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  1. How to Kill Candida in Prostate?!?!

    I am still not sure what your actual symptoms related to the prostate are. Can you be more specific? Do you have a weak urine stream, do you have after-dribble, do you have pain when urinating or ejaculating? What sort of symptoms? I am a licensed medical doctor so I am speaking directly from experience these questions are part and parcel in evaluating prostate issues. In fact we use something called IPSS to evaluate prostate issues as a questionnaire. Attached here below for your information. Also, a good thing to test is your PSA and to get a thorough medical examination including a digital rectal examination. I hope this helps. DISCLAIMER: INFORMATION IN THIS POST IS PROVIDED FOR INFORMATIONAL PURPOSES ONLY AND IS NOT INTENDED AS A SUBSTITUTE FOR THE ADVICE PROVIDED BY YOUR PHYSICIAN OR OTHER HEALTHCARE PROFESSIONAL. YOU SHOULD NOT USE THE INFORMATION IN THIS POST FOR DIAGNOSING OR TREATING A HEALTH PROBLEM OR DISEASE, OR PRESCRIBING ANY MEDICATION OR OTHER TREATMENT.
  2. How to Kill Candida in Prostate?!?!

    If your TSH >1.3 in a morning test most likely your thyroid functioning is unoptimised. You can add free T3 and free T4 to the test as well. If you want to be really sure, get anti-thyroidperoxidase enzymes as well. The thing about candida is that it grows in low body temperature. Try to measure your body temperature using an ear thermometer (a high quality one). If it's consistently around 36.3-36.6 then no doubt you will have issues with digestion and metabolism, including things like candida overgrowth. If it's 36.6-37.0 generally then your thyroid is most likely doing well.
  3. Damo Mitchell? tell me what you think

    "At the current time, Damo continues his practice of Nei Gong within three distinct lines of training. For the time-being Damo wishes to keep these lines and the teachers involved to himself. One teacher wishes to remain anonymous – this is quite normal for Daoist teachers, especially those who do not wish to teach publicly any more! Newer students progress through the public system of Nei Gong based in the Quan Zhen traditions whilst seniors study from within deeper and more challenging lines of this internal process. Damo is classically initiated into the Longmen (Dragon Gate) lineage of Daoism as well another Quanzhen branch of the tradition. He is also initiated into a line of esoteric Chan Buddhist practice and this line also influences his teachings." (from:
  4. Damo Mitchell? tell me what you think

    Neigong prepares for alchemy. It is stage 2 in the below. It is not alchemy. From Damo's publically available instagram:
  5. How to Kill Candida in Prostate?!?!

    @daojones Most likely your issue is not candida but in fact a poorly functioning thyroid. This is very commonly seen in clinical practice within functional medicine. What are your symptoms that make you think you have candida?
  6. Qi Gong system for chronic fatigue?

    I assume you mean the Microcosmic Orbit course he published freely? Activating the lower dantien and building it is included in the internal arts academy in the weekly neigong classes where you gradually learn how to build the field and the mechanics behind it. Safety is encouraged at all times.
  7. Karma of prostitution

    Martinus is pretty cool. Has a bench in Dyrehaven named by him. Incredible energy at that place. Ever been? Are you danish yourself? If so, rart at møde dig!
  8. Differences on Dan Tien location(Damo Mitchell)

    I haven't found any discrepancies in what Damo has taught, it's pretty clear based on the above for me? But maybe because I've already activated my LDT? Can you explain a bit more about what your confusion is? I'm not sure I quite understand.
  9. Differences on Dan Tien location(Damo Mitchell)

    From the book: Almost every system of internal work from within the Daoist tradition will, at some point, discuss the importance of the lower Dan Tian. It is generally the start point for all other energy practices and considered to be the first aspect of the energy body that a person should learn to work with. This sounds easy enough in theory – placing the awareness on the lower Dan Tian – but it is generally more challenging than that. A great number of practitioners fall down in the earliest stages of their development, either because they don’t know how to locate the lower Dan Tian, or they work with it in the wrong manner. If you miss the lower Dan Tian with either your body mass or, later, the mind, then this will obviously slow down the practice, and if you focus on it incorrectly, it can lead to the development of internal stagnation. The exact location of the lower Dan Tian will vary a slight amount from person to person. This is partly due to body shape and also due to people’s energetic nature. Within textbooks it is usually said to be a few centimetres below the navel, when in fact it is a little more complex than this. In order to locate the lower Dan Tian, we need to follow a few steps. We first use two key acupuncture points as references to locate the lower Dan Tian. These points are Qi Hai () (Ren 6) and Hui Yin () (CV 1). Qi Hai sits in the front midline of the body, two fingers’ width below the lower border of the umbilicus. Hui Yin sits on the base of the body between the opening of the anus and the edge of the genitalia. Figure 4.20 shows how these two points can be used as a cross-reference for locating the lower Dan Tian’s location. Alongside the diagram is the Chinese character for Tian, as in Dan Tian. Looking at the character, we can see a nod to cross-referencing these two points in order to locate the lower Dan Tian. The point at which these two lines cross each other gives the rough location for the centre point of the lower Dan Tian. From here, we then need to move our awareness around a little until we find the exact location. When attempting to understand how far back in the body the lower Dan Tian is located, remember that it sits directly upon the line of the vertical branch of the Thrusting channel. This channel travels like an upright bar through the core of the body. This is why the lower Dan Tian sits directly above the Hui Yin (CV 1) acupuncture point. The majority of Qi Gong practitioners I have met actually place their mind too far forward within the body and so miss the Dan Tian by quite some distance. The awareness is a curious thing, as it likes to have certain locations to ‘grab onto’. If you ever try to put your awareness into a single point within a large space, you will see what I mean. Those of you with enough internal sensitivity to know where your awareness actually is will find that it quickly seeks to attach itself to a physical point of reference within that space if there is one. If you want an easy experiment, just extend your index finger and then try to focus on the air an inch or two from its tip. What you will find is that, in the majority of cases, your awareness is very keen to shift across onto the tip of the finger, and only a focused level of concentration will keep it where it is. If your mind wanders for just a second, your awareness will be on the fingertip. Locating the lower Dan Tian can be similar, as within the space of the lower abdomen you basically have two points which the mind will be able to attach itself to. The first is the true lower Dan Tian and the second is the false Dan Tian. These two points are shown in Figure 4.21. The false Dan Tian corresponds with the Qi Hai (Ren 6) meridian point.
  10. Damo Mitchell? tell me what you think

    That's all fine and dandy. But how do you trust a teacher who says they've entered all four dhyanas and eight samadhis (or just the four dhyanas) if they do not have the very fruits of the contemplative life as described by the Buddha? ( You think they're metaphors or something? Insight Knowledge, The Mind-made Body, Supranormal Powers, Clairaudience, Mind Reading, Recollection of Past Lives, The Passing Away & Re-appearance of Beings and The Ending of Mental Fermentations It's not really about ascetic extremes. It's just a question about what can be realisticallly be attained. Would you rather move goalposts, or would you rather know the truth? Or do you think everything is just relative? I mean if I know what something requires, I'll at least be able to work toward it with the proper methods and not fool myself thinking I'm some great samadhi-jhana master and that I should now teach people and get paid to do so! Even if it'll take a thousand lifetimes, it's better than fooling oneself IMHO.
  11. Damo Mitchell? tell me what you think

    I haven't trained with Damo in person yet unfortunately due to the COVID situation which delayed everything, but I've trained with a highly attained teacher within the same underlying lineage in person (who has trained lots with Damo) which has been quite incredible. There's no substitute to face-to-face interaction. That said, the online program is really great - I can't believe how much Damo is sharing openly to be honest. Have you read his latest book - the Comprehensive Guide yet? It's truly excellent. It's really tough work though... Like, to get anywhere in these arts you have to dedicate at least a couple of hours a day up towards 4 hours of practice every day for proper progress (building the foundation which takes between 3-7 years of consistnet practice depending on effort and prior development). Hope this helps? If not, just let me know and I'll say happily elaborate more.
  12. Damo Mitchell? tell me what you think

    The book I quoted had a source. Maybe look at that? I guess Padmasambhava's words weren't good enough either? Sad that's the only thing you got out of it, but to each their own. I personally just get a distinctly bad taste in my mouth when people downplay Dharma and give some sort of watered-down version of it that makes you think that enlightenment, shamatha, samadhi, jhana and awakening is something you do on a weekend retreat or it can be easily achieved. I can't even mention how many people on reddit and various buddhist forums think they've attained all four jhanas and eight samadhis. Boy do we have lots of enlightened peeps around.
  13. Damo Mitchell? tell me what you think

    The interesting thing is that you're kind of reading into this what you want. If you read someone like Alan B. Wallace's Fathoming the Mind - Inquiry and Insight into Dudjom's Lingpa's Vajra Essence or Attention Revolution, you'll find the following mentioned: “In order to derive the full benefits of vipaśyanā, the essential preparation is the practice of śamatha, with the goal of rendering the body and mind serviceable: relaxed, stable, and clear. On this basis, one is well prepared to venture into the profound discoveries and insights of vipaśyanā, which, unlike śamatha, invariably entails an element of inquiry.” “Here is a brief synopsis of the stages of this practice as given in the Sharp Vajra of Conscious Awareness Tantra. Entry into taking the impure mind as the path is defined by the experience of distinguishing between the stillness of awareness and the movements of the mind. Ordinarily when a thought arises, we have the sense of thinking it, and our attention is diverted to the referent of the thought. Similarly, when a desire arises, there is a cognitive fusion of awareness and the desire, so awareness is drawn to the object of desire. In such cases, our very sense of identity merges with these mental processes, with our attention riveted on the object of the thought, desire, or emotion. In this practice, we do our best to sustain the stillness of our awareness, and from this perspective of stillness and clarity we illuminate ” “Continuing in the practice, four types of mindfulness are experienced in sequence. First is single-pointed mindfulness, which occurs when you simultaneously experience the stillness of awareness and the movement of the mind. This is like watching images coming and going in a movie and hearing the soundtrack, while never reifying these appearances — that is, taking them to be inherently real things — or getting caught up in the drama.” “As you grow more accustomed to letting your awareness rest in its own place — accompanied by a deepening sense of loose release and nongrasping, together with the clarity of awareness illuminating the space of the mind — you enter into an effortless flow of the simultaneous awareness of stillness and motion: this second stage is manifest mindfulness. Eruptions of memories, desires, and mental afflictions surge up periodically rather than continuously, and over time, your mind gradually settles in its natural state, like a blizzard in a snow globe that gradually dissipates and settles into transparency.” “In the third stage of mindfulness, awareness of the body and the five senses withdraws into single-pointed awareness of the space of the mind, and you become oblivious to your body and environment. Prior to this stage, thoughts and other mental appearances become fewer and subtler, until finally they all dissolve and your ordinary mind and all its concomitant mental processes go dormant: this corresponds to the absence of mindfulness. Bear in mind that the terms translated as “mindfulness” in Pāli (sati), Sanskrit (smṛti), and Tibetan (dran pa) primarily connote recollection, or bearing in mind. Now you’re not recalling or holding anything in mind; your coarse mind has gone dormant, as if you’d fallen into deep, dreamless sleep. But at the same time, your awareness is luminously clear. The coarse mental factor of mindfulness that allowed you to reach this state has also gone dormant; hence it is called the absence of mindfulness. ” “When you are in this transitional state, you are aware only of the sheer vacuity of the space of the mind: this is the substrate (Skt. ālaya). The consciousness of this vacuity is the substrate consciousness (Skt. ālayavijñāna). Here is a twenty-first-century analogy: When your computer downloads and installs a software upgrade, it becomes nonoperational for a short time before the new software is activated. Similarly, when your coarse mind dissolves into the substrate consciousness, the coarse mindfulness that brought you to this point has gone dormant, as if you had fainted — but you’re wide awake. This is a brief, transitional phase, and it’s important not to get stuck here, for if you do so for a prolonged period, your intelligence may atrophy like an unused muscle. This is like being lucid in a state of dreamless sleep, with your awareness absorbed in the sheer vacuity of the empty space of your mind. That space is full of potential, but for the time being, that potential remains dormant.” “Finally, there arises the fourth type of mindfulness: self-illuminating mindfulness. This occurs when you invert your awareness upon itself and the substrate consciousness illuminates and knows itself. In the Pāli canon, the Buddha characterized this mind as brightly shining (Pāli pabhassara) and naturally pure (Pāli pakati-parisuddha). This subtle dimension of mental consciousness is experientially realized with the achievement of śamatha, corresponding to the threshold of the first dhyāna, or meditative stabilization. Resting in this state of consciousness you experience three distinctive qualities of awareness: it is blissful, luminous, and nonconceptual. Most important, this awareness is called serviceable; both your body and mind are infused with an unprecedented degree of pliancy, so they are fit for use as you wish.” “The Buddha explains the profound shift that takes place upon achieving this first dhyāna: Being thus detached from hedonic craving, detached from unwholesome states, one enters and remains in the first dhyāna, which is imbued with coarse investigation and subtle analysis, born of detachment, filled with delight and joy. And with this delight and joy born of detachment, one so suffuses, drenches, fills, and irradiates one’s body that there is no spot in one’s entire body that is untouched by this delight and joy born of detachment. A similar point is made in the Mahāyāna discourse known as the Saṃdhinirmocanasūtra: Lord, when a Bodhisattva directs his attention inwards, with the mind focused upon the mind, as long as physical pliancy and mental pliancy are not achieved, what is that mental activity called? Maitreya, this is not śamatha. It is said to be associated with an aspiration that is a facsimile of śamatha.” “Even when you emerge from meditation, this body-mind upgrade is yours to employ in your dealings with the world. It’s a radical psychophysiological shift; although not irreversible, it can likely be sustained for the rest of your life. The five obscurations of hedonic craving, malice, laxity and dullness, excitation and anxiety, and afflictive uncertainty are largely dormant. There is an unprecedented pliancy and suppleness of both body and mind during formal meditation sessions and between them. Such refinement of the body’s energy system can be cultivated to some degree with controlled breathing and physical exercises such as prāṇāyāma, chi gung, and tai chi. The Buddha knew well the many ascetic disciplines of body and breath practiced in his time, but they are not taught in the Pāli canon; instead, he strongly emphasized the simple practice of mindfulness of breathing. This is a profound practice for settling the subtle body, the energetic body, in its natural state, and it is closely related to settling the mind in its natural state." For a good idea of exactly what it takes to reach such refined states using the Buddhist methodology, the Attention Revolution is a great read. From his book on Stage 9 (before authentic shamatha): “With only the slightest exertion of effort, you proceed from the eighth attentional stage to the ninth, known as attentional balance. You are now able to maintain flawless samadhi, effortlessly and continuously for at least four hours. Due to the power of deep familiarization with this training, you can slip into meditative equipoise, free of even the subtlest traces of laxity and excitation, with no effort at all. This is not to say that your attention is irreversibly balanced. If for some reason you discontinue the practice, you will find that laxity and excitation erode your attentional equipoise. They have not been irreversibly eliminated. But if you maintain a contemplative lifestyle and keep your attention honed through regular practice, this wonderful degree of sanity can be yours for life. To reach this point will almost certainly require many months, or even a few years, of continuous, full-time practice. You’ll never succeed if you work at this even very intensively for only brief intervals, taking many breaks in between. Likewise, the higher stages of shamatha practice will not be achieved by engaging in many brief retreats of weeks or a few months at a time. It requires long, continuous practice without interruption. There are no shortcuts. Contemplatives who have achieved this ninth stage of attentional balance describe the quality of this experience simply as “perfection.” The mind has come to a yet deeper state of stillness and serenity, likened now to Mount Meru, the king of mountains. It would be understandable to conclude that you have now fully achieved shamatha. You are almost there.” “Flawless shamatha is like an oil-lamp that is unmoved by the air. Wherever the awareness is placed, it is unwaveringly present; awareness is vividly clear, without being sullied by laxity, lethargy, or dimness; wherever the awareness is directed, it is steady and sharply pointed; and unmoved by adventitious thoughts, it is straight. Thus, a flawless meditative state arises in your mindstream; and until this happens, it is important that you settle the mind in its natural state. Without genuine shamatha arising in your mindstream, even if awareness is pointed out, it becomes nothing more than an object of intellectual understanding. So you are left simply giving lip-service to the view, and there is the danger that you may succumb to dogmatism. Thus, the root of all meditative states depends upon this, so do not be introduced to pristine awareness too soon, but practice until you have a fine experience of stability. ~ Padmasambhava” Excerpt From: B. Alan Wallace. “The Attention Revolution”. Apple Books.