Modern Taoist and Zen Practices

When Buddhism arrived in China, Taoism had been established there for a long time, with a tradition of spiritual practices somehow similar to the yogic meditative practices of India. The similarities between the 2 great traditions helped the spread of Buddhism in China. It was also the reason why Taoism greatly influenced the practices of Buddhism in general, and of Chan (that branch of Buddhism mostly interested in sitting meditation) in particular.

A clear example of this influence is to be found in the healing techniques  (So Cream method) described by 17th century Japanese Zen Master Hakuin in his Yasenkana. What Hakuin used to heal himself from what he called « Meditation disease » are classical Qi Gong techniques.

Unfortunately the influence of Taoism in Japanese Zen slowly decreased. There might be several reasons for this.

• Taoism was usually not interested in being spread to the general population, so its higher teachings are usually recorded in very esoteric language that only initiates can understand.
• Although there are clearly very valuable practices in Taoism, there are also lots of magical and superstitious practices detrimental to Meditation practices.
• It may not have been easy to find qualified teachers.

This is unfortunate for us, who mostly have learned Zen through the Japanese influence, for some techniques developed by Taoists are very valuable to Zen practice.

Techniques that request the total participation of our bodies to harness the mind.

Even if harnessing the mind is not the goal, but a tool of Zen practice, it is an important one. The ability to quiet the mind – to harness the Monkey - can bring lots of relief to people who need that before they can concentrate on anything else. After all, most of us came to Zen because of a suffering induced by our inability to control our wandering mind.

Today, I see a strong intellectual current in Zen, people want to understand everything, they read complicated books about everything, and do not spend enough time practicing. I am not sure this is going in the right direction. There are limits to what can be achieved through intellectual understanding. Intellectual, analytical understanding uses systems of words and ideas to explain them. These ideas or words are just symbols, they point to the moon, they are not the moon, but we tend to believe they are the real thing, and we get lost. We are like some food critic who know everything about French cheeses, who could not taste the difference between a Camembert and a Roquefort. There is a time where you need to quit asking questions about this or that, and start doing it. Taoist techniques are here for that.

Most of Taoist practices are related to Qi Gong – a term that can be translated as «Exercises in Energy or Vital Force). Tai Chi – practiced for health purposes – is a Qi Gong. Our Karate Sanchin Kata is also a Qi Gong.

Taoists have developed coherent theories and terminologies to guide the practitioner and describe what is happening during practice. Some of these theories use are highly esoteric and possibly misleading. Fortunately, some of them are easier to use, and their understanding makes practice easier. So they are a good tool to achieve a goal. It does not mean that they are «true». They simply are a description of reality. Once again, the Map is not the Territory, but it can be useful to deal with it.

Note: The practice of the "So Cream" or "Soft Butter" described by Master Hakuin in Yasenkana is inspired from the basic Small Circulation practice of Taoist Yoga.

The So Cream Method

A different translation of the "Soft Butter method" is given by Trevor Leggett in his book "Second zen reader".

This So Cream Method is a specific technique of Introspective Meditation. It was taught to Master Hakuin Ekaku (1685 - 1768)by Master Hakuyu - a Mountain dwelling Hermit Master Hakuin went to consult in search of a cure against Zen Sickness.

THE SO CREAM METHOD

I said : May I hear of the use of the So cream?

Hakuyu said : If the student finds in his meditation that the four great elements are out of harmony and body and mind are fatigued, he should rouse himself and make this meditation. Let him visualize placed on the crown of his head, that celestial So ointment, about as much as a duck's egg, pure in colour and fragrance.

Let him feel its exquisite essence and flavour, melting and filtering down through his head, its flow permeating downwards, slowly laving the shoulders and elbows, the sides of the breast and within the chest, the lungs, liver, stomach and internal organs, the back and spine and hip bones. 

All the old ailments and adhesions and pains in the five organs and six auxiliaries follow the mind downwards. There is a sound as of the trickling of water. Percolating through the whole body, the flow goes gently down the legs, stopping at the soles of the feet.

Then let him make this meditation: that the elixir, having permeated and filtered down through him, in abundance fills up the lower half of his body. It becomes warm, and he is saturated in it.

Just as a skillful physician collects herbs of rare fragrance and puts them in a pan to simmer, so the student finds that from the navel down he is simmering in the So elixir. 

When this meditation is being done, there will be psychological experiences, of a sudden indescribable fragrance at the nose-tip, of a gentle and exquisite sensation in the body. 

Mind and body become harmonized, and far surpass their condition at the peak of youth. Adhesions and obstructions are cleared away, the organs are tranquillized and insensibly the skin will begin to glow. 

If the practice is carried on without relapse, what illness will not be healed, what power will not be acquired, what perfection will not be attained, what Way will not be fulfilled? 

The arrival of the result depends only on how the student performs the practices. 

Mr Trevor Leggett was a 6th Dan (6th degree Black Belt) in Kodokan Judo. He also trained in Yoga and Zen and translated numerous Buddhist scriptures in English.