A “Friend of the Dao” is where most people choose to be. They may even consider themselves Daoists.

They range from someone who is Dao curious to someone very devoted to personal practice, attend a temple, and observing sacred days. However, they have chosen for whatever reason not to take any “Vows” of dedication and obligation.

This is someone who has taken a “vow” of dedication and obligation, and has become a disciple of a lineage or temple. Formal commitments are taken during a ceremony and consist of vows to abide in the Three Treasures (三宝): the Dao 道, the Jing 经 (the scriptures), and Shi 师 (the lineage).

As a disciple, you should have the Morning Prayers (八大神咒) which you can read, memorize, and hopefully feel energy move, but you will meet with limited success unless each prayer is built upon the next properly. Which is why I have said that before a disciple is allowed to proceed to the subsequent prayer, they must demonstrate proficiency by manifesting a specific energetic event that can be observed by a skilled practitioner (me). Obviously, in person is best, but I have “observed” efficacy over the phone or via Zoom. This specific energetic event does not mean that the prayer has completed its function, but that it is now able to begin to be unlocked.

In my travels throughout China, I have found that many people I’ve met were Daoist Disciples who live a normal life but are dedicated to a lineage of temple. They make occasional pilgrimages and most have no desire to proceed in the stages of ordination.

This begins a very personal relationship. At this level of training, the master accepts responsibility for the student. Similar to the Dizi, there are formal commitments are taken during a ceremony. The primary difference in the ceremony is in the Shi 师 of the Three Treasures. In the Dizi ceremony the Shi referenced the lineage, but in the Tudi ceremony it references their master. This is the shift in commitment and responsibility.

Although colloquially in China a priest道士 (Daòshì) will be called a master 师父 (Shīfu), there is a substantial difference in meaning and experience. As there are no outward differences in attire, it is an expression of courtesy.

A priest is one who has gained an understanding of the basic skills used in Daoist mystical and alchemical practices within their lineage. As part of the criteria for ordination, they must demonstrate a base level of competency in the foundational prayers, incantations, talismans, hand seals, and stepping patterns. These basic skills help priests to serve their communities, which is an important part of ordination.

As seen below, the levels of the priesthood are initiatory levels and are distinct from functional roles and associated titles (such as Daoshi and Shifu) through which a priest might also progress.

In Quan Zhen and thus, the Dragon Gate lineage there are three levels of priesthood:

• Level 1: Bàishī 拜师 – Initial ordination
• Level 2: Guànjīn 灌巾– Eligible after 3-years
• Level 3: Shòujiè 受戒 – Eligible after 8-years

Besides “time in grade,” there is maturation and presence of spirit. Their mind should be clear and grounded. Their energy should be much more refined. This level of internal cultivation should manifest operationally as well.

In the Morning Prayers (八大神咒), for example, a Baishi should have the prayers memorized, and the prayers should manifest the appropriate internal alchemical transformation.

Whereas, a Guanjin should be able to evoke from within each prayer its external uses or applications, 用法 (yòng fǎ). These are distinct functions beyond that of the personal cultivative effect. A similar differential would be seen all aspects of cultivation and mystical practices.

With each promotion there is an increase of Light, connection to Heaven and Earth, and access to the Immortals.

On a personal note:

I received my Guan Jin ceremony in 2008. It took months for the effects to fully sink in, as it tapped into the deepest and highest levels of my being. It is so very hard for me to attempt to describe the subtle changes in my energy and perceptions.

I will try to sum up some of my experiences for your benefit. The “diameter” of my Taiji Pole and my connection to Heaven, Earth, Humanity, and the Divine significantly increased. I believe this contributed to the expansion of my abilities to ground, focus, and modulate energy frequencies in myself and with students and patients. My energy expanded in resonation and penetration while becoming more precise and stable.

Many priests are quite fulfilled teaching and preaching and do not want the burden of the karmic responsibility of having formal students (Tudi).