Real Taoism - By Chris Ray Chappell

06/05/2026

( Qi Gong is recent catch all term for working with ones energy network from the 1950's ) Modern Qi Gongers refer to older preceeding methods such as the well known Daoyintu as being 4 or even 6 thousand years old, what in earth are they referring too and how farback does exercise for treaing ailments go back. Let's briefly view the evidence.

Folks did stretch and move about as documented by the Mawangdui Silk Texts (馬王堆帛書) which are a collection of ancient Chinese manuscripts discovered in 1973 in Tomb 3 at the Mawangdui site in Changsha, Hunan, China. These artifacts, dating back to the Western Han Dynasty (roughly 168 BCE)

There are also Literary References (4th Century BCE): Texts like the Zhuangzi (circa 4th century BCE) mention daoyin exercises (expelling the old and taking in the new, moving like a bear or bird) used to promote longevity, proving the practices existed centuries before the Mawangdui silk chart.

Certainly there is evidence from China of archeological in nature and literary that exercise was proscribed for health in ancient times.

There are some suggestive, but not really hard evidence, according to some medical historians, that breathing exercises, regarded as medical gymnastics were being practiced in China as early as 2600 BCE.

It is good to note that strenous exercise was not proscribed for health issues.

food for thought

The Mawangdui Scroll,a reconstruction and the battered original

06/05/2026

Just be awake 🙏

~ Dzongsar Khyentse Rinpoche

"Meditation" this term has been abused. We should change this term to "Alive". Because no matter it is three minutes or five minutes, during the time of meditation, you're alive, you are consciously alive!

At present, basically we are just like a walking corpses. When we drink tea, we are thinking of other things; when we look at the beautiful trees, we cannot aware those green beauty.

Alive is very important, but alive nakedly is even more important.

04/05/2026

Tukdam (Standard Tibetan: ཐུགས་དམ, Wylie: thugs dam) is a Vajrayana Buddhist meditative state occurring after clinical death, where advanced practitioners are believed to maintain their consciousness in a state of "Clear Light," keeping the body fresh and without decomposition for days or weeks. It is considered a profound, expert meditative achievement.
More alive in Tugdam than most folks who appear to be living.
Blessings 🙏🙏🙏

Shared by a disciple of Lama Lamchen Gyalpo Rinpoche:

"I share this picture because it shows the miracle of Dharma and inspires us to become true Dharma practitioners.
This is Lamchen Gyalpo Rinpoche after he had physically died.
Rinpoche died in meditative samadhi, abiding in the natural state.
He died fearlessly like the great yogi that he was.
When you look at this picture it appears as if he is still living, but in truth he had left the body, but he remained in the meditative state, his body not decaying, just shiny and radiant.
I do not know how long he remained in this state, because in America, when someone dies, they don't really allow a body to remain. In the west we are a nihilistic culture that does not recognize such miracles. But in Tibet and the East great masters have been known to remain in this state for weeks or longer, there is no decay or bad smell, really this is true.
Lamchen Gyalpo Rinpoche was one great yogi, and how he died is proof, this picture was taken after his physical death, I would not lie or deceive anyone, this is a true miracle of Dharma practice.
It is said when a great lama dies there blessings at that time are even greater, for those who who were connected.
I personally know this to be true. Two hours before Ontul Rinpoche told me Lamchen Gyalpo Rinpoche died I was doing guru yoga and was overcome with tears, which is not usual for me, I can't remember the last time I cried, I felt Rinpoche so strongly, I just felt it was because I knew he was sick and wanted him to live.
But in truth Rinpoche had left the body and was just ever present in the natural state, I felt closer to him than ever before.
I share this for all those who were connected with Rinpoche, now is the time to supplicate him, Rinpoche permeates space and time, his blessings flow like a waterfall.
Lho Ontul Rinpoche shared this photo with me this morning and I share it to inspire all of us to become true practitioners and not waste this previous human life.
Lamchen Gyalpo Rinpoche is proof of the truth of Dharma. He faced his death without fear, he left his body behind, but he gave us this parting blessing, to inspire our faith and devotion.
Let us take up his example, let us discard the nihilistic trappings of our culture that says miracles do not happen. Let us cast aside all the distractions of worldly things which contaminate our faith and fill us with doubts.
Miracles happen, death can be conquered. We just don't dissappear into nihilistic nothingness at death. Death is not the end.
At death we travel onwards based on our actions in this life.
And it does not matter if you are a Buddhist or your spiritual tradition. If you lived a life based on love and benefitting others, that is what matters, love is the ultimate refuge and protection. If you based your life on attaining great wealth and power, it is all meaningless, all the advertising, saying we need this and that to be happy, it is all lies. It is just nihilism.
Love is all that matter, and with love comes wisdom.
If you are a Christian Jesus had two commandments , to love God and to love each other, this is truth.
If you have no spiritual path, the only worldy philosophies, that have any validity, boil down to love and benefitting others, all the rest is just meaningless.
I do not want to sound like I am preaching, even though my words may sound nice, I know I am far from what I speak of, but I am trying, and the way Lamchen Gyalpo Rinpoche lived his life and faced and conquered death inspires me to write these words.
I am many things, but I am not a liar, and this is Lamchen Gyalpo Rinpoche after his physical death.
May his blessings and the blessings of all spiritual and secular traditions based on love permeate every last sentient being.
May the nihilism of the world be vanquished, and may all sentient beings come to abide in the indestructible love that is within each and every one of us."
Memo: Venerable Lord Zhongba, Drikung Lamchen Gyalpo Rinpoche dissolved into Dharmakaya
"In the beginning of January this year, Rinpoche pilgrimaged holy places in southern India and Nepal.
After that, while staying in Taiwan, Rinpoche had acute illness and was sent to the hospital for examination and treatment. Feeling slightly better, Rinpoche returned to the United States. During that time, his closed disciples, relatives and friends earnestly requested Rinpoche to receive medical examination and treatment. However, Rinpoche held a reserved attitude towards western medicine and said, “I am by now eighty years old; while I am making my own decision, there is no need to worry about me. After all, I am the disciple of the Drikung Kyobpa Lord of the Three Worlds Jigten Sumgön and for that reason, there is no hindrance.”
Later, Rinpoche reduced eating faulty coarse food and frequently supplicated to the Kagyu historical masters. Most of the time, Rinpoche were in meditative concentration state, though and then he would
suddenly sang Doha songs of awakening and realization. One day while eating breakfast, Rinpoche due to blockage of qi and blood felt uncomfortable; with both eyes gazing into the space, he spoke:
Abide the mind naturally in state of Great Bliss –
This is really very rare and marvelous.
When the four aggregates fail,
Qi moves confusedly and uncontrollably,
creating phantom-like phenomena.
When rides with a stallion
of strong devotion and blessings,
Mind runs towards the natural uncreated state.
This is really very rare and marvelous.
Although Venerable guru had followed various New Secret Mantra Translation and Old Secret Mantra
Translation gurus, he regarded the great bodhisattva Khunu Tenzin Gyaltsen (Dharma Banner Upholder) as his root guru. Rinpoche often while recollecting his root teacher, could not help shedding uncontrollable sorrowful tears, and then he immediately entered into meditation. When he came out of meditation, he straightaway sang Doha of awakening and realization:
Victorious guru, the one named Khunu,
The moment I bring him into my recollection,
The breath would naturally cease and
The mind would liberate into the primordial Dharmakaya nature.
Venerable guru had never accumulated any gold, silver or wealth. All the precious Buddha statues in the
shrine were given to his disciples. He said, “I would not leave any wealth behind.” Rinpoche had many
such requests. Below are the two most important ones:
1. Do not use gold or silver to construct offering stupa
Only the relics of the master who is equipped with characters and signs are suited to build offering stupa.
It is because its benefit is vase. If those without merits and characters are involved in building the offering stupa, it brings only obstacle to the wealth of faith, thus without any benefit. So disciples should only use clay and stone to shape my statues.
2. I have no reincarnation. All disciples who have ever received oral transmission and teachings from me are my dharmakaya emanations. All disciples should connect with each other with the same mind, live in harmony, speech and mind should be consistent (be honest and straightforward), put Dharma into practice and strive until real conviction in the Dharma is gained. Most Venerable Lord Jigten Sungöm had said, “I do not have any special Pureland, nor have I any special Dharmakaya emanation. My Dharmakaya emanation is the supreme bodhicitta.” Venerable guru repeatedly urged disciples that they should practice diligently until conviction in the Dharma is gained and that they should live in harmony.
After making clear all these, the next day after waking up, Rinpoche did not speak, but remain in the state of equipoise. From the lunar calendar the 26th of the Eighth Month onward, his breath gradually slowed down. At last, in the clarity state of primordial awareness, his nirmanakaya body was gathered into the “Ah”-sound and then dissolved into the primordial Dharmakaya nature."
By Gampopa Center, October 2017
https://www.ratnashri.se/Memo.pdf

03/05/2026

https://www.martsangkagyu.co.uk/

Martsang Kagyu is an unbroken 850 year old lineage of Tibetan Buddhism, now on your doorstep

02/04/2026

Heaven and Earth - Deep Movement and Energy Work - *|realtaoism.com|*

Step into a retreat that allows you to reconnect with yourself through one powerful, flowing Qi Gong movement—direct, accessible, and deeply restorative. One continuous flowing movement that balances the body, breath, vital force and the mind.

12/03/2026

Going beyond all objects and subjects is the king of views.
Absence of distraction is the king of meditation.
Absence of effort is the king of conduct.
Absence of hope and fear reveals the fruit.
Beyond the objects of concentration, the nature of mind is clear.
There is no path to walk—you have already entered the path of the Buddha.
There is nothing to get used to. When you get used to this,
you have attained the unsurpassable.

Tilopa

07/03/2026

"Thus, when we awaken,
finding ourselves in a state of presence,
we look with a bare attention
into the face of that very state of presence
to see what may be there. ...
Thereby, a nondual primal awareness
becomes present.”
"Realization is not knowledge
about the universe,
but the living experience
of the nature of the universe.
Until we have such living experience,
we remain dependent on examples,
and subject to their limits."
~ Chögyal Namkhai Norbu Rinpoche

04/03/2026

Dickensian squalor of old Newcastle upon Tyne. Between ca. 1880-1900. Notice the Dog leap stairs sign... The curious name seems to be an evolution of 'Dog Loup Stairs, where a 'loup' is an alley between buildings.

Linking Newcastle Castle with the quayside at Side, at its junction with Dean Street, Dog Leap Stairs is mentioned in Dire Straits' 1978 song 'Down to the Waterline'. The 1999 debut album of Mercury Award nominee Kathryn Williams is also named after the landmark steps.

According to local legend, in 1772 John Scott (later Lord Chancellor of England and the first Earl of Eldon) eloped with Bessie Surtees by riding his horse up Dog Leap Stairs.

04/03/2026

Bucky Fuller Hurrah !!

We are living with radically old ideas that aren't producing results many of us like. Yet we still defend our systems as if they are the best we can do. The world is a completely different place now, it's time to open up to new ideas and heal so we can work to emerge a new societal design.

27/02/2026

Krishnamurti: On Suffering

Suffering is like a jewel, a great jewel. And if you have a great jewel in your hand, you look at it. You marvel at it. You see the beauty of it, how it is set. Platinum, gold, silver. Such delicacy, such refinement, such beauty. A part of you wants to run away from it. In the same way, one can hold that thing — sorrow — not get morbid — and not run away from it. Just hold it and look at it.

— Jiddu Krishnamurti, Saanen, 1984

26/02/2026

"...You might have a doubt: 'I am doing this, yet my mind is not getting any better. I sit in the practice and, yes, I see thoughts and feelings coming and going — I can see their illusory nature — but they are still not the kind of thoughts that I want. I should have better thoughts than this, and so I should do something to improve my thoughts.' In that way, we install, again, the ego-self as the master who is entitled to a particular quality of life. And in the very moment of improving ourselves, we condemn ourselves to building more of a wall between 'where we are' and 'where we want to get to."
— James Low
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James Low elaborates: [i]"In the mahayana traditon, wisdom is unpacked through the teachings on emptiness and the first elaboraton of the Heart Sutra and so on. Prajnaparamita literature, including The Diamond Sutra and The Diamond Cutting Sutra, says that the bodhisattva, who wants to help beings, is not a bodhisattva. This may sound a very strange thing to say. A bodhisattva is somebody who works for the liberaton of all beings, but if they want to help beings, they are not a bodhisattva. How come? Because there are no beings to be saved. That is to say – although the buddhist teachings begin with suffering, if you take other people’s suffering too seriously, you will get into big problems. Three kinds of compassion How then does this link into migpa mepa, the absence of object? Through compassion. The mahayana tradition describes three kinds of compassion. There is the compassion of aspiration, as in the lines of the prayer,“May I bring all beings to enlightenment.” This is said to be like planning to go on a journey and is compassion which takes sentent beings as its object, semchen la migpai nyinje [སེམས་ཅན་ལ་དམིགས་པའི་8ིང་:ེ་]. The second kind of compassion is actually doing the practice, and is said to be like going on the actual journey. When you do your prayers or your meditation you might visualise all sentient beings around you, or you might radiate out light to them, or you might dedicate the merit. This is compassion which takes dharma practice as its object, cho la migpai nyinje [ཆོས་ལ་དམིགས་པའི་8ིན་:ེ་] The third form of compassion is the compassion which has no object. And here is the link to the Vajracchedika, The Diamond Cutter Sutra. If you consider that there are beings to be saved, then you are engaged in reification and have turned these into real people with real problems, which have to be removed, so this is very solid. This third kind of compassion is called compassion which does not take an object, migpa mepai nyinje [དམིགས་པ་མེད་པའི་8ིན་:ེ་]. From the very beginning, everything has been impermanent and without inherent self-­nature. There are no beings to be saved – and yet, of course, there are. What is to be saved is the ending of the intoxication with the illusion that there is a problem which has to be solved. There is no problem. Earlier we were thinking about the absence of inherent self-­‐nature in ourselves; it’s not that we are struggling to establish the absence of inherent self-­nature in ourselves because that has always been there. That is a fact. It is hidden from us by our own self-­concept, by the elaborated fantasy of identity which we have constructed with a lot of time and energy and often with money as well. We have created our own obscuration. It is the maintenance of the obscuration which hides the actuality. It’s not that you have to develop something which is not there – you simply have to stop doing the obscuring activity which hides what is there. That’s the fundamental point. If you understand that, then you see that all the dharma practices are about deconstruction. They are about stopping being intoxicated with activities which have to be done.
So who then is going to save all sentient beings? "I am." How am I going to do it? "I don’t know, but I want to do it." Okay. So, first of all we have to work out who is going to save beings. Then, who are the beings to be saved and third, how are they to be saved. So, who is going to save beings is a buddha established in the dharmakaya, sambhogakaya and nirmanakaya.Dharmakaya means understanding that your mind is emptiness and space inseparable. Sambhogakaya is the natural clarity arising from this understanding of emptiness and space, and nirmanakaya is the moment by moment participative engagement in the illusory field of becoming. That is to say: there is nobody going to do the saving. Who then are the beings to be saved? They are two arms, two legs, a nose; or they have littke wings,or they are going, “Wau! wau! wau!” down in the hell realms, we haven’t counted all the people here... These beings – what are they made of? When you look at someone you see their face; they have got holes in various places and some holes go up and some holes go down. We are people with spaces inside us! Then you might think, ‘Oh well, at least there are bones, but then you crack open the bones and see that they have got some space inside. But bones are also full of all this gooey stuff, so then you get a microscope and you look and you see the cells and inside the cells there is some space. There is space, there is space, there is space... In the beginning there is space, and something moves in space. What? Energy. Energy moves in and creates everything. Buddhists understood this a long time ago. Energy moving in space. So the beings whom we are going to free are energy moving in space, not recognising that they are energy moving in space because they believe that they are a substantial problem that need to be helped. How then do we help them? If you try to help them by helping solve their substantial problem, you confirm the paradigm of ignorance that they are living in. So the work of the buddha is deconstructive. It is to help liberate people from the illusion that they are trapped in. And how do they do that? There are many different methods. Some of the methods are like a parent to a child; some are like a magician, using illusion to dissolve illusion. There are many different dharma methods, but they have to be precise in relation to the person – the very same person who doesn’t exist. That’s at the heart of it. The buddha doesn’t exist, the person to be saved doesn’t exist, and the methods employed don’t exist. When we say, ‘doesn’t exist’, it doesn’t mean that nothing happens. You could say it’s neither existing nor non-­‐existing. Something occurs, which is a movement through time and space and this is anicca, this is impermanence. The impermanence of the subject, of the object, and of the connection between them."
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Drala Jong༄Kyabjé ‘Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche. Anyone who had the privilege of spending time in the presence of Chhi’mèd Rig’dzin Rinpoche would have astonishing stories to recount. Ngak’chang Rinpoche said:
“In the Netherlands in 1982 Chhi’mèd Rig’dzin Rinpoche was sitting in the garden and two massive ravens flew down and perched in either shoulder.
I sat and stared for some minutes.
It was as if I was looking at Óðinn.
Then I quietly and discreetly went into the house to get my camera — but by the time I returned, the ravens had departed.”
‘Khordong gTérchen Tulku Chhi’mèd Rig’dzin Rinpoche was known as gTértön Zilngön Lingpa — the incarnation of Khyéchung Lotsa, one of the 25 Disciples of Guru Rinpoche and Yeshé Tsogyel.
Khyéchung Lotsa had the siddhi of being able to speak with birds — and revealed many teachings to them.
This was vibrantly apparent in the life of Chhi’mèd Rig’dzin Rinpoche.
Ngak’chang Rinpoche said:
“Where ever he went there was some connection with the birds. I went with him once to Roath Park Lake in Cardiff.
We took some bread with us to feed the birds. I have done that before – but on this occasion more birds arrived then I had ever seen before – and not simply more but a staggering number. We had to buy more bread and stood there feeding them for over half an hour. People started gathering and staring in sheer amazement at what was happening because no one had ever seen anything like it before.”
“I had not known Chhi’mèd Rig’dzin Rinpoche long before he span his unique ‘vajra choreography’ on me.
It was during the thirteen year period which Kyabjé Künzang Dorje Rinpoche had designated as the period when we would not be able to meet.
Künzang Dorje Rinpoche had suggested a few Lamas to whom I could turn in the interim — and one was ’Khordong gTéchen Tulku Chhi’mèd Rig’dzin Rinpoche.
As Chhi’mèd Rig’dzin Rinpoche was coming to Britain, I decided to see if it was possible to study with him — so I invited him to stop off for lunch on his journey from Cornwall to Bristol.
Apart from a Chinese meal that I got in from a take-away I’d purchased an assortment of cheeses. I knew Rinpoche enjoyed cheese, so I provided an ample sufficiency.
I bought a whole round of Brie because I wanted to make sure that I got some.
I like Brie.
Rinpoche sampled small snippets of all the cheeses before settling on the Brie.
“This cheese too wonderful tasting.”
Rinpoche remarked. He then picked up the entire round - and ate it; mouthful-by-mouthful until it was gone.
I got no Brie.
It was clear from this moment that Rinpoche was going to mess with me — and it was equally clear that this was the Lama who would help me most.
This has remained one of my many cherished memories of ’Khordong gTéchen Tulku Chhi’mèd Rig’dzin Rinpoche.”