Netero

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  1. Traditional Cultivation Sources

    Anyhow, this thread didn't shoot off into the intended direction I hoped it would, so I'll close it with some final remarks. Weidan seems to have largely been a religious endavour of ritual, not a mere creation of elixirs. Consequently, the three Dantians are first attested to within the religio-mystical context of Shangqing Daoism, where they're created as reflections of the Three Pure Ones of the Big Dipper. Stuart Alve Olson has an upcoming translation of the Yellow Court Scripture that looks promising and the works of Isabelle Robinet, James Miller, Poul Andersen and Stephen Bokenkamp deals with the exegesis of Shangqing scriptures, while the Baopuzi of Ge Hong gives a first-hand account of many practices of early China. For Neidan proper, the Cantong Qi and Wuzhen Pian seems to be the most prominent classics, before the establishment of the Quanzhen school and it's patriarchs, where the three teachings of Daoism, Confucianism and Buddhism come together, only to be split off in various sects, such as Wu Liu Pai and the Dragon Gate Sect. I have also taken a keen eye on Monkey Press and the works of Elisabeth Rochet Vallee in particular, as she expounds on many medicinal concepts such as Qi, Ying Yang and Wuxing according to classical sources (interesting enough, the Mencius appears as one of the early sources for Qi). Though the first three volumes of Jerry Alan Johnson's work looks fascinating and very comprehensive, I'm not to keen on his generalized and non-specific approach of "ancient Daoism says..." In general, I think a buttom-up approach is most reasonable, exploring early Daoism and progress forward in time, with the ocassional leap here and there. It seems ridicilous to jump into a particular school of thought without having studied it's roots, influences, progressional development and how it differs from others. That is my final say on the matter. I have quite a few things to see to, so I likely won't be returning back for replies. Take care, Netero
  2. Traditional Cultivation Sources

    Excellent points sillybear. If I may digress for a moment, I actually found your website of Daoistmeditation before I knew you browsed this forum and very much liked what I saw. Your book of Internal Elixir Cultivation was recommended by another member here who goes by the name of tumoessence, also known as Walter Ogris of the German Hermetic Archives. The daobums seems to be a very strange melting pot - strange of the good kind, of course. Walter is a long time practicioner of Franz Bardon's IIH, a system I much admire for it's structured, fundamental and wholesome approach, so I take it as a good recommendation. If I may ask, what primary sources is your book built upon?
  3. Traditional Cultivation Sources

    I've got a hold of the Ritsema edition of the Yijing and I've got my eyes on "Fathoming the Cosmos and Ordering the World: The Yijing and Its Evolution in China" by Richard J. Smith. There is enough cross cultural comparison to keep me busy for years, but I have foundational studies to do, both in regards to Eastern and Western mysticism and magic. The subject of teachers deserves it's own thread, so I won't go too much into the problematics associated with this topic. I believe my initial post adress some of these concerns well enough. In regards to the basics, I recall reading years ago a reference to a Japanese work by some teacher in whatever tradition that gave very specific rules for going to the bathroom. I am not against teachers or initiations, but I have seen this attitude expressed all too often - some people just can't take a shit without the directions of a teacher.
  4. Traditional Cultivation Sources

    One thing I'm not intent on learning from books is something as intricate as Neidan. I think you misunderstood my point. To clarify; you use terms like xing, ming and post-natal -- where do these terms originate from, in what context do they appear in classical works, how did they change over time etc. The result would be twofold; on the one hand, I would be able to judge a system theoretically, and on the other, I would be able to categorize my experiences, to aptly tell in theory and practice whether something is post-natal or pre-natal for example. This could easily turn to a digression, so I will keep it short. Energy is a problematic word because it means very different things in various contexts. For example, keeping the word to it's mystical bent, "energy" can be equated with the Greek Pneuma, but it means different things for the Stoics and Aristotle, and along you get Synesius who synthesizes both views, based on Neoplatonic dynamics. One word, three different contexts. In Medieval and Renaissance times, you can equate "energy" with the Rays of Al Kindi, which is based on Aristotelian dynamics. And in the late 18th century, you can equate "energy" with the Animal Magnetism of Franz Anton Mesmer, which is based on Newtonian dynamics. Whose "energy" are we exactly talking about?
  5. Greetings bums. In order to understand the roots of the many contemporary systems out there and place myself in a position to properly evaluate them, I have embarked upon a study of traditional sources pertaining to Internal Cultivation and hope that some knowledgeable bums might point me in the right direction. Suppose a well respected teacher, such as Jerry Alan Johnson, is instructing one to work with the Chakras. The practice might well prove to be "efficient", but let us consider this for a moment - the Tantrik texts have several models of Chakras, not just seven; they are created with a specific purpose in mind, and hence, a different model could well prove to have been more efficient for ones particular constitution. (see; http://www.tantrikstudies.org/blog/2016/2/5/the-real-story-on-the-chakras ) This notion, which I call the subtelty of the soul's anatomy, is likewise alluded to in Taoist Yoga by Charles L'uk - and yet I have read quite a few modern works which seems to presuppose that the Dantians are part and parcel of ones constitution. Another problem is translating "Qi" as "energy" - a very arbitrary New Age notion that doesn't fit into the traditional context the idea derives from, and hence stays just that: arbitrary and out of context. These are just some of the problematics associated with modern Daoism, and I much prefer not wasting my potential through a lack of knowledge, seduced by a love for tingly sensations and tall tales. As I don't read Classical Chinese, I'm relying on English works and translations. I'm aware of Komjathy's PDF of "Daoist Texts in Translation" but I'm at a loss how to approach that huge corpus of works, though I figure a study of the Yijing, Cantong Qi, Neiye and Huangdi Neijing Suwen is a good place to begin. Since Internal Cultivation is intertwined with areas as diverse as philosophy, cosmology, religion, astrology, alchemy, ritual, medicine and remnants of Wu 'shamanism', I more than welcome suggestions and discussions pertaining to these topics, provided the suggestions are true to tradition and the discussions kept civil. In summary, I'm looking to gain an understanding of foundational ideas within the realm of Internal Cultivation through traditional sources.
  6. wu wei

    I believe it's vital to keep in mind that Daoism, being an emanative cosmology - like Neoplatonism and Indian Tantra - is formulating a very interesting idea that needs to be considered within the proper context. Wu Wei, as I interpret it, is about letting ones Earthly nature mediate the forces of Heaven and let them do the acting. A similar idea can be found in Kasmir Shaivism and it's cosmological model of 36 Tattvas. One of these is known as Ahamkara, the belittled scapegoat of New Agers known as the big bad "ego". It's a much misunderstood concept. The word roughly means "I do". As very dumbed down summary, for a Tantrik the goal is to change that to "Shiva does". I believe the case is much the same for a Daoist Sage who is in union with the Dao.
  7. Rituals and "ex opere operato"

    The overwhelming ephasis on personal power is a distinct product of 19th century magnetism. This sentiment is best expressed by Jules Dupotet Sennevoy, a highly influental but underappreciated figure of the occult revival. I have selected the following quotes from an abbreviated translation of his work going by the name "Magnetism and Magic". As we have seen, the soul is considered the efficient cause of all magical operations - later, in the development of animal magnetism, willpower and imagination came to play a pivotal role. A reading through Arthur Schopenhauer's "On the Will in Nature", specifically the chapter entitled "Animal Magnetism and Magic", will shed a great deal of light on the structure of modern esoterica. It can be found here; https://en.m.wikisource.org/wiki/On_the_Will_in_Nature/Animal_Magnetism_and_Magic It is quite unfortunate that Dupotet's statement "indeed, we ought to substitute the word Magism for Magnetism" never became a reality. Instead, there is an underlying tendency, a culturally ingrained meme, which follows the sentiment of the early magnetisers - to interpret traditional magic through the lens of magnetism. Magnetism and traditional magic have quite different operational frameworks. It is important, I believe, to consider the magic of the oldtimers through their operative framework, not through a modern reinterpretation. I wish to emphasize: magnetism is a subset of traditional magic, in particular of Graeco-Arabic Neoplatonism as it was expressed in the Renaissance. This post is long enough as it is, and I do not have a sufficent education in Platonism to continue further satisfactory, so I digress. An excellent example of "ex opere operato" would be the occult virtues of minerals, plants and animals; Agrippa relied strongly on the "Marvels of the World" by the 16th century Pseudo-Albertus, who himself drew on the 4th century Hermetic treatise "Kyranides". The application of this philosophical doctrine is perhaps best known through contemporary Hoodoo rootwork. Another example of "ex opere operato" would be De Imaginibus by Ibn Qurra, which is an astrological treatise dealing with the creation of talismans, some of them specifically suited for ones natal chart. Instead of employing the inherent powers of nature as in rootwork, one employs the power of the stars through astrological technique, which has nothing to do with "magical training" in the conventional sense. Another important consideration we must take into account is the Pythagorean Quadrivium, being the four sciences of arithmetic, geometry, astronomy and music. It doesn't take much imagination and willpower to see how these disciplines extends smoothly into the sphere of traditional ritual magic. With that said, the operator is never seperate from the operation - on the contrary, the two melt together. I will finish my ramblings with this: while the operator has a soul with it's own inherent powers that can be utilized, the operation too is constituted of elements with their own inherent powers. On an interesting sidenote, in consideration of the Catholic mass, I believe it might be fruitful to consider the meaning of the Biblical Greek word power; dunamis. https://gotquestions.org/dunamis-meaning.html
  8. Potent Systems

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  9. Haiku Chain

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  10. What are you listening to?

    Mastodon are pretty awesome.
  11. simplify

    Fiery