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I can't claim it is true in a general sense, but it seems to be true for me. I interact with multiple familiar and unfamiliar people in my work on a daily basis. When I am able to maintain an attitude of gratitude, I see and feel distinct difference in the interaction. It's not unique to gratitude but also applicable to other states of open-heartedness, in my experience. I can see and feel the warmth in someone's body language, face, and demeanor and no doubt they feel mine. Mirror neurons have been extensively written about and seem involved in this effect. Some of what has been written may be hyperbolic but there is some solid evidence developing about the process.

One can find the proper context here. There are five translations provided, two of which use the word "happy". One uses "at ease" in the place of happy, which in my opinion, is a much better translation. Happiness is fleeting, impermanent, conditioned, and is therefore dukkha. Although, I guess the same could be said for being "at ease". Regardless of the word or phrasing, the behind meaning is "May all beings be free of dukkha". The Buddha only taught Dukkha, and the end Dukkha. And yes, for all beings, even the bad ones. Of course when, considering beings both bad and good, one should remember this, from chapter 3 of the Diamond Sutra: Emphasis mine, quote from here. _/|\_ Keith

I remember once in therapy we were discussing the homework which the counselor gave me, which was along the lines of "feeling some warmth" towards well the people i was LEAST inclined to give that to. I flat out refused with of course my own long drawn out litany why i absolutlely could not and would not do that. She however insisted that it was necessary and required (my homework) me to come up with ONE positive thing about every person in my life i found "difficult". It was torture but i did it. I was in the midst of a very messy painful divorce including court appearances (hence the therapy was needed) so that was the person i had the hardest time coming up with something positive. But I did and i was very proud of myself, and i found that the technique actually worked, when i noticed myself getting upset or angry or spinning in drama, i conjured up the positive thought, "He is really good at picking out the best peaches in the grocery store." That was 32 years ago, and it is still a technique that i use today. To find one positive trait in any and every person that annoys me for whatever reason. And i have to agree with post above that regarding the last item on the list, it works most effectively for me when bringing up warm feelings of the heart, to do it from the level of my soul, and not from the level of my personality. At the soul level yes it feels genuine. Whereas at the personality level i can trip myself up.

Thank you for courteous and helpful response. So then neigong and "inner alchemy" type of work it sounds like. Yes, quite different from the Dzogchen and Zen practices which i use.

I learned meditation from Master Chia´s outfit, what used to be called The Healing Dao. His meditations are a lot more active than the usual Buddhist types. The meditator is doing things inside the body -- moving energy, gathering elemental forces, setting up a cauldron, etc. There´s space for yin sitting as well, but also a more yang, active phase. (Not everybody likes Chia, so I´m not recommending his work so much as explaining what I´ve learned.)

I think it's wonderful to have the idea and practice of feeling love for all beings but for me it's a bit artificial. Great idea but it's very easy to think of a being or two that's really hard to love, usually people very close to us like family. I focus instead on feeling some openness and warmth to whomever is sitting right in front of me. Second best is focusing on those people that are a little difficult to feel warm and close to. Then work on the harder ones, then the REALLY hard ones.... If I can manage to work through the hard ones, I'll go back to all beings. I know people who feel the love for ALL sentient beings but won't call their brother or mother or can't stand their spouse...

Zouwang is very similar to what I do.

OK thanks for the explanation. For me it is true that meditation is, while being hard to define exactly, ultimately a way to see reality. Everything else I do to say, adjust energy or mood or feeling or thoughts and so on is a preparation for meditating and not meditation itself. For things that regulate my body/mind I sometimes use the term maintenance because its like giving yourself a service so you are running properly. Even the first steps for meditation proper fall into this category. Just for background I do (or try to do) what is called Mahamudra Buddhist meditation (which is a bit like Dzogchen).

I think there may be a divergence of thought on what exactly meditation is.

"may all beings find true happiness" You're wishing indirectly that others be free from ignorance.

Thank you for the informative link. And for the helpful explanation, I will adopt that as my interpretation.

YES. Both Volumes 1 and 2 are suitable for just staring out. Here are links to guidelines for practice from the official website for Flying Phoenix qi gong (taichimania.com) The first link is a suggested training schedule and right from the start it indicates YES both seated and standing can be done. "For an intensive start: practice one standing and one seated meditation everyday for two weeks." Training Schedule https://www.taichimania.com/trainingschedule.html Essential Guidelines https://www.taichimania.com/essentialguidelines.html Official site https://www.taichimania.com/chikung_catalog.html

i always like the side by side images of brain and walnut Dr. Fatemeh Aghanasiri tells us, "Walnuts are the same shape as the human brain. The ultimate super food, walnuts are now being served up as brain medicine for many reasons, not the least of which is because they are replete with omega-3 fatty acids, an essential fatty acid to keep the brain functioning normally."

When the Buddha- or any being whose consciousness has dissolved into Emptiness- offers a blessing, it is not for the fulfillment of psychologically derived states and mundane desires; these are not wishful words welling up from want, but Realization as inspiration bestowed in blessing. And so, the joy spoken of here is deeper — a quiet bliss arising from the formless, known in the seat of shen (the heart) as the stillness of peace, even if called 'happiness'. Its essence does not depend on circumstance, nor is it touched by time. It is offered to all beings, without measure, without exception. This joy then, is also love — the wisdom within compassion, the radiance of the Tao — spoken in many tongues, revealed not only through words but through wind, stone, and the hush between all things as created by Tao. Thus, it is more a recognition than a feeling, more a remembrance than a state. Not a thing, but a Way. Not a possession, but a return. For this is the truth of unconditional love — the grace of noncondition — the beauty of Nothingness when it flowers through the silence of Enlightenment. From this view, you can see that the terms I use — love, peace, joy, emptiness — are fairly interchangeable. Not because they lack nuance or discernment, but because in the light of Unity, all things are distilled into essence and returned to Emptiness. This is why, when we overanalyze or dissect too many terms, we risk losing the heart — becoming entangled in logic, we fall away from essence. So this Unconditional love as blessing of happiness is just that: prior to, and untouched by, condition. It is what we are — all of us! And the wish for beings to return to this, to realize this, is the very same wish held by all Buddhas, Immortals, and sages throughout time: for all beings to be as we Truly Are. Sometimes this is spoken using small words, like “happiness.” Sometimes in great ones, like “peace.” But regardless of language or scale, what is offered is the same... In true realization, one sees how distinction gives rise to unity, and unity gives rise to distinction. This is the living truth of non-duality —not merely a term, but a direct, transcendent unfolding. The Buddha gave it shape in these words, so that its vibration might echo in the heart. But its truest form is found not in sound and thought, but in the stillness where all longing ends, where everything beloved is already whole; where happiness is the essence of all Being: a happiness in the True Being that you already are. <3

So for you in your own practice how do you answer this question, and what do you see or define yourself as There is a long list of what i am not: I am not the body. I am not my feelings and emotions. i am not my thoughts, ego, or personality. i am not my bank account, job title, career, or accomplishments. I am not my personal history, trauma, family or relationships. I am not the things i am praised for, or critized for, or blamed for. I am not my intellect, mind, beliefs, or opinions. I am not my talent, skills, abilities, or shortcomings . I am none of those, the list goes on, etc. So then, given that I am not any of those then what's left. what then am i. For you in your own practice, and in your own framework, what is the essence of you. What words or phrase do you use for yourself, to describe or define or express that. Thank you.

I should preface, I'm no expert or academic. I grew up Christian. I grew up poor. Most importantly, I grew up a poor Christian. I turned away from faith, because I demanded so much in terms of knowledge to fix my mistakes and find some avenger for my tribulations. But since I turned 30, I decided that I can't continue like this. My life felt like a grotesque sludge that encased me, and above me, in a blackened mirror sustained on the ceiling, I saw what I was and what I was becoming. Cynical. Miserable. Angry. Hateful. So long, I've been lost. And lost, I think, is an odd way to describe it. I had no path. To be lost, is to have a destination. And there was nothing I was moving towards. And then, recently, I discovered the Tao De Ching. I just finished it, and have found two translations of the Secrets of the Golden Flower to next read. This has... Changed my life. I don't feel lost anymore, because I realise I'm not pursuing anything. For so long I've had the GPS open, wondering why it wasn't showing me the best route, and yet I had no destination in mind in the first place. For so long I've wanted out. Out of the present. Out of the past. Yet I seldom considered tomorrow anything but a lamentable fact. And now I see that tomorrow is a blessing and I'm lucky that I have yet another day to try and understand the Dao. The quiet is no longer overbearing. My racing mind is no longer a curse. I have read a hundred books with 100,000 words laid out, all that say nothing. Yet the Tao Te Ching, with 1/20th the words of even a single one of those pieces has my eyes opened. I just wanted to thank this subreddit. I found it today, but I'm just glad there are others out there. The world feels so much more gentle.

Hi Fellow Seekers, I am a long time practitioner of Taoist practices alongside Internal Martial Arts. My body practice am mainly focused on Tai Chi through the Patrick Kelly Huang Xing Xian. I have practiced neidan and neigong and other gongs for many years. I am at a point where I am wandering from place to place exploring for the next steps in my internal cultivation practice with special interest in deepenig my knowledge and experience in internal alchemy. Due to my wandering I am vey interested in seeking out and meeting different practioners in person. I hope to add my findings to this community

Yes I am aware of that. As I said earlier: I translate the characters in the meanings that Laozi used them in the Guodian/Mawangdui DDJ.

Moderator Note: Could people be nice? Let's not bicker but perhaps just ask intelligent questions.

There’s also this one: 心 齋 (xin1 zhai1) from the heart for religious reasons to clear the mind

Has anyone come across context for the big hearted Buddhist saying of, "may all beings be happy" ? Taken literally or without context it would include all Beings including those that willfully choose and or practice evil? (and which makes them happy)

The Karanīya Metta Sutta comes from the Sutta Nipāta, which is found in the Khuddaka Nikāya--the 5th Nikaya. According to A. K. Warder, some early Buddhist schools did not have a fifth Nikaya at all (although some of the texts were incorporated into the rules of the order in those schools). On happiness: I know that while my father, the Sakyan, was ploughing, and I was sitting in the cool shade of a rose-apple tree, aloof from pleasures of the senses, aloof from unskilled states of mind, I entered on the first meditation, which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful, and while abiding therein, I thought: ‘Now could this be a way to awakening?’ Then, following on my mindfulness, Aggivissana, there was the consciousness: This is itself the Way to awakening. This occurred to me, Aggivissana: ‘Now, am I afraid of that happiness which is happiness apart from sense-pleasures, apart from unskilled states of mind?’ This occurred to me…: I am not afraid of that happiness which is happiness apart from sense-pleasures, apart from unskilled states of mind.’ (MN 36, tr. Pali Text Society [PTS] vol I p 301) “…What do you think about this, reverend Jain: Is King Seniya Bimbisara of Magadha, without moving his body, without uttering a word, able to stay experiencing nothing but happiness for seven nights and days?” “No, your reverence.” “What do you think about this, reverend Jain: Is King Seniya Bimbisara of Magadha, without moving his body, without uttering a word, able to stay experiencing nothing but happiness for six nights and days, for five, for four, for three, for two nights and days, for one night and day?” “No, your reverence.” “But I, reverend Jain, am able, without moving my body, without uttering a word, to stay experiencing nothing but happiness for one night and day. I, reverend Jain, am able, without moving my body, without uttering a word, to stay experiencing nothing but happiness for two nights and days, for three, four, five, six, for seven nights and days.” (MN 14, tr. PTS vol I pp 123-124) Whatever happiness, whatever joy, Ananda, arises in consequence of these five strands of sense-pleasures, it is called happiness in sense-pleasures. Whoever, Ananda, should speak thus: ‘This is the highest happiness and joy that creatures experience’—this I cannot allow on [their] part. What is the reason for this? There is, Ananda, another happiness more excellent and exquisite than that happiness. And what, Ananda, is this other happiness more excellent and exquisite than that happiness? Here, Ananda, a [person], aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation that is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. This, Ananda, is the other happiness that is more excellent and exquisite than that happiness. Whoever, Ananda, should speak thus: ‘This [the first meditative state] is the highest happiness and joy that creatures experience’–this I cannot allow on [their] part. What is the reason for this? There is, Ananda, another happiness more excellent and exquisite than that happiness. And what, Ananda, is this other happiness more excellent and exquisite than that happiness? Here, Ananda, [an individual], by allaying initial and discursive thought, [their] mind inwardly tranquillised and fixed on one point, enters and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. This, Ananda, is the other happiness that is more excellent and joyful than that happiness. Whoever, Ananda, should speak thus… And what, Ananda, is this other happiness more excellent and exquisite than that happiness? Here, Ananda, [an individual], by the fading out of rapture, abides with equanimity, attentive and clearly conscious, and [they] experience in [their] person that happiness of which the [noble ones] say: ‘Joyful lives [the one] who has equanimity and is mindful’. And entering on the third meditation [they] abide in it. This, Ananda, is the other happiness that is more excellent and exquisite than that happiness. Whoever, Ananda, should speak thus… And what, Ananda is the other happiness more excellent and exquisite than that happiness? Here, Ananda, [an individual], by getting rid of happiness and by getting rid of anguish, by the going down of [their] former pleasures and sorrows, enters and abides in the fourth meditation which has neither anguish nor happiness, and which is entirely purified by equanimity and mindfulness. This, Ananda, is the other happiness that is more excellent and exquisite than that happiness. “Whoever, Ananda, should speak thus: ‘This [the fourth meditative state] is the highest happiness and joy that creatures experience’-this I cannot allow on [their] part. What is the reason for this? There is, Ananda, another happiness more excellent and exquisite than that happiness. And what, Ananda, is this other happiness more excellent and exquisite than that happiness? Here, Ananda, a [person], by wholly transcending perceptions of material shapes, by the going down of perceptions due to sensory impressions, by not attending to perceptions of difference, thinking: “Ether is unending’, enters and abides in the plane of infinite ether. This, Ananda, is the other happiness that is more excellent and exquisite than that happiness. …[a person], by wholly transcending the plane of infinite ether and thinking: ‘Consciousness is unending’, enters and abides in the plane of infinite consciousness… …[a person], by wholly transcending the plane of infinite consciousness, and thinking: ‘There is no thing’. enters and abides in the plane of no-thing… …[a person]. by wholly transcending the plane of no-thing, enters and abides in the plane of neither-perception-nor-non-perception. …[a person], by wholly transcending the plane of neither-perception-nor-non-perception. enters and abides in the stopping of perceiving and feeling. This, Ananda, is the other happiness that is more excellent and exquisite than that happiness.” (MN 59, PTS vol II p 67) … the situation occurs, Ananda, when wanderers belonging to other sects may speak thus: ‘The recluse (Gautama) speaks of the stopping of perceiving and feeling, and lays down that this belongs to happiness. Now what is this, now how is this?’ Ananda, wanderers belonging to other sects who speak thus should be spoken to thus: ‘Your reverences, (Gautama) does not lay down that it is only pleasant feeling that belongs to happiness; for, your reverences, the Tathagatha (the “Thus-Gone One”, the Buddha) lays down that whenever, wherever, whatever happiness is found it belongs to happiness. (MN 59, tr. Pali Text Society vol II p 69)

Me too. Taoism is a living religion. It has developed over the millenia. It integrated many aspects from other religions during that time. My interest is only in the DDJ as in the Guodian/Mawangdui.

Yes. Thank you for this. That's part of what was confusing me. Because I draw heavily from the Dao in my own meditation practice. And I rely heavily on the Tao Te Ching in daily life. So for me i would say i align with the Tao Te Ching, but not necessarily with the religion of Taoism, or the practices of Taoism, or neigong practices, or martial arts. I practice qi gong, but only those types that are NOT martial in nature. This helps me clarify my own practice and integration into my daily life so it is in alignment with my values, ethics, and beliefs.

also known as e.g. 靜 坐 (jing4 zuo4) silent sitting. 守 一 (shou3 yi1) uniting with the Dao.

don't put words in my mouth and don't tell me what i am and am not doing and with regards to an out of balance emotional state, the hostility and vitriol in post above are duly noted.

imo: never ever “accumulate” qi, that’s an obstruction; no hoarding. Just a total free flowing, awareness is flow.

坐 忘 (zuo4 wang4) sit and empty the mind; Daoist meditation (it’s apophatic meditation)

I suspect that Buddhist forms of meditation, as well as more modern split-offs like mindfulness, are vastly different from some traditional forms of Taoist meditation. It´s possible that the Buddhist forms are indeed useful for shifting emotional states; the Taoist forms less so.

I was just testing your anger Saturdays are so boring I'm just seeking some dopamine spike #peace

like the saying, we are a human being, not a human doing.

it is an abstraction to the extent that it remains only "an idea." when it is put into practice, it becomes a practice.

For me, meditation is ‘being’.

My apologies. I will certainly do so from now on.

Hello all ! Wonderful to be here! I live in SoCal so I may in time see if I can find other FP practioners if I feel like I need in person guidance. But besides that, thank you for having me!

Could you do this by PM instead? Thanks.

We should be able to cycle through all emotions effortlessly. When we hold on to one emotion that is damaging to us. Knowing where emotions come from in the first place allows us to turn them into something beatifical instead of damaging. If the ego or acquired spirit is in control it is nothing but heart ache even with happiness or kindness, Trying to be kind or happy is a quick slide down the other slope of the mountain. IMO

I view myself not as one thing, but rather the conversation trillions of cells are having across an organic internet. I am the energy and information they exchange. The collective conversation that society of cells has. I am that energy and information. There is no me inside this body. There are just trillions of cells talking and communicating with one another. Each with their own individual wills and perspectives. We also are doing the same thing our cells are, as we share energy and information and communicate on the internet. That exchange of energy and information gives rise to an awareness not unlike our own.

For some reason I used to like doing this as a table decoration ; half and de-seed an avo , then half a tamarillo and stick that in the avo seed space ( cut side up )

Huh … ? c. 2 millennia later? That's my understanding. Asked a nun who had spent much time in Thailand about it once, and she confirmed it (for what that's worth). dates? On rereading, I find that the 5th Nikaya was collected at the same time as the others, at the First Rehearsal approximately 500 B.C.E.. One source I see online says it was during the first rainy season after Gautama's passing. However--from A. K. Warder's "Indian Buddhism": ... Ksudraka Agama (outside the first four agamas there remained a number of texts regarded by all the schools as of inferior importance, either because they were compositions of followers of the Buddha and not the words of the Master himself, or because they were of doubtful authenticity, these were collected in this 'Minor Tradition'). ... It has been suggested that some schools did not have a Minor Tradition at all, though they still had some of the minor texts, incorporated in their Vinayas, hence the 'Four Agamas" are sometimes spoken of as representing the Sutra. (published Motilal Barnarsidass, 2nd ed 1980, pp 202-203) John is more like 2 decennia later (synoptic gospels c. 70-85 AD, John c. 90-100 AD) I see where Turbingen school dated it later, but what do I know!

??? ! he left out Shrimp cocktail ! ( and of course shrimp and avocado ) .

Huh ? need I remind you ..... with one simple word ? ' Daobums ' specifically :: The Rabbit Hole We are a loose knit group with varied interests. Feel free to get weird (Reactionary trash will be escorted to the curb). - just nor 'reactionary ' So don't react Old3bob ...... or

Interesting question. Because if you are going to only just follow the breath, then that could not only be okay, but possibly even a good thing to do immediately after an FPCK meditation, as it gives the chi an opportunity to settle. But to be sure, I wait for Sifu Terry to answer that one.

The whole post is beautiful. I especially like this part:

waves on the water God’s spirit is moving it constant creation

Enjoy! Try asking in the FP thread if there are any SoCal people who can meet up

It is widely known, regardless there are still some devotees on the forum. Surprises me too. I gave up on CC at the time the books came out, because he seemed to be ok with torturing a little salamander. That said it all to me. There’s also the Amy Wallace book https://www.amazon.com/Sorcerers-Apprentice-Life-Carlos-Castaneda/dp/1583942068

Zen MasterThich Nat Hanh describes it this way: "Mara is the one who had caused the Buddha a lot of difficulties. The night before the Buddha attained final enlightenment, Mara was there to tempt him. Buddha was tempted by Mara. Mara is the tempter. He always wanted the Buddha to be a politician, to be a king, or a president, or a foreign minister, or running a business, having a lot of money, a lot of beautiful women; and he was always trying to tempt the Buddha so that Buddha would go into these directions. That is Mara." from Mara and the Buddha - Embracing our Suffering https://plumvillage.org/transcriptions/mara-and-the-buddha-embracing-our-suffering the article also talks about making friends with the part of ourself that tempts us, the Mara within. "We have flowerness in us; we have “garbageness” in us also. Don’t think that they are two enemies—no. They look like enemies—but they can support each other. In Buddhism, there is no fight between good and evil—that is the most wonderful thing in the Buddhist practice! There is no fight between good and evil. Good and evil are both organic matters. If you have understanding and wisdom, you will know how to handle both the flower and the garbage in you, you can make the Buddha be born every moment of your life, and peace and happiness will be possible."

Hi Kati . I get your post . I do not misinterpret it , nor do I see anywhere in it where it seems an attitude was forced on you or suggested by those around you resulting in an averse understanding of the value of the practice . You seem to have come to it yourself within the context of practice , I could be wrong , but I don't see anywhere in your post where you suggest it was given to you to 'focus and feel' . I suggest you ignore negative responses that focus on things other than what you outlined yourself ( they seem a negative projection towards you ) .... you have discovered a good thing and I suggest you explore it . I would like to respond in sections ; In my opinion those 'resistances' are usually negative forces : ingratitude, ungratefulness, unappreciation, thanklessness, inconsiderateness, rudeness, etc . I agree . A lot of my gratitude is in relation to my environment ; the opportunity to experience a beautiful locale, area , country, planet ... And the whole big 'package' I have been given , on many levels , the gratitude is towards 'that which made it possible or manifested ' is definitely connected with 'unconditional love ' ..... I am constantly thanking ( showing my appreciation ) to 'Big Mum ' ... who made it all possible ... and still does ; my teacher ( in Australian indigenous matters ) advises me to always say, 'Bugglebear' ( thankyou ) for what I have , and for anything I need ; " Just ask Big Mum, she will look after you ." ( that is a specific teaching for me , it isn't a 'magic manifestation for everyone , especially people that don't follow 'Law' ) That point about not forcing change and what that relates to .... I could tell many stories ... most of my life has been like that . I have done a study ( and some writing ) on the essentials of good traditions ; how and why and where they might have started , what are their benefits and how do we simply practice them . Gratitude and making offerings of gratitude is one of the central ones . The rituals (offerings of gratitude ) have existed since at least 1700 bc in the ancient Zoroastrian 'Yasna ' rituals , the ancient Vedic rituals , ( Zoroaster and Tonpa Shenrab Miwoche { The Central Asian Buddha} both reformed the religions of their time by converting 'sacrifice' into 'offerings {and forbidding animal sacrifice } ) many religions , and right through to the private and communal rituals of today . I see it as both . One experience ( one of many ) I recently wrote about here . It looked like I was going to loose my home and land , I started freaking out and panicked and went down the road most do ; tried to find new accommodation , found out and heard there was none , rents not available and crazy expensive , other people telling me I didn't have a chance etc . Then somehow I came to my senses : what the hell are you doing, your life and everything you have have been given to me (in one way or another ) , I always get looked after and I now realize and appreciate this ( with the wrong attitude one may not realize and do the opposite .... complain about what you have - and that of course will manifest the other 'symptoms' ). So I dropped that whole BS mind set , looked on line , saw a nice house in a nearby area and to cut the story short, every step along the way was 'magically accomplished ' ( the owner even skipped me ahead of applications and paid for an initial supply of firewood, two large gas bottles and let me use all their equipment and machinery - it was a small rural property ) . But still there was something familiar about the place and why I felt strangely at ease and at home there , then I realized it was the place I saw when I first came here 30+ years back and at the time I thought 'What a great place , I would love top live there, even if for a few months , to experience it .' Well, that is exactly what happened , it then turned out I wasn't going to loose my house ( a cabin actually ) and now I had a 'lodge' up in the mountains and a cabin down in the valley by the river . It goes on and on , I didn't even by my place ... it was given to me . NO its not a mansion , it simple but functional and has many benefits modern and urban life is missing .... you must know of that dynamic where modern people with all mod cons and distraction suffer depression and other types of related issues ( they are basically DISSATISFIED ...... ) and they wonder why the simple villager or tribal person seems to have an inner happiness or satisfaction (or perhaps gratitude ) . Enjoy it , practice it and enjoy the results of the practice . It can even get to the level of 'gratitude for existence ' , and in that 'the whole Universe rejoices' . Its an aspects on the path to Eudamonia ( which I believe was and should be the 'natural state ' ) .

"Emptiness dissolves our sense of self and our feeling of being bounded and separated from others. Once dissolved, this compassion flows freely." – Yes, that perfectly describes what I experience when practicing Qigong. Out of stillness, compassion arises naturally—without the need to change anything. There’s also this unconditional love and a deep trust in the goodness of the source. It’s almost impossible to put into words. For me, Qigong is a powerful way to connect with compassion and to witness how it continues to grow within me, effortlessly. According to my teacher, Chunyi Lin, a significant moment of transformation occurs when you begin to feel sadness for the suffering of the world. He says this is a sign that your heart is opening. "Emptiness dissolves our sense of self and our feeling of being bounded and separated from others. Once dissolved, this compassion flows freely." For me, it feels as though this teaching is deeply connected to the Dao. The Dao is boundless — the space in which everything arises, unfolds, and returns. The more we open ourselves to the teaching, the more we also open to the innate intelligence, compassion, love, and limitless potential of the Dao. From one angle, it seems paradoxical to speak of the Dao as “empty,” because it is so profoundly alive, powerful, and healing. In Qigong, for example, I can feel the presence of Qi — and with it, a tangible connection to the Dao itself. It's as if the Dao is the source that gives rise to Qi, and perhaps also to the healing energy that flows through and beyond us. There is something deeply fascinating about this process of "emptying." In Daoist and Buddhist traditions alike, emptiness doesn't mean a void or nothingness in the Western sense. Rather, it points to the letting go of false identifications — especially the attachment to a fixed, separate self. This kind of emptiness is actually fullness: a return to the natural state, to spontaneity, to alignment with the Dao. And when we become empty in that sense — when we release what we are not — we return to what we truly are. From this space, compassion arises not as a practice or a goal, but as a natural expression of our original nature, which both Daoism and Mahayana Buddhism point to as inherently whole, interconnected, and awake. So yes, in this light, compassion is not something we need to acquire. It is an aspect of our true being, revealed when we relax into the vastness of the Dao — or, in Buddhist terms, when ignorance dissolves and the illusion of separation falls away.