How is a Taoist school
Thousands of years ago, methods were developed to bring people into harmony with themselves and with nature, and thus open the gates to discovering the secrets of life.
Those methods which require nothing but one's own physical and mental strength to be used existed in different cultures of mankind. Many of these methods have been lost. Some, in turn, have evolved to this day, such as in the lineages of traditional Chinese culture of health care and establishment of truth (Yangsheng-Xiuzhen).
Traditional Chinese Culture of Health Care and Truth Establishing (Yangsheng-Xiuzhen)
The traditional Chinese culture of health care and exploration of the truth emerged from the cross-fertilization of different currents. These are above all the three great world views Daoism, Confucianism and Buddhism as well as the schools of shamanism, medicine, martial arts and fortune telling. Complete systems of methods have developed in Daoism and Buddhism.
In Chinese Buddhism one speaks of three important schools, the three main schools (Sanzong): Chanzong, Mizong and Tiantaizong. In Daoism one speaks of five important schools, the five secrets (Wumi): Taijimen, Dandingmen, Jianxianmen, Fulumen and Xuanzhenmen.
The traditional Chinese schools of health care and establishing the truth go back thousands of years. They develop their knowledge in master-student lines. That means there is a master and ancestor who knows and understands the full contents of his lineage. He trains a few students, one of whom will eventually become the next regular holder.
It is not uncommon for these schools to keep their knowledge hidden from the public. But the ancestor of a traditional Chinese lineage always knows about the eight important schools of Buddhism and Daoism (Sanzong-Wumi). Anyone who does not know these schools as ancestor has either lost touch with their roots or cannot be an ancestor of a real traditional Chinese lineage.
Self-appointed Daoist or Buddhist masters and tribe holders have existed in China and in the West especially since the 1980s. With the end of the Chinese Cultural Revolution, thousands of masters suddenly sprout from the ground, who, due to their number, cannot all belong to a traditional Chinese lineage. With their half-knowledge, the self-appointed masters on the one hand spread many errors and misunderstandings about the practices of Daoist and Buddhist health care and establishment of truth, but on the other hand have contributed a lot to the awareness of this culture in the world.
Taiji school (Taijimen) and Taiji teaching (Taijixue)
Taijimen, the original school of Taiji, dates back to Laozi (6th century BC) and the Yellow Emperor (3rd millennium BC). It was formally founded in the Tang Dynasty (618 - 906 AD) and has since remained hidden from the public, so that its existence was no longer known.
It was not until 1989 that the family owner Fangfu, whose real name was Lu Jin-Chuan, made this school known again and published some of its contents. The school's methodological system had reached maturity and the social conditions for an opening were favorable.
By opening his school to the general public and teaching authentic content, the ancestor Fangfu intended to correct some of the mistakes and misunderstandings in the practices of Daoist and Buddhist health care and truth-finding that had been spread by self-appointed masters. The old tradition of his school is supposed to develop in conflict with modern western culture for the benefit of health care and the establishment of truth for people in East and West.
In 1993 the Taiji teaching (Taijixue) was founded from Taijimen. The traditional contents of the school were systematized and supplemented by the regular owner Fangfu in order to adapt to the modern social requirements. The application of knowledge in society in areas such as medicine and philosophy has been expanded.
There are now two main components of the Taiji teaching complementary to each other: the path of Dao realization (Taiji-Daoxing) and the Taiji culture (Taiji-Wenhua). The path of Dao realization is about self-practice for meditative cultivation of body (Xing), life force (Qi) and spirit (Shen) as personal health care and establishing truth. Taiji culture is about bringing the skills and insights gained from self-practice into society for the benefit of others. This takes place, for example, in Qi medicine as the application of skills to perceive and control life force (Qi) and in philosophy as the application of special insights.
The path of self-practice is the prerequisite for the Taiji culture. It is taught in an educational system called Taiji Qidao.
With the establishment of the Taiji teaching (Taijixue), the old name Taijimen as a name for the lineage was discarded, also because the name Taijimen had meanwhile been adopted by other groups that did not belong to the original school of Taiji.
The Taiji teachings contain the essence of the knowledge and wisdom of traditional Chinese health care and establishment of truth.
Nature and culture
According to the two main components of Taiji teaching, two polar aspects can be assigned to human existence: nature and culture. Nature is the basis of human existence. Everyone has a natural life that is initially independent of society and culture. But to ensure his survival, a person needs society and culture. Both aspects are important and require maintenance.
The path of Dao realization concerns the cultivation of natural life. The Taiji culture concerns the maintenance of the social and cultural existence.
Ordinarily, a person tends to overemphasize his or her role in society and culture and neglect his or her natural life. As a result, he loses contact with his core being. On the path of Dao realization a person can look after his livelihood and discover his original nature.
The path of Dao realization can be understood as a path back to nature. In order to enter the realm of nature, a person has to overcome the imprints of society and culture. In particular, this means questioning and exceeding the usual limits of perception and thinking.
Existence can be divided into three areas: the area of the physical (Xing), the area of life force (Qi) and the area of the spiritual (Shen). All three areas are basically one, the distinction is based on human consciousness. The usual limits of perception and thinking restrict human knowledge mainly to the realm of the physical. On the path of Dao realization, consciousness opens up increasingly to the realm of life force and the realm of the spiritual.
With the opening of the consciousness for the previously hidden areas of existence, the highest meditative insight can be prepared: the insight into the fundamental essence of existence, which is synonymous with the insight into the beautiful horsepower: taiji.
What is taiji
Taiji is the central term in traditional Chinese philosophy. He was first mentioned by Confucius in the introduction to his commentaries on the Book of Changes (Yijing). What is meant by this was previously described by Laozi in the Daodejing as the great Dao ("great way", Da-Dao).
Taiji describes the state before the very first beginning and after the very last end of all forms of existence. It is the formless basis of all existence. In the state of Taiji, the forms of existence are available as possibilities, but not yet formed.
Taiji encompasses the cycle of becoming and passing away and is its driving force. Every form of existence arises from Taiji and returns to Taiji after its end. In other words, every form arises out of formlessness and returns to formlessness again. From the standpoint of form, this means birth and death. From the point of view of Taiji, this means eternal transformation.
To recognize Taiji means to recognize the creative power working in secret. To let the creative power work on you undisturbed by the influences of society and culture and thereby to purify body (Xing), life force (Qi) and spirit (Shen) is considered to be the original Called the practice of Taiji.
The original practice of Taiji is informal. That is, there is no fixed form of exercise, but any form of exercise can arise naturally. The instructions consist of instructions on how to clear the way for the natural work of creative power. The practice is supported by the transmission of life force (Qi) and spiritual information. This transmission is essential because words cannot adequately explain the practice. All linguistic or intellectual concepts are left behind on the level of social and cultural imprinting. In order to enter the original practice of Taiji, one must overcome this limitation and withdraw from all assumptions into the state of inaction (Wuwei).
In the state of inaction (Wuwei) there is direct access to the work of the creative force. Natural forms of exercise unfold, which arise again and again and are constantly changing. These natural forms of exercise are an expression of a harmonization process. The practitioner comes into harmony with himself and with the creative force and expands his possibilities of knowledge. With the original practice of Taiji, the body (Xing), life force (Qi) and mind (Shen) naturally return to their unrestricted state.
The original practice of Taiji can be summarized by its three principles, which are at the same time the highest Daoist principles for health care and establishing the truth:
(1) Inaction (Wuwei) as a practice principle,
(2) Nature (Ziran) as a method and
(3) the return to the origin (Fanben) as the goal.
Taiji Qidao is the basic training system in Taiji teaching. Here the way of Dao realization of the original school of Taiji is taught. The communication of the traditional content was brought into a new form that meets the requirements of life in modern society.
Taiji-Qidao emphasizes the use of life force (Qi) for self-exercise. The human being can be seen as a unity of body (Xing), life force (Qi) and spirit (Shen). Body and mind are the two poles of unity, life force is its connecting center, the bridge between body and mind. Through the life force, both body and mind can be brought back into balance and developed. A practice that starts with the life force encompasses the whole person.
Taiji-Qidao is a long-term way of self-cultivation and deepening of awareness.
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