June 7, 2014 at 1:15 am #42522
Anyone practice mudras, hand seals … along the tao meditations?
Recomended sources, etc, …?
Peace, Jox 🙂June 7, 2014 at 4:36 am #42523
Might relate to question:
The Lesser Kan and Li materials has a booklet which shows method of steaming organs and meridians while holding either the end of the meridian on the hands (LU,LI; HT, SI; PC,TH) and mentally touching ends of meridians on feet (ST, SP; BL,K; GB,LR) while holding the LU,LI points on hand. Makes the practice specific and comprehensible, ie why you are doing it. The other one is from Mark Johnson Tai Chi for seniors etc for seated meditation after doing forms. You may know it – the Taoist one of holding hands together with tip of middle finger in circle with tip of thumb and putting two hands together so this circle of (say) right hand has the middle finger (PC) touch at outer edge of ring finger (TH)in web between fingers. This places PC yin onto TH yang, and involves the thumb as LU. He said it helps regulate energy and temperature. I find it good sometimes but other times not – not so good if you are in more expanded meditations and it starts to feel as it too tightly holding the body and its meridians.
Good luck finding right info.June 9, 2014 at 1:00 am #42525
Thank you for info. I will check it out … 🙂
Peace, Jox 🙂June 10, 2014 at 4:46 am #42527
The language spoken by Dakinis is not verbal – it is visual. Even mantras are usually communicated in visual form. Mantras in their sound form can act as travel techniques or transportation, which are their two major uses for practitioners. They can also create worlds, which are their major uses for dakinis.
These are practices which originally come from India so in East Asia immediate link is with Buddhadharma.
Dalai Lama has some older books where use of these are well explained in connection to Buddhist meditational practices.
But my suggestion would be to check Michael Saso’s Tantric Art and Meditation because here one has somebody who has thoroughly studied both Daoism and Buddhism.
This is small book about Tendai and also this topic is nicely covered.
One should notice that these mudras are in advanced form whole system of symbols which also have their own syntax.
Hand seals are also used in Buddhist tantra during visualization imaginatively.
So in the end it’s quite complicated.
Ps. Sorry for my broken English.June 15, 2014 at 7:57 am #42529
Michael uses a Taoist hand mudra in some of his alchemy meditations.
To do it: basically you clasp the hands together as if you are interlacing them, with the exception that you keep the index & middle fingers on each hand glued together as though you only have 3 fingers and a thumb.
I’m not sure of its source, maybe he can fill in some background.
SJune 16, 2014 at 3:00 am #42531
So if Dalai Lama represents in his two books (Tantra in Tibet & The Yoga of Tibet) some beginner’s aspects for esoteric use of hand mudras, for example Ashida Kim has in one of his books one type of exoteric practice.
There you actually draw some particular associated characters into the air with these mudras.
But he doesn’t describe any meditational practices in any kind of detail.
Ps. Sorry for my broken English.
https://www.youtube.com/watch?v=o5WBSgJaVRc (ninja revenge)
The kuji are first introduced in the Taoist text Baopuzi (抱朴子) a poem written by Ge Hong c.280-340 ADE). In it he introduces the kuji in chapter 17 titled DengShe/登涉 (Climbing [mountains] and crossing rivers) as a prayer to the six Jia (generals of yang), ancient Taoist gods. in Daoist Magic, the Chia Spirit Generals are powerful celestial guardians and part of Tammon-Ten’s (Vaiśravaṇa), The God of the North, Celestial Thunder Court.
The kuji come from line 5 which reads,
Translation: (To enter a famous mountain, choose an opening day, which can be determined by its cyclical binary. Hang silk of the five colors, each piece five inches wide, from a large rock, so that you may be sure to succeed in your goal. Further, while entering the mountains you must know the Six-Chia secret prayer. It goes like: “May the presiders over warriors be my vanguard!” This nine word prayer must constantly recited in secret. It means, “May all evils flee me and the essential procedure present no trouble.”)June 24, 2014 at 11:15 am #42533
FIRST YEAR 100 days, 30 (40) km each day, one day Kirimawari 54 km, Shingyooja (freshman), no Tabi, hat carried
SECOND YEAR 100 days, 30 (40) km each day, one day 54 km, Shingyoja (freshman), no Tabi, hat carried
THIRD YEAR 100 days 30 (40) km each day, one day 54 km, Shingyoja (freshman), no Tabi, hat carried
FOURTH YEAR 100 days + 100 days 30 (40) km each day, one day 54 km (Kirimawari), Tabi permitted; hat worn from 301st day. Upon completion Byakutai Gyooja.
FITH YEAR 100 days + 100 days 30 (40) km each day, one day 54 km (Kirimawari), Wooden staffpermitted from 501st day; onn 700th day Dooiri, 9 days without food, water, sleep, or rest. Upon completion, Toogyooman Ajari.
SIXTH YEAR 100 days 60 km each day, Sekizan Kugyoo (Sekisan Marathon).
SEVENTH YEAR 100 days 84 km each day Kyooto Oomawari (Great Marathon)+ 100 days 30 (40) each day, Kirimawari, upon completion (Mangyoo), Daigyooman Ajari.
-JOHN STEVENS, The Marathon Monks of Mount Hiei (the 1,000-day mountain marathon of Hiei)
I think that for example these hand seals really are not, but they are also not meant to be only some kind of more elaborate form of praying.
These are also very good practices for those who are interested about more brutal form of unarmed combat.
Also good for developing climbing power etc.
In India this very ancient warrior tradition still exists in various forms (for example mallakhamba), but it’s totally unknown in the West.
Ps. Sorry for my broken English.
En no Gyôja is perhaps the most famous of the shugenja, practitioners of shugendô, a path of mountain asceticism by which one is believed to acquire magical powers. He is similarly considered to be the first of the yamabushi (“mountain priests”). Much of what is known of him derives from legends.
En no Gyôja is said to have been born as Kamo no Kozumi, in a village called Uhara, at the foot of Mt. Katsuragi in Yamato province. Retreating to the mountains to pursue a path of asceticism, he practiced for thirty years, until he had mastered the same degree of magical abilities as the mythical Buddhist figure Kujaku-myôô, the Peacock King. He is said to have then flown to the palace of the immortals, riding atop five-colored clouds and accompanied by two demonic spirits.
Some time later, he visited Mt. Kinpusen, in Yoshino, where, after seven days of meditation, he experienced a vision of the bodhisattva Jizô holding a jewel of enlightenment. Gyôja flew atop his clouds to Mt. Daisen, in the west, and prayed for seven days that the deity Zaô Gongen, he who is credited with granting all shugenja their powers, might attend to him. Eventually, the blue-faced angry deity, wielding a six-ringed pilgrim’s staff, appeared.
In another episode of his legends, En no Gyôja journeyed to the Mino’o Waterfall in Osaka, where he met the bodhisattva Ryûju. He erected a temple to Ryûju called Mino’o Temple, and tried to convince a local Shinto deity, Hitokotonushi, to help him build a bridge extending from Mt. Katsuragi to Mt. Yoshino. However, he became angry at the slow pace of the god’s work, and threw him into a valley. The angry god then petitioned the emperor to send armies after En no Gyôja, to arrest him, claiming that the monk sought to rebel against the throne. Gyôja escaped the armies easily, flying away on his clouds, but, after they captured his mother instead, he was forced to surrender himself. He was exiled to Izu Ôshima, but escaped his exile, flying to Mt. Fuji. Hitokotonushi noticed him escaping, however, and reported to the emperor, who sent his armies out once again, this time with the aim to kill the monk. They were unable to do so, however, due to his great magical powers; great storms plagued the capital, and, according to the legend, a booming voice announced that En no Gyôja had done nothing wrong, and was not to be persecuted. En no Gyôja was thus offered a pardon, and returned to living in Yamato for a time, eventually retiring to China, flying there atop a grass mat along with his mother; many shugenja or yamabushi who later traveled to China to learn to practice magic are said to have studied under him.
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