by a young girl, he appears as a youthful older man. For an older
female, he appears as a young man. Like Jade Maiden he can trans-
form himself into many Jade Youths if need be. His sexual yangessences are likewise the nectar of immortality, and if he shares it
with a mortal female she will be granted a visit from either Xi Wang
Mu or one of her many female attendants, and, depending on her
sincerity of cultivation, could possibly receive a peach of immortality
or instructions as to how to achieve immortality. In The Yellow
Court Scriptureit states:
A good omen is when these youths flourish together inyour body, with the Jade Youth attending the left and the
Jade Maiden attending the right, the Three Brilliances
and the precious purple stalk will within the cavern shine
forth internally and externally.
An 18th-century work consisting of 29 folios, The Treasury Scrolls
of Gifted Youth and Dragon Girl (Shan Cai Long Nu Bao Zhuan,
), is completely devoted to the story of Jade Maiden and
Jade Youth, and is based primarily on their Daoist origins.
In many temples in the Buddhist tradition, Dragon Girl and
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Gifted Youth are placed alongside the image of Guan Shi Yin (), the Bodhisattva of Compassion. They are considered to be
the deified incarnations of Guan Shi Yin. Gifted Youth is likewise
associated with Sudhana, the young spiritual pilgrim in the 39th
chapter ofThe Flower Garland Sutra (Avatamsaka Sutra, Hua Yan
Jing, ). Dragon Girl and Gifted Youth were obviously bor-
rowed from Daoism, and are most likely connected to the legend
of Miao Shan (Exquisite Beauty, ), whereas Guan Shi Yin islikewise considered a transformation of Miao Shan.
Immortaless Madame Wei Hua Cun
Wei Hua Cun Fu Ren Nu Xian
The Immortaless Madame Wei Hua
Cun (born Wei Xian An, , 251 to334 C.E.) lived during the Western Jin dy-
nasty in Shandong province. She is the at-
tributed founder of the Foremost Clarity
Sect (Shang Qing) of Daoism. She married
at age 24 and had two sons, both of whom
later became leaders in the Foremost Clar-
ity Sect. She had been blessed since an earlyage with visitations and visions by various
immortals and deities. At age 37, one such
immortal, Bao Wang, True Man of Pure
Emptiness (Qing Xu Wang Bao, ), appeared to her
and granted her instructions for achieving immortality. After three
years of practice, she wrote the first scriptures of the Foremost Clarity
Sect, the Shang Qing Jing(
). Later, she composed 36 versesof the Internal Illumination of the Yellow Court Scripture(
), a work containing a mystical meditation, recitation, sexual
practices, visualization, ritual, and specialized breath techniques. She
Wei Hua Cun
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also placed Western Royal Mother as the supreme deity of the Fore-most Clarity Sect.
Thirty years after her death, a disciple named Yang Xi ()
reorganized and formally established the sect, but he completely re-
moved the sexual practices from the teachings. This was more a case
of Yang Xi wanting to compete for aristocratic and imperial favor
over the Celestial Masters Sect (Tian Shi Pai, ). Later, the
famous Daoist scholar Tao Hong Jing() reworked MadameWeis and Yang Xis scriptural body, and so he is considered the
ninth patriarch of the sect. In the 10th century, the school became
known as the Mao Shan (Grass Mountain, ) Sect because Tao
Hong Jing had his meditation retreat there and it became the central
headquarters for the sect, as it is still today.
Three Honored Sovereigns San Zun Di
Of these three, the Jade Emperor, Sovereign on High (Yu Huang
Shang Di, ) is the highest. The Jade Emperor controls all
Earth God Jade Emperor Hearth God
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of Heaven. Beneath the Jade Emperor is the Controller of Destinies,or God of the Hearth (Ci Ming Zao Jun, ), and beneath
him is the Earth Spirit (Tu Di Shen, ).
Golden Immortaless
Guan Shi Yin Jin Xian
Golden Immortaless is Guan Shi
Yin. The name Guan Shi Yin trans-
lates as She Who Contemplates
the Sounds of the Worldin
essence She who hears and re-
sponds to all the suffering in the
world. Guan Yin is a major spiri-
tual figure for Daoists and Bud-
dhists alike.
In Buddhism, she is Aval-
okiteshvara, the Bodhisattva of
Compassion. In Daoism, Guan Yin
is normally referred to as Great
Teacher and Golden Immortaless
(Da Shi Jin Xian, ). She
is also considered the transforma-
tion body of Miao Shan (Exquisite Beauty, ), and in other
Daoist traditions she is Xi Wang Mu herself. In Tibetan Buddhism,
she is called Tara. In all religious views, no matter the name, she is
considered the embodiment of compassion and a protector of the
suffering.
Guan Shi Yin
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Students are encouraged to learn and recite her chant, TheGreat Compassion Chant (Da Bei Zhou, ). Devotees who
memorize and recite this chant will instill greater compassion within
themselves, and receive protection against malevolent spirits and
avoid disasters. (For more information on Guan Yin, see Bodhisattva
of Compassion by John Blofeld.)
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If you have this book or other Daoist/spiritual works,do not lay them on the floor. Always store such items
on top of the sitting cushion when not in use.
If in charge of using any of the ceremony instruments
(bells and so on), please return them to their original
places when finished.
Entering the Meditation Hall
Ru Jing Si Tang
Before entering the main meditation hall each participant should
make a bow towards the altar to show respect for the hall. Perform
this by standing up straight with the feet together. Grasp the left
thumb with the right-hand fingers (making a fist of the right hand
as it is grasping the left-hand thumb [1]). The left-hand fingers then
lie across and over the top of the right hand [2]. This hand posi-
tioning is called the Tai Ji Knot.
1 2
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To make the bow, bring the hands to-gether in the Tai Ji Knot so they rest upon the
solar plexus [3] and then raise them up to the
level of the forehead (Third-Eye area) [4].
When bringing the hands up, turn the wrists
so that the fingers are on top and the palms
face downward, but keep the hands together
in the Tai Ji Knot. Return the hands to thesolar plexus [5] and then bow the head toward
the front of the hall [6]. Return to an upright
position, then enter the meditation hall and
position your sitting mat and cushion for cer-
emony and meditation. Make the same bow
when leaving the hall.
3
4 5 6
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Offering Incense and Bowing Shang Xiang Er Bai
When lighting the sticks of incense, hold them horizontally in the
left hand with the tips pointing to the right [7]. Place the right-
hand index and middle fingers under the sticks as the tips of the in-cense are held over the left-side candles flame for lighting [8].
Once the incense is
lit, bring the sticks back
to the horizontal posi-
tion and wave your right
hand in front of the tips
to extinguish the flame[910]. Then hold the
end of the sticks by plac-
ing the left-hand thumb,
index, and middle fingers at the base
with the same fingers of the right hand
directly in front of the left-hand fingers
[11]. Do this as you bring the sticks upto the forehead (Third Eye) with the
sticks held horizontally and pointing
straight ahead [12].
7 8
9 10
11
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Raise the sticks up over thehead three times, and with each
upward positioning recite the
name to which the incense is
being offered [13]. Then bring
the sticks down in front of the
body and hold them vertically
[14]. With the right hand, re-trieve each stick separately and place them in the incense burner
while making the appropriate recitation [1517].
When all three pieces of incense are in the burner, take a half
step back, right foot first, followed by the left foot, and then make
a half bow to the altar with the hands in the Tai Ji Knot position
[46]. Coming up from the bow bring the folded hands up to the
Third-Eye region and then back down in front of the chest.
14
12
13
15 16 17
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During a cere-
mony, make a full
bow after lighting
the final series ofincense. Do this by
stepping back to
kneel onto the right
knee [18]. Set the
left knee down [19], bend
over, placing the hands on
the floor [20] and touch theThird Eye to the hands in
the Tai Ji Knot position [21].
Kneel up [22], step forward
with the right leg first [23],
stand up [24], then raise
the folded hands up to the
Third-Eye region [25]. Re-turn them to the front of the
chest in conclusion.
24 25
18 19 20
21
22 23
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Triple Sanctuary Praise
San Gui Yi Zan
This praise is recited when offering incense, before sitting in med-
itation, or prior to performing a ceremony.
The leader (Du Jiang) retrieves three sticks of incense; lights them
with the flame of the left candle, sets the incense between the eyes,
and then raises the sticks over the head. [Recite]
I take sanctuary in the Dao, Scriptures, and Teachers
Leader lowers the incense sticks and holds them out in front of thechest. All make a half bow. Leader places one stick of incense into
the center of the incense burner. [Recite]
I take sanctuary in the Dao of the Precious Honored Ones.
dwelling in the Great Heavenly Net within the Dao.
To the Dao of all the Honored Ones within the Heavenly
Net, who extol the teachings and cross all humankind
Make a half bow. Leader places the second stick of incense on the
right side of the incense burner. [Recite]
I take sanctuary in the scriptures of the Precious Honored
Ones, and to the Heavenly Remnants of Yu within the
scriptures. To the Heavenly Remnants of Yu within the
Honored Ones, who extol the teachings and cross overall humankind.
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Make a half bow. Leader places the last stick of incense on the leftside of the incense burner. [Recite]
I take sanctuary in the teachers of the Precious Honored
Ones, and to the Great Heavenly Cinnabar within the
teachers. To the Great Heavenly Cinnabar within the
Honored Ones, who extol the teachings and cross
over all humankind.
Make a half bow. Wooden Fish sounds three times.
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Chinese Terms Zhong Wen Ci Zi
These Chinese terms pertain to the ceremonies and practices at the
Sanctuary of Dao. They are presented here for students learning the
Chinese language and for anyone who wishes to be more familiarwith the Chinese Pinyin pronunciations and meanings of terms
used at the Sanctuary of Dao.
General Terms
Chang Dao, , Way Place
Jing Si Tang, , Meditation Hall
Tan, , Altar Xuan Xiang, , Sacred Images
Du Jiang, , Ceremony Leader
Hui, , the Assembly
Practice and Session Terms
Zhao Shi Shang Xiang, , Morning Incense
Offerings Cha Shi, , Tea Break
Zhao Shi Li, , Morning Ceremony
Zuo Guan Jing, , Seated Scripture
Contemplation
Zou Jing, , Walking Meditation
Jing Zuo, , Tranquil Sitting
Ba Duan Jin Zuo Qi Gong, ,Eight Brocades Seated Qigong
Wan Shi Li, , Evening Ceremony
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Dao Shuo, , Dao Talk Jing Shang Xiang, , Scripture Incense Offering
Zuo Guan Jing, , Seated Scripture
Contemplation
Ceremony Body Posturings
Bai Ji, , full prostration to the floor.
Ji Shou, , half bow, bowing from the waist. Gui Bai, , to kneel and bow.
Shou Yin, , hand seal (mudra).
Eight Types of Daoist Texts
Gao, , Decree
Zan, , Praise
Ji, , Verse Zhu, , Invocation
Zhou, , Chant
Jing, , Scripture
Pian, , Tablet
Lun, , Discourse
Eight Basic Altar Offerings Xiang, , Incense
Hua, , Flowers
Guo, , Fruit
Cha, , Tea
Mi Jiu, , Rice Wine
Zhu, , Candles
Zhi Bo,
, Joss Paper (for burning) Fu, , Talisman (for burning)
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Ceremony Percussion Implements Da Mu Yu, , Large Wooden Fish
Xiao Mu Yu, , Small Wooden Fish
Da Qing, , Big Bell
Yin Qing, , Hand Bell
Da Gu, , Drum
Altar Implements Fu Chen, , Flywhisk
Xiang Lu, , Incense Burner
When participating in any ceremony at the Sanctuary of Dao,
please be respectful and reverent. Handbooks will be available listing
all the particulars for the given ceremony or event, and we request
that all participants make use of the material so they can followalong as best they can. For those who attend frequently, the cere-
monies will become second nature.
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Sanctuary of DaoMeditation Methods
Dao Yuan Jing Si Fa
Meditation is an important aspect of all Daoist schools, and the
methods vary according to the different sects. At the Sanctuary of
Dao, four distinct Daoist methods of meditation are taught. Know-
ing the divisions of these methods will provide greater clarity on the
purpose and intent of the teachings.
The Four Meditation Methods
Si Jing Si Fa
Tranquil Sitting (Jing Zuo, ) is
taught through the preliminary method
of counting the breath with the goal of
eventually practicing the Daoist method
ofSitting and Forgetting(Zuo Wang,
). This method is the root of all Daoist
meditation practices as its purpose is to
attain clarity and tranquility. See the full
discourse on Tranquil Sitting(p. 40). All
students, regardless of the area of Daoism
on which they focus, are encouraged to practice this method.
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Contemplation Sitting(Zuo Guan,) is the method whereby the
student listens to a Daoist scripture
being recited. Simply put, the stu-
dent hears but does not listen, as the
practice of this method is about
pure mindfulness and not attempt-
ing to rationalize or discern what isbeing saidrather absorbing the teachings and turning the hearing
inward.
Refining the Elixir(Lian Dan, )
is the process of forming the elixir of
immortality internally. This method isthe heart of Daoist internal alchemy
practices. The methods for this teach-
ing are derived from two sources:
1) The teachings of Daoist
immortal Zhang San Feng,
which are presented in the
Treatise on Refiningthe Elixir.
2) The teachings of the immortal Lu Dong Bin,
contained in theMystery of the Golden Flower,
a scripture that is also used for Contemplation
Meditation. The Mystery of the Golden Flower
is also a preliminary text for study and practice
of the Yellow Court Illumination teachings.
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Yellow Court Illumination (Huang Ting Jing, ) is reservedfor accomplished students, as it pertains to the Immortality Teach-
ings. This method, more than any other, has to be transmitted from
teacher to student, as no one could simply read The Yellow Court
Scripture and undertake a successful practice of itactually, it
would be detrimental to do so. The method also takes intensive
preparation and dedication of time, usually three or more years be-
fore a Daoist could even engage in the three-month-long intensivepractice period.
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Tranquil Sitting
Jing Zuo
The following excerpted text comes from the writings on
the tranquil sitting meditation methods of Yin Shih Zi
(18721954), and is presented in an augmented, edited,
and reformatted manner. This new arrangement is a bit
more succinct than the original, especially to the beginner,
and is in essence an expanded version of the method of
meditation prescribed by Yin Shih Zi in his original work
published in 1914 in China. It has been included here to
provide a clearer view of the deportments of Tranquil Sit-
ting. This method is the very basis of the Daoist meditation
method of Sitting and Forgetting (Zuo Wang, ), and
is the foundational practice at the Sanctuary of Dao for all
students.
Training the Spirit Shen Pei Xun
When engaged in meditation, the most essential principle is to con-
centrate the spirit of vitality within the lower abdomen [Dan Tian,
]. To achieve successful results with this type of skill is quite
difficult because of all the false thoughts we maintain. The begin-
ning of one thought is but the end of another; there not being one
moment in time when these cease.
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It is not easy to either alter or subdue the passions. The imme-diate goal of meditation is to fully subdue these passions; e.g., fool-
ish imaginings and false thoughts. When all false thinking is
suddenly eradicated, then you will experience a state of thought-
lessness. In what way can this be reached? In every situation you
must undertake the task of meditation, exercising tranquility in the
course of all mundane matters. Be attentive incessantly.
During meditation, try not to allow desirous or confusedthoughts; put down absolutely everything in order to fully experi-
ence the benefits from concentrating the spirit of vitality in the
lower abdomen.
In the beginning stages of meditation practice, if false thinking
arises, attempt to return to the meditation method. Practice this
way repeatedly and consistently. As a matter of course, these false
thoughts will naturally diminish over a short period of time. Even-tually, the state of thoughtlessness will be penetrated, which is the
foremost vehicle for the attainment of self-realization. However,
when you first experience this abstract, contemplative state, dont
attach yourself to it. It is only the foundation and not sufficient for
enlightenment itself. So it will be well to treat the experience lightly.
When sitting, close both eyes so that only a fine light can enter
in, but yet enough so that the tip of the nose can still be gazed upon.
This is called, letting the eyes drop. Next, calmly and quietly
breathe very naturally through the nose until reaching a state in
which no sound or sensation of breathing is experienced.
The mouth must be naturally closed. In the event that too
much saliva is produced during meditation, carefully divide it into
small portions and swallow them separately. Most importantly, keep
the mind-intent [attention] on the lower Dan Tian. This will bring
great benefit.
As mentioned, take care to lightly close the eyes and then begin
counting the breaths. In this manner, one inhalation and one exha-
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lation are counted as one complete breath. Continue counting eachbreath until reaching 10, then start over at one and count back up
to 10, repeating this procedure over and over. This is the manner in
which to concentrate the spirit of vitality in the Dan Tian, and is
called mutual interdependent mind and breath. Also, this very es-
sential method is called guarding the mind on the lower elixir.
This procedure is an excellent aid for spiritual development.
Continually practice this method and apply the principles forpractice. It would do well to memorize them. The end result, or
goal, as it were, of these subtle techniques is directed at attaining
peace and stability of mind, both worldly and spiritually. The tech-
niques herein are neither corrupted nor uncertain. By practicing
just this one method, you will be training yourselfterra firma, and
with the necessary moral foundation, enlightened awareness can be
reached without hindrance. So, it is best to practice just one methodthat you find fitting for yourself.
For those who are just beginning in their training of Zuo Wang,
it is advised, There is no time in which you do not practice Zuo
Wang. Some false thoughts will still come and go even after having
practiced sitting meditation for some time.
In truth, an inordinate number of false thoughts will keep re-
turning, some of which you will be totally unaware. You will wonder
what are the causes and conditions of this. It can be explained and
illustrated in this way. Know that all living beings have false
thoughts and that they have them constantly. These false imaginings
are comparable to when you encounter some foreign environment,
which totally scatters and confuses your power of concentration.
Consequently, you are not too perceptive of things around you. This
is precisely what false thoughts do to your concentration. Therefore,
when you practice tranquility and are concentrating internally upon
the Dan Tian, it is only at this time that you become aware of your
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false thoughts which suddenly arise and disperse, and even thoughyou may grope at them, you cannot hold on to them.
The following is another type of beginning method toward
increasing self-awareness of false thinking. But in order to achieve
success you must fully take the initiative and follow the method.
Return to contemplating your own mind, thinking in what way
are false thoughts produced or raised in the mind? With continual
investigation of this question, you will gradually, through a naturalcourse of time and events, acquire the skills of extinguishing a few
false thoughts and patterns. There is no need to be apprehensive
about this technique, even if you dont fully understand or grasp the
purpose of it.
By fully following this method, setting it to work by contem-
plating the mind in this fashion, and by undergoing long and con-
tinuous practice, the way in which false thoughts arise and manifestwill clearly be seen. Both naturally and gradually your skills in erad-
icating false thoughts will improve, even though you may not com-
pletely comprehend the causes and conditions of this.
Beginners of meditation encounter two kinds of false states and
obstacles. The first is confusion, and there is no fixed solution in
which to completely settle or eliminate this psychological state. The
second is dullness. From time to time you will become drowsy and,
for the most part, this state is easy to experience. The only cure for
either of these two states is to keep returning and bringing yourself
back to the method of meditation [i.e., counting the breaths or in-
vestigating the origins of false thoughts]. Otherwise, you will not
be able to end these states. Only through constant practice, of either
long or short meditation periods, can false thoughts be reduced.
Consequently, the easiness of entering states of dullness is a universal
obstacle when learning Zuo Wang. It is by no means a rare condi-
tion among meditators.
In removing the obstacle of confusion, completely let go of all
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false thoughts and desires, being utterly empty and sincere whendoing so.
How are you to be without false thoughts? By concentrating
entirely on one thing, the Dan Tian. Naturally, you will then be
able to settle the mind and cure the defect of confusion. For those
who hold on to false thoughts and desires, seemingly unable to con-
centrate wholly on the Dan Tian, it is suggested that they affix their
attention to the tip of the nose. This is the proper procedure forstimulating the spirit of vitality.
Training the Breath
Xi Pei Xun
The average person breathes in shortly and shallowly. All the vitality
is dissipated within the process of expanding and contracting the
upper lungs, thus not allowing full use of the lungs. Because of this,
they are not completely inhaling the air, which in turn does not en-
able the complete discharge of the carbon dioxide taken into the
lungs. This causes the blood to be impure and renders one predis-
posed to sickness.
The following are the correct procedures for inhaling and ex-
haling, in five sections.
1) When breathing in and out, the breath should be extremely
delicate so that even your own ears cannot hear the in and
out sounds of the breath.
2) When breathing, dont be hurried to augment the condi-
tions of sinking or slowing down the breath. Just make use
of the lower abdomen and let the breath sink and move
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naturally. Through this you will achieve success. The mostimportant task is to breathe in a natural manner, using no
force when doing so.
3) Within the human chest region, between the lower lung
area and the upper abdomen, runs the horizontal mem-
brane of the diaphragm called the diaphragmatic muscle.
Novices often sense a pensive type of breath within the
chest. This is a result of the diaphragmatic muscles lack ofexercise. The procedure for exercising this muscle is as fol-
lows: When inhaling, breathe through the nose to intake
the fresh air. This will stretch and expand the base of the
lungs and the lower portion of the diaphragmatic muscle.
When exhaling, expel all the foul air by contracting the
lower abdomen. This will exercise the upper portions of the
diaphragmatic muscle.4) Within the abdomen are both the large and small intes-
tines. These are extremely soft and pliable and can easily
obstruct and hinder the blood circulation. So, by breathing
in the air with deep, long, and gradual breaths (deep in-
halations and long, gradual exhalations), the air will pene-
trate into the lower abdomen, making the stomach more
elastic. Then the obstructions within the abdomen can be
fully corrected and controlled, placing everything in check
so that the blood will circulate freely and penetrate into
both arms and legs.
5) When breathing, it is necessary to do it through the nos-
trils, for both inhaling and exhaling. Do not use the mouth.
Why? Because the natural tendency of the nose is to
breathe, to intake and expel air. In the nostrils are many
hairs which filter the mixture of small microbes of dust and
dirt, preventing them from entering the lungs during the
course of inhaling. Suppose you breathed in with your
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mouth wide open. First, the beneficial function of the nosewould be wasted. Second, all the small microbes of dust
and dirt would easily enter the mouth and into the lungs,
bringing about serious illness and disease. Therefore, it is
important to close the mouth not only during meditation,
but when performing all ordinary affairs as well.
Stages of Breathing
Xi Fen Li
During meditation the regulation of breath undergoes several stages
of processes. Note that all stages make use of the above idea of mind-
intent leading the breath. First, there is the stage of just counting
the breath. This consists of counting each exhalation only. Count
to 10 exhalations and then start all over again, doing so repeatedly
during the meditation time. If you become confused or distracted,
just keep returning to counting from one again until you can count
10 exhalations without obstruction during the entire sit. When
using this method, constantly sense the breath and counting in the
lower abdomen, using the mind-intent to bring the breath into the
Dan Tian. In this stage, you can experience one-pointed concentra-
tion, and time will seemingly disappear, an hour feeling like just a
few minutes or less.
The next stage is to just focus on sensing the inhalation and ex-
halation in the lower abdomen. Just be aware of each part of the
breath, and always return to the method if you become confused or
distracted. It is in this stage that you can experience True Breath
(Zhen Qi, ), wherein the breath seems to work of its own
accord, with no physical effort required, and the breath seems
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incredibly full and active. It will also feel as though only a fewbreaths were taken during the meditation time. There may also be
the sense of not wanting to get up when the sit is done.
The third stage is to sense a small, white cloud or vapor-like
substance just below the nose. Imagining that during inhalation it
is dragged in through the nose slightly, and expelled slightly on the
exhalation. But you must feel that the source of the breath is coming
from the Dan Tian, not the nose. In this stage, you can experiencea sense of lightness of body and as if time itself is frozen, which ini-
tially frightens the practicer.
Fourth stage is entering tranquility, wherein there is only con-
sciousness of the breath, not the physical aspect of breathing. An
initial obstacle to entering this stage is the experience of the breath
stopping altogether, and one usually panics and grasps onto the
breath again. Concentration is then broken. This is very difficult toget past, as it is an inherent attachment to the concept of self and
life. When there is no thought of the sit being over or even of when
it started, this is entering Zuo Wang (Sitting and Forgetting).
Posturing the Body
Shen Ti De Zi Shi
Full-Lotus Posture (Shuang Pan Xi, )
The bones and muscles of young people are soft and pliable enough
that it is possible for them to adopt this posture. To complete this
posture, put the left foot on the right thigh so that the sole of the
foot faces upward. Next, place the right foot on the left thigh. The
soles of both feet are now facing upward and the thighs intersect
triangularly [v shape]. This is called the Full-Lotus Posture for sit-
ting in meditation.
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It is essential that the kneecaps areattached directly onto the sitting mat
and the body be held naturally upright
and erect. Do not sit inclined to the
front, back, left, or right.
This type of posture, however, is
not easily endured or learned, especially
for those of middle age and beyond. Forthem it is more difficult to perform and
they should not force it. Rather, they
should gradually train the Full-Lotus
Posture by holding the position until it
can no longer be endured and then re-
leasing the legs.
Immortal Posture (Xian Zuo Shi,
)
When seated, draw in the left heel close
to the perineum and set the bottom of
the foot to face upward. Position the
right leg in front and to the outside of
the left leg, with the bottom of the right
foot also turned up. Turning the feet
will help keep both knees attached to
the sitting mat and thus make the pos-
ture feel grounded and stable.
Full Lotus
Immortal Posture
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Half-Lotus Posture (Dan Pan Xi,)
When seated, place the sole of one foot
up on the opposite thigh. Next, place
the other foot beneath the other leg to
complete the posture. In comparison,
this is much easier to perform than the
Full-Lotus Posture. But the shortcom-ing of this Half-Lotus Posture is that it
can prevent the kneecap of the raised
leg from being able to attach directly
onto the sitting mat. After having been
seated for a time, the body might begin to lean slightly toward the
side. However, it is only necessary for you to be aware of this. Dont
feel anxious about correcting this leaning because it is not a severehindrance.
Cross-Legged Posture (Xia Pan Fa,
)
Suppose an elderly person tried to en-
join the Full- or Half-Lotus Posture but
could not do them. Perform the Cross-
Legged Posture instead. Put the two legs
crosswise on the underside of the body,
as this will do well for them. However,
efforts to keep the knees pressed down-
ward onto the mat will most likely
come to naught, and it will be easy for
the body to become aslant. At all times
pay attention to this so as to avoid or to
correct it.
Half-Lotus Posture
Cross-Legged Posture
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Chair-Sitting Posture (Ping Zuo Fa,)
If a persons legs cannot be crossed be-
neath the body, then an ordinary sitting
posture on a chair will do. Position both
legs so that they hang downward. How-
ever, it is important that the feet are on
line with one another and equally sepa-rated. The bottoms of both feet should
be placed flat on the ground. Also, make
sure that the thighs are together, with
the feet maintaining 90-degree angles.
This posture is also called, Collecting
the Four Limbs.
Hand Positions
(Shou Yin Fa, )
Both hands must be loose and relaxed,
without the least bit of tension exerted.
Place the back of the left hand lightly over the palm of the right hand,
so that both palms are facing upward [1]. Then set the hands on
top of the upper thigh area so that the
palms appear to be supporting the Dan
Tian. (You may also use the Tai Ji Knot
position [2].)
Head Position (Tou Zi Shi, )
When practicing meditation, pay attention to the head, neck, face,
eyes, and jaws. The head and neck must be held erect and upright,
the face should be positioned directly to the front, the eyes closed
lightly, the jaws closed so there is no separation between them, and
the tongue must be held against the upper palate.
Chair-Sitting Posture
1
2
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shoulders must be properly maintained. Use a high cushion or mat,wear very comfortable clothing, and always maintain self-awareness.
The deportments of the eyes, mouth, and so on are all the same as
previously described.
The other method here is to simply lay on your right side. The
right or left side can be used. However, after thorough examination
it will be discovered that the right side is decidedly best. This is be-
cause lying on the left side can produce a continual aching on theleft side from the heart being constrained.
The deportments of the eyes, mouth, nose, and so on are all
the same as previously explained. The only difference being that the
head and upper body should be bent and bowed forward at the
waist. The upper left leg should be less bent then the underside right
leg, which is positioned in an arc-like fashion. The left hand should
be extended out comfortably along the topside of the left leg. From
the knees down, the calves of both legs should be attached loosely,
with the right leg stretched out with a slight bend, and the left leg
bent further back.
The left hand is extended naturally along the left leg, with the
palm facing downward, holding it lightly and loosely by the upper
part of the knee. The right hand is held palm up and placed beneath
the head like a pillow, but kept loosely attached. It is important to
periodically examine your posture and adjust any defects.
Right-Side Supine Position
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Standing Meditation Jing Zhan Li
The deportment for standing is to keep
your feet shoulder-width apart. The sides
of the feet should be directed straightahead so that the toes are slightly turned
inward. Place the hands in a Tai Ji Knot
and position them palm up in front of
the Lower Dan Tian. Keep the head sus-
pended upward, hollow the chest and
raise the back, keep the tongue up on the
roof the mouth, lower the eyelids, andkeep the breath in the lower abdomen.
Walking Meditation
Jing Zou Bu
Walking includes the same deportments as in sitting and standing.
Start with both feet together [1]. Then step forward onto the left
heel first and inhale [2]. Roll your weight into the left foot as you
exhale and raise up the rear right heel [35]. [Do this by first turning
out the left foot and setting it flat (3), shifting your weight forward (4),
then raising the right heel off the ground (5).]
Standing Posture
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Then bring your right foot forward ontothe heel as you inhale [6]. Roll the weight into
the right foot and raise the left heel off the
ground as you exhale [79].
[Inhale and step again with the left foot, re-
peating walking in this manner for the desig-
nated period of walking meditation.]
3 4 52
7 8 96
1
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Rejuvenation Exercises Fu Xing Xing Gong
When a meditation period is over, perform the following Rejuve-
nation Exercises before getting off the sitting mat.
Rub the hands together vigor-ously until warm [1] and then cup the
hands over the face and circularly rub
gently (like washing the face), nine
times [24]. Then hold the hands
over the face and feel the heat pene-
trating the skin for three breaths [5].
1
2 3
4 5
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Place the palms on oppositeshoulders, then turn and twist the
back side to side slowly 10 times
[68].
Stretch out the legs loosely and shake
the feet 3 times [9].
With the back of each hand (held in
loose fists) rub the kidney areas vigorously
and circularly 18 times [10].
6
7 8
9
10
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Interlace the fingers and stretch the arms and hands upwardsthree times [1112].
Rub vigorously and circularly the sides of both legs, from the
hip to the knee, three times [1314].
11 12
13 14
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Bend the legs and bring up both feet so the bottoms of the feetface each other. Using the thumbs, rub the Bubbling Well qi centers
(the areas in the center of each foot just below the balls of the feet),
nine times [15].
Rise up to a kneeling position, turn around and straighten the
meditation cushion. Then stand and face the altar. Make a half bow.
15
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Events and CelebrationsCalendar
Dian Li Li
57
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Chinese New Year1st Moon, 1st Day
Jade Emperor Birthday1st Moon, 9th Day
White Jade Transformation
Sect Founding Day1st Moon, 10th Day
Ancestor Wang Chong
Yang Birthday1st Moon, 11th Day
Three Origins
(Upper Spirit) Day1st Moon, 15th Day
Ancestor Qiu Chang
Chun Birthday1st Moon, 19th Day
Master Liang Dong Cai
Birthday1st Moon, 23rd Day
Founding Ancestor
Lao Zi Birthday
2nd Moon, 15th Day
Guan Shi Yin Birthday2nd Moon, 19th Day
Keng Shen Day57th Day of the New Year
Immortals Peach Day3rd Moon, 3rd Day
Qing Ming Festival Day3rd Moon, 9th Day
Respecting the Elderly Day3rd Moon, 22nd Day
Ancestor Zhang San Feng
Birthday4th Moon, 9th Day
Ancestor Lu Dong Bin
Birthday4th Moon, 14th Day
Three Star Gods Day5th Moon, 1st Day
Dragon Boats Festival5th Moon, 5th Day
Liberating Animals
and Aquatics Day7th Moon, 15th Day
Festival of Heaven and
Earth Day5th Moon, 16th Day
The Sanctuary of Dao celebrates a number of special days through-out the year, such as birthdays of certain immortals, holidays, and
other events. Since all are calculated and performed according to
the Chinese calendar, the dates are different each year.
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Jade Maiden and Jade YouthInvocation Day
6th Moon, 2nd Day
Heavenly Worthy (Tian Zun)
Birthday6th Moon, 24th Day
Three Origins (Middle Spirit)
Day7th Moon, 15th Day
Immortaless Xi Wang Mu
Birthday7th Moon, 18th Day
Autumn Moon Festival
8th Moon, 15th DayMadame Wei Hua Cun
Birthday9th Moon, 3rd Day
Immortal Ge Hong Birthday9th Moon, 9th Day
God of Wealth Birthday9th Moon, 17th Day
Three Mao Ancestor
Birthday10th Moon, 3rd Day
Three Origins
(Lower Spirit) Day
10th Moon, 15th Day
Bai Yu Chan Birthday10th Moon, 18th Day
Supreme One (Tai Yi)Birthday
11th Moon, 11th Day
Foremost Clarity Sect
Founding Day11th Moon, 15th Day
Zhang Dao Ling Birthday
11th Moon, 23rd Day
Madame Lin Yao Guan
Birthday12th Moon, 3rd Day
Golden Immortal (Buddha)
Birthday
12th Moon, 9th Day
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White Jade
TransformationTeachings The Three Gateways
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First Gateway
Daoist Philosophy
Dao Ren Zhe Xue
This first gateway of cultivation requires careful study of Daoist
philosophical teachings, application of the teachings to your practice
and daily life, and a sincere dedication to personal transformation.
The Daoist Philosophy teachings include contemplation med-
itation, Daoist scriptures, chants, praises, and the Classic on Change
(Yi Jing). Studying Daoist scriptures with commentaries and learn-ing how to properly interpret them is a key aspect of self-cultivation.
To just read a scripture without commentary by someone who is
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accomplished in those teachings is like giving an ant a watermelonand telling it to swallow it whole, as the old Daoist saying goes.
The Daoist scriptures and their commentaries studied at the Sanc-
tuary of Dao are meant to instill insights and perspectives that stu-
dents may apply to their practice. Daoist scriptures can be very
cryptic and difficult for the beginner to understand, but for those
who study and practice sincerely over a long period of time, the
scriptures become much more clear. Each verse is like a drawer andonce you can pry it open, you will find a treasure. Therefore, un-
derstanding and grounding yourself in the theories and philosophy
of Daoism will allow you to actualize the practices. As Albert Ein-
stein stated, Theory without practice is sterile, and practice without
theory is blind. There must be a balance between studying Daoist
philosophy and actually putting it into practice.
Putting into practice Daoist Philosophy means building astronger intuition about how to conduct yourself in the world. Stu-
dents must learn how to correctly respond and interact with their
teachers, fellow students, family, friends, and the world in general in
order to become true Daoists and achieve immortality.
Performing ceremonies, chants, and praises are not only rituals
but are also forms of meditation and internal alchemy to strengthen
the spirit (shen). Ceremonies are also the means by which a culti-
vator gains increased merit and virtue for actualizing their other
practices. Merit and virtue have long been a missing factor in the
practice of most Westerners who erroneously think that the method,
such as meditation or Tai Ji, is all there is, when in reality the success
of any cultivator depends more on his or her character, and the
strength of his or her spirit.
Thus, the purpose of studying and applying Daoist Philosophy
is ultimately to bring about a transformation of the whole person.
When people truly study the works of the great sages, they discover
that their teachings were more about behavior and perspective than
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methods and practices. For example, a true Daoist adheres to theprinciples of non-contention, non-aggression, non-interference, and
non-conformity. Ultimately, only students who conduct themselves
with wisdom and compassion within the mortal world can hope to
receive an efficacious response from the immortal realms. Studying
Daoist philosophy gives students the guidance and intuition to
transform from a typical mortal who acts out of ego into an immor-
tal acting from pure spirit.
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Second Gateway
Nourishing Life Yang Sheng
The Nourishing Life teachings are primarily about developing qi in
order to enhance health and longevity, and in some practices, such
as internal alchemy, to bring about immortality. The courses are
grouped under the headings of Internal Alchemy, Qigong, and Quan
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courses, which include Tai Ji Quan and Praying Mantis Quan. Allare, in actuality, various means of practicing internal alchemy.
The easiest way to explain what Daoists mean by internal cul-
tivation, or alchemyis to say it is a natural result of cultivating
the Three Treasures (jing, qi, and shenregenerative energy, vital-
breath energy, and spirit energy). Within each of us are these three
components, or medicines, and when they are fully developed, ac-
cumulated, and retained internally, an alchemical process takesplace, a natural physiological and psychological response, forming
what Daoists call an elixir within the body and mind.
Since human beings are comprised of these three energies, we
experience physical responses to them; meaning, we have physical
responses to our sexual impulses, we have physical responses to the
state of our breath, and we have physical responses to the conditions
of our mind. However, just as we naturally have physical responsesto the Three Treasures, we likewise have spiritual (or psychological)
responses to them as well, and the blending of these responses results
in internal alchemy.
When someone cultivates these three components to the point
of creating optimum physical conditions, the spiritual and psycho-
logical conditions bring about the experience of absolute clarity and
tranquility of body and mind. The mind is then illuminated (called
Shen Ming, or Spirit Illumination). When the spirit is fully illumi-
nated, the mind is in control. Rather than our spirit having to re-
spond to the impulses of our body and breath, which unconsciously
control us, the illuminated mind determines the state of being
and is in conscious control of the body and breath. At death, an il-
luminated spirit chooses to do as it wills.
The elixir is this illuminated state of mind and spirit. But
without the alchemy of developing jing, accumulating qi, and in-
ternally retaining the spirit, we dissipate these three components
throughout our lives. We hurt the body through undisciplined sex-
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ual activity and eating habits; we hurt the breath by not regulatingand training it to remain low in our abdomen; and we hurt our
spirit by allowing the mind to be clouded with the externals of
greed, anger, and ignorance, and so not retaining the spirit inter-
nally. Internal alchemy, then, is a physiological matter on one level,
and purely a psychological one on another.
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Third Gateway
Harmonizing theYin and Yang
He Yin Yang
The purpose of Harmonizing the Yin and Yang is to restore a per-sons regenerative energy and constitution. The teachings reveal ways
to recapture the energy, sensitivity to sensations, and intensity of
experiences males and females had as they transitioned into puberty.
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