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Leia's sweet revenge baking chocolate chip cookies and marzipan scones

Interesting bilingual play of words for me. Lei is, incidentally, the Russian for "pour" in the imperative mood. Leika -- a watering can, and also the diminutive of Leia. Lei-ka -- same as lei but the imperative mood is expressed more informally.

I don't disagree with the doc or with forest. There have been folks who did their knees in, attempting to sit through pain in the lotus. I know when Chadwick and I spoke for his podcast series, he described how he started out sitting the lotus, and then one day, after a few years of comfort in the lotus, suddenly it wasn't comfortable and he knew it was serious. He's been sitting half-lotus ever since. Last I heard, Dennis Merzel aka Genpo Roshi sits Burmese posture, legs crossed but ankles of both legs on the ground. He said, if I'm not mistaken, that he sat the half-lotus for a decade, then the full lotus for a decade, and now he sits Burmese. Also of interest, most Soto centers in Northern California have adopted 40 minutes as the standard practice period. Some, like Jikoji in Santa Cruz, will throw in an occasional 30 minute period. My understanding is that L. A. Zen Center has adopted a 35-minute standard period, although they begin their sesshin of 35-minute periods with one 50 minute period. Shohaku Okumura studied with Kosho Uchiyama at Antaiji Temple in Japan, and received transmission there. At Antaiji, they sit a five-day sesshin every month, with 14 50-minute periods in the day. They sat like that something like 43 days straight, after the death of Uchiyama's teacher Kodo Sawaki. Okumura has been sitting in a chair for years now, his knees won't permit him to sit on the floor anymore. I myself sit a sloppy half-lotus, mostly with the left-side up now (in the last year). By sloppy, I mean my ankle rests on the calf of the opposing leg, not on the thigh. Sometimes when I sit right-side up, my foot slips off the opposing calf after a while, and I continue in the Burmese posture that results. I sit for 40 if it's doing me good. 35 is fine, even 25 if I have difficulties. I can sit in a chair, but even the half-lotus with the left-side up seems like more of a learning experience for me at this point than a chair. My posture has always brought correction at Zen Centers. I'd like to think it's gotten better in the past year, but doing more than "holding their back erect", as Gautama described it, seems heavy-handed to me. It's one thing for a teacher to describe the posture that they find when they sit, and another to prescribe a posture--I appreciate the former, and ignore the latter. From my last post on my site: Gautama began his instructions on mindfulness with advice on the appropriate setting, and on the posture to adopt: Herein… (one) who is forest-gone or gone to the root of a tree or gone to an empty place, sits down cross-legged, holding (their) back erect, arousing mindfulness… (MN 119, tr. Pali Text Society vol. III pp 130-132) That Gautama’s mindfulness was his way of living implies that once he had aroused his mindfulness, he could continue that mindfulness in other settings and in other postures. At the start of his descriptions of the fourth concentration, Gautama noted that: (A person)… comes to be sitting down… (ibid, p 134) Nevertheless, I believe that once Gautama had attained the fourth concentration, he could surrender activity of the body to the free location of consciousness in any posture. (The Diamond Trap, the Thicket of Thorns) "Gone to the root of a tree"--there are folks out there, especially in India, who sit the lotus on the bare ground, but most Zen centers use a zafu as a kind of make-shift tree root (the zafu is the round cushion stuffed with cotton or kapoc).

My opinion is that sitting cross-legged is not all that important. Others will no doubt disagree. It does have advantages but only if it is comfortable and sustainable. The primary importance of the seat is stability so that the body can fully rest with minimal tension or effort, for long periods of time with the spine and torso upright and stable. There are some energetic advantages to cross-legged postures related to containing what the Tibetans refer to as the winds. This becomes more important for energetic practices like tsa lung, trul khor, and tummo. In the tradition I follow there are many descriptions of meditation postures. Some are for basic sitting and there are others used for more advanced practices like sky-gazing, sun-gazing, tummo, and dark retreat. The basic sitting posture for practice emphasizes five points, so it's called the 5-point posture. 1 - stable seat, which can be cross legged or on a chair or bench, I often practice standing but that's another discussion 2 - upright spine and torso, this is achieved through balance and support of the seat rather than any tension 3 - chin tucked in - very slight tilting downward and pulling back of the chin to elongate the cervical spine 4 - elbows like a garuda - some space between the sides and elbows so as to open the chest and not restrict the breath 5 - hands in the mudra of equanimity - left hand rests above right, palms up, with ring fingers lightly touching the base of each ring finger

Mint breeze enfolds me. Don't know about the people, but scarecrows look cool. (with a nod to Kobayashi Issa's late Edo period classic: "Approaching my village: Don't know about the people, but all the scarecrows are crooked.")

and marzipan scones under sapphire skies, trees creak, mint breeze enfolds me

Hi Diamond, If you look at the exercises on Vol 1, Monk Gazes at Moon, Monk Holding Peach and Monk Holding Pearl would be the “zhan zhuang” equivalent for Flying Phoenix, collecting qi in the Upper Dantian, Middle Dantian and Lower Dantian respectively. Bending the Bows would move the qi gathered into the conception vessel and governing channel, and Wind Above the Treetops would move the qi out to your head, arms, and legs. Think about the movements and where the hands are placed over the body and it will make sense. So once you understand this, try doing: Monk Gazing at Moon (5+ mins) Monk Holding Pearl (5+ mins) Monk Holding Peach (5+ mins) Bending the Bows (x18) Wind Above the Treetops (x1) This way you will begin the session by gathering qi to then move it around your body afterwards. You may also do more than one repetition of Wind Above the Treetops but you must do the breathing pattern, opening and closing breaths between each repetition. Let me know how it goes.

True, one may not be able to absolutely control thoughts or even predict the kind of thoughts that do arise. However, it is possible to influence them with the things we wish for. For example, if one is in fresh love and the thought will be about her, more or less. Simply that not a thing arises from nothing. It is all connected in someway? I do believe that what we surround ourselves with .. it does influence what thoughts arise. Spend lots of time watching vampire videos and thoughts about vampires may arise? Listen to lots of love songs .. and then, one pines about your lost loves?? If one has interest in auto mechanics then thought may be about cars? What does control of thoughts means to me?? The choice of following those thoughts that do arise or to not follow those thoughts. If there is emotions that take over ... then thoughts can move so fast to cover those emotions. Effectively backing those emotions. To reinforce them beyond reason, before reason has a chance to think before actions taken . If we can have the choice, to be able to see the moments before and after the emotion then we might be able to direct the thoughts and/or actions to a wiser choices.

In my practice, there is no attempt to control thoughts, only to be aware of them and my relationship to them. My experience is that thoughts spontaneously arise without being invited necessarily. I have not found it possible to select or screen them before they appear in consciousness. What I can control is how much I engage with them, which affects how long they hang around. I can also control what actions I take as a result but I can't really control what shows up. I can go looking for specific trains of thought but I'm referring to those thoughts and feelings that simply show up without any particular reason or invitation. Certainly we can cultivate mental and physical discipline and this will affect what comes up as thoughts and feelings. On the other hand, I think it is impossible, at least for me, to control what arises in consciousness at any given moment. I'm curious about what it means to others to be in control of thought.

like the falling rain I plink, pour, puddle, and plop Leia´s sweet revenge.

I care for others, I don't care for still others -- like the falling rain.

https://lightandsoundmeditation.com/initiation 😊

but scarecrows look cool out in the fields, standing watch wrists, very empty ("standing at the side road, listening to the billboard knock well, my wrist was empty, but my nerves were kickin', tickin' like a clock"-- Black Crow Blues, by Bob Dylan "black crows in the meadow, cross the broad highway; well it might sound funny, but I don't feel much like a scarecrow today")

Pride is the Wrong Word I´m a gay white man. What would happen if I say that I´m proud to be white? My fellow Bums would likely get a lot of use out of the new "oh boy" emoji. I might be banned from the board for being racist -- and rightfully so, I think. What would happen if I say that I´m proud to be gay? On the whole, I´d wager the reaction would be a lot more positive. And yet being attracted to other men is not like winning the national tennis championships -- it´s not a soaring personal accomplishment. I didn´t train hard daily, sweating through grueling workouts, in order to think that Brad Pitt is hot. This is why I think Gay Pride is misnamed. Nobody should be proud -- or ashamed -- of their sexual orientation. It´s not a hierarchy thing; there´s no better or worse. Just like it´s not better or worse to be white or brown or black. Pride isn´t the right word. I´m not sure the right word exists in the English language. There´s a subtle feeling of self-affirmation all people have access to when they do the hard personal work of making friends with themselves, a feeling of basic OKness that is not dependent on anybody else giving a thumbs up. It´s this subtle feeling of self-affirmation I hope all of us feel this June, whether we march in a Pride march or not. If you feel it, whew -- well that´s something to be proud of.

I agree with doc above. There is nothing magical about sitting cross-legged from most Buddhist POVs I have been exposed to (Theravada, Zen, and Nyingma/Kagyu). I think this bears repeating because I know many people who have wrecked their knees and back trying to pursue an ideal physical posture or avoiding the "shame" of using a chair on a retreat. As db points out, the point is to set up a relaxed stable structure so that one may meditate. Buddhism is at core a wisdom tradition (along with Advaita Vedanta), which means the fundamental problem is ignorance (avidya) so the solution is generally wisdom (jnana or prajna usually). There is also an energetic component to having a relaxed, well aligned structure, but this can be achieved sitting in a chair, kneeling position, etc. I would say the straight back and balanced head is more important than the crossed legs based on the energetic component.

This is consistent with what I have learned from a number of different practices, and I use it regularly. My understanding is that even when I am practicing alone, I can tune into, connect through intention, with the "group" for this benefit. So I will now try this with my Flying Phoenix qi gong practice. I remember when I was taking final written exams prior to graduating from the program for health care practitioner. I was overwhelmed with the memorization and quantity and detail of the vast material covered that we were expected to know to prepare us for state licensing after graduation. (The hands on portion was also demanding, but i had far more confidence and ease in that arena.) Anyway in discussing this with one of the instructors (I was trying to postpone taking the exam because i felt miserable and unprepared and sure to fail. We were allowed to postpone but were penalized by having our grade reduced significantly. And we had to pay a bunch of extra money too.) Well the instructor when i told her i needed to delay due to not being prepared, she spread her arms wide and looked all around the room (we were in the room where the written exam would be given, and where every year the students took the comprehensive written exam), and she said "The answers are in the very air of this room. Take the test. Pluck the answers out of the air, the tables, the desks, the walls." So i took the written exam and was astonished to pass. And with a decent grade to boot. It worked. A different instructor had said "take the test anyway, even if you are unprepared, you know more than you think." But what struck me deeply and stayed with me was connecting with the answers in the air. "wow this stuff really works." (Interesting to read about the "water fu" also. It sounds like what I know of as infusing water with the hands to create an elixir for this or that purpose through intention. I am familiar with that from attunements which I have received, but not in a martial arts context.)

More than two cents' worth, at no additional charge: In research done at the close of the 1990’s, the ligaments that hold the sacrum to the pelvis (the sacroiliac ligaments) were shown to regulate activity in the gluteous muscles and the muscles of the lower spine (Indahl, A., et al., “Sacroiliac joint involvement in activation of the porcine spinal and gluteal musculature”, Journal of Spinal Disorders, 1999. 12[4]: p. 325-30.). I would say, based on my own experience, that the sacrotuberous, sacrospinous, and iliolumbar ligaments can also regulate activity in the muscles of the pelvis and lower back, and in the muscles of the lower abdomen. Likewise, I believe that the ligaments between the vertebrae of the spine can regulate activity in the muscles of abdomen and chest, and the ligaments between the spine and the skull can regulate activity in the muscles of the neck and jaw. In my experience, the relinquishment of willful activity in the body can depend on realizing a reciprocity in muscular activity, a reciprocity regulated by the stretch of ligaments. An appropriate stretch of ligaments can, in turn, depend on particulars in the alignment and stretch of the thoracolumbar fascial sheet. I would guess that even when the spine is not under significant load, activity to align and displace the thoracolumbar fascial sheet is still engaged to provide support to the structure of the spine. Such support would serve to ease the nerve exits between vertebrae along the sacrum and spine, and the free occurrence of consciousness in the body I believe depends in part on such ease. (The Diamond Trap, the Thicket of Thorns) I used to love to watch the S. F. Giants, back when they were winning the Series. They had a closing pitcher who would always squat down before he threw a pitch. They also had an outfielder who did the same, before his at-bat. To open the sacroiliac joints without deep knee bends, I rely on the location of consciousness, and the ease connected with that location. Moshe Feldenkrais described that ease in connection with standing: …good upright posture is that from which a minimum muscular effort will move the body with equal ease in any desired direction. This means that in the upright position there must be no muscular effort deriving from voluntary control, regardless of whether this effort is known and deliberate or concealed from the consciousness by habit. …When the center of gravity has really moved forward over the feet a reflex movement will originate in the old nervous system and straighten the legs; this automatic movement will not be felt as an effort at all. (“Awareness Through Movement”, Moshe Feldenkrais, p 76, p 78.) All I need is to find an ease of automatic activity in inhalation and exhalation through the location of consciousness at the moment, and the cross-legged posture becomes an asset. The free location of consciousness in the body can also induce automatic activity in inhalation and exhalation, even though the feeling of ease is no longer present The empty hand grasps the hoe handle Walking along, I ride the ox The ox crosses the wooden bridge The bridge is flowing, the water is still (“Zen’s Chinese Heritage”, tr. Andy Ferguson)

The Correspondent (Virginia Evans). A epistolatory novel featuring the correspondence of a Sybil Van Antwerp, a cantankerous septuagenarian whose life gently expands over time -- even as her vision fails. I cried towards the end (a good thing). Heartily recommended.

for me it has 3 stages: allow, observe, filter

Good point BSD . I remember years back here on DBs some poster was amazed then incredulous then insulting at my stated belief that 'we are all part of the dream of the Rainbow Serpent , coiled up in an underground sea under Uluru . I kept telling him it was what I ( chose to ) believe ... with emphasis on belief . He didn't get it . If he asked me what I thought ... our what 'the truth of the matter was' ... he would have got entirely different answers . People got them things all mixed up . I have said it a few times here ; when I did Comparative Religion at Uni , the first few units where all about belief ; history, comparisons , whys and wherefores , psychology , even neurology . A few didn't like that at all , their beliefs were ( in a religious studies environment ) , held 'sacred' . Handy maybe .... but not 'sacred ' and certainly not unassailable . .

oh and one more, add to the list beliefs I am also responsible for the beliefs i hold. beliefs are powerful engines driving the bus and generating thought speech action feelings emotions. (for instance the opening post includes a belief that "there is so much evil in the world." not everyone holds that belief. i do not hold that belief.) Responsibility for my beliefs includes being aware of them, identifying the beliefs i hold, unearthing them, and deciding whether to keep or discard this or that belief. considering whether a belief is still valid for me. is it aligned with my health and well-being. does it contradict other beliefs i hold, if it does then something has to change. beliefs are not facts. just like emotions are not facts.

That is a job for the 'not I ' Delegation Doc ... delegation ! Indeed! One might say , if you don't engage with them (on any level ) what does it matter ? But they do work on subtle levels . That's the main thing ! But by controlling the thought ... it is 'nipped in the bud' . Also there is no disharmony between thought and action . To have a thought constantly that is not acted on will still create some psychological dynamic . They are the 'special ones ' some can be bizarre or down right nasty . They are surfacing from those deeper and 'other' parts of the psyche I mentioned above . It might be more difficult to control 'arising ' but the control can become 'less aware ' ( meaning you don't have to 'use up' or focus your awareness on it . There can be autonomous forces that can be trained to deal with this . Damn bush turkeys ! Digging up the garden ... I can hear them " Book ... book ... " occasionally . I go and and chase them off , but the damage is done . If I am attentive , I hear them first ... go and chase them off before damage is done . But if I get a dog , he will hear them first and chase them off ... and I might not even be aware that is happening . So although its arising , it isn't arising in my consciousness . And after a while , turkeys might not even come here anymore ...... " that place got that nasty dog creature ... don't bother going there . " ( I am sure you can interpret this in light of my magical practices and what I wrote about 'demons' - daemons' , teaching spirits and 'menial' servitors . ... and my issue that we are not just a 'single entity ' in our own psyche . ) So, for me , and to satisfy you curiosity , to be 'in control of my thoughts ' means , if thoughts arise that I consider bad, unhealthy, detrimental; to my purpose, subversive , etc . Then I 'hand them over ' to the 're-educators ' . if they will not conform , well, they have to be dissipated and 'cleared ' . At first it was a conscious meditation ... low it seems to 'run itself' . Unwelcome thoughts rarely arise now , if they do ... I call upon 'the team' and they dealt with it . We have immense facilities available to us in the unconscious , a big part of Magick is the utilization of those forces under a trained and balanced King ' of the domain . .

A friend ( a woman , and here that is significant * ) has an indigenous teacher that often speaks of "Master of Self ' and if one tries to disrupt that by dragging her into things that do not concern her , she states ; " That's not my pineapple ." * Men's and Women's 'business' ( special spiritual and initiatory teachings ) is separated here in indigenous society .

Yes. That means I have to take full 100% responsibility for all of my thought, speech, actions, feelings, emotions. all of it. for me i can't think of it as "control." but i am responsible for them. a teacher of mine calls it "being master in your own house."

A couple of months ago while running I had pain along the bend at the top of the foot where it joins the leg When I looked there was a line of perhaps 5 grey hooks - that I had not seen before. They were from female relatives from the previous generation - all wanting to keep in contact. So I sent them some heart light and told them they were welcome to maintain energy line contact but not in my foot. I said the upper (transpersonal) part of the heart was the proper place. So they all moved their contacts there and the pain immediately stopped

Thanks Pak Satrio. While waiting for the Flying Phoenix DVDs to arrive, please can someone confirm this is the order for the first five standing. I want to be sure to do them in order, since my understanding (reading this thread!) is that more effectively builds the energy. This is the order I am doing them and i definitely feel it building successively and cumulatively within the session. When I do Bending the Bows 18 times (a post on this thread mentioned that) it turbo charges everything. By the time i get to Wind Above Clouds, one time doesn't feel like enough and i really want more. But that could be because by the end of the practice session (60 minutes) it feels so pleasantly charged. gazing at moon bending the bows holding peach holding pearl wind above clouds i will send you by message the link I am using, it is a set of 3 on you tube. He mentions Terry Dunn as the sole source at the beginning of video 1. Thank you.

dragon wings thunder raising arms in defiance I care for others

my transformation dried snake skin on desert floor dragon wings thunder

Luke is now Leia I wish that Maddie could see my transformation.

so lovely this year draped in your mother’s curtains Luke is now Leia.

Which way? Which way now? Why not traipse through the garden, so lovely this year?

All wisps waft away Like wishes waved by the wind Which way? Which way now?

the ten thousand things like Dr. Evil's ransom a low estimate

Gold turtle greets me Oogway opens his arms wide Dharma blossoms now

I have a suggestion about Awakening the Luminous Mind. The first half of the book describes a core meditation practice, a lifetime practice if it speaks to you. It is very simple but not necessarily easy. My own experience was that after years of practicing other methods, the techniques described in the first part of this book generated tangible, practical results very rapidly. I recommend you spend some real, quality time with this before getting too immersed in the second half of the book which gets into Dawa Gyaltsen's teaching. Otherwise, it will be very easy for the mind to be activated and become an obstacle to deeper, non-conceptual understanding. Everything in Dawa Gyaltsen's teachings is pointing to discoveries made through the core practices with stillness, silence, and spaciousness. PS - good luck with the water heater! I had to replace mine a few years back. Of course it failed and leaked all over the basement on a Friday evening. You are correct. It is far better to not use words. I've been lucky enough to have both Daoist and Bön Buddhist teachers who emphasize practice over theory. It is the best approach for me as I tend to be too much in my head. No words can ever do justice to the nature of mind and the nature of reality. At best they are indicative and descriptive, at worst misleading. This is why the Bön teachings use so many metaphors and similes, so much poetry. The dzogchen teachings repeatedly remind us of this and refer to the nature of mind as beyond labels, ineffable, un-imputable. Nevertheless, there are times when we choose to discuss these things, whether with each other, with teachers, or students. So we do the best we can with our words. The use of "non-dual" is a reaction, some including myself would say a correction, to the the use of words like One or Oneness when describing the nature of being. When people have a direct experience of the nature of mind, it is very common is to experience a powerful, life and consciousness altering sense of being one with everything. The boundaries of our sense of self dissolve, at least temporarily, and the feeling is indescribable. These experiences are so powerful they cause substantial changes in how we view and relate to the world and to others in a long lasting manner. The tendency is to conclude that the true nature of being is One or Oneness. Without getting too much into theory and language, it is relatively easy to demonstrate, at least in Bön and Buddhist metaphysics, that One or Oneness are not an accurate description of the nature of being. For example, if the nature of mind was simply One or Oneness, then the instant one individual experiences enlightenment, all beings would be instantaneously enlightened. Clearly that is not our observation or experience. Nevertheless, there is the direct experience as well as ample basis for argument, even scientific data, that tells us we are not separate from others or from our environment in the way we appear to be, hence the genesis of the term non-dual. It indicates that while we are not separate (not dual), still we are not truly One. To make things more complicated, there are other areas in the teachings where you do find reference to unity, such as what I referred to above - thiglé nyagcig. At the end of the day, it is far more important to be exposed to the teachings and validate them through our personal practice, than to get too attached to any particular labels or concepts. I find non-dual to be a useful term but, like all of language in the realm of the boundless, it is limited.

If you are interested in Tenzin Wangyal Rinpoche's teachings, his later works are far more accessible. Unbounded Wholeness is a bit technical and theoretical. He recommends other books first, such as Awakening the Luminous Mind. His teachings now are all about direct experience, he avoids theoretical discussions with students. I think it is a bit misleading to think of dependent arising as a chain of occurrences. Dependent arising is another way of referring to emptiness. When we carefully examine the nature of our mind and the nature of reality in our practice or in ontological debate, we find that nothing can be shown to definitively exist in isolation from all else, including our sense of self. People and things are empty in the sense that they don't have a defined "self" that is independent and separate from other things, other beings, and their environment, hence the label dependent arising, everything is interconnected, nothing exists in isolation. Not only have yogis realized this, scientific disciplines like physics, biology, psychology, sociology, etc... have made analogous discoveries and embraced the truth of it. Whether through an analytical or practical approach, if we genuinely realize the meaning of emptiness we find it is not at all vacant or missing anything whatsoever. It is not some dark, imaginary, cold void. This is an error often encountered when the analytical mind thinks it understands emptiness. When we are quiet inside, alert, and open, not distracted in our thoughts, not indulging sensory experience, or feelings; we are not unconscious and blind, there is a spontaneous presence, a sense of awareness is there, a vividness, a knowing. So what we refer to as emptiness is not some sense of absence, it is more a fullness, filled with unlimited potential for anything to arise. This is what "unbounded wholeness" refers to, sometimes referred to in Tibetan as thiglé nyagcig (literally single sphere), referring to the non-dual nature of being. So spontaneous presence and dependent arising are indeed complimentary. Perhaps it is more accurate to say they are different characteristics, or aspects of the nature of mind, which is not different from the nature of reality in these teachings. There is a wonderful teaching that is discussed in detail in Tenzin Rinpoche's book Awakening the Luminous Mind called the Five-fold Teaching of Dawa Gyaltsen. It is a simple, five line poem that describes the relationship between our experience and the fundamental nature of existence. Vision is Mind - all life experiences are a reflection of our mind. Mind is Empty - when we look for the mind we ultimately cannot find it as independently established. Emptiness is Clear Light - when we discover the meaning of emptiness, there is a spontaneous presence there, a knowing (rigpa). Clear Light is Union - when we recognize the clear light, we find it to be the union of emptiness (space) and spontaneous presence (awareness). Union is Great Bliss - when we discover and abide in that union, we discover the spontaneous arising of empathy, of compassion, of Bodhicitta, the awakened heart. If you read this far... thanks for listening to me chatter!

Where the heart is home, fierce cactus blooms tall and strong. Gold turtle greets me.

My teacher used to torture me (in private lessons) by making me slow down the first main Chen form (laojia yilu) which at normal practice pace takes about 15-17 minutes to complete down to 45 minutes. Boy is it hard! Also another form of torture -- "square taiji" practice, where instead of flowing from one move into the next you have to stop and hold every single position after every single move "long enough to take a picture." Once you're frozen like that, anything you're doing wrong will become apparent and fixable. At a faster pace you might never find out, never notice, just rush through the mistake or difficulty instead of "spell-checking" and correcting. This, by the way, is the reason the second main Chen form (laojia erlu aka Paochui aka Cannon Fist), which is indeed physically impossible to slow down in many places, is strongly discouraged by real masters from learning before you have the first one down pat. Otherwise it will be a fully external athletic performance, with whatever disadvantages come with any sports territory and without the advantages of actually doing taiji.

In my case it's a dog. Here goes, 1. Long daily walks in nature are mandatory. 2. Stretch at least 7 times a day. 3. Yawn at least once every hour. 4. Fast regularly. 5. Eat only when you are hungry. 6. Roll a little on your back every morning. 7. No resentments. 8. No need to think so much of tomorrow. Live in trust. 9...in progress

Anyone wanting initiation via the hands-on method should contact me by PM and I'll be happy to help them either in-person or remotely for free.