Empty Vessel: Journal of Taoist Philosophy and Practice WINTER 2020

Empty Vessel Journal of Taoist Philosophy & Practice

Winter 2020 $6.95 U.S. $7.95 Canada Winter 2020 — Page 1

Winter 2020

Volume 27 Number 4

Features

Departments

2021 Year of the Metal Ox, page 8

Taoism in the Seasons, page 12-13

Commentary on Chapter Two of the Dao De Jing, page 14 Cultivate Qi: How to Strengthen Your Life Force, page 18

Directory / Classifieds, pages 34, 37 Poetry Corner, pages 31

Eating for Longevity, page 26 Uncarving the block, page 32

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Book Reviews, page 35

Like us on Facebook: @EmptyVesselMagazine, Instagram: @EmptyVesselMag and visit

www.EmptyVessel.net

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What is Taoism?

What is Taoism?

Tao is referred to as The Way, as in direction, in manner, source, destination, purpose and process.

In discovering and exploring Tao, the process and destination are one and the same. Lao Tzu describes a Taoist as the one who sees simplicity in the complicated, and achieves greatness in the little things. It is a simple and natural way of being in our bodies and our psyches, and sharing the Way of being with all life we come into contact with.

Taoism Origins Taoism was long established before Lao Tzu wrote the Tao Te Ching 2,500 years ago.

It originated in the ancient shamanic roots of Chinese

civilization. For many centuries Taoism was an informal way of life, a way followed by peasant, farmer, gentleman philosopher and artist. Followers of the Way studied the stars in the heavens and the energy that lies deep within the Earth. They meditated upon the energy flow within their bodies and mapped out the roads and paths it traveled upon.

The Way The Way is a deep reflection, learning from Nature which is considered the highest teacher.

It is a belief in life, a belief in the glorious procession of each unfolding moment. The Way is a deeply spiritual life, involving retrospect, balance, emotional and spiritual independence and responsibility with awareness and

a deep connection to the Earth and all other life forms.

Taoism Today Taoism in China and the West today is often divided in two forms, Tao Jiao and Tao Jia, or religious Taoism and philosophical Taoism. Many scholars argue that there are not two distinct forms of Taoism, and in many ways they are right.

There is a great intermingling of the religious form of Taoism and it various sects and the philosophical Taoism of Lao Tzu and Chuang Tzu (Zhuangzi). Many people who follow the Tao do not consider themselves religious people, do not go to temples and are not ordained priests. Rather these forms exist side-by-side and within each other.

Editorial, Design Dr. Nicole Noles Collins Heather Hernandez

Empty Vessel: A Journal of Contemporary Taoism is published quarterly by DaoDog Press, 3440 Conway Blvd. Unit 1D, Port Charlotte FL 33952.

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The Empty Vessel is dedicated to the exploration of Taoist philosophy and practice. It is open to sharing the various traditional and contemporary teachings in a nondiscriminatory manner.

Publishers Dr. Nicole Noles Collins Christopher Collins

Social Media Team Dr. Nicole Noles Collins Christopher Collins Heather Hernandez Page 4 — Empty Vessel

Empty Vessel

Journal of Taoist Philosophy and Practice

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Empty Vessel is not responsible for opinions or statements expressed by authors or for advertisers’ claims.

Winter 2020 — Page 5

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Contributors Benebell Wen is an author with several published books including The Tao Of Craft and Holistic Tarot: An Integrative Approach to Using Tarot for Personal Growth, and is a practicing lawyer in California and New York.

Billy Gill is a MATCM/L.ac candidate completing his studies at Yo San University in Los Angeles, CA. He is also a yoga instructor and leads workshops and retreats in Europe, Asia and the U.S..

Susan Levitt is a professional astrologer and feng shui consultant in San Francsco, CA. She is the author of five books published in several languages including Taoist Astrology and Taoist Feng Shui. More information is on her website www.susanlevitt.com where you can sign up for her lunar astrology blog.

Robert "Rob"Hoffman is the dean of the doctoral program at Yo San University. He received his master’s degree in TCM from Yo San, his doctorate from Five Branches University, and is currently a PhD candidate at Zhejiang Chinese Medicine University. His current research is in the use of mushrooms as adjuvant therapy in cancer treatment, and the role of Chinese herbs in T-cell regulation.

Winter 2020 — Page 7

2021 Year of the Metal Ox

By Susan Levitt

In early agricultural communities, people often went for days without eating and feared starvation. To aid suffering humans, the gods and goddesses removed Ox from heaven, where she was a star, and sent her to earth. The divine ones instructed Ox to tell people that with her help they would avoid starvation and would eat every three days. Ox misunderstood, and told humanity that they would eat three times a day. Ox had to make her words true, so that is why Ox labors for people and endures many burdens without complaint. Therefore, the year of the Ox is time for honesty, hard work, duty, and discipline. Like Ox plowing the field, success is attained through diligent work and conscientious effort.

Ox year is the time to follow through and bring to completion what was started in Rat year 2020. Establish a routine, use tried-and-true methods, and stay with a structure that can bring a bountiful harvest in autumn. Daring new concepts will not be well received. Save them for the following Tiger year.

2021 is a Metal year of the five Taoist elements Fire, Earth, Metal, Water, and Wood. In feng shui, the Metal environment is clean, pristine, pared down, and shiny like metal. So begin by cleaning your home, reduce clutter, and maintain tidiness all year round. The main focus is on the bedroom as Oxen do best after peaceful sleep. The most favorable season in a Metal year is autumn. In Chinese medicine, Page 8 — Empty Vessel

Metal rules the lungs, so take care of your lungs this year. A Metal Ox year is an ideal time to quit smoking.

Your fortune in Metal Ox Year Rat Birth years of the Rat: 1912, 1924, 1936, 1948, 1960, 1972, 1984, 1996, 2008, 2020.

Next year of the Rat is 2032.

Rat is in a good position in the year of the Ox. Expect fewer hardships because Rat is Ox’s good friend. Ox’s influence requires a larger contribution at work. Therefore, Rat benefits by putting forth increased effort to follow through because Ox delivers, and expects dedicated, consistent labor from others. Metal is firm and resolute, not flexible, so don’t seek clever Rat shortcuts. The element Metal empowers Metal Rat born in 1960, and Water Rat born in 1972.

Ox (Buffalo) Birth years of the Ox: 1913, 1925, 1937,1949, 1961, 1973, 1985, 1997, 2009, 2021.

Next year of the Ox is 2033.

Ox year begins a new twelve-year life cycle for you. Everyone benefits by increasing their efforts this year, but for Ox it can be a very positive and productive year when your hard work is finally rewarded. You can reap the benefits of the efforts you’ve made over time.

You’ve paid dues, and are ready to enjoy the hard-won results. This is also an excellent year for marriage, having a child, or purchasing a new home. The element Metal empowers Metal Ox born in 1961, and Water Ox born in 1973.

Tiger Birth years of the Tiger: 1914, 1926, 1938, 1950, 1962, 1974, 1986, 1998, 2010.

Next year of the Tiger is 2022.

Free-spirited Tiger can adjust to the work ethics of the Ox. Ox year dynamics require Tiger to work hard and remain focused to successfully complete projects. Tigers that control their temper and aren’t too rebellious should experience a very good year. Rewards arrive in 2022 your Tiger year when you start a new life cycle. So keep your emotions in check, especially Wood Tiger born in 1974. The element Metal empowers Metal Tiger born in 2010 or 1950, and Water Tiger born in 1962.

Rabbit (Hare) Birth years of the Rabbit: 1915, 1927, 1939, 1951, 1963, 1975, 1987, 1999, 2011.

Next year of the Rabbit is 2023.

Rabbit could feel challenged in Ox year due to unrealistic work standards and expectations from others. Yet Rabbit survives unharmed.

So take care of yourself, and do not become frustrated if rewards are delayed or projects take more time than anticipated. Be patient, and avoid Winter 2020 — Page 9

making quick decisions because Ox year is not an auspicious time for you to make big life changes.

The element Metal empowers Metal Rabbit born in 2011 or 1951, and Water Rabbit born in 1963.

Dragon Birth years of the Dragon: 1928, 1940, 1952, 1964, 1976, 1988, 2000, 2012.

Next year of the Dragon is 2024.

difficult subjects or manage certain relationships.

Intelligent compromise benefits everyone. The element Metal empowers Metal Snake born in 2001 or 1941, and Water Snake born in 1953.

Horse Birth years of the Horse: 1918, 1930, 1942, 1954, 1966, 1978, 1990, 2002, 2014.

Next year of the Horse is 2026.

Ox year is your time to follow through with activities initiated in Rat year 2020.

Create solid structure or a routine to maintain stability, and anticipate a year of steady progress.

Under Ox’s influence, Dragons do best to work hard in order to fulfill their dreams.

The problems of those surrounding Dragon need not effect you so stay focused and grounded. Save new projects for Tiger year 2022. The element Metal empowers Metal Dragon born in 2000 or 1940, and Water Dragon born in 1952.

Rat year 2020 was a difficult year, especially for Horse because Rat is opposite Horse in the Chinese zodiac.

Fortunately, Ox year will be far less challenging.

Expect easier and smoother circumstances, although Ox’s influence demands hard work, and work is not Horse’s favorite activity. Horse can succeed by maintaining more control in personal interactions, but romance could still be problematic so stay steady. The element Metal empowers Metal Horse born in 1990, and Water Horse born in 2002 or 1942.

Snake

Sheep (Goat, Ram)

Birth years of the Snake: 1917, 1929, 1941, 1953, 1965, 1977, 1989, 2001, 2013.

Next year of the Snake is 2025.

Birth years of the Sheep: 1919, 1931, 1943, 1955, 1967, 1979, 1991, 2003, 2015.

Next year of the Sheep is 2027.

Anticipate a fortunate year because Snake is in a harmony trine with Ox and Phoenix (Rooster).

Unlike the previous Rat year, Snake’s work will be recognized and rewarded. Just don’t allow Ox’s stubborn influence to make you unreasonable or too demanding. Be mindful of how you approach

Sheep is opposite of Ox in the Chinese zodiac.

Therefore, Ox year can be challenging for us Sheep. It’s not an auspicious time to create new opportunities. Instead, stay organized, reduce clutter, and maintain focus. Under the influence of Ox, at times Sheep must perform repetitive

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or mundane tasks. Just don’t allow finances or morale to be low, and avoid opportunities to overspend because “Sheep eat paper.” The element Metal empowers Metal Sheep born in 1991, and Water Sheep born in 2003 or 1943.

Monkey

element Metal empowers Metal Phoenix born in 1981, and Water Phoenix born in 1993 or 1933.

Dog Birth years of the Dog: 1934, 1946, 1958, 1970, 1982, 1994, 2006, 2018.

Next year of the Dog is 2030.

Birth years of the Monkey: 1920, 1932, 1944, 1956, 1968, 1980, 1992, 2004, 2016.

Next year of the Monkey is 2028.

There could be some minor problems due to differences in perspective. Ox’s influence brings conservative politics and restraints. Dog fights Ox year is a time of work and discipline, but for the underdog, so Dog’s revolutionary ideas neither are Monkey’s favored activities. Monkey and altruistic concepts will not be in favor is more devoted to play and creativity. Therefore, this year. Ox prefers to stay the steady course, during Ox year there can be difficulties that force whereas Dog enjoys trying new methods. But Monkey to restrain ambitions. Monkey can avoid Dog is responsible and does hard work that will Ox’s demand for hard work by teaming up with be rewarded in an Ox year. The element Metal others to be their messenger or liaison. Monkey’s empowers Metal Dog born in 1970, and Water wit and winning personality brings luck in Dog born in 1982. avoiding tasks that Monkey does not want to do.

The element Metal empowers Metal Monkey born in 1980, and Water Monkey born in 1992 or 1932.

Pig (Boar)

Phoenix (Rooster, Chicken)

Birth years of the Pig: 1935, 1947, 1959, 1971, 1983, 1995, 2007, 2019.

Next year of the Pig is 2031.

Birth years of the Phoenix: 1921, 1933, 1945, 1957, 1969, 1981, 1993, 2005, 2017.

Next year of the Phoenix is 2029.

Ox year can be a harmonious year when Pig’s efforts are appreciated. There could be opportunities for career advancement and Ox year can be very fortunate for you because good fortune in relationships, although Pig Ox’s values closely align with those of the must comply with Ox’s strong work ethic and Phoenix. Ox and Phoenix are highly compatible follow rules. Pig is naturally realistic and goal because they both appreciate hard work and a oriented, which fits well with Ox’s pragmatism. job well done. Ox year energy offers the stability, Remain diligent in your efforts and anticipate faithfulness, and sincerity that Phoenix enjoys. an abundant harvest in autumn. The element Phoenix can be happy, triumphant, and recover Metal empowers Metal Pig born in 1971, and from the previous Rat year challenges. The Water Pig born in 1983.

Winter 2020 — Page 11

Winter is the most Yin season associated with

the water element

It is important to rest and harness your chi this season so you can prevent yourself from falling ill.

The scent of Winter is putrid, with a salty taste.

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Taoism in t

the Seasons

Take care of your kidneys this winter to

store energy and keep your Qi replenished.

Eat foods that warm you up

such as soups and stews this time of year to help your body hold warmth.

The color of the season is blue, add touches of this shade to your home this winter.

The direction of the season is North and the time of day is associated with Midnight.

Fear is the emotion that rules winter, with the sound of the season being groaning.

SOURCES: EARTHSKY.ORG • TAOUNIVERSE.COM • WUWEIWISDOM.COM • ENERGYARTS.COM • WIKIPEDIA.ORG •

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Commentary on Chapter Two of the Dao De Jing

By Candice L. Babook

When people under Heaven label something as beautiful then thereby the idea of ugliness comes into existence.

When people believe something or someone is good then the non-good (bad) comes into existence.

Thus, being and non-being produce one another.

Heavy and light establish one another.

Long and short determine each other.

Before and after follow each other.

Hence the sages dwell in effectiveness without planning a course of action.

Their teachings are wordless.

People come into their midst and the sages reject none; while at the same time the sages have no desire to possess people.

Sages generate, but do not hold on to anything; they are effective and do not claim merit.

When their work is done they move on.

Because of this, the sages are not abandoned by the Sacred.

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ADOBE STOCK PHOTOS Laozi Statue, Qingdao, China

In the second chapter of the Dao De Jing, the author(s) is reflecting upon the dual nature of reality as experienced by most people. Either consciously or unconsciously, this is the world we interact with; duality is the fundamental ground in which humankind lives and acts. Symbolically, this is referenced by our having two eyes.

In the first line of chapter two we read, “When people under Heaven label something as beautiful then thereby the idea of ugliness comes into existence. Immediately we notice that it is the “people under Heaven” who experience duality.

This suggests in a roundabout way that there is the possibility of experiencing life in a “non-dual” fashion, but one must not be “under Heaven,” one must transcend the dual nature of consciousness typical of ordinary thinking, typical of “Earthly” not “Heavenly” awareness.

In Daoist belief, as is true in some other traditions, it is believed possible to experience our world from a non-dual foundation and to be able to have the insight of a reality beyond the typical subject/object world. It is the sage who has this transcendent consciousness by overcoming the illusion of a reality of subject/object, a reality of separateness.

In the experience of duality, opposition is how we tend to experience like. I stand in opposition or separation from everything perceived as outside of myself; I am subject, all else is object.

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Life-size stone statues of several Chinese sages on display at the Nagasaki Confucian Shrine, in Nagasaki, Japan.

In such a consciousness beauty is seen apart from that which is labeled ugly; heavy and light are opposite; high and low are at different ends of the vertical line, and most importantly, good and non-good (i.e. bad) are characteristics of human beings. The concepts of good or bad are especially important to a dual-centered way of viewing the world. Good and non-good are often labels we place on people and/or human activities. Because such labeling is a form of character assassination, they are the more offensive of the dualities mentioned in chapter two. These two characterizations of people for a moral standard.

Whereas high and low, heavy and light, being and non-being, before and after all reference concepts about things, good and non-good are associated. for the most part, with human beings and usually this pair references behavior or character descriptions. This style of thinking about people, I suggest, is an "old" style of consciousness, and the Dao De Jing is a text that urges us to transcend the old consciousness and enter into the consciousPage 16 — Empty Vessel

ness of the sage, the person who no longer views people as “good” or “bad.” In other words, Lao Zi is trying to help us have insight into people so that we may have compassion for all beings, just as the sage has compassion for all of us.

Contemporary society appears to be on the verge of understanding. We appear to be in the midst of an evolutionary leap in consciousness from an old style of thinking to a newer, more compassionate style of thinking. To no longer see people in terms of good or bad is to open a door of compassion.

Many of us now realize that, for example, a child abuser is not a “bad” person. A child abuser is almost always a former child of abuse. Abuses, particularly with children, imprints the child’s psyche and unless treated, may push the child to be an adult abuser. Not all those abused will be abusers, but almost, if not all, abusers were abused. Thus in terms of a “good” person or a “bad” person can we label either victimizer or victim of child abuse as “bad” people? Most of us,

To plan a course of action is an egoic activity, it says, “I know what is best for you.” In contrast, the sage allows the Heavenly forces to work through himself and this no ego threatens disaster to another’s life. Because there is no ego involvement on the part of the sage, there is no need to “posThe style of thinking which no longer condemns sess people” or “claim merit.” Thus: people for their inappropriate actions is a conWhen their work is done they move on. sciousness based upon insight and compassion.

Because of this the sages are not abandoned The is the consciousness of the sages who “reject by the Sacred. none.” once we knew the dynamics of abuse, would no longer label victim or victimizer as “bad.” Instead we would see the dynamic of how energy affects people and how difficult it is for the psyche to overcome abuse.

The author of chapter two first describes the consciousness of the ordinary person (the person who is under Heaven) of his day, about 300 BCE. Then the author describes the extraordinary person, the sage of his time. Sages do not see the wrold, and in particular human interactions, in moral terms. Sages “reject none” and at the same time they “have no desires to possess people.”

The primary motivation of the sage is to help people, to be “effective and not claim merit.”

Their desire to help others is not based on any “idea” to do good, but rather it is their nature to be helpful. There is no positive moral “goodness” in their helping activities because for the sage there is no “choice” between doing the good or doing the non-good. Similarly there was no “choice” for the abuser and his activities. In both instances the energies of the psyche functioned consistent to the activity performed. If one’s energy is not blocked and is running smoothly throughout the body, one will have a balanced consciousness and will not cause harm to others — that individual’s energetic makeup will simply not allow him to do abusive acts. As such, the sage is not “good” and the abuser is not “bad.” Their natures are what they are due to their energetic make-up, which is due to various life experiences.

The ability of the sage not to morally judge is what makes the sage effective. Sages are so tuned to the Dao of Heaven that they naturally, without thinking, respond effectively. We read: Sages dwell in effectiveness without planning a course of action.

Such is the hope the author of the second chapter wishes for the people of the world.

Chapter two informs the reader that most people are, in terms of consciousness, on a dual-natured reality. This is the old consciousness. The direction toward a new consciousness, a more holistic consciousness, is the consciousness of the sage, a being who sees that we are all interrelated and deserve not the judgment of morality but the kindness of compassion. Such consciousness will lead society to having no one “under Heaven” and toward Heaven on Earth. Symbolically, the opening of the third eye and the experience of unity with all beings reference this more holistic consciousness.

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Winter 2020 — Page 17

Cultivate Qi: How to Strengthen Your Life Force

By Benebell Wen Edited by Nicole Noles Collins

Most Eastern esoteric paths suggest Taoists and metaphysicians proactively cultivate and strengthen the personal Qi, or life force.

Metaphysical work draws from your pool of personal Qi. If you’re not mindful of replenishing that Qi, then the constant weakening of your life force from the work that you do (this includes divination) may cause depletion. So to maintain optimal wellbeing — physical, mental, and psychic-spiritual — cultivation practices are necessary.

The Metaphysician’s Qi Divination, ceremonial ritual, pathworking, astral journeying and other practices are believed to exhaust your personal life force, and so as a Taoist, you want to establish a routine practice

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of cultivating your Qi to maintain wellbeing. It is a practice everyone and anyone can benefit from, much like how everyone should be mindful of nutrition and physical exercise. However, the nutritional needs of your everyday office worker is different from the nutritional needs of an Olympic swimmer. So we can make the comparison here of a Taoist to the Olympic swimmer, because it’s considered an out-of-the-ordinary lifestyle, and so your nutritional needs — in this case psychic-spiritual nutritional needs — will be different from the average person.

First, Know Yourself If you don’t know what your true weaknesses are, how do you correct them? Knowing your temperament, your physical body constitution, and having a clear understanding of your lifestyle and the impact of that lifestyle on your personhood will help you prescribe the best course of Qi cultivation for yourself.

Since many Eastern metaphysicians and holistic Personality And Physical Health healers believe in natal astrology, reading your Are Related birth chart can help you map out your personal elemental balances and the implications of your There’s a lore that those who think too much and speak too fast, whose thoughts are always racing elemental strengths and weaknesses. at rapid speed through their minds are more Are you Wood-dominant? You’re more visionary, prone to respiratory issues. The analogy made is are better at communications and verbal or writ- to physically running a marathon — you get out ing skills. In society, you’re a keeper of knowledge. of breath. After you’ve run, you have to slow down Fire-dominant? You possess innate leadership and take measure to steadily get your heart back qualities. Earth-dominant? You’re the one every- to a normal rate. Likewise, those whose minds one relies on, the anchor point, and as a member are always running a figurative marathon will of society, your role is to help uphold traditions physiologically be more susceptible to asthma, and values. Metal-dominant? You help curate bronchial issues, and have breathing difficulties. society’s laws and policies. You push the envelope Like the runner, they need to consider meditative forward and you help to usher in progress. Those practices that can help them slow down and who are Water-dominant are diplomats, keeping steady their minds. When they do, they in turn can improve their respiratory concerns. society heart-centered.

And all of those personality correspondences from the Wu Xing are connected directly to particularized health concerns, both physical and mental. Imbalances of yin and yang in Wood relate to the eyes and liver. Yin and yang Fire imbalances relate to the heart, blood, and circulatory system. Yin and yang Earth imbalance can impact the muscular system and spleen. Metal governs the respiratory system, sense of smell, and skin conditions; Water to the urinary tract, kidneys, emotions such as fear, peace, and intuition, etc.

In Eastern esotericism, we believe everything is interconnected, so there’s no focusing on one issue or concern you’re having to the neglect of everything else. Every form of solution is always holistic, so it has to be about lifestyle. Thus, how you as an individual ought to approach Qi cultivation has to be customized for you.

Let’s cover six ways a Taoist or metaphysician can cultivate Qi:

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Qi Gong The term “qi gong” was first recorded in use during the Jin Dynasy (265 AD – 420 AD) by a Taoist priest, Xu Xun, who instructed in a Book of Methods or grimoire that a practicing Taoist should begin with learning qi gong and cultivating one’s internal life essence.

Qi gong is premised on three principles: body (your forms), breath (control), and mind (focus).

The cultivation of your personal Qi and strengthening of your vitality comes from harmonizing the three together. “Qi gong” is a generic term, and under its umbrella there are defined schools of practice. Some forms have become widespread and popular, such as the Five Animals, where the forms are inspired by the tiger, crane, leopard, snake, and dragon, corresponding with the Wu Xing. Ba Duan Jing (Eight Silken Movements) form set variations, which are rooted in the Ba Gua eight trigrams, are also popular. Others are proprietary and only initiated members of a lineage would be taught those forms.

If you want to pursue a serious study of qigong, a good place to start reading is the multivolume book set Chinese Medical Qigong, edited

by Tianjuan Liu and Kevin Chen. Any of the books

by Dr. Yang Jwing-Ming would be great. A musthave addition to a dedicated practitioner’s personal library would be An Illustrated Handbook of Chinese Qigong Forms from the Ancient Texts, edited by Li Jingwei and Zhu Jianping.

PHOTOS PROVIDED

The author with a copy of her book The Toa of Craft.

meditation position or just in your seat where you are), back straight, up tall, as if there is a string at the crown of your head and someone above has pulled it taut on you, and your palms touching each other in prayer mudra.

Close your eyes and take a slow, steady inhale of breath. As you inhale, conceptualize the breath of air you’re taking in as purified and cleared by the Basic Meditation stone in front of you, that this air is the pre-filtered from your environment and is the strongest, most A simple, sustainable way to build up your perinvigorating components of the air, and feel it fill sonal Qi as a Taoist is to set aside at least 3 minevery part of you internally, top down. utes per day for basic meditation. Although not necessary, I like to set out a purification stone Then hold your breath for the slightest moment or crystal, such as a selenite tower, a fluorite or before exhale. Switch focus and conceptualize amethyst pyramid, or if your specific intent is that focus to now be on the energy “waste” inside grounding, then black tourmaline, an obsidian of you. Gather up that “waste” in your breath and sphere, or a black onyx sphere. Conceptualize then exhale it out slowly, steadily. this stone in front of you as a psychic air purifier.

Then sit still (whether on the floor in a formal Page 20 — Empty Vessel

The breaths, inhale and exhale, should be as slowly and steadily as you can manage. Do this

PHOTOS BY HEATHER HERNANDEZ

The Lopan Compass

consecutively for 3 minutes per day. That’s it.

When 3 minutes per day has become effortless and habitual, build up to 5 minutes per day, 10 minutes per day, up to 15 to 20 minutes per day. Whether or not you experience immediate benefits of this is up to your susceptibility to the placebo effect (my opinion), but I absolutely believe there are long-term sustainable health and psychic benefits to integrating basic meditation into your lifestyle.

Traditional Chinese Medicine This is very specific to one who dabbles in the metaphysical and they are generic tips, which do not account for your specific body and mental constitution.

Black vinegar “dissolves” malefic Qi in your system. Vinegar has been part of the Chinese culinary tradition since 2,000 BC. A common dish prepared for new mothers is black vinegar Winter 2020 — Page 21

chicken (or black vinegar pig’s feet) to help them replenish their system and regain their strength.

In Chinese poison magic traditions, black vinegar is often a key ingredient in healing antidote potions. When you believe you’ve been cursed or hexed, drink up on the black vinegar.

Finally, reduce your salt intake. A high-sodium diet can desensitize you from picking up on the more subtle, natural energies of the universe, and so can in turn desensitize your psychic sensitivity, intuition, and general detection abilities.

Warding Your Living Space Onions (raw) not only have loads of cool healing properties when you’re talking holistic medicine, but in terms of their metaphysical properties, invigorate and strengthen your personal Qi. However, onions are considered very yang, so for some body constitutions, that overpowering of yang to the system can cause indigestion, can cause further inflammation and exacerbate eczema, or cause a sense of bloating.

How important is this? I spent the first three episodes of Tinkering Bell (my free YouTube series) on spiritual sanitation of your living space. Be sure to check out the following:

Expelling Malefic Attachments. This total mind, body, and spirit self-cleanse is meant to eradicate any string of bad luck, negativity in your life, remove hexes, exorcise unwanted spirit In old Chinese folk tradition, when someone in attachments, neutralize the evil eye, and detox the house is sick, you leave out a bowl of black from what Chinese feng shui masters would call vinegar and raw cut onions. The superstitious poison arrows. explanation for that is sickness is caused by menacing spirits, so the vinegar and onions will Creating Sacred Space Part I. Harmonic Resocompel the menacing spirits to leave and the rest nance. This is Part 1 of 2 videos on the architecture of the household won’t get sick. The TCM expla- and design of sacred space. I would consider harnation for it is vinegar and onions can absorb or monic resonance to be the first and most fundamental point to creating and empowering sacred neutralize toxins, bacteria, and viruses. space. Specific topics covered will be sine wave Garlic and ginger also help to purify of any re- oscillation resonant with the monad; Lissajous sidual spirit yin Qi left over or that may still be in figures; Chladni figures; the Lo Shu magic square, your system after esoteric practices. I incorporate mandalas, and sacred geometry. these ingredients into everyday cooking.

A metaphysical practitioner may want to consider a zinc-rich and iron-rich diet. This is believed to have a warding effect, and is a form of preventative inner alchemical care that makes it harder for malefic attachments to linger in your system.

Zinc and iron-rich foods help fortify personal Qi.

Creating Sacred Space Part II. Psychic Architecture and Esoteric Design Principles. Part 2 covers magnetism, orientation, water, and anchoring, which are critical points of consideration when creating and empowering sacred space.

Your boat will continue to fill with water, no matter how fast you dump out the rising level, if you don’t work on plugging up the hole. Likewise, you want to make sure your home is well fortified. Warding your living space and the principles instructed in the three hyperlinked Tinkering Bell videos are part of the preventative feng shui measures you take to preserve and maintain personal Qi.

Note: I discourage (actually, I’m personally against) taking vitamin supplements for zinc and iron. Therefore, when I say “consider a zinc-rich and iron-rich diet,” I mean stock up your diet (as in natural, whole foods) with zinc-rich and ironrich foods. Red meat, oysters, chickpeas, lentils, hemp seeds, sesame seeds, flax seeds, pine nuts, Feng shui, or in more mundane terms, your enviand almonds offer a lot of zinc. Tofu, dark leafy ronment, could be the cause of many symptoms you’ve been experiencing, or why you seem to greens, and most meats are rich in iron.

Page 22 — Empty Vessel

get depleted with energy more quickly than most. Your ancestral family line forms a distinct spirit For a free introductory overview of Chinese feng enclave and these ancestral enclaves can possess or have the capacity to exert certain powers. They shui, see Feng Shui Basics. can exert influence over events in the material While the average person will consider what es- plane, in certain, limited conditions. sentially amounts to interior décor, color design, and furniture rearranging for feng shui keyed to Ancestor veneration is how you cultivate and prosperity, health, and happiness, metaphysical maintain the power of your ancestral line. When practitioners will add sigil or talismanic magic to your ancestral line is powerful, it has the capacommon feng shui practices. One example is the bility of exerting more influence on the material Eight Direction Home Protection Fu Talismans plane, and therefore can utilize their powers to, that can be prepared to ward a metaphysical say, help heal sick members of the family, help increase family prosperity, help protect and safepractitioner’s home. guard you.

Ancestor Veneration In Eastern religious thought — and I phrase it generically like that because you’ll find the belief in most if not all of the Eastern mystical paths — a part of every soul remains behind, here on earth, occupying the spirit space in the material plane.

Here I like to think of the analogy to dark matter vs. dark energy in space.

Thus, the mystical rationale follows that the stronger the powers of your ancestral line, the stronger your personal Qi, because your Qi is linked directly to your ancestral line. Burning offerings, honoring our dead, giving the space in our homes to our ancestors in the form of altars are ways we feed power to our own ancestral line.

Winter 2020 — Page 23

technically categorized under the principle of karma because when you emanate with benefiIn a classic esoteric Taoist text written by the Chi- cence, the effect is a strengthening and fortifying nese alchemist Ge Hong, circa 316 to 317 A.D., one of your personal Qi, and with stronger personal form of personal Qi cultivation that could help a Qi, you’re just going to go through life with betpractitioner achieve ter luck. If you were immortality (or spirborn less lucky (someitual transcendence) Beneficence is the instinctive, thoughtless thing natal astrology was the accumulation might reveal), then impulse to be generous and kind … Acts of good deeds, which beneficence changwas to say a practies your fate and imof charity, acts of compassion, and even tioner must “extend proves your luck. Bespeaking words that elevate and uplift love to all life.” neficence is a state of mind that translates others strengthen your personal Qi. Working with conteminto actions. porary New Age vocabulary, you might With the start of a new draw a connection here to the law of attraction. I lunar year, a reset of your cultivation practices would like to say it’s more nuanced and layered may help you navigate the year with equanimity than that, but you’re free to your own interpreta- and align yourself with new opportunities that tion. I hesitate to use the word “karma,” because await. that can be misleading, even though in Eastern religious thought, it would be considered karma.

In the West, the law of karma is typically defined as cause-and-effect, which it is: you do good, so good will happen to you; you do bad, so bad will happen to you.

Beneficence

While that definition isn’t necessarily wrong, it’s also not the whole picture, and there are so many “exceptions to the rule” or condition precedents that often, the simplified rule of karmic causation gets negated, appears to be proven wrong, because good things happen to people who do bad (all the time) and bad things happen to people who do good (all the time).

So let’s sidestep the discussion of karma and just go with the term “beneficence.”

Beneficence is the instinctive, thoughtless impulse to be generous and kind. Some people are born with it, but you can definitely nurture it. Acts of charity, acts of compassion, and even speaking words that elevate and uplift others strengthen your personal Qi. The concept of beneficence discussed here is Page 24 — Empty Vessel

Winter 2020 — Page 25

The Tao of WELLNESS Eating for Longevity

By Robert Hoffman

T

he entirety of Daoist texts, collectively known as the Daozang (道藏), contain not just religious scripture and methods of cultivation or alchemy, but also dietary practices and prescriptions for herbal medicine. There are hundreds of herbs mentioned and instructions for their use in texts such as the Lingbao Wufuxu (靈寶 五符序, The Preface to the Five Lingbao Talismans of Numinous Treasure) from the 5th century, and Ge Hong’s Baopuzi (葛洪, 抱朴子). There are even herbal-specific texts such as the Changpu Zhuan (A Biography of Acorus), which describes the characteristics of the herb Shi Chang Pu (Rhizoma acori tatarinowii) as “a magic elixir for practitioners of immortality rituals.” We often see language such as “lightening the body” or “extending the years” alluding certainly to longevity practices, but also to Page 26 — Empty Vessel

immortality. Using Shi Chang Pu as an example, the Chinese medicine classic Shen Nong’s Ben Cao Jing (神农本草经) from the 3-4th century BCE suggests that if Shi Chang Pu is consumed over a long period of time it will lighten the body, stave off forgetfulness and confusion, and extend the years (Wilms).

However, this concurrence between Daoist practice and Chinese medicine is not always consistent.

This brings to light an interesting conundrum for followers of the Dao, martial artists and qigong practitioners, and Chinese medicine practitioners — where is the line or divide between Daoism, Chinese medicine and qi cultivation practices? Are they all inherently Daoist?

We often see this in qigong practices that offer in-

credible health benefits but may not necessarily present authentic neigong (內功) theories and principles. When I teach principles of Chinese medicine and classes on Daoism, I strive to be clear about these divisions and illustrate where they do find agreement. I use this Venn diagram to help visualize the concept (fig. 1).

I then take this discussion further and try to show how these cross-cultural influences interact with Chinese medicine and the practice of Daoism (fig 2). Of course, there are many more influences within these fields, such as art, music, and literature.

This interaction between Chinese herbalism and Daoism becomes very clear in and the folkloric description of the Nine Immortal Grasses (九仙草, Jiǔ xiān cǎo).

These include “Dendrobium (Shi Hu), Tianshan Snow

Figure 1

DIAGRAMS PROVIDED BY ROBERT HOFFMAN

Winter 2020 — Page 27

Lotus (Tianshan Xuelian), Ginseng (Ren shen), Hundred and Twenty-year old Shouwu (He Shou Wu), Poria (Fu Ling), Ganoderma lucidum (Ling Zhi), Pearl (Zhen Zhu), Cordyceps (Dong Chong Xia Cao), and Cistanche (Rou Cong Rong). In a modern context, many of these herbs are called tonic herbs or adaptogens, shown to have longterm positive effects on the body. I have yet to find a reference to these herbs as a group in the Daozang; however, many of them are mentioned individually, and they are no less important to the cultivation of health and longevity without this canonical reference.

Dendrobium (Shi Hu, 石斛) Dendrobium was first described in Shen Nong’s Ben Cao Jing (BCJ) as sweet, slightly salty and bland in flavor. It removes numbness and pain, nourishes the five internal organs, and strengthens yin. It primarily nourishes kidney yin and augments essence.

It calms the stomach, clears heat and generates fluids. Like Shi Chang Pu above, the BCJ states that dendrobium lightens the body and extends the years. Harvested as fresh as possible, it can be made into a simple tea provided it is boiled for 30 minutes. Interestingly it is said to be the principal or most important herb in this group of nine.

Tianshan Snow Lotus (Tianshan Xuelian Hua, 天山雪蓮花) Rarely used in traditional Chinese medicine, Snow Lotus is found above 4,000 meters in relatively hash conditions making it famous for both its unique pharmacological effects and magical medicinal value. There are many stories within Chinese literature regarding Snow Lotus, but the earliest text we find it mentioned is the Mu Tianzi zhuan (穆 天子傳), preserved in the Daozang. In this story, King Mu travels west along with the seven “worthies” where they encounter the Queen Mother of the West who showers them with food and wine.

She then gifted the king with Tianshan Snow Lotus when asked for the elixir of immortality. It is said to remove cold phlegm; eliminate cold and warm the uterus by strengthening yang, treats women with irregular menstruation and uterine bleeding, and finally nourishes blood. Of course, it is thought to Page 28 — Empty Vessel

Figure 2

extend life.

The roots, stems and leaves of the Snow lotus do contain polysaccharides, but are also rich in alkaloids, flavonoids, volatile oils, lactones, and steroids. Its flower buds are richer in trace elements and amino acids, etc., which can promote blood circulation, relieve cold, remove damp, and nourish the tissues.

Ginseng (Renshen, 人參) Potentially the most popular tonic herb in the world. Ginseng has great medicinal value as it improves long-term fitness and prolongs life. Legend suggests that it has a history of 4,000 years of medicinal use in China, but we know for sure that it is a superior herb in Shen Nong’s BCJ. Sold fresh, dried and steamed, the age of the roots is essential to achieving the greatest tonic potential; 6-8 years of age is really the minimum for consumable ginseng root, but the older the better. Ginseng over 12-years of age is said to have more adaptogenic and immune boosting properties. From the TCM perspective, Ginseng is said to supplement the five zang, calming the spirits of hun, po, and essence.

It opens the heart, 心, and boosts wisdom. Consumed over a long period of time, it also lightens the body and extends the years. Pharmaceutical research suggests that it has anti-cancer potential, and reduces the deleterious side-effects of conventional cancer therapies.

Radix Polygoni (He Shou Wu, 何首烏) He Shou Wu tonifies the liver and kidneys, nourishes blood, and augments essence. Traditionally it should be cooked with black bean juice, steamed and dried; otherwise, it functions as a laxative. It is mild or slightly warm in nature, bitter, sweet and astringent in taste. Shouwu detoxifies, eliminates carbuncles and sores. It can improve and even reverse the signs of aging in the elderly, and is especially appropriate for those who could not otherwise digest tonic herbs. It is used for blood deficiency, dizziness, tinnitus, early greying hair, low-back and knee weakness, numbness, uterine bleeding, chronic malaria and physical weakness.

In a modern context, Shouwu can also expand the coronary arteries, lower blood lipids, and promote the production of red blood cells. Therefore, it has preventive effects on coronary heart disease, hyperlipidemia, anemia, cognitive decline, and signs of premature aging.

Poria (Fu Ling, 茯苓) Though featured prominently in the aforementioned Wufuxu, in modern TCM usage Poria has primarily been relegated to its functional aspect of relieving edema. However, in this important Daoist text, “Fuling is a mushroom or excresence like growth on tree roots considered a transformed resin, which is peptic, nutrient, diuretic and quieting.” It is often grouped with other herbs such as tianmendong, bai zhu, baishu, gouji, weirui, bianxu, song, kui, huma or jusheng, huangjing and daji. It is suggested that fuling is “diuretic and tonifying, removes stale qi and digestive remnants, while enhancing qi.” This is confirmed in another Daoist text, The Way to Give Up Grain, based on the Scriptures of Great Clarity (太清經斷榖法, Taiqing jing duangu fa) which refers back to the Wufuxu, and by Sun Simiao in his Qianjin fang (千金方) in which he concurs that fuling is an herb essential for longevity.

Ganoderma (Ling zhi, 靈芝) Ganoderma has been regarded as a symbol of good fortune, beauty, and longevity since ancient times as evidenced by its inclusion in sacred art, and non-medicinal literature. There are six species

of lingzhi mentioned in Shen Nong’s BCJ: purple, red, blue, yellow, white, and black, with no other reference to species. According to the Chinese mycologist Zhao Jiding (趙繼鼎), green zhi refers to Coriolus versicolor, red zhi to Ganoderma lucidum, yellow zhi to Laetiporus sulphureus, white zhi to Fomitopsis officinalis, black zhi to Amauroderma rugosum or Polyporus melanopus, and purple zhi to Ganoderma sinense.

The Chinese term zhi (芝) can be defined as “fungi or mushroom”, and is best exemplified by the medicinal língzhi; however, in Daoism it refers to supernatural plants, animals, and mineral substances that were said to confer instantaneous immortality (仙) when ingested (Pregadio). There is much discussion amongst scholars (Steavu, Strickman, Needham) that lingzhi in Daoist texts does not refer to ganoderma species, but rather refers to a hallucinogenic mushroom species or are coded texts for alchemical practice. For the layperson, ganoderma does confer many tonic effects on those who ingest it. The nature and flavor are sweet and neutral. It boosts heart qi and unbinds the chest, increases wisdom and staves off forgetfulness. Like many of the herbs in this group of nine, when consumed over a long time, it lightens the body, staves off aging, extends the years and makes one an immortal.

In modern research, ganoderma is studied for its immune modulating potential as it primarily contains polysaccharides, sterols such as ergosterol, triterpenes, water-soluble proteins and various enzymes. There have been positive outcomes in studies related to cardiovascular, cerebrovascular, digestive, nerve, endocrine, and respiratory diseases. It is especially effective in preventing and treating tumors, liver diseases, treating insomnia and the effects of aging.

Pearl (Zhen Zhu, 珍珠) Often used as a beauty herb, pearl serves to calm the spirit and sedate the heart, especially appropriate in situations where a person or patient is easily frightened. Pearl can calm the nerves, improve eyesight, and clear mental fog. Modern research also shows that pearl can improve immunity, delay aging, remove spots and whiten the skin, and supplement calcium. It may also relieve shock, and be suitable Winter 2020 — Page 29

for palpitations, epilepsy and convulsions. Not often salty and warm, it tonifies the kidneys, strengthens used in TCM, it is a wonderful, gentle tonic herb or augments yang essence and yin. Thus, it is also when used appropriately. moistening, aiding those who are qi and blood deficient. A Ming dynasty text, The Treasury of Words Cordyceps (Dong cong xia cao, 冬虫夏草) on the Materia Medica (本草汇言 倪朱谟) states that cistanche “tonifies essence and blood, that it is Arguably one of the most expensive herbs on the a neutral tonic and warms without heating (Bensky market, Cordyceps is the corpse of the moth of et al.).” It also nurtures the five zang, and if taken for Cordyceps sinensis (Berk.) Sacc. Also known as a long time, it lightens the body. In modern pharma“winter worm-summer grass,” it primarily grows in cology, it is neuroprotective, immunomodulatory, high-altitude forest meadows in Sichuan, Yunnan, anti-oxidative, anti-inflammatory, hepatoprotecand Gansu, and also in Tibet, Nepal and Bhutan. Of tive, anti-bacterial, anti-viral, and has anti-tumor course, there are many species of fungi that invade properties (Gu et al.). their host. Known as endoparasitoids, they invade the body of insects and emerge as adults, killing Chinese medicine theory very specifically states that the host in the process. Within Chinese medicine, essence or jing is fixed at birth, and once depleted cordyceps are yang tonics, that tonify kidney yang there is no more. Yet looking at these tonifying herbs and augment essence. They also tonify the lungs to we see many instances where the herb is said to augstop coughing and wheezing. ment essence, to nourish kidney yin and yang, and to tonify blood which simultaneously transforms In modern research cordyceps is said to regulate the and nourishes essence. Is this an excuse to ignore a immune system increasing the number of immune healthy lifestyle? Of course not, in both Daoism and system cells including phagocytic and natural killer Chinese medicine longevity starts with a healthy cells, while also enhancing their functions. In vitro, lifestyle and smart dietary choices. Only then should Cordyceps extract has clear inhibitory and cytotoxic we look at supplementation with herbs and formueffects on tumor cells. This function is thought to be las. Can we take these herbs without concern for related the constituent cordycepin. In recent years, constitution, time of year, lifestyle and diet? No, it’s it’s been noted that Chinese athletes take cordyceps always best to speak with trained herbalist, one who while training as it can increase mitochondrial is well versed in the knowledge of not just Chinese energy output, reduce fatigue, and works to dilate medicine, but also Daoist nutritional practices. bronchial tubes. Cordyceps may also be hepatoprotective in cases of liver fibrosis and viral hepatitis.

References: It has positive effects on the kidneys, reducing the effects of chronic kidney disease, improving kidney www.a-hospital.com/w/九仙草 • baike.baidu.com/ function, and reducing damage from toxic sub- item/中华九大仙草 • classicalchinesemedicine. stances. Studies show that it is also antiviral, reduces org/single-herbs-shichangpu/ • daydaynews.cc/ en/health/396563.html • Arthur, S. Early Daoist cholesterol, and regulates hematopoietic function.

Dietary Practices: Examining Ways to Health and For the vast majority of users, wild cordyceps are Longevity, Shawn Arthur. Lexington Books (2015) unattainable due to their cost; however, cultivated • Gu, C., Yang, X., & Huang, L. (2016). Cistanches cordyceps are affordable and attainable. Sold as Herba: A Neuropharmacology Review. Frontiers Cordyceps militaris, these fruiting bodies can be in Pharmacology, 7. https://doi.org/10.3389/ cultivated, and the nutrient blueprint is similar to fphar.2016.00289 • Kohn, L. Daoist Dietetics. Three sinensis.

Pines Press (2010) • Pregadio, F. The Routledge Encyclopedia of Taoism: 2-Volume Set. Routledge Cistanche (Rou Cong Rong, 肉苁蓉) (2011) • Steavu, D. The Marvelous Fungus and the Secret of the Divine Immortals. Micrologus Sometimes referred to as “desert ginseng,” Cis- XXVI, 2018. https://www.eastasian.ucsb.edu/wptanche is a yang tonic of tremendous value. It has content/uploads/Steavu.Marvelous.Fungus.pdf • been utilized in traditional herbal formulations Wilms, S. The Divine Farmers Classic of Materia in North Africa, the Middle East, and Asia. Sweet, Medica. Happy Goat Productions (2017).

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Poetry Corner Send in your poetry submissions and art to daodogpress@gmail.com.

A bunch of feathers

By Matilda C.D.J. Van Wijk Sometimes adults just look like parrots made of plastic.

Although they think they are the king and queen of earth.

A needle prick — the air comes out, and the wind is playing with a bunch of feathers.

Bars

By Matilda C.D.J. Van Wijk

Searching For The Hidden Dao

By Jim Dao Hence searching for the Dao wait forgot the dao is unsearchable so hidden when you want to make a right turn the road is closed detour takes you to a left turn when you are waiting one year for the concert show it gets cancelled when you really want that new job your best friend tells you that job you really wanted is

given to your best friend the dao can be asleep when you are wide awake the dao can enter your sweet home soon as you leave your home the dao catches the next bus, train, plane after yours the dao sitting in the seat behind yours the dao can be under a beautiful rock or the dao can be above your beautiful head even the dao can take over your beautiful poetic mindset soul visions heartbeats essence flutter sparkle twinkles glows flow without you knowing it.

Furiously we’re pulling the bars of the cage.

The cage in which we imagine to be prisoners.

But iron can’t be bent by hands!

A vague idea of wings is often floating through us.

Wings...

Flying...

To be there, where borders are unknown...

Little human, you’re dreaming of space, but you’re afraid of the width inside yourself!

To go there without restrictions...

THAT is freedom!

It’s that terrible fear that keeps us encaged.

Winter 2020 — Page 31

Uncarving the Block A Student’s Perspective by Billy GIll

Taoists will recognize the well-known metaphor, frequently translated as “the uncarved block;” a block of wood or stone that has not yet been carved and therefore retains the possibility of being carved into anything.

In Taoist cosmology, it is the original undifferentiated state of matter. The trouble I encountered in my early training as a Traditional Chinese Medicine (TCM) practitioner was that I was a block that had already been carved — plenty.

I imagine that many TCM neophytes would empathize with the feeling I had in those early theory classes: trying to understand ideas like yin and yang, jing, qi and the elusive shen.

Then there’s the additional complexity of grasping what in the world the shady or sunny side of a hill (the Chinese pictographs that signify yin and yang) might have to do with resolving migraines or lower back pain. I’ll be honest, at first I had to suspend my disbelief.

I strived to be a discerning student and not take things at face value. That skepticism, however, had to be matched with a willingness to exist in murky uncertainty. I was trying to assimilate an ancient and foreign system of thought after all. For example, the TCM model emphasizes organ function over structure, which at times brought me to loggerheads with what I had already learned about the Western approach to understanding human anatomy. Returning to that ‘unhewn’ state became a practice. It helped resolve the cogPage P aagge 32 32 — Empty Em mppty ty Vessel Ves essel sel se

nitive dissonance that inevitably arises when some part of one’s worldview is challenged.

What emerged was an appreciation for the dynamism of human physiology and a recognition of the limitations to what we really understand about it from the point of view of either modality. I found that the uncarved block is an unnerving state of mind but it holds great possibilities.

People gravitate towards opinions and commentaries that confirm beliefs they already hold. It’s a well-known phenomenon.

Perhaps it’s a tendency toward self-preservation. When any animal senses that it’s in unfamiliar territory, exploratory behavior ensues and it doesn’t appear to be much fun. Think of a cat’s displeasure as it finds its bearings in an unfamiliar room. Rarely, when one is engaged in an argument will he immediately think, “Where has my thinking gone off course? If this person disagrees with me, perhaps there is an error in my reasoning.” Instead, most of us double-down and dig in about why our position is correct, using all our powers of persuasion to defend the idea, if for no good reason other than the fact that it is the position that we first put forward. We’re stubborn about staying in the realm of the familiar.

To become a good TCM practitioner, I had to remain open and vigilant about my own preconceptions. As a Westerner, a part of me wanted to see the clear connections between A and B. There is a general linear character to

Western modes of thinking. Furthermore, as a student who was paying a lot of money to obtain a professional credential, I wanted to see the clear path to mastering the requisite techniques and becoming a good physician.

The undifferentiated state wasn’t going to pay my student loans. Having studied Chinese Medicine for four years, the elegance and subtlety of its methods are now opening themselves up to me more clearly. At its best, Chinese Medicine is a rigorous discipline. It requires the practitioner to see the patient sitting across from him, not merely to treat a list of diagnoses and syndromes. It springs from a philosophy that requires more than A to B connections. It favors holistic images over linear syllogisms. It acknowledges correlative resonances, or ganying, the cosmological principle of “stimulus and response” between things of the same kind, similar to the sympathetic resonance of strings plucked on a musical instrument. It draws on the complete philosophy of Taoism with its metaphysics, epistemology and ethics. It advises us to go to the root.

To allow yourself to be transformed by a discipline is a powerful thing. TCM has transformed me. It has been a humbling process to say the least. The Huainanzi, the revered Taoist text from the second century, B.C.E, says that “what transforms returns to the formless” (Huainanzi, 7.13). The study of Chinese medicine became a crucible for me. It returned me to the origin of my mind. Instead of trying to superimpose conceptual frameworks on top

of one another like square pegs in round holes, I had to return to the uncarved block. The fruits of that practice, of trying to remain empty, began to appear as the medicine became gradually more intuitive.

There is a saying at Yo San University; in fact, I think it is the school motto: “Be the medicine.” Before I began my clinical internship, it seemed like a quaint slogan but now I regard it as the most powerful teaching I’ve received. The practitioner’s state of mind and his thoughts, speech and actions flowing from that state are powerful medicine of their own. It might best be evidenced in the grateful eyes of patients who feel heard and supported in their care. That kind of training can’t be transmitted directly. It comes with the insights that flow from original simplicity. Just as TCM practitioners employ filiform needles to stimulate physiological responses, just as we organize flavor profiles from medicinal substances to treat disease, and just as we use moxibustion, and cupping, and massage—the clarity of our minds and the integrity of our personalities are also therapeutic.

A little over four years ago, when I was deciding whether to attend Chinese medicine school and become a TCM practitioner, a friend said to me, “Why not? You’re just going to get four years older anyway.” At the time, I thought she made sense, but I didn’t quite grasp the consequential nature of the decision. I didn’t only get four years older. I became the medicine.

Winter W in ntteer 20 22020 02200 — P Page age 33 ag 33

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Directory listings: $25 for first 30 words, $1 per word thereafter, 15 word minimum.

Page 34 — Empty Vessel

Book Reviews The Way of Awareness in Daoist Philosophy AUTHOR: James Giles

This book explores ancient Daoist philosophy and argues against interpretations that paint the early Daoist philosophers as mystics or cosmologists. It claims that Dao is best understood as awareness and that Daoist concerns are primarily with the nature of human experience, meditation, and our relation to the world. The Dao of Awareness starts by placing Daoist philosophy within the context of ancient Chinese thought. It then proceeds by critically engaging each of the major Daoist thinkers, works, or schools: Laozi, Yang Zhu, Zhuangzi, the Inward Training, Liezi, and NeoDaoism. It concludes by pointing to ways in which Daoist thought can offer insights into contemporary Western philosophy.

work on ethics, metaphysics, and the philosophy of mind.

Throughout the book, comparisons are drawn with Western thinkers, psychological research, and Buddhist thought. The book is both a scholarly examination of Chinese and crosscultural philosophy as well as an original

The Way of Awareness in Daoist Philosophy • 200 Pages • Hardback: $34.95 plus shipping and handling • PDF: $15M • ISBN: 978-1-931483-45-2 www.threepinespress.com/books

James Giles was born in Vancouver and studied at the University of British Columbia and the University of Edinburgh, where he gained a PhD in philosophy.

He is an external associate professor of psychology at Roskilde University, Denmark, and tutor in philosophy at the University of Cambridge, Institute for Continuing Education. He has also taught at universities in Australia, Canada, Hawaii, and Guam, and has traveled widely through East and Southeast Asia, and the Pacific. His published works include Sexual Essays: Gender, Desire, and Nakedness; The Nature of Sexual Desire; The Search for Personal Identity; and A Study in Phenomenalis.

Full Potential: Daoist Wisdom Meets Western Psychology AUTHOR: Livia Kohn Blending modern psychology and Daoist wisdom into a recipe for the fully actualized person, this book shows how human beings form an integral part of the greater universe. Activated differently in the brain, subject to both genes and training, inherent aptitudes become apparent in different stages of childhood development and are enhanced by optimal learning conditions, manifold forms of play, and

conscientious parenting — leading to the realization of full potential and attainment of Daoist harmony.

This book offers a unique presentation: none other pulls the same level of information together, let alone present it in such a vibrant and engaging way.

Chinese Daoism / Science / Psychology • 170 pages • Paperback ($27.95) • (PDFbook) / $15 • www.threepinespress.com/books Winter 2020 — Page 35

New from Solala Towler Tea Mind, Tea Heart is a journey into the world of Chinese tea — tea as meditation, as a way to commune with nature, and

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A Journey Through the Dao of Tea

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each moment in our lives. Tea Heart can be a pathway back cients called Dao. Drawing on his thirty years of studying Daoist philosophy and practice — including qigong, Daoist meditation and of course, the Way of Tea, Solala weaves a magical web of stories, poems and essays, taking the reader on a journey of deep exploration and inner illumination.

ϐ Ǧ the U.S., Solala’s book is an offering from the heart and soul of Chinese tea.

by Solala Towler

$19.99 softcover book $9.99 pdf version To order go to our site at https://abodetao.com/store/ or call us at 541.345.8854

Solala Towler’s previous collection of Taoist stories, Tales From the Tao, has been published in six editions and three languages.

This new volume is a continuation of that successful book. Once again, Solala has taken two thousand year old stories from the Taoist tradition and opened up their narratives and given them new life.

These ancient stories have much to teach us about living in the world in a balanced and open-hearted fashion. Even though they

MORE TALES FROM THE TAO

by Solala Towler (Author Of TALES FROM THE TAO)

are from an ancient time and another culture, they have so much to offer us here in the West. That’s because they talk about universal truths in simple and easy to understand ways.

In these modern times of fragmentation and societal disorder the teachings in these stories can give us a deeper perspective on the human journey. In its tales of cripples, magical birds, teach ǡ ǡ ϐ much wisdom and advice on how to live out own lives here in the 21st Century.

The Wisdom of the Ancient Taoist Masters

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Page 36 — Empty Vessel

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Missing a past edition of your favorite Taoist magazine? $5.95 each (unless noted) or 4 copies for $22 For a complete list of back issues email DaoDogPress@gmail.com.

Summer 2020: Feng Shui For Harmonious Living, The Tao of Music: Shakuhachi, The Eight Extraordinary Vessels Part 2, Past the Temple Walls, Taosim in the Seasons Spring 2020 Special Issue: The Tao of Health: Clear Marrow, Daoist Bigu and the Science of Fasting, The Eight Extraordinary Vessels Part 1, Daoist Magical Healing Tradition, Taoism in the Seasons, Poetry Winter 2019:, Chinese New Year of the Rat, Cha Dao: The Way of Tea, Grasping the Dao of Chinese Bodywork (Tuina), Reflections on Emptiness and Form, Taoism in the Seasons Fall 2019: Taoism in the seasons, Manuals for Lively Inspiration, Qigong: A journey Summer 2019: American Dragon Gate Lineage, The Qi of Paper and Ink, The Dao of Congee, Tao Of Walloo, Poetry Corner debut Winter / Spring 2019: I Ching and the 8 Immortals, A Curious Opportunity, An Introduction to NSEV lineage, Balance With a Brush, Chinese New Year of the Earth Pig, Microcosmic Core Circulation,Empty Vessel China Tour 2018 recap Fall 2018: History and Origins of American Dragon Gate Lineage, On the Shoulders of Giants, Harmony of Herbs: Bidens Alba, Working Consciously and Living Spiritually Summer 2018: Lessons of the Dao, The Spirit of Intention, Like Flower Unfolding Page 38 — Empty Vessel

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Spring 2018: Thoughts For Spring, Spiritual Individualism in China, Qigong Mysteries, The Tao of Now Winter 2018: Winter Cultivation, Earth Dog Year, Jiaye the Taoist Caveman, Quantum Qi, A Journey to China and Tibet Fall 2017: Entering the Tao: Some Important Benefits from Consistent Practice of T’ai-Chi Chuan, Qigong, & Meditation; Sharing Taiji Qigong with Recovering Addicts; A Teacher of Natural Spiritual Truth: Empty Vessel Interview with HuaChing Ni; Internal Elixir Meditation: Basic Breathing Methods; The Value of Worthlessness and The Wisdom of Foolishness Summer 2017: SOLD OUT! Spring 2017: Immortal Sisters Conference, Healing Chronic Pain with Tai Chi, Attaining Spiritual Fortitude Winter 2017: 2017 Fire Phoenix Year, Illness as a Form of Communication, Origin of Daoist Religion, The Heshang Gong Commentary on Lao Tzu’s Tao Te Ching, The Shaman and the Taoist Fall 2016: Supporting the Kidneys: Treasure House of Jing, Chi Nei Tsang: Cosmology and the Wheel of Life, Secrets of the Tao Te Ching, Reinventing the Wheel: A Top Down Perspective on the Five Elements Summer 2016: Chuang Tzu: The Inner Chapters The Way of Essential Virtue, Interview with Daoist Priest Wu Dang Chen, Dao Yin: The Mystery of Health

Spring 2016: SOLD OUT! Winter 2016: 2016 Fire Monkey Year, Shape Your Destiny, Interview with Lonny Jarrett, The Five Shen Fall 2015: Internal Elixir Cultivation, The Watercourse Way, The Mind Inside Tai Chi, Rediscovering the Roots of Chinese Thought Summer 2015: Five Fold Essence of Tea, The Story of the Tao Te Ching, Functions of Essence, Breath and Spirit, Interview with Master Yang Hai Spring 2015: Being Daoist, The Way of Wu Wei, Riding the Phoenix to Peng Lai, Daoism in the West, A Conversation Between a Taoist and A Buddhist Winter 2015: SOLD OUT!

Fall 2014: Broadening Our Views of Reality, Refining Breath to Transmute It Into Spirit, SPECIAL TEA ISSUE: Alchemy of Awareness in tea, The Last Cup: The Ten Lost Tea-Brewing Pictures, The Way of Tea. $8 Summer 2014: The Poetry of Passion, The Daoist Arts of Wudang Mountain, Zhuangzi’s Perfect Happiness in the Light of Contemporary Western Psychology

Summer 2012: The Three Treasures and the Golden Embryo; Shen, Hun and Po in Chinese Medicine, Dimensional learning Perspective

Spring 2014: Ren Tian Zhi Dao: The Way of Man and Nature, Interview with Dr. Bernard Shannon, True Spiritual Help

Winter 2012: Year of the Water Dragon, Immortality and the 14 words of Lao Zi, The Tao of Joy Every Day, The World of Chinese Medicine, Qi Medicine and the Purpose of Cultivation – an interview with Master Zhongxian Wu

Winter 2014: Year of the Wood Horse, Nei Dan Sitting Meditation, Dance of the Five Moving Forces

Spring 2012: Free and Easy Wandering: A Western Daoist Manifesto, The Tai Chi Sword and Spiritual Swordsmanship, Stress, Illness & the Daoist Antidote, Introduction To classical Feng Shui

Fall 2011: SOLD OUT! Fall 2013: The Watercourse Way, Tea Time With Old Po, Women’s Powers in Popular Daoism Summer 2013: SOLD OUT! Spring 2013: Food Cures and Diets, The Spiritual Warrior, Daoist Nature Meditation Winter 2013: Year of the Water Snake, Art and Practice of Tai Chi, Lao Zi – The Hidden Dragon, Taoist Sexual Meditation Fall 2012: Big Dipper Meditation, The Dragon Turtle, Eliminating Pitfalls in Qigong Practice, Feng Shui Guidelines to Energy Flow Analysis, Embracing the One: Daoist Meditation

Summer 2011: SOLD OUT! Spring 2011: Daoism in America: A Conversation with Xuan Yun (Mysterious Cloud), Return to Stillness is the Motion of Tao, Put the Heart Back Into Love, SPECIAL SECTION: BiGu – Avoiding Food and Eating Qi, Lao Tzu’s Journey Winter 2011: Chinese Astrology and Inner Cultivation; Wu Wei: The Daoist Art of Happiness; Taoists, Doctors and Shamans – Part 2; Yi: Practice and Incubation of the Sage; A Taoist Master’s Search for His Chinese Ancestry – Part 4 Fall 2010: Chuang Tzu: The Way of

Nourishing Life; Nudan Practice and the Modern Woman; Taoists, Doctors and Shamans – Part 1; Nourishing Woman; A Taoist Master’s Search For His Chinese Ancestry Part 3 Summer 2010: Bagua: Why Practice This Old and Obscure Art?, Mystical Wudang Mountains, Guidelines for Setting Up A Daoist Altar, A Taoist Master’s Search for His Chinese Ancestry Part 1 Spring 2010: SOLD OUT! Winter 2010: A Taoist Master’s Search For His Chinese Ancestry Part 2, Daosim in the Korean Mountains, The Daoist System of Laozi

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Nurturing Students to be ExcepƟonal PracƟƟoners of Acupuncture & TradiƟonal Chinese Medicine Yo San University is a fully-accredited professional graduate school offering both Master’s & Doctoral Degree programs in Acupuncture & Tradi onal Chinese Medicine.

We place par cular emphasis on our Taoist heritage and the added value brought to the medicine by the 38th genera on legacy of our founders. The Taoist principles of harmony and balance are held to be the founda on of our physical, mental, emo onal, and psychological well-being.

Our students do not just learn and prac ce the medicine. They are living examples of the medicine. They ‘Become the Medicine’.

Page 40 — Empty Vessel

For more informaƟon, contact us at: 310.577.3000 x124 or admissions@yosan.edu