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Online Taoist Philosophy
Neidan & Related Practices

道家生活法式

05/06/2026

🌾 One crop is harvested. Another is planted.

In the Chinese seasonal calendar, Mangzhong 芒種 marks a brief and powerful threshold: the grain stands ripe in the fields, while new seedlings are pressed into the earth.

It is a season that asks a simple question:

What in your life is ready to be harvested?
And what is quietly asking to be planted?

Most of us spend our energy chasing what is next.

Mangzhong reminds us that wisdom also means recognizing what has already matured, gathering its fruits, and making space for a new cycle to begin.

In Taoist cultivation, timing matters as much as effort.

There is a time to grow.
A time to cut.
A time to sow.
And a time to protect what is still fragile.

Perhaps the most important work is not forcing the next harvest, but caring for the seedling that will one day become one.

🌿 What are you harvesting this season?
🌱 And what are you planting?

🔗 Read the full article: (link in bio or link in comments)

04/06/2026

“Nature and humans are quite alike in Chan and Taoist views.”

Perhaps this is why Wang Wei’s poetry still feels strangely alive:

not as description,
but as experience.
Quiet mountains.
Falling flowers.
An empty mind.

🔗 [link in bio of first comment]

04/06/2026

Can a landscape change the way we experience ourselves?

In classical Chinese culture, mountains, waterfalls, mist, silence, and empty valleys were never merely scenery. For poets like Wang Wei 王維, nature became a doorway into stillness, contemplation, and transformation.

In this week’s Notes from the Tower of Songs, Prof. Dr. Dan K.J. Vercammen explores how Wang Wei’s poetry moves between landscape, Chan Buddhism, Taoist influence, and inner cultivation — where a poem can become a painting, and a painting an inner landscape.

Sometimes silence says more than explanation.

🔗 Link in bio or first comment

02/06/2026

What did the poets of Tang dynasty China really see in the mountains?

For Wang Wei 王維, nature was never only scenery.
Moonlight, falling flowers, silent gullies, startled birds — behind these images lies a deeper world of quiet sitting, emptiness, transformation, and inner cultivation.

In this week’s Notes from the Tower of Songs, Prof. Dr. Dan K.J. Vercammen explores how Wang Wei’s poetry moves between landscape, Chan Buddhism, Taoist influence, and experiences of enlightenment hidden within nature itself.

Sometimes a poem is also a doorway.

🔗 [link in bio / link in first comment)

29/05/2026

A posture can look correct…

while the structure is already collapsing.

Traditional taijiquan does not only train movement.
It trains how the body carries itself between heaven and earth.

One of the clearest signs of this is the condition of the center line.

Too far to one side,
and the entire body begins compensating.

The latest Wen–Wu Field Notes article explores the forgotten principle of Bu Pian Bu Yi and why centeredness is far more subtle than most practitioners realize.

Full article via the link in bio.

WEN–WU FIELD NOTES
Taoist-Lifestyle.Com

28/05/2026

Walk the Line: Centeredness and the Forgotten Principle of Bu Pian Bu Yi

When looking at these stance photographs, it is important to remember that making structurally correct postures on an uneven grass field is far more difficult than practicing on a stable indoor floor.

Of course, training on a solid and even surface is easier. But circumstances are not always ideal, and in martial arts — certainly in real fighting situations — you cannot choose your ground.

That is exactly why this principle remains so important.

The centerline must stay present regardless of the surface beneath you.

At first, maintaining correct alignment requires constant awareness. Over time, however, if practiced correctly and long enough, you no longer need to think about it consciously. The posture gradually becomes part of you.

A mirror can help in the beginning, but it has limitations.

What is truly needed is a good teacher and training partner who can continuously observe and correct your posture over time.

And not only a teacher who teaches choreography or forms, but someone who genuinely understands and applies the structural principles of taijiquan — including all 22 principles and especially the essential condition of bu pian bu yi.

It is also important to ask:
What style are you actually practicing?
And what is the aim of your training?

These questions strongly influence how posture, structure, movement, and body mechanics are approached and developed over time.

Our earlier article,
“Navigating the Three Paths of Taijiquan — Traditional, Competitive and Modern: What’s the Difference?”
can serve as an additional guideline for those who wish to explore these differences more deeply.

But regardless of style or training goal, the principle remains:

Do not lean to one side or the other.

Read the full article: (Link in bio or in first comment)

WEN–WU FIELD NOTES
Taoist-Lifestyle.Com

26/05/2026

Are you centered?

Traditional taijiquan looks at the center line.

One small structural shift can change:
– balance,
– rooting,
– breathing,
– stability,
– and movement itself.

The principle of Bu Pian Bu Yi — “do not lean to one side or the other” — is one of the most overlooked foundations of traditional practice.

And once you begin seeing it…

You cannot unsee it.

Full article now online. (link in bio or first comment)

WEN–WU FIELD NOTES

Taoist-Lifestyle.Com

21/05/2026

Most people today learn Taijiquan through choreography.

But the old texts speak about something else entirely.

They speak about:
suspending the crown,
elongating the spine,
sinking the shoulders,
relaxing into rootedness,
and moving as one connected body.

Without these principles, movement becomes empty form.
In this new Wen–Wu Field Notes essay, Prof. Dr. Dan K.J. Vercammen explores the first classical principles of Yang Style Taijiquan — and why true practice begins long before choreography. (Full article link in bio or first comment)

What happens when movement is guided by principles instead of imitation?

20/05/2026

Around 21 May, the Chinese seasonal calendar enters Xiaoman 小滿 — “Small Fullness.”

The grain begins to fill.
Rivers rise.
Water must be guided carefully before the intensity of summer arrives.

But Xiaoman is not about completion.

It is about fullness held in balance.

In this new Seasonal Writing, Angela J.H. Verkade reflects on the agricultural, cultural, and Taoist meaning of Xiaoman — from Jiangnan water landscapes and ancient waterwheel traditions to the symbolic language of the Neijingtu and Neidan.

🔗 link in bio or in first comment

19/05/2026

Balance is trained, not imagined.

The old texts speak about:
rootedness, structure, suspended energy, centeredness, continuity between above and below, movement without interruption.

Not isolated techniques.
Not empty choreography.

The body learns through principles:
the shoulders sink,
the spine elongates,
the knees loosen without collapsing,
the feet root,
the whole body moves as one.

In this new Wen–Wu Field Notes essay, Prof. Dr. Dan K.J. Vercammen explores the first twelve principles of Yang Style Taijiquan and the importance of structure within internal practice. (link in bio or in first comment)

Everything connected.
Everything alive.

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