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About Piyadasi

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  1. Anchoring the breath - regarding attention

    I think this is great advice, I've been noticing a smaller version of this in daily training. If it's gone really well and I feel great, sometimes that energy will shoot straight into that sort of stimulation seeking, excitement mindset... and then all that great progress gets lost or diminished... Have to be careful to stay solid, sunk and stable. πŸ™
  2. Anchoring the breath - regarding attention

    Yeah, whole system. I see your point... but it's hard to say, could be individual. I would certainly advise anyone to cover all bases with a complete system though!
  3. Anchoring the breath - regarding attention

    I think they are very helpful πŸ™ @Creation @-_sometimes Just from experience, if you follow what Damo teaches, the fluid-like experience will come. Just needs time and skill. I definitely don't have it close to the level of freeform though (need something to work towards anyways!)
  4. Zhan Zhuang - Yin or Yang?

    I don't know what is exactly mentioned in the book, but in terms of Wuji - and the 4 poles that emerge from it, Zhan Zhuang is talked about as Yang within Yin (Xiao Yin), seeking Movement within Stillness, Yin on the outside Yang on the inside. (more here: timestamped pretty much where he talks about ZZ type work.)
  5. If it is highly traumatic is it because some foundation is missing or is it a matter of something else? Am I to understand correctly that full reintegration with the source would be the level of Zhenren? If yes, is immortality/buddhahood beyond (or perhaps different to) re-integration with the source?
  6. This is interesting to me, since there is a similar idea in Buddhism, but it is also different. There are a couple of versions actually that I could compare to your description. It's all scriptural/intellectual on my part, probably just the exoteric level of understanding too, not any lineage teaching passed on in person, or from experience, but I thought I'd bring them up anyway. The first one that comes to mind is from Buddhist cosmology found chiefly in the Pali suttas, but I believe it's also mostly shared in the Mahayana traditions. There are some variations on it, but the basic idea is that at the 'cosmos' for lack of a better word, there are various 'destructions' that take place, but at the same time, beings move up in the various realms, until ultimately they arrive at the BαΉ›hatphala realms, which are linked with the fourth Jhana. This realm and up are never 'destroyed'. This sounds a lot to me like what you're talking about, as the idea is that beings will always turn toward spiritual practice and move from the realms of Desire towards the most refined realms of Form and Formlessness, sooner or later. Relevant suttas for these ideas in the Pali canon: Saleyyaka, Agganna, Maha-sihanada, Jhana, Cakkavatti and probably others... But the difference I see is that the most refined realms of Form and Formlessness are not considered as the end goal or maximum potential of spiritual practice. After the process of creation restarts 'beings' again move away from there to begin a new cycle of creation and so on. So does this even qualify as spiritual practice? Is the 'goal' of spiritual practice re-convergence with the Source or is there something more? Many possible questions come to mind along these lines... Probably a very intellectual approach, this is not something frequently on my mind these days if at all, since it's not where I am anyway, but I'm curious what you think or what your tradition's/teacher's perspective is, if you'd be willing to share. The second similar question is that of the attainment of the Arahant. In the Mahayana traditions, as far as I know, it is usually said that the Arahant enters Nirodha on death, which is outside of the realms of Desire, Form and Formlessness. They spend X amount of time here (what does this even mean lol ) - and then they are roused by Buddhas to enter creation again and complete the path to full Buddhahood. I guess the similarity I see is return to some kind of totally transcendent state, then re-entry for further practice... for something beyond that? This one might be the least similar idea. The third one I vaguely remember reading from the BΓΆn/Vajrayana tradition, can't remember which one exactly, or what this is from, but someone was explaining that even Buddhas are 'recycled' at the end of the cosmos and then re-enter for the creation the new world cycle. This one is directly at odds with Theravada accounts. I might be wrong but the Tibetan traditions are often a bit loose with the term 'buddha', so as to apply it to beings whose attainments is clearly not equal to the idea of a Perfect Buddha, so it means something more like spiritually very advanced being. People more familiar with these traditions feel free to chime in. Might be a bit off topic, but something that peaked my curiosity anytime this was brought up in the past. At the very least it's interesting to note all the different interpretations and accounts from traditions, questions that maybe even 'God' doesn't know the answer to...
  7. Damo Mitchell Free MCO Course

    That was my point, yes. I don't claim to know what these states are, how similar or how different, but the wording is actually pretty goddamn similar.
  8. Damo Mitchell Free MCO Course

    What is the difference between the word 'deathless' (Pali: amata, Sanskrit: amrta) and the word 'immortal'? Maybe immortality means something a little different than what the folk/outer door understanding is. Not that I know any of that from experience, just something to consider... Edit: an alternative title for the Buddha in Pali is Amata Santam, which roughly means Deathless Continuity/Offspring... (Immortal Being?)
  9. Damo Mitchell Free MCO Course

    I agree and I actually kinda get it. I came to Damo/his school from a place where genuine spiritual person = forest renunciate. All that stuff gave me a pause. I think it was the combination of burning curiosity and the recommendation of certain people πŸ˜‰, plus some experience from trying out his practice that helped me through this initial hesitance/misgivings. Actually one of the things I'm most grateful for from Damo is that he showed me that you can be at "forest renunciate" level of dedication to the path while being a worldly person. That it didn't have to be a settling for something lesser. That helped me orient my life in so many ways. I think if you're genuinely curious, literally just train with him. It's never been easier with the Academy. People had to work way harder in the olden days, just to get some basic training. It's worth reading about the early day struggles of the old masters.
  10. Damo Mitchell Free MCO Course

    πŸ€¦β€β™‚οΈπŸ€¦β€β™‚οΈπŸ€¦β€β™‚οΈπŸ€¦β€β™‚οΈπŸ€¦β€β™‚οΈπŸ€¦β€β™‚οΈ Bruh. You think he got the car, just to take a photo? He's traveling around the US, staying in different places. How do you suppose he should move about? He's doing a Daoist practice called 'Cloud wandering', he literally did a whole podcast about it. Some people are really showing why Damo or people like him don't come within a mile of these forums...
  11. @freeform Thank you for the answer πŸ™ It's not anything relevant to me at this stage certainly, I've settled into a comfortable uncertainty/open-mindedness on such things. Though it is still fascinating and something I hope to see clearly one day...
  12. πŸ™‚πŸ™ - And I don't have any understanding of it other than scripture... I wonder whether you'd want to go a little bit more into this: Is it possible to directly perceive such things? Are the differences of opinion based more on different traditional accounts? You don't have to say necessarily, but does your teacher have an opinion on this, or more generally is this a topic of at least some interest to high level cultivators, what the level of attainment of some of the greatest spiritual figures in history are(even those outside of their respective tradition).
  13. As far as the texts I know, chiefly the Pali Canon, one of the most central themes is that the Buddha will definitely not come back. In fact one of the core ideas is that, as you say, there are many high levels of achievement where you gain relative freedom from Samsara, even for extremely long times but eventually you'll have to come back - but the historical Buddha is someone who found a total release from even that(and he teaches that total release). There is some debate, especially in later texts, whether his disciples, who are usually called Arahants as opposed to Buddhas, and are also depicted as gaining total release on attaining that level - whether they have to come back in the future and become Buddhas. This is just from my past readings of these texts, could be wrong.
  14. Books about nei'gong diets

    @freeform Perhaps a somewhat random question, but seeing as how Blood nourishing is really important to Neigong, the question came to my mind: Is actual blood a 'super-food' for blood? And if so how to consume it πŸ™
  15. Wuji Posture

    What an odd, almost unsettling idea, that a master like this could experience 'you' more deeply than you yourself do (ie. your full karma, unconscious, etc. what we normally don't even know ourselves)... 🀯