Master Yuan Xiu Gang Explains The Concept of Dao and Daoist Practice

Master Yuan Xiu Gang Explains The Concept of Dao and Daoist Practice

This is a video from David’s Youtube channel. David travels to China regularly and documents his training experiences and adventures. If he can keep up with the training as a man over 50, you can too! Let his Kung Fu journey help to inspire you and improve your life!

The Daoist Concept in Practice

Now let us watch his video:

There are many hurdles to overcome, especially when you start older. The body is very stiff in the beginning and the training process can be painful.

The Dao should be practical

Many people over confuse this topic but the Dao should be simplified to make its deep principles reality. From simple things, many things can come. Looking at yourself and improve gradually without any magical tricks and following the simple way of the master will help you to achieve your goal.

We don’t use the muscles! We use tendons!

This will help improve circulation and help your energy. Your body becomes more efficient in dealing with difficult situations, this way the body consumes less oxygen and can output more power in a relaxed way without hurting yourself. Accept the training with your heart and like it, instead of fighting yourself always.


Master Yuan Xiu Gang is giving a seminar on 20th September 2019 in our school in Vienna! if you are interested in meeting Master Yuan Xiu Gang hurry up and register!

The Hidden Heart of Daoism in Wudangshan

The Hidden Heart of Daoism in Wudangshan

Between all of the politics and competitions, deep in the valleys of the Wudang mountains is the last refuge. The purpose is to live in the mountains and practice the internal arts. Deep in the Yiren valley is a circle of seekers and believers of the truth.

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Practicing in the quietness of nature to find the essence of the Dao. The Yiren valley does not want strangers or visitors, it is a location for friends. The only way to visit is by personal invitation. The mountain path is very steep and thus the valley remains hidden from outsiders.

The owner of the location is Liang Yue (written like full moon) or her English name: “Julia”. The location is very inconvenient for older or weaker people and the delivery of oil and other basic supplies is hard work. Some of the food is directly produced in the valley though. It is completely off the grid with no close route to a street or any kind of civilization.

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The valley has room for not more than 10 students, those who are of a positive heart are welcome and can regularly visit. All the content of the San Feng Pai is instructed, as well as Gujin, Xiao flute, and Daoist medicine.

We are not allowed to tell you more details about this place. But it is nice to see that Daoism slowly regains its feet back on the Wudang mountains.

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What is the nature of immortality in Taoism?

What is the nature of immortality in Taoism?

Wudang Tai Chi is closely linked to the Taoist way of life and philosophy. The Yin Yang symbol that we often use in the context of Tai Chi Chuan is actually the symbol of Taoism. At some point in Tai Chi training, it will be necessary to take a closer look at these backgrounds. In the individual parts of the forms, one hears, again and again, abstract words such as “The Immortal”. The deeper meaning behind it you probably can not grasp first.

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The Eight Immortals

The Dao

There is the Dao (the way) of the heavens, the Dao of the earth and the Dao of man – that is how it is taught. The Dao of man, that is the path determined by nature, which is always unwise and dangerous to leave. A convinced Daoist is someone who strives to live as closely as possible in harmony with nature.

The Three Treasures

Jing (Essence), Qi (Life Force), Shen (Spiritual Energy) – these are the three substances or energies that are of the utmost importance in the Daoist practice and are therefore generally called the “Three Treasures”. Although they are mainly of interest in explaining the Taoist exercises, it is also important to understand them in the context of Taoist cosmology. The Daoists believe that these three treasures are effective on all levels of being – from the tiniest organism to the vast macrocosm itself. In their pure form they are too subtle to be immediately noticed, we only recognize them in the transformations that they do cause. In a coarser and easier to identify form, they are also present in the human body. Nourish (that is maintain and strengthen), multiply and ennoble, so the three treasures support the acquisition of that tremendous physical and spiritual wealth for which the Daoists strive for a lifetime. The refinement and refinement of Jing, Qi, and Shen form the very content of spiritual endeavors and practices: to expand the vitality and lifespan of the Taoist adept, and multiply and purify the natural stores of his mind. Uninitiated or unread, this process is often completely misunderstood because of its poetic and pictorial description.

Here’s an example:

“Riding the dragon, he floated over the world, settled in the cloud palaces of the immortals, made his way beyond the blazing sun, and entered the courtyards of heaven.”

Meditation and the powers of the mind

These words are meant to portray bliss in meditation and the powers of the mind. Too often, however, such descriptions are understood too literally and without sufficient background knowledge. These misunderstandings have led to the widespread belief that Daoist masters are nothing more than alchemists. Indeed, for centuries it has been believed that Daoists could turn base metals into gold and make a drug that promised eternal youth and immortality. But the terms “golden elixir” and “refinement” actually refer to psycho-physical processes of Taoist meditation practices.

In the book of the Golden Elixir, it says: With the refinement of Jing in Qi the first barrier is overcome – perfect silence enters the body. With the refinement of Qi in Shen, the middle barrier is overcome – perfect silence enters the heart. With the refinement of Shen in Xu (emptiness) the last barrier is overcome: ego and cosmos are united. This is the true meaning of sacred practice, its oral and written transmission, cultivating and nurturing (by Jing, Qi, and Shen). It has nothing to do with making a “pill” or a “trunks”.

Stillness

If one had to reduce to a single word, which occupies an outstanding meaning with the Daoists, then it would be the “silence”. Because the silence is fundamental and necessary for all insights, connections and for coming to oneself. In meditation, the silence is practiced.

“Stirred by the storm winds of circumstances, the hermit’s heart is a still lake.”

To understand the true nature of Taoist aspiration, it is essential to consider the meaning of “immortality” in the sense it has for the mystics and adepts who are fully initiated into the mystery of cultivating the Dao. An immortal is a person who has fully committed all his physical and mental gifts, who has cast off the passion and has discarded all desires (except the simplest and most harmless ones), thus attaining a free, immediate existence a being so close to perfection that its body is merely a shell or container for its mind.

“No effort is needed to gather a mind that has turned away from all causes of unrest.”

The True Self

An immortal has undergone a spiritual rebirth, freeing himself from the shackles of egocentricity, and being face to face with his “true self.” He is aware that this “self” is not his property, but nothing but the sublime, indistinguishable Dao. With the disappearance of his apparent ego, he no longer sees himself as an individual, but as the unchangeable Dao, embodied in a transient form. Death, when it comes, means to him no more than the stripping off of a worn robe. So he has reached eternal life and is ready to return to the boundlessness of being.

Goal of immortality

The fantasy of the immortality of the body, of flesh and blood, is, therefore, a very simplified and ignorant view of the sublime idea of ​​transcendental immortality.

“Immortality” is the term that Daoists of all levels of consciousness use to denote their goal, so the poetic title “Immortal” is equally given to Taoist sages, meditators, and even older recluses, of whom, given their attitudes and knowledge politely assumes that they have reached their destination.

Take things as they come – calm emotions

The exercises of the Daoists promote longer life and also support physical health. In silence and in meditation, calmness is practiced, with the qigong and tai chi exercises, all necessary channels are opened and released, so that the energy can flow and the body remains vital. If the shell of our mind – the body – is strong and healthy, the mind can spread more easily. Then the body can better tolerate the silence.

“In no hurry, nothing is really worth the effort. As the cultivation of the Dao progresses steadily, passion and desire naturally decrease; there is no need to suppress them. “

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Calming the Monkey Mind

Calming the Monkey Mind

What prevents us from logic thinking and pure action? The monkey mind is an often discussed topic in China and grew familiar with legends like Wukong (the monkey king). This term originated from Chinese history and can also be found in Zen and Buddhism. The monkey mind as a psychological term originated from Taoism.

Monkey Mind in the Western World

Without meditation or other internal arts, the monkey mind is bound to be influential in society. The monkey mind usually gives other people a lot of emotional response which is not necessary. By overloading others, they automatically become at unrest too and seek to unload their heavy emotions somewhere and somehow. This is only one example how the monkey mind cycled continuously in the western world. In the end what is left is a chaotic emotional world without discipline and full of unproductiveness. Some people find a solution/enlightenment while others keep unloading emotions for the rest of their lives.

Monkey Mind in Kung Fu Training

Being unable to practice and keeping up self-discipline is also a sign of the monkey mind. The thinking and questioning of yourself make unsure and unrest. It comes when people are not prepared for changes or prepared for sacrifices.

We Have Everything and Nothing

Our “laid back” modern society has everything and having everything is the same as having nothing. It loses its value as nobody knows how to appreciate what we have. This is not only meant in a materialistic way but also in a personal and emotional way. What is important to you and how do you value it?

Start From Scratch

If you are confused by the monkey mind, you should probably start again from the beginning. Are you healthy? What did you do for the things you value? Clean the mind and connect it with your heart. Discover your soul and the genuine essence of what makes you a person. Don’t let yourself get confused again. Reminding oneself of what is important is giving insight to the actual meaning of all things.

Your Mind Your Will

Taoists practice controlling the mind naturally and positively. How can you be sure to be fully in control of your mind? Are you able to do things exactly as you want? Enduring is something most people can’t do without proper training and is always a test of willpower. The thing is how you approach this matters. If you see it as a challenge then yes it is. Challenge is a conflict where you lose face. Taoists see it as “playing” as a child plays with toys.