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Full description of methods for the 4 stages of internal alchemy in book: Internal Alchemy for Everyone
Taoist Texts replied to Yae's topic in Daoist Discussion
Hear ye! Hear ye! Ye olde folks! King @silent thunder is right. I'm a lurer, i'm a flaker, i'm an interwebs storymaker. Pls shame and/or ignore me. Exactly like i predicted you chose to twist my words. I never said "your problem comes from practicing neidan or Qigong." I said: Your problems of violent thoughts and headache comes from fantasizing about Yes, i know you dont see the connection but it is not my problem anymore. Over and out. Surely it is not a Quanzhen lineage. Because as a real lineage holder of Quanzhen, the very first thing that I transmit is the danger of anger and how to get rid of it. It is the fundamental tenet of real Quanzhen patriarchs. Strange that your holders never mentioned it over 12 years. You sound very angry at my silliness. Here, i have a write-up for you, it should help: -
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Full description of methods for the 4 stages of internal alchemy in book: Internal Alchemy for Everyone
Chang dao ling replied to Yae's topic in Daoist Discussion
Thanks. But my problem come from visulization meditation not from practicing neidan or Qigong. -
Buddhism cultivates the mind through any means available. In some traditions, that includes through the body. That is based on the Theravada abhidhamma, where the dhammas include, translated to a modern language, how the brain process sensory stimuli. Jhana states affect this, but going there is difficult. Sati does this, but is based on a high level of ability. So some, like the Shaolin tradition I am involved in, developed moving practices that help the practitioners to process old and new impressions, including emotional impressions.
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Is a nondual realisation equivalent to a kundalini activation?
Bindi replied to idiot_stimpy's topic in General Discussion
Too bright, too hot, too painful, too anything, is to my understanding because conditions werenât set up adequately for kundalini to rise. -
always a sinister little tinge of pleasure when a cis woman asks me for my skin care routine. sorry babe... i don't think it's available to you...
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So I thought ..... I ignored most protests at work about my 'true discipline ' but the baggy high waist pants thing ..... they hammered me on it ! One day everyone * wore their pants very high and paraded past me one by one . * even the women on my crew , then my boss , then his mate , then people in Unit ... even Hugo Weaving ( the bastard ! ) . Keanu Reeves didnt ... but he did managed to fracture his 'space ghost' expression with a suppressed smirk .... I saw that buddy ! ^ people in N.Y. seemed to have it worked it out .
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The modern definition of Chi Kung is adjusting the body, cultivating the mind and regulating the breathing. These are the three significant factors of Chi Kung must be considered. Hence, Chi Kung cannot be accomplished just by adjusting the body and cultivating the mind without regulating the breathing. Adjusting the body and cultivating the mind are not too difficult but regulating the breathing is the hardest part. The movements of the body are controlled by the mind. The practice of movements will be registered in the brain and the mind will be more flexible to react spontaneously. Also, breathing is affecting the mind. The practice of good breathing habit will help to send more oxygen to the brain. That will keep the brain cells healthy to have a strong mind. Thus both of these two factors has a great influence affecting the health of the mind.
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My original interest at the beginning of my journey was Qigong which led to an interest in Taoism. Although I found Taoism confusing and I had a hard time getting explanations to my questions so I eventually turned to Buddhism. As most people know Buddhism emphasizes the mind. It cultivates the mind through the mind primarily. If I understand correct there is an aspect of Taoism that accesses the mind through the body? Lately I find this concept interesting and would like to know more about this and how it works.
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It's definitely true.
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fwiw: starting estrogen takes about five years off your apparent age (source: two and a half years in, i look about two and a half years younger than when i started)
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Me too. It´s tough not following precepts and all, but, on the bright side, we´re not bad Buddhists. Just look on the internet: those fellas know a thing or two about ethical lapses. Fortunately, you´re asexual which really cuts down on the suffering. As for myself, it hurts when potential bootie callers claim they can´t find my apartment. I keep telling them....go through the mysterious gate, go through the mysterious gate. But they never do. So I end up staying up all night beating the heavenly drum. Seriously though, ya spend the best decades of your life traipsing through China in search of lost teachings, and then, when you´re finally old and wise, nobody wants to drink from your gourd. Life sucks and then ya don´t die.
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It was good enough that when I was curious I decided to pursue Buddhism further.
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You could be forgiven for thinking otherwise, truly. It looks like all of the rest of those books from that period. I would have blindly thought otherwise if I hadn't known the author.
- Yesterday
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I was only teasing - Iâm sure itâs great.
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The Value of Encountering Life's Challenges Along the Spiritual Path
dwai replied to Small Fur's topic in General Discussion
It is ever-present, but sadly overlooked because people always look for some object to latch onto. Itâs like the absentminded person whoâs wearing his glasses and looking for it outside somewhereâŚhow do you know you have eyes? -
I'm a Daoist immoral đ
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I still dont know ! ..... A sexual what ?????
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Yes ... but on here he is ....
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Chanted this one over 100,000 times. Still do occasionally, when it comes to mind. Rededicate yourself to the path! It's worth thinking about.
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Thats what I want to know . How young ? She looks very young , especially in that last picture . I was hesitant to ask but now remember this is Q & A Hey Maddie , how old are you ?
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You also left your glass pipe out on the table .
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No he is not trolling .... I am leaving this thread !
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Mr. Downer Himself: ⌠the Blessed One addressed the monks. âWhoever develops mindfulness of death, thinking, âO, that I might live for a day and night⌠for a day⌠for the interval that it takes to eat a meal⌠for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed Oneâs instructions. I would have accomplished a great dealââthey are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the effluents. âBut whoever develops mindfulness of death, thinking, âO, that I might live for the interval that it takes to swallow having chewed up one morsel of food⌠for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed Oneâs instructions. I would have accomplished a great dealââthey are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents. âTherefore you should train yourselves: âWe will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.â That is how you should train yourselves.â (Maraášassati Sutta AN 6:19, tr Thanissaro Bhikkyu; Pali Text Society AN volume III p 218; I think I prefer I. B. Horner's "cankers" over Thanissaro Bhikkyu's "effluents") And why is that, you ask. I would say that is because the interval that matters is like the one immediately before falling asleep. Something I hope to post to my own site soon: Just before falling asleep, the ability to act by volition shuts down, and consciousness catalyzes activity necessary to the movement of breath by taking place at a particular location or at successive locations in the body. At that time, the placement of consciousness alone coordinates activity, and if the mind should attempt to wrest the placement of consciousness back under control, a hypnic jerk results that interrupts sleep. I sit down first thing in the morning and last thing at night, and I look to experience activity of the body through a placement of attention like that just before sleep. As a matter of daily life, just to touch on such experience, as occasion demands--that's enough. That kind of placement of attention can be experienced in "the interval that it takes to swallow having chewed up one morsel of food", or "the interval that it takes to breathe out after breathing in, or to breathe in after breathing out".
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