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  1. Please: (1) Anyone feel confident to guesstimate how common QiGong is in Chinese expatriate communites (?) (2) I suppose it differs by country and social class. (3) But say in America, if you're talking to a person of Chinese descent -- what are chances that they do some QiGong in the family (?) (4) 10% (?) 33% (?) 50% (?) Thanks.
  2. Sexual Jing: Is It Really Limited (?)

    The emphasis is in traditional writings. Michael Winn, as you say, considers the supply of all Chi to be virtually unlimited . . .
  3. Please: (1) It doesn't seem an exaggeration to me to say that traditional Qigong is obsessed with the idea that there is a limited amount of sexual JIng and that it must therefore be used sparingly. (2) But what's the evidence for this (?) (3) It's demonstrable in physiological terms that the body replaces any used JIng. (4) In fact, it probably increases both the supply AND the capacity to replenish Jing based on the usage rate. (5) This seems to me a case of traditional teaching either not understanding that process . . . or having some other agenda to promote.
  4. Sufi cultivation

    Subtle Substances (The Lataif) According to Naqshbandi Sufi author Idries Shah [13], the Lataif (plural of Latifa) are five special "Organs of Perception" -- subtle human capacities for experience and action: Qalb (color yellow, location left side of the body) Ruh (color red, location right side of the body) Sirr (color white, location below the navel) Khafi (color black, location forehead) Ikhfa (color green, location center of chest) Their equivalents on a conventional level of experience are interpreted by Hameed Ali (A. H. Almaas)[14] as follows: Qalb (Joy) Ruh (Strength) Sirr (Will) Khafi (Peace) Ikhfa (Compassion) The underlying Arabic word "latifa" means "subtlety" and the five Lataif together are understood to make up the human "subtle body" (Jism Latif). This subtle body is only explicitly active, however, in human beings who have undergone a spiritual evolution. Activating (or awakening or "illuminating") the individual Lataif (and thereby the Jism Latif as a whole) is considered to be the central part of the comprehensive spiritual development that is Sufi spiritual practice. The activation/awakening/illumination process consists of various methods and exercises. One such method, for example, includes having the student concentrate awareness on the part of the body that is related to each Latifa. Another method is direct activation of the Latifa by a special interchange, called "tajalli" ("luminizing"), between Sufi teacher and student. A person in whom the Jism Latif is explicitly realized and functioning is understood to have achieved the first, preliminary, level of becoming the Sufi ideal of a Perfect Man (Al-Insān al-Kāmil.).
  5. Net content of this comment: zero. Thanks for nothing.
  6. A question regarding Taoist Sexual Qigong

    One thing I think he might mean . . . is that this experience is a kind of energetic discharge. Sort of like physical lightning is a discharge between physical earth and physical atmosphere. Such energetic discharges are usually side effects and so not ultimately that important in their own right. But they can reveal underlying states ("earth" and "heaven") and that's how their experience can be useful . . .
  7. Favourite qigong system

    Yes. It's my primary practice. My username is the key concept in that tradition . . .
  8. Sexual Energy

    According to one perspective (simplified): sexual energy is a material on which internal alchemy can operate awareness (of a certain kind) is the catalyst Shen ("Presence", "Being") is the product
  9. Please: (1) For some reason . . . I seem not to have already come across any discussion of this obvious topic. (2) And when I experiment with it even a little bit . . . it gets very intense very quick. (3) In fact, it's the most intense energetic experience that I can generate intentionally. (4) So what do people here say about it (?) (5) Is there some known practice for directing Chi into the 3rd eye . . . and what does it propose to do (?) Thanks again . . .
  10. I posted before about this book. It's the best "direct method" text I've seen from the Daoist tradition . . .
  11. Please; (1) Does anyone know whether Paul Crompton, British teacher of Tai Chi, is still living (?) (2) He started learning Tia Chi in 1968 . . . so today he'd be in his 70s at least . . . Thanks . . .
  12. Please: (1) I keep having these intense moments of immense wonder and gratitude lately. (2) The amount of authentic spirituality available to us with the internet today is truly staggering. (3) I'm old enough to remember the mid 1960s . . . when there was just Krishnamurti . . . Yogananda . . . Gurdjieff . . . and that was about it. (4) No Daoists. No Tibetans. No Sufis. No Advaitists. No Zenists. (5) You had to travel (time and money) to meet people and get a chance to compare and contrast methods for your specific needs. (6) What then took a year to figure out . . . follow up on . . . and check out . . . you can now do in a week. (7) Do the corresponding numbers: it's like living 52 lives in this one. (8) It's like living . . . 52 incarnations. (9) We're getting it done better and faster than any generation in the history of this planet. (10) It's overwhelming to consider . . .
  13. (1) A quote only (?) (2) (LOL) This is a slam dunk. (3) From "The Secret of the Golden Flower" (Cleary translation): "If you can look back again and again into the source of mind, whatever you are doing, not sticking to any image of person or self at all, then this is 'turning the light around wherever you are.' This is the finest practice." (4) There you go . . . and good luck.
  14. (1) Thanks for recommendations. (2) I'm definitely going to read more by Cleary -- he makes the difference. (3) Half of the value of this "Golden Flower" edition is in his explanatory notes. (4) The text is also interesting for a reason that I don't recall Cleary mentioning. (5) It's obvious (to me . . .) that the text was like the notes of some student taken during teaching sessions. (6) The topics range far and wide . . . from one tradition to another . . . as if someone were answering questions from students with all kinds of backgrounds (or all kinds of curiosity). (7) It's a valuable insight into a teaching situation -- but can be a little confusing to someone who doesn't already have some idea of what that situation might be like. (8) My understanding is that the Christian gospels are similar in that way. (9) They're originally notes of students working with a teacher in a school . . . and never intended for publication. (10) They make 100% sense only in the context of that teaching situation -- which we don't know anything about . . .