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Inner Quest

The Monthly Tao Journal

Issue 9 | January 2013
Featured In Tis Issue...
Taoist Manifestation
& Transcendence
Practices to Realise
Your Human Potential
Closing: Fulflling
the Need to Return
Paul Cavel, Editor
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 2
Taoist Manifestation &
Transcendence Practices
to Realise Your Human Potential
Taoism encompasses a wide range of practces from martal and healing arts, to
yoga and meditaton, to poetry, paintng, calligraphy and geomancy, as well as meth-
ods for working with the Five Elements. All of them are ultmately contained with-
in the teachings of the I Ching (Book of Changes). Although throughout the ages
some Taoists have studied all aspects of Taoism, most certainly do not. Instead, each
individual atunes to their path to what is relevant to their personal and spiritual
development. That said there are core techniques that all Taoists train, which can
be classifed in three categories: the 16 nei gong, Five Element practces and I Ching
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 3
Each stream of practce is held central to Taoism because:
The 16 nei gong awaken your being, giving and sustaining the force of life inside you.
The Five Elements allow you to connect to and draw upon vast stores of energy from
the environment for health and harmony within your own being, as well as in relation-
ship to others and the natural world in which we live.
I Ching arts, being much more expansive, teach practical methods for grasping and
flowing with more subtle universal principles having to do with the one constant in life
Taoists have always taken a pragmatc approach to human development to raise awareness and
expand consciousness, even in eras when mere survival could absorb the totality of the day. In an-
cient tmes, paintng, poetry and calligraphy become a means of expression, martal arts lead to
the path of the warrior, healing arts create healers and doctors. Yoga, which essentally blends qi
gong and meditaton, becomes a supportng mechanism for achieving stllness and higher learn-
ing. Adepts eventually grow their awareness far and deep enough afeld to realise that everything
is slowly becoming conscious, hence the refrain "everything furthers" from the I Ching. They de-
scribe a sort of contnuum from the rocks and sand to the highest spiritual beings in our universe.
Human beings would be someplace along the contnuum, moving towards consciousness, driven
by nature and fuelled by the desire to become mature beings.
Over the decades, centuries and millennia, Taoists have passed down and shared the wisdom
gleaned from the science of energy and practcal training methods they developed to help fu-
ture generatons follow the path and realise the teachings. Yet this highly refned and sophis-
tcated science is cloaked in a traditon so foreign and ideologically in contrast to Western cul-
ture that its tenets contnue to confuse and mislead some of the more vigilant modern seekers.
Taoism is not about creatng faades to trick a good person who puts in their honest efort,
but rather seeks to unravel layers of falsehoods and the paradox inherent to the human con-
diton. The teachings help you move beyond confusion and paradox, penetrate direct to your
core and lif the veil of emptness, where all deceptons about you, energy and the universe are
neutralised, and the secretes of life, death and beyond are revealed.
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 4
The 10,000 Things
Wu ji
Tai ji
Liang yi
Si xiang
Liu shi si gua
Figure 1
Te Descending Path of Manifestation
2013 Paul Cavel. All rights reserved.
IQ: January 2013

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Te Path of Manifestation + Transcendence
Through an unbroken chain of adepts, who metculously developed deep meditaton
practces, observing what worked and what did not over many, many generatons, the methodol-
ogy for directly perceiving the unchanging root of the universe was discovered.
The model or "Path of Manifestaton and Transcendence" for replicatng the experience, a road-
map, if you will, includes
The Descending Path of Manifestation:
the filtering down of energy from emptiness to the physical realm; and
The Ascending Path of Transcendence:
the ascent from the physical realm back up to and merging with the universal essence
of Tao.
Te Descending Path of Manifestation
The descending path of ever-more complex energies from Heaven to Earth is like so:
Wu ji-Emptiness.
Tai ji-All "oneness".
Liang yi-Separation of yin and yang.
Si xiang-The first level of yin and
yang combinations, known as the
"Four Phenomenon".
Bagua-The creation of the eight
trigrams, or energetic "templates"
of manifestation.
Liu shi si gua-The 64 hexagrams,
which are the result of combining
trigrams and initiate more complex
forms of energy.
"The 10,000 Things"-The metaphor-
ical numerical representation of the
never-ending myriad of possibilities
of physical manifestation, which is
the result of the continuous
combining of ever-more layers of
complexity and arising through the
Five Elements (wu xing).
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 6
Te Ascending Path of Transcendence
Known as the "Three Treasures" (although curiously
there are fve of them as the later two are solely in
the realm of spiritual pursuits), the ascending path of
transcendence is like so:
Tao-The unchanging root of the universe
That is, jing-Qi-shen-wu-Tao.
So early Taoists conceive of the concept of the path,
with the descent into manifestaton and the ascent to transcendence, which can be used as a set
of blueprints to fnd the path back to the ultmate life source. This informaton not only enables
resource-efcient practce, but also the potental to further your path.
Learning the stages of how manifestaton comes into being (basically by rout memorisaton)
provides a base for furthering your understanding of universal laws (by direct percepton). What
follows is an overview of Taoist cosmology, where the descending path of manifestaton will pri-
marily be examined. In the March 2013 issue, the ascending path of transcendence will be ex-
amined, afer we've had more tme to consider the middle ground and gain more insight into the
dance between energy and the physical realm in the February 2013 issue.
Eastern Creation: From Wu Ji to the 10,000 Tings
Taoist theory holds that manifestaton happens through ever-more complex weaves of yin and
yang energies, which eventually produce mater or bring the pre-manifest into existence. You
could think of the process as similar to how the subatomic partcles within the quantum foam
combine and organise to create structure in our physical world or elements of the periodic table
are formed, from the lightest (helium) to the heaviest (uranium). The fundamental principle that
yin and yang energy can manifest mater means energy governs mater. So it follows that the qi of
your body governs your fesh.
The prime directve of internal arts training is to penetrate the fesh to give you access to your qi
because when you change the state of qi in your body, your fesh will naturally follow suit. Taoist
cosmology has had a tremendous infuence upon the internal energy arts of the healing, martal
and meditaton traditons of China for one simple reason: each art adheres to universal principles,
always seeking to blend with natural forces rather than oppose them.
Studying Taoist philosophy therefore sets a solid foundaton for the exploraton of the in-
ternal energy arts, whether or not you choose to engage in the spiritual aspects of the
traditon. Regardless, knowing the rules of the game dramatcally increases your chances of suc-
cesswhatever your goals may be, from stress relief, achieving high performance results of any
kind, letng go of negatve emotons, becoming a modern day warrior or healer to lofier spiritual



2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 7
Wu Ji: Emptiness + Pure Chaos
Wu ji or "emptness" represents the very ear-
ly stage of the universe before manifestaton
was even a possibility, before tme, before
any energy had the ability to gather and co-
hese. This primordial stage held infnite tme,
space and possibilites yet none have been
realised. Wu ji is also described as the void,
which refects emptness and pure chaos,
where no order lies yet all potental exists. It
is both everything and nothing at the same
tme, a concept that is difcult to grasp and
only truly understood through direct percep-
Wu ji becomes the mother of tai ji.
Tai Ji: Te Supreme Ultimate
Tai ji or "all oneness" is the next stage of uni-
versal development, representng a state of
total cohesion of energy, ofen described as
the "Supreme Ultmate". All of the energy in
the entre cosmos comes together into one,
magnifcent and balanced whole as tai ji is
born out of wu ji. The fux of complete, uni-
fed and harmonious energy was stll pre-
manifestaton, pre-expression and the reason
why the universe did not remain in this state.
The art of tai chi (also taiji/t'ai chi)
derives its
name from the concept of this perfect state,
and seeks to balance all the various yin and
yang combinatons in the body, mind and
chi to create supreme harmony within your
whole being. As a Taoist method of tran-
scendence, tai chi can elevate a human being
to their highest potental.
Tai ji becomes the mother of liang yi.
Liang Yi: Te 2 Polarities
Yin Yang
Figure 2
Liang Yi: Yin and Yang Separate
Liang yi is also known as "yin and yang",
representng the stage where yin and yang
separate in order to express themselves in
their individual, purest forms. The will for the
universe to express itself is strong and tai ji
separates and begins the process of giving
birth to the universe as we know it today.
This separaton is total, energy is completely
ripped apart into extreme polar opposites
and, through this process, mirrors the Big
Bang equivalent of what has been described
by modern Western physics as having hap-
pened 14 billion years ago. Stll, no mater, no
manifestaton exists, yet the basic energetc
building blocks of the universe are available
as chaos moves towards uniformity.
Liang yi becomes the mother of si xiang.
Si Xiang: Te 4 Phenomenon
Si xiang, representng the "Four Phenom-
enon", is the frst stage where yin and yang
energies begin to combine. The well-known
fact about opposites is that they atract.
When yin and yang come together they
create four possibilites (see Figure 3):
Greater or pure yinyin with yin;
Lesser yinyin with yang;
Lesser yangyang with yin;
Greater or pure yangyang with
There are three primary Chinese translaton styles. For the purposes of this artcle, Pinyin has predominantly been used.
However, to diferentate between tai chi, a health art, and taiji, a philosophical concept, Wade-Giles and Pinyin styles
have been used, respectvely.
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 8

Greater Yin Lesser Yin
Lesser Yang Greater Yang
Figure 3
Si Xiang: The 4 Phenomenon
These four bigrams represent many states
in the world as we experience it, such as
the four directons of the compass, the four
seasons, the four energies of internal arts
(peng, ji, liu and an) and so on. Ultmately,
however, the four bigrams represent one
thing, another thing, both and neither, an
expression of yin-yang-tai ji-wu ji.
Si xiang can be used ofensively or defensively
in martal arts strategy, but when entering
the state of si xiang, it is possible to exper-
ience the Four Phenomenon all in the same
moment. To any ratonal mind, this would
seem impossible: How can you experience
two separate events, both and neither at the
same tme?
The terse Taoist response is the map is not
the territory, the menu is not the meal.
Understanding only occurs through direct
percepton of any phenomena rather than
analysis. The model or map can help you
enter the territory, but once in, practce
is what actually leads to recogniton and
embodiment of any state of being. Practce is
the only means to the answer.
Si xiang becomes the mother of bagua.
Bagua, and Ten Tere Were 8
Bagua literally means "eight trigrams",
which includes the second layer of com-
bining yin and yang energies, producing
three lines in each gua (trigram) with eight
possible combinatons (see Figure 4). Accord-
ing to Taoist theory, together the eight tri-
grams serve as templates that govern mani-
festaton, including all forms of changethe
primary subject of the I Ching.

Heaven Earth Wind Thunder
Fire Water Mountain Lake
Figure 4
Bagua: Eight Trigrams
Similar to the ways in which DNA determines
how the body will grow (e.g. height, eye
colour, size, mass, etc.), the eight trigrams
determine how, where and what mani-
fests in the physical realm. This is the main
reason why many martal artsnot just Tao-
ist internal arts, but also external forms
take their infuence from the eight trigrams.
If you can tap into these governing energies,
then your power will grow exponentally.
However, most arts atribute directons, an-
gles of atack, techniques or manoeuvres
to the trigrams, which will do litle to help
students achieve their hopes and dreams. All
internal energy arts, to varying degrees, tune
into the energies of the I Ching, but only one
was developed as the pure Taoist art form to
realise the Eight Energies of Change: bagua
zhang (also, ba gua chang) or "Eight Trigrams
It should be noted that tai chi chuan was designed as a hybrid of Shaolin kung fu and Taoist nei gong and, at least as it
is taught in the Wu style of our school, contains the 16 nei gong, and can be practsed in accordance with Five Element
Theory and the Eight Universal Energies. However, this is not the norm for most styles of tai chi, whether taught in the
West or the East.
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 9
The art of bagua, developed through direct
percepton of the energies of the eight tri-
grams, uses forms known as "palm chang-
es". Each palm change corresponds with and
helps the practtoner to reconnect to each
of the trigram energies. Accordingly, bagua
becomes a practcal method for progressing
and learning, through direct experience, how
the Eight Primal Energies morph and fux be-
tween themselves.
In so doing, bagua training can be applied to
any of the three modalites:
Healing to release blockages;
Martial arts to neutralise an
Meditation to shift perspective and
attain realisation.
Once contacted, the energies can be used to
generate and develop core strength, clarity of
mind and vitality in body, mind and qi. Once
available to you, you can tap into those ener-
gies at will and apply them as you wish.
Bagua becomes the mother of liu shi si gua.
Liu Shi Si Gua:
Completing the I Ching
Liu shi si gua or the "64 hexagrams" repre-
sent the potental outcomes of combining the
eight trigrams. Once the templates for mani-
festaton have been created, the slow process
of combining yin and yang, line by line, is no
longer the absolute and combining trigrams
takes precedent. The 64 hexagrams help us
to understand the underlying, constant and
unrelentng change that permeates life: from
day to night, winter to spring, hot to cold,
young to old, rich to poor, sad to happy and
so on.
With the hexagrams in place, the I Ching is
complete, which if you recall now encom-
passes everything from wu ji, tai ji, down
through the layers of separatng and com-
bining yin and yang, and through the tri-
grams to the 64 changing paterns, or hexa-
grams. When yang reaches its absolute, it
transforms to yin and vice versa. Whether a
single line (part of that energy) or all six
lines (the whole energy) change defnes if
the change is partal, complete, gradual or
instant. The martal arts of tai chi and bagua
really exploit this methodology to gain
personal advantage, but for modern man
arguably the real benefts lie in the healing
and meditaton arts.
Liu shi si gua becomes the mother of the
10,000 things.
Te 10,000 Tings
or Infnite Possibilities
The number "10,000" is actually a metaphor
used by Taoists to describe the never ending
contnuum of change, of possibilites, where
mater as we know it comes into being. Here,
the Five Elements come into play and give
solidity to our reality. The eight trigrams gov-
ern manifestaton, while the Five Elements
are the vehicles through which manifestaton
occurs. Up to this point, we are playing with
concepts to do with pure energy, infuences
and potentalsformless states.
Bagua Zhang Palm Changes
are Practised to Directly Reconnect with
the Energies of the Eight Trigrams
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 10
For an artcle on direct percepton, see the December 2012 issue of IQ, available at:
A Word of Gratitude...
The knowledge shared within this artcle and the following two art-
cles on the subject of Taoist cosmology is largely due to my teacher
Bruce's contnual input. It is with my deepest grattude to my teacher,
for his guidance and never ending support along The Way that I share
this informaton with you here today.
Now, the physical realm takes centre stage from the repeated and contnual combining of yin and
yang in yet more complex chains and changes. Through manifestaton, the 10,000 things mirror
what wu ji held in its potental. The circle is complete, and the full expression of wu ji is slowly
unfolding in front of our eyes and throughout the universe. What we experience as reality, which
gets defned and redefned as we grow up as a species, is but one tny pinprick in our vast, unend-
ing universe.
Adapting to Change + Evolving Energy
This model of creatonism has been passed down for thousands of years in the East, serving as
a set of blueprints to help students of the Tao understand how energies behave and interact to
shape our reality. But, as discussed,

true understanding is gained through embodiment of move-
ment and stllness practces only by directly perceiving
energy at play in your being, the environ-
ment and the cosmos. Each individual's path will be unique unto themselves, referred to in Tao-
ism as the "36 million passes of the Tao".
Whether the latest discoveries in quantum physics or the traditonal texts of the I Ching, pub-
lished some 4,000 years ago, modern Western scientfc thought and ancient Eastern philosophy
agree that energy governs mater. Since energy is in constant fux anyway, if you can tune into and
observe the changing energy already at play around you, then you can choose when it's appropri-
ate and benefcial for you to join the slipstream or best to avoid and sidestep change when it is
The crux of all Tao meditaton and energy arts training is about developing the ability to observe
and fow with change, whether for applicatons in healing, martal arts, meditaton or your daily
reality. Ultmately, how well you can recognise and adapt to a changing environment, evolving
energy, the Five Elements and the realm of the 10,000 things, determines how well you navigate
this wild ride called life.
This Artcle Is Part I of III:
Learn how to develop the Five Elements through nei gong training in the February 2013
issue, available at http://www.circlewalking.com/2736/five-elements/.
And, look deeper at the ascending path of transcendence as well as core practical
methods for balancing your body, mind and qi in the March 2013 issue, available at
2013 Paul Cavel. All rights reserved.
IQ: January 2013

Page 11
Fulflling the Need to Return
One reason the internal energy arts of qi gong, tai chi and bagua are so unique
is because they simultaneously train the mind and body on various levels. That
is the ways in which form movements are executed by the body and its energy
are inextricably linked to the ways in which you direct your mind's intent, and
vice-versa. Each infuences and develops the other, so the depth you achieve
in one aspect unlocks or gives access to more refned training methods in the
One of the fundamental internal power development principles (nei gong 7)
has to do with creatng openings and closings in the body, and the entre hu-
man energetc matrix for health, healing, martal arts applicatons and medi-
taton. From a physical perspectve, the learning process is rather pragmatc.
For example, the focus is initally on amplifying the pulse in the joints, next
the cavites and so on untl you can ultmately pulse the entre body and its
energy. First, an experienced practtoner gently manipulates a body part to
provide you with a direct experience, then you aim to achieve these methods
on your own and eventually bring them alive in every aspect of your form(s).
2013 Paul Cavel. All rights reserved.
IQ: January 2013
Many students fnd remaining connected and
balanced throughout opening-closing tech-
niques challenging, causing an intermitent,
start-stop quality. In tme, you must tune into
and smooth out the pulse to gain deeper ac-
cess to it. Some students have more difculty
staying relaxed during the open, while more
commonly students fnd it difcult to let go
and remain sof into the closewithout col-
lapsing. Part of the reason comes down to the
fact that many people misunderstand the prin-
ciple of sofness in the internal energy arts or
don't train the depth required to implement
a sof closing acton while maintaining the
integrity of core internal structures. Many
stretch or open out in a smooth, connected
and conscious way, yet as the changeover
from an opening to a closing acton comes
into play, they basically drop into a state of a
wet noodle and simply go limp! Wet noodles
may be good to eat, but the natural state of
the body is sof not foppy.
Te Principle of Return
The directve of all closing techniques is to
release and relax the mind and body, and
return the energy to your centre that you
brought up or expanded out during the open-
ing. The ability to close well develops the yin
aspect of practce, where letng go into the
downward fow is emphasised and absorp-
ton can commence. If you simply allow the
body to snap back as if to let go of a stretched
elastc band, your internal connecton will be
severed. Instead of returning the expanded
energy, and allowing it to carry forward and
multply through subsequent moves, you will
basically short circuit the cycle.
From the perspectve of health, obviously
becoming a wet noodle will have litle efect
on blood and other fuid (e.g. lymph and cer-
ebrospinal) circulaton. The frst advice of-
fered by the Tai Chi Classics is to "Move like
a great river". When does a great river stop
fowing? When do the waves that crash on
the shore not get reabsorbed back by the
Tai chi's specialty is liu or "absorbing"; liu is
responsible for the sof, yielding nature in tai
chi. The energy of liu is pure yin. It is the clos-
ing and absorbing half of the pulse and what
trains the body's nerves to let go on a pro-
found level. Liu is what allows not only the tai
chi practtoner, but all internal artsts to ab-
sorb the energy back into their centre. Only
working on the yang half of the cycle will di-
minish your levels of qi because very litle re-
turns back to the centre. Closing techniques
are ofen misinterpreted as the whole upper
body going limp. This is not the case. Instead,
the core structure remains strong, while the
outer casing (skin, muscles, fascia and ten-
dons) becomes incredibly sof and relaxed.
Have no doubt though, it is stll very much
Training the Mind's Intent
The state of the mind's intent in the wet-noo-
dle scenario is even more interestng. Each
tme you fnd yourself going limp, or snapping
back afer an opening or stretching move,
you can be sure your mind has entered some
sort of gap or dark corner of your conscious-
nessyou spaced out.
Now whether the gap has emotonal con-
tent (i.e. anxiety, worry or euphoria), is
mental chater (analysis or planning) or your
mind simply goes numb, may be difcult

Page 12
2013 Paul Cavel. All rights reserved.
IQ: January 2013
to identfy and doesn't much mater in the
beginning phase anyway. The important les-
son is to learn how to catch the gap before
it happens...bringing new meaning to the
phrase "mind the gap"!
Throughout the ages in Taoism, the process
has involved oscillatng between internal
energy arts and sitng meditaton practces
to root out that which perpetuates ambigu-
ity, dissoluton in the mind and negatve emo-
Sitng practces specifcally include methods
Become present;
Expand your awareness;
Refine your focus; and
Increase powers of concentration.
These practces can be incredibly benefcial
for training the mind because anyone can and
many do set unrealistc goals for themselves.
The end result can lead to frustraton, disap-
pointment, depression, jealousyall sorts
of negatve emotons that derail your good
progress. On the other hand, when you have
the ability to be present to the here and now,
you also gain beter judgment because you're
not clouded by the view from some mental
projecton about what life should be like. You
simply experience life for yourself and move
forward from one moment to the next with-
out reservaton or regret.
Becoming Present
Presence enables you to see further afeld
and focus on that which is important rather
than being distracted by a bunch of non-
sense that doesn't ft with your fow. We all
get caught up in these hamster wheels, but
in tme, as you develop your skills of aware-
ness and focus, you will fnd it easier to gath-
er your intent, your energy and concentrate it
on the subjects of your choosing.
You really cannot achieve comparable results
by thinking about how wonderful, rich or
powerful you can be. You've got to train your
mind and hone your intent because the mind
is a fantastc slave and a terrible master. It can
also run around the world three tmes while
you're sipping your morning teawhether
into some traumatc space of the past or hap-
py place of the future. Years and years can go
by while lamentng about the past or sufering
from anxiety about the future, all the while
the present moment eludes us. We must re-
lease these blocked places in our body, mind
and qi energy. Letng go gently and smoothly
into the closing phase, while remaining con-
nected and present in all qi gong, tai chi and
bagua forms, gives us pragmatc methods
for doing so. As you practce, see if you can
remain present during each and every clos-
ing acton in your form. Find the balance be-
tween a sof, yielding nature while staying in-
ternally connected and awake.
From a martial perspective, you can
then recycle this power for your next
offensive move;
From a health perspective, you will
re-circulate the body's fluids and qi
that deliver life-sustaining nutrients
to every cell in your body;
From a healing perspective, you
will protect your body from harm,
and release and let go of the gunk in
a safe and gentle manner;
From the perspective of meditation,
you can release stress and negative
emotions that plague your clarity
and rob you of a sense of peace
inside yourself.

Page 13
2013 Paul Cavel. All rights reserved.
IQ: January 2013
Closing techniques present us with many, many opportunites to develop our body, mind and qi,
and improve our ability to follow through with our goals in a balanced and connected way.
Closing the Season of Indulgence
Now that the Season of Indulgence is behind us and there is a general feeling of getng back on
trackwhatever that means for you. From the outset, cultvate sof, slow and connected clos-
ing actons in whatever forms you're training. Have the intent of releasing the nerves, dumping
the stagnancy and guiding qi back to your centre. This yin method of exercising can root your
energy, stabilise your mind and nourish your body. From the perspectve of the internal arts and
the intrinsic value of life, these methods will never go out of season.

Page 14

To be truly ignorant, be content

with your own knowledge.

Chuang Tse
2013 Paul Cavel. All rights reserved.
Tank You to:

My teacher, Taoist Lineage
Holder Bruce Frantzis, who has
openly taught me about the
depths of nei gong; Heather
Hale for editng, design +
photography; Gee Loose for
photography; and Elena Ray
for cover artwork istockpho-
to/elenaray; and the Tao Arts
School Members who made
this report possible.
Health + Safety Notce:
Any mind-body-energy exercise
may carry risks. Do not atempt
any exercises presented in this
publicaton if you have any
physical, emotonal or mental
conditons that may make you
susceptble to injury without frst
seeking the advice of your health-
care professional.
2013 Paul Cavel
All rights reserved. Reprintng or
sharing any porton of this publi-
caton without expressed writen
consent is strictly prohibited.
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