sanctuary guidebook

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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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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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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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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


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)


Three Origins (Middle Spirit)

Day7th Moon, 15th Day

Immortaless Xi Wang Mu


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


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


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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sanctuary guidebook

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