To attain immortality following the principles of Dào, cultivate living while maintaining physical and mental health. Part 1.
景威道長(zhǎng)-得道子
全真龍門派三十二代。
道醫(yī)生。
墨西哥道教協(xié)會(huì)會(huì)長(zhǎng)。
墨西哥道教養(yǎng)生學(xué)院院長(zhǎng)。
Our passage through earth should allow us to understand our origin, a fundamental philosophical concept that helps us conceive the reason behind the perfection of our organism. Using our brain capacity to stimulate our consciousness lessens the distance between our earthly existence and the ethereal presence of our spirit. Materialize oneself in this bodily structure to achieve eating, talking, reproducing, making money or exercising power over others would be to develop an insignificant process in front of our mind’s capacity, wasting the life’s process that was gifted to us by heaven. Therefore, it is essential to protect and cultivate our human existence to progress in our own consciousness. Many beings observe our way of existence with admiration and longing, awaiting to reach this state, in turn to raise their consciousness.
From birth to death, the material envelope of our body conveys two concepts that are given away by the great Dào. The principle of life 命 mìng and the nature of our being 性 xìng are the two presents conferred by the former heaven.
These precious gifts allow the development of our life, defining our legacy’s destiny, consequently, cultivating our being, 修行 xiū xíng, is to delve into the knowledge of these two notions, thus returning to the origin: 歸元 guī yuán, acquiring understanding, obtaining the Dào 得道dé dào. Many practitioners of Dào dedicate their lives to this task, maintain an iron discipline, an asceticism that leads to a moral and spiritual perfection. If this principle can be maintained without hesitation, then this vision can be conceived.
One can imagine that the people′s individual spirit is a minimal fraction of the original spirit 元神 yuán shén, therefore, it receives all the tools to complete its evolution cycle, although, the active practice of material life often distorts our intention. Nowadays, modern society, based on materialism, does not allow us to visualize our true function in life, we transform ourselves into engineers, doctors, salesmen, everything society needs to keep selling, creating, destroying our environment and forgetting the ancestral functions of humans. The human beings cease to belong to their native communities, losing their cultural roots and becoming individualistic; As they are induced towards consumerism, they have no interest in researching the spiritual being. But this process entails a loss of the desires interpretation, people gets carried away by their emotions, disharmonizing their heart-mind. This fact causes diseases, it is well-known in the 道醫(yī)dào yī daoist medicine, they are called: disturbing emotions 七情qī qíng and are mental processes that affect our quality of life. But if we begin a ?self-observation? study, summarizing the meaning of this concept as “a scrupulous analysis of all our mind’s reactions to the daily life banal and extraordinary events”, it is possible to recognize our psychic path and change or reduce the way our being replies to the environmental aggressions or onslaught.
They represent the internal movement of the individual’s physiological responses to external stimuli. Diseases resulting from those emotional disorders can disrupt the function of the different main and complementary anatomical structures, consequently disturbances in the blood and energy circulation may occur.
景威道長(zhǎng)-得道子
全真龍門派三十二代。
道醫(yī)生。
墨西哥道教協(xié)會(huì)會(huì)長(zhǎng)。
墨西哥道教養(yǎng)生學(xué)院院長(zhǎng)。
The three analogous aspects of internal pathogenic factors (emotions) can cause great damages:
1- Causing direct injuries to the five major anatomical structures.
Too violent emotions, stimuli which provokes these emotions to be persistent or different stimuli provoking a wide range of emotional responses, these processes cause damages to the anatomical structures.
In the sacred book 《黃帝內(nèi)經(jīng)·素問(wèn)》Huángdì nèi jīng ? sù wèn, chapter 5: 陰陽(yáng)應(yīng)象大論 yīn yáng yīng xiàng dà lùn: : great discourse on the yīn-yáng correspondences and manifestations..
“怒 傷 肝”, “喜 傷 心”, “思 傷 脾”, “悲 傷 肺”,“恐 傷 腎”。
Nù shāng gān xǐ shāng xīn sī shāng pí bēi shāng fèi kǒng shāng shèn
Anger injures the liver; Joy injures the heart; Altered (obsessive) thinking damages the spleen; Sadness injures the lung; Fear injures kidney.
2- Causing abnormal movements of ascension and descent of the vital energy in the main and complementary anatomical structures 臟腑zàngfǔ: as it was previously seen, each one of these emotional manifestations depend on an energetic movement related to the physiology and more particularly with an anatomical structure that governs the behavior of the emotive flow.
This is defined in the sacred book 《黃帝內(nèi)經(jīng)·素問(wèn)》Huángdì nèi jīng ? sù wèn, chapter 39 舉痛論 jǔ tòng lùn: theory on pain increment.
“怒 則 氣 上， 喜 則 氣 緩，悲 則 氣 消， 恐 則 氣下，驚 則 氣 亂， 思 則 氣 結(jié)”
Nù zé qì shàng xǐ zé qì huán bēi zé qì xiāo kǒng zé qì xià jīng zé qì luàn sī zé qì jié
Anger causes the energy to rise (liver’s energy thrives when order is achieved, but it becomes discouraged when it is inhibited). Excessive emotional stimulation can cause an upward outflow of the liver’s energy, causing distention and filled flanks, headaches, dizziness, red and exorbitant eyes. The liver preserves the blood, if the energy of the liver rises abruptly it can bring along the blood causing loss of consciousness.
It is commonly limited to this process and it returns to the normality in a short period of time but in some cases the ascent of the blood with increased energy causes the rupture of the blood vessels in the brain: cerebrovascular accident with important aftermaths), joy causes a decrease of the energy (as previously stated, uncontrolled emotions diminish the flow of energy, so an excess of joy leads to a spirit dissipation as well as a weakening of the heart which can manifests in palpitations, insomnia and mental illness.
Thus, an excess of happiness can lead to a lethargy of the vital essence), sadness causes a dispersion of energy (an excessive sadness with grief can lead to depression in the upper heater which is transformed into heat, this disperses and wears out the energy of the lungs), fear causes energy to be expelled downwards (fear can damage the kidney’s energy causing urinary incontinence, involuntary seminal discharge or emission, uncontrollable diarrhea), hence terror disturbs the energy (this emotion as any other really strong disorders changes the energy dynamics, terror causes a disorder in the energy and blood circulation, which causes anxiety in the heart-mind inducing mental pathological processes), thoughts knot the energy (excessive or obsessed thoughts can depress the flow of energy from the spleen: digestive system, inducing effects on the natural movement of the spleen’s blood which allow the transformation of nutrients. This causes a sensation of obstruction and thoracic fullness, inflammation of the esophagus, poor appetite, abdominal distention and thin stools).
3- – They cause an aggravation of the patient’s condition or a rapid deterioration: according to clinical observation, in the evolution of many diseases, if the patient persists with strong emotional processes, his situation will rapidly worsen until deterioration. If a patient with a history of hypertension replies with anger when any interpellation occurs, the liver’s yáng then leaps up, blood pressure may increase rapidly, this causes dizziness and even sudden fainting, hemiplegia, facial paralysis. A patient with heart disease, tends to have a high emotional volatility which causes a worsening of his condition and a rapid deterioration.
Although this is a millenarian knowledge that could help us prevent many diseases, we have not been able to control our emotions and we continue to wander around the world, forgetting the true purpose of each of our lives. With the evolution of society and the development of modernity we could have imagined that the human being would grew in consciousness, comprehending how to direct his life process and establishing the bases to control these pathological factors. But he has modernized his working tools, built systems and structures to isolate him from the outside world. He no longer recognizes nature, he does not live with it, he has withdrawn from his cycles and lost his connection with heaven.
But our bodies function properly when all its parts work together, it is interpreted from the 道醫(yī)dào yī daoist medicine as a balance of the 五行wǔ xíng, the generation 生shēng and control克 kè systems are mutually regulated, man is in in harmony with nature.
It is one of the fundamental principles found in the sacred book of Dào and virtue 《道德經(jīng)》: 道法自然 dào fǎ zì rán: the root of the Dào is found in nature.
In the sacred book《黃帝內(nèi)經(jīng)》Huángdì nèijīng, in the volume《素問(wèn)》sù wèn, chapter 5 陰陽(yáng)應(yīng)象大論 yīnyáng yīng xiàng dà lùn: great discourse on the yīn-yáng correspondences and manifestations.
天 有 四 時(shí) 五 行，以 生 長(zhǎng) 收 藏，以 生 寒 暑 燥 濕 風(fēng)。
Tiān yǒu sì shí wǔ xíng yǐ shēng zhǎng shōucáng yǐ shēng hánshǔ zào shī fēng
The sky has four seasons and five movements, it can generate growth, harvest and storage, it can generate cold, heat, dryness, humidity and wind.
人 有 五 藏， 化 五 氣，以 生 喜 怒 悲 憂 恐。
Rén yǒu wǔ cáng huà wǔ qì yǐ shēng xǐ nù bēi yōu kǒng
The human being has five main anatomical structures, transforms the five energies, can generate pleasure, anger, sadness, concern and fear.
The sages of antiquity knew that the human being lives between heaven and earth, so he depends on the laws of opposition, growth and decline, the inherent aspect of yīn-yáng; To them, this theory is the fundamental law of the Cosmos, it is the natural evolution of all things, all phenomena depend on this correlation, that is why this connection is found in the human being, in his physiology, his anatomy and his metabolism. The whole traditional Daoist medical culture and Daoist alchemy depend on this binary vision that places the human being between heaven and earth, in relation to the sun, depending on the moon, day and night, summer and winter …
To understand the deep meaning of our existence and to cultivate, with exaltedness, the carnal sheath that allows us to travel on this earth, it is important, besides this basic knowledge of the Daoist philosophy, to read the principles of 養(yǎng)生 yǎngshēng: life’s cultivation. Master 莊子 Zhuāng ziwrites in his book 《莊子》also called 《南華眞經(jīng)》nán huá zhēn jīng: The true sacred book of the south blooming, in the section《內(nèi)篇》nèi piān: internal chapters; chapter 3 養(yǎng)生主 yǎngshēng zhǔ: owner of the health cultivation. In this part, master 莊子 Zhuāng zi said:
吾 生 也 有 涯，而 知 也 無(wú) 涯。
Wú shēng yě yǒu yá ér zhī yě wú yá
I say that life is limited and that knowledge has no limits.
以 有 涯 隨 無(wú) 涯，殆 已！已而 為 知 者，殆 而 已 矣！
Yǐ yǒu yá suí wú yá dài yǐ yǐ ér wéi zhì zhě dài ér yǐ yǐ
Having limits with unlimited thinking, becomes risky! This is already knowledge, so it is risky and desperate! (knowing that materials possessions and organics matters are not perennial causes great confusion in human beings, they want to have the methods to achieve immortality, to keep their own properties, to stay in the earthly life without changes, because the human being is attached to his body, his belongings, and this has caused many misfortunes in the evolution of humanity).
為 善 無(wú) 近 名，為 惡 無(wú) 近 刑， 緣 督 以 為 經(jīng)，
Wéi shàn wú jìn míng wéi è wú jìn xíng yuán dū yǐ wéi jīng
To be virtuous without expecting recognition, to be evil without expecting punishment, in one sense or another the result will be the same (whatever we do, death is the result of any life process, never going to excess, always staying in middle),
可以 保 身，可以 全 生，可以 養(yǎng) 親，可以盡 年。
Kěyǐ bǎo shēn kěyǐ quán shēng kěyǐ yǎngqīn kěyǐ jǐn nián
One can preserve his own body, take care of oneself naturally, remain healthy, live a natural life (by understanding the principles of life, human beings can aspire to longevity, cultivate a wellbeing without disease, aging without deterioration, dying and becoming immortal to go on with the process of spiritual life).
景威道長(zhǎng)-得道子
全真龍門派三十二代。
道醫(yī)生。
墨西哥道教協(xié)會(huì)會(huì)長(zhǎng)。
墨西哥道教養(yǎng)生學(xué)院院長(zhǎng)。
Our life on earth is a momentary process compared to our spiritual existence, just as the master 莊子 Zhuāng zi says, we must look after every moment of our presence, conserve the original vital essence 元精yuán jīng that was given to us, just like the butcher takes care of his knife while cutting an ox, he doesn’t wear out the edge while cutting the tendons or the joints, preserves his tool, by doing so he diminishes the resources necessary to achieve its goal. Likewise, one must take care of his own body, being responsible for the diseases that afflict our organism, not risking or exceeding in vain processes that can only undermine the will to live.
On the other hand, the spiritual process is unlimited, one has to obtain the understanding and it is a very tedious work, the enlightenment to understand the origin is not obtained overnight, the road is long and the tasks complicated. Usually many material lives, several celestial existences are needed to meet the requirements from heaven. There is no remedy or pill that allows us to live eternally to understand our true function. It is a personal work that leads us to overcome obstacles and conquer our true understanding.
成吉思汗Chéngjísīhán (Genghis Khan) invited 丘處機(jī)Qiū chù jī to pay him a visit because he had heard of his great work. He imagined that the priest was like an immortal, due to his famous practices in the mountains and his extraordinary ceremonies to make it rain, heal people … and one of the requests he made to the priest 丘處機(jī)Qiū chù jī was, how could he obtain the method to achieve immortality.
Then 丘處機(jī)Qiū chù jī replied: “只有衛(wèi)生之道，並無(wú)長(zhǎng)生之藥?！?zhǐyǒu wèishēng zhī dào, bìng wú chángshēng zhī yào: only the health of the Dào exists, there is no remedy for longevity. 丘處機(jī) Qiū chù jī taught the Mongol ruler that only our life’s practice on this earth can help us obtain good health, this practice must be in harmony with nature, if we deepen our observation we can aspire to understand the performance of our organism, understanding it, we glimpse the way to the origin.
“To demand ourselves daily is to achieve virtue”, virtue is the quality to consolidate this search, it’s the attitude of human beings in front of the process he has chosen to live, a way of living that make him understanding his origin, his true essence.
Living or the concept of life are very complex events to define, mysterious realities; According to the ancients, we receive the act of being, from Dào itself, who gift us with our life 命mìng and our nature 性xìng. This life impulse, a manifestation of the original spirit 元神yuán shén, unites with substance to generate the different kingdoms: animal, vegetable and mineral.
The sky, is broad term which defines the space where the origin is located, provides treasures to our universe, the sky, envelope of our cosmos, receives three treasures: the sun, the moon and the stars; The earth, the support for our evolution, receives three treasures: the water, the fire and the wind; Man, base for the spirit, receives three treasures: 精 jīng: vital essence, 氣 qì: energy, 神 shén: spirit. Traditional Daoist medicine considers that these three factors and their transformations define the foundation of the movement and the cause of the life phenomenon. If human beings understand their position between heaven and earth, stimulates the transformation of these factors, they will be able to prolong their life and cultivate virtue. The spirit drives the continuous transformation of the body, the body maintains and materializes this spiritual process. In traditional Daoist medicine these two concepts are part of the fundamental theories, so there can’t be a vision based entirely on the materialistic physiology of the Western concept, nor can it be an exclusively spiritualistic representation; The vital principle in humans is based on physical and physiological expressions as well as mental and psychological processes. The spirit has its origin in the void, therefore it has no form, no sound, no smell or color, but it is expressed in all the body’s functions. These manifestations are achieved through the production of five cohesive materials, products related to the anatomical structures that allow, literally, the attachment of the spirit to the body.
神 shén: related to the heart, coordinates the mind and commands the functions of the human being. It is the substance of cohesion between the breath of life (divine spirit) and the organization processes. Responsible for the personality coherence, directly related with the intelligence to adapt to all situations, to the different changes of the environment. It incarnates the innate wisdom that allows you to use the internal and external energies to obtain the best results of the body.
In the medical context, it takes the connotation related to vitality, health, energy. For example: It is referred as the presence of the spirit, with good life functions, but if there is any disease in the organic structures the cohesion decays and the vital functions change; they become slower, the language loses its sharpness, mental processes are reduced, the sense organs cease to function correctly. Consequently, the spirit is intimately related to the vital essence, the energy and the anatomical structures臟腑 zàng f?.
魂hún: related to the liver, coordinates the generation and commands the imaginary vision or the unconscious vision, also called visionary soul. It also corresponds to the activity field of consciousness; therefore, it is responsible for the impulsive energy to achieve an action which happens in a present moment or in the imaginary. Incarnates the hereditary instinct, the innate response to any stimulus, the passionate movement. In a medical context, the hún is related to the desires, the enthusiasm, its harmonized presence allows us to make good decisions. But if it presence diminishes then a difficulty in falling asleep appears, violent dreams, nightmares, the imaginary is out of control and there isn’t an organized structure for projects which become excessive or incoherent. It represents the yáng, volatile part of the spirit, as represented in the document 魂魄圖hún pò tú: diagram of the hún pò.
陽(yáng) 神 曰 魂；陰 神 曰 魄。
Yáng shén yuē hún yīn shén yuē pò
The yáng part of the spirit is called hún; The yin part of the spirit is called pò.
It is also mentioned in the《五行大義》wǔxíng dàyì book: important elements of the five
movements, written by 蕭吉Xiāo jí (Suí隋 dynasty 581-618) which speaks of three hún and
seven pò but in a different context.
A great explanation of hún and pò can be found in the book 《太上除三屍九蟲保生經(jīng)》tài
shàng chú sān shī jiǔ chóng bǎoshēng jīng: sacred book of the top ascended to eliminate the three spirits and the nine parasites to protect the generation.
魄pò: related to the lung, coordinates the unconditional reflex nervous system, also called “physical soul”, by some western sinologists. It is responsible for the corporal limit, therefore the skin. It directly relates to the body consciousness to react at the aggressions of the outside world.
In survival situations, it helps to determine actions or reactions without having to use the mind. Intervening in all processes related to the primitive instinct, breathing, swallowing, sweating…
The pò is related to the yīn part, therefore it has a close relation with blood, whereas the hún is related to the energy. In a medical context, an imbalance in the pò presence causes a lack of control in the body defenses, a lack of interest in generating actions can lead to depression.
志zhì: related to the kidney, coordinates the will, the strength to perform the life processes, determines the intention of being. Its responsibility is to relate the life impulse, called spirit with life function, in other words, maintaining enough fuel to achieve the predestined mission. It is a cohesive matter indispensable to be able to carry out an action without getting distracted by any difficulties. It determines our own authority, our security against the decisions and actions that we undertake. In physiology, we can compare this process with the adrenaline discharge that keeps us on guard. In a medical context, the diminution of this production causes fear, the person demonstrates a lot of indecision in his actions, a great lack of security and let down in face of adversity. On the contrary, having a lot of will can lead to authoritarianism, recklessness, intransigence.
意思 yìsi: related to the spleen (blood control in the digestive system), coordinating the material part of our mental, called consciousness. Corresponding to the space-link where the experience of the later heaven is preserved. The nutrients picked up by the spleen allow to materialize what has been learned and register it to be reused in a timely manner. The organization of intellectual and physical experiences needs a great supply of blood to store them in our brain, hence memory depends directly on the production of this cohesive matter. An imbalance in the consciousness functions and that person becomes confused, obsessed, has an altered thinking. In a medical context, a malfunction of the digestive system causes poor memory, a great difficulty to materialize the projects.
Summarizing, the production and preservation of the cohesive materials of each major anatomical structure defines the relation to the original spirit of each being and in the same way, each branch of the spirit imprints its fate in the physiology of each anatomical structure.
For example, although the brain plays a fundamental role in the processes of the psyche, it is the heart that directs these activities. Thanks to the blood of the heart, the central nervous system develops its functions and redistributes the orders issued by the heart to keep the organism in harmony.
It can be said that the heart is a material structure that produces a substance which controls one of the specific expressions “the spirit” 神 shén (cohesive material). But likewise, it is the spirit of being, a fraction of the original spirit, defining its destiny and wanting to fulfill its mission, stimulates the different cohesion substances to create a specific physiological reaction in the main anatomical structures and induce the will to live. On the other hand, the three treasures of the human body correspond to the inheritance the origin gave to humanity. In the sacred book 三洞經(jīng)sān dòng jīng: the book of the three caves comes a description of the cosmos eras before ours. The cosmos was governed in succession by the three treasures: 天寶Tiān bāo, 孁寶Líng b?o, 神寶 Shén b?o. These three treasures represent the evolution of the original energy 炁 qì and the manifestation of the three primordial energies, originated in the three caves which will give birth to the three pure beings 三清sān qīng. From this fundamental triad, the entire universe was created (the ten thousand beings). The three treasures of the human body are the representation of these three original principles of being, printed in the three cinnabar fields三丹田sān dān tián, this allows a communication with the primordial message. Traditional Daoist medicine considers them to be the foundations of change and the cause for the life phenomenon.
精jīng: vital essence, quality grain, a seed that allows development according to the original message. In the human beings it corresponds to the reproductive energy, the gametes, final product of the reproduction that contains the genetic message of the ancestors. There are two aspects:
Innate vital essence: it is the result of the union between two vital essences in the former heaven of each being, the genetic message of the parents that will induce the vital processes, in the world of the later heaven. It is the origin of the transformation phenomena, allowing the formation and individualization of everyone.
Acquired vital essence: it occurs throughout the rest of life due to metabolic transformations which depend on energy. It materializes in the body substrates and defines the physical form.
氣qì: energy, origin of movement and the universe formation. The original energy 元?dú)鈟uánqì or炁qì is the first manifestation of the void, it generates all other energies, creating the movement of all things which allows to generate matter. It can also be interpreted by breath, gas, emanation. In a medical context, it is related to the physiology and its different processes such as: transformation, movement, communication. It also relates to body elements such as blood, body fluids, body heat, blood pressure …
神 shén: spirit, deity, supernatural. In the broad sense of the word it refers to the external manifestations of life. In the narrow sense of the word it refers to the mental faculties: consciousness, memory, thoughts, reflection, intellectual processes. In fact, for traditional Daoist medicine it corresponds to all the manifestations of vital activities. It is responsible for the consistency in personality.
In the sacred book 《黃帝內(nèi)經(jīng)》Huángdì nèijīng, volumen《素問(wèn)》sù wèn, chapter 30 移精變氣論 yí jīng biàn qì lùn: theory of the vital essence transformation into energy.
得 神 者 昌 。 失 神 者 亡,
Dé shén zhě chāng shī shén zhě wáng,
Obtaining the spirit then there is prosperity (strong vital signs indicate that true energy is strong and undamaged which makes it possible to think that the prognosis of a pathology is good). The loss of spirit then there is collapse (if the vital signs of a person are dulled or diminished, and loss of vitality then the true energy has been damage and the prognosis is bad, it can even lead to death).
In traditional Daoist medicine it is said that: “神形合一” shén xíng hé yī: the body and the spirit form one (they hold together). The form manifests itself through the spirit, if the body is strong then the spirit can develop, it becomes vigorous. Besides, the spirit originates most of the manifestations linked to the vital activities, especially reflected thorugh the eyes, the body complexion, the face expressions, in the corporal movements and the general behavior of the individual. Therefore having spirit or not is a form of diagnosis.
In the sacred book 《黃帝內(nèi)經(jīng)》Huángdì nèijīng, volumen《靈樞》Líng shū, chapter 71 邪客 xiékè: the wicked guest.
心 者， 五 臟 六 腑 之 大 主 也，精 神 之 所 舍 也，其 臟 堅(jiān) 固， 邪 弗 能 容 也。
Xīn zhě w? zàng liù f? zhī dà zh? yě jīng shén zhī su? shě y? qí zàng jiānggù xié fú néng róng yě
The heart is the great governor of the five major anatomical structures and the six complementary anatomical structures (refered to as the emperor 帝王), it is the residence of vitality, its main anatomical structure is robust, the pathogen can not lodge here (stay in its interior).
容 之 則 傷 心， 心 傷 則 神 去， 神 去 則 死 矣。
Róng zhī zé shāng xīn xīn shāng zé shén qù shén qù zé s? y?
If the pathogen enters then the heart is injured, if the heart is injured then the spirit leaves, if the spirit goes away then the person dies.
These three treasures are interrelated and enable the activities of human life. All three form a relationship of interdependence and are mutually transforming. Therefore it is said:
流 行 為 氣，凝 聚 為 精， 妙 用 為 神
Liú xíng wéi qì níng jù wèi jīng miào yòng wèi shén
The energy gives fluidity, the vital essence condenses, the spirit does wonders.
In conclusion, it can be said that the spiritual part of our being, the divine intention to be, needs to materialize on earth to understand its own evolution. It takes several or many reincarnations, according to the intention each one of us has to grow, to achieve this aim. In the path of awareness, many get lost, letting themselves be deceived by the illusion of living, the desires, the mirages set by the material environment. The artifice is so great that most of the beings believe in this reality, they let themselves be enveloped by the magic of existence, they can even get sick to keep this zone of comfort. So, if someone wishes to attain understanding, to glimpse at the continuity of spiritual existence, he must protect his carnal sheath that allows him to reside in this world. It is through the relation of consciousness-unconsciousness, reality-dream, life-death that one can draw the boundaries between what we really are and the illusion in which we live. Daoist philosophy offers the path of enlightenment, the difficult trail that leads us to cultivate our existence to increase our virtue. In addition, the ancient practitioners of Dào 修道xiū Dào were very knowledgeable on the functioning of the organism, that’s why the ancient proverb said “Nine Out of ten Daoist priests were Daoist physicians”. Undoubtedly one can rely on the techniques of self-contemplation and self-cultivation of Daoist schools recognized by the Chinese Daoist Association and in future by the World Federation of Daoism (WFT).
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