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About Bindi

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  1. The pineal does produce CSF, and "may contribute up to 10% of the total CSF" produced as your quote asserts, but "most [of] this fluid is produced in the ventricles of the brain by the choroid plexus. However, a smaller portion is produced by the ependymal cells which line the ventricles." Here Why do you focus on the pineal producing CSF so much? Can you include the choroid plexus and ependymal cells in your theory? Scientifically, the pineal gland's main known purpose is its production of melatonin, though I imagine there are a lot of pineal gland functions left to discover.
  2. I found this to be particularly interesting: Scientifically I believe light coming into our eyes affects the pineal gland, certainly in its production of melatonin and regulating the sleep/wake cycle, but in Daoist alchemical thought (according to Damo at least) it is Shen rising (I believe through the central channel) which basically bathes the pineal in the energy it needs to flourish. If this is correct, that Shen rising through the central channel is the key to the pineal gland being energised, it straddles many basic layouts from different spiritual philosophies that focus on the central channel as being of primary importance, but how the central channel interacts with the pineal brings it into the physical world, not just the 'spiritual' or consciousness level.
  3. So the left eye is yang shen-yin qi and the right eye is yin shen-yang qi. Combined together and the yuan qi increases the yuan shen. To me what you present is not something more specific, but an entirely different concept. In Damo's article, shen rises up the Chong Mai, it is not produced in the head, nor is it produced by rolling the eyes. Alchemically, shen must be produced via water rising and fire descending, not by rolling the eyes. If shen then rises through the Chong Mai it means it is initially created lower down in the body. To me Damo's concept is alchemically correct.
  4. The Pineal Gland by Damo Mitchell ...In alchemical language the pineal gland is known as the Ni Wan which is often translated as being the ‘mud pill palace’. It is the physical manifestation, the Jing, of the upper Dan Tien which is a rotating sphere of information which sit as the underlying energetic blueprints for the formation of the pineal gland within the physical realm of our body. So is the pineal gland the upper Dan Tien, yes and no, the upper Dan Tien manifests energetically as a sphere of Qi within the skull and physically as the pineal gland within the Ni Wan area of the head. Light Receiver The pineal gland has been discovered to react to light, photon energy, by biological scientists. This often causes confusion as the pineal gland essentially sits within complete darkness inside the head so often it is known as the ‘appendix’ of the brain. A useless organ which serves little purpose. Interestingly other studies have shown that the pineal gland secretes serotonin directly involved in governing our happiness levels and preventing us from sinking into depression. The light that the pineal gland reacts to within Daoist alchemical thought is the Shen energy rising up through the Chong Mai into the area of the upper Dan Tien. As the vibratory frequency of the Shen hits the pineal gland it reacts to the light giving a sense of a white light appearing within the minds eye, the alchemical pill. This pill, with practice, can begin to expand its light over the head of a sincere practitioner leading to the formation of a halo of white energy which can be perceived by those around who have awakened the thirds eye, the collateral branch of the energy body which runs from the pineal gland to the Yin Tang area of the head. The pineal gland is awakened by this internal light leading to perception beyond the realms of physical vision. Psychic vision, abilities and phenomena can be attained once the pineal gland receives the light it requires from deep within the consciousness of the accomplished Daoist practitioner. Many of the intermediary level abilities recorded as being available to internal arts practitioners are a result of the pineal gland, the ‘all seeing eye’ as it was known within many gnostic schools, awakening giving a glimpse of the world beyond the realm of Jing, physicality. Beyond this realm of light, Shen, and the pineal gland lay the realm of emptiness, the gateway to Dao. It is the role of the upper Dan Tien to convert the higher perception frequencies of the pineal glands by-products into a direct connection to the divine. This is now entering the higher stages of alchemical practices. Only the most ardent meditation devotees will enter this door and find the opening of the Xuan Men (mysterious pass)...
  5. What We Think We Know

    FWIW I see feeling and intellectual understanding as the manifestation of yin and yang operating in our brain/mind, but I think I am on my own in this.
  6. Neiye - Section 10 - Physical Perfection

    What is the problem with ‘they are a reflection of great purity’, couldn’t it be understood as being clear in their qi channels and reflecting/mirroring this to the world?
  7. Neiye - Section 7 - Controlling the Essence

    A spirit, or a spirit - like understanding, it seems it's up to the translator. To incorporate the concept of something 'alighting' into the body, I wonder if this 'spirit' might be the equivalent of True Yin, very much a part of our personal make up but not embodied, not 'consolidated', having to be drawn down.
  8. Neiye - Section 7 - Controlling the Essence

    I wonder why Roth uses mind in section seven and eight for xin, he must have some reason. Later in the text it specifies 非 鬼 神 之 力 也 However, it is not comprehended by the power of ghosts and spirits –精 氣 之 極 也 But by the utmost of essence‟s Qi! I don't get the idea that spirits within or without are seen as relevant in the Neiye. The highest in my reading of it is the numinous mind.
  9. Neiye - Section 8 - The Core of the Heart

    "i govern my heart by governing my senses." I govern my senses by...? Yes very much implied, and specified in numerous places later in the text.
  10. Neiye - Section 7 - Controlling the Essence

    To me the 'numinous mind' is the prime driver, the mind capable of seeing the ten thousand things in in their proper perspective, but we don't operate from this numinous mind until we have cleared away the preoccupations of the conditioned heart and mind.
  11. Neiye - Section 8 - The Core of the Heart

    I like how Roth puts it: 15. Within the mind there is yet another mind.16. That mind within the mind: it is an awareness that precedes words.17. Only after there is awareness does it take shape;18. Only after it takes shape it there a word.19. Only after there is a word is it implemented;20. Only after it is implemented is there order.21. Without order, you will always be chaotic.22. If chaotic, you die. Chaos is the default position, it inevitably leads to death, if we can enter the mind within the mind then we can bring order to mental chaos, it requires the mind within the mind to direct the chaotic mind with a directive word. When the chaotic mind is ordered, there is life (though this is not specified here).
  12. Neiye - Section 6 - The Inner Grasp

    What does 'Oneness' refer to?
  13. Neiye - Section 5 - The One

    I hope you add a bit more to your response
  14. Neiye - Section 6 - The Inner Grasp

    The term cheng-hsing 正 形, which could be translated as "correcting the body," has a specific meaning in the texts concerned with inner cultivation. Since the human organism is imbued with vital energy, I take cheng-hsing to refer to aligning or harmonizing the flow of vital energy within the physical form, (a more literal rendering of hsing). Likewise, the term cheng-hsin 正 心, translated below in a passage found at 16.2b9, means to align the flow of vital energy within the mind [Xin-added]. I like 'correcting' the vital (though subtle) energy flow within the body, and if referring to jing, qi and shen, then synchronising them as they increase and their flow becomes unimpeded. Later in the text 內 藏 以 為 泉 原 It collects inside you, thus acting as a primal spring. 浩 然 和 平 Like a vast lake, it is harmonious and equable seems to denote the unimpeded quality of jing and qi, while 是 謂 雲 氣 This is called cloud-like Qi – 意 行 似 天 Your intent and behavior resemble that of heaven is more likely to refer to shen. Later on there seem to be instructions to contemplate a lot as well. Clear the heart, and contemplate (essence) with a quiet mind perhaps. For example 精 想 思 之 This essence – consider it and contemplate it, 寧 念 治 之 Rather than study ways to regulate it. 思 之 思 之 又 重 思 之 Contemplate it, contemplate it, and again repeatedly contemplate it.
  15. Neiye - Section 6 - The Inner Grasp

    @dawei, you said at some point recently (and seem to have deleted it cos I couldn't find it?) that it seems as if qi precedes jing sometimes in the text. I find this concept is repeated here, "Qi may be converted into jing" as part of the explanation of the term "Yangshen." Do you think this is the same line of thinking as found in the Neiye?