Old Student

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  1. App Developer looking foor Daoist Creatives

    DDJ chapter 28, for instance, ends, "...復歸於樸.“(..."reverts to the uncarved block.") It's a Laozi greatest hit.
  2. App Developer looking foor Daoist Creatives

    Somebody who sticks to laozhuang, and somebody who prefers to study later Daoism through neo-Confucianism. It doesn't involve lineages, Daojia (道家) is philosophical study, like, for instance, my Laozi course at the university, it is study of the various Daoist texts, debates over authenticity, study if the meanings of particular texts, including the DDJ, Zhuangzi, Liezi, etc., the way that, in the West, one might study Christianity in a divinity school. The term literally means those who are philosophical Daoists, the term Jia here being used for schools of thought. Daojiao (道教) literally means Daoist religion, the way Jidujiao ( 基督教 ) means the Christian religion. At least before Communism, and to much the same extent today, a person might go to a Buddhist priest for counsel, might celebrate Teacher's Day at the Confucian temple, and go to the Daoist temple for a funeral, or for geomancy, or a reading when their kid is born. Actual religion, with temples and lineages and stuff. In most of China and the diaspora, the various internal martial arts might very well be practiced just for health or mental well being, and picked up in the park in the morning, or at an institute of physical culture (mainland). Same with qigong for the average Joe. The more arcane stuff like neigong, neidan, waidan, is all traditionally the province of Daojiao, or of recluses and sages. That's not to say they don't honor their teachers in the park, or like them to have good credentials, they do, but they don't become full time adherents past 9am in the morning except when they grow more serious about it. In India, lots of people have gurus, not that many are, or consider themselves to be, full time yogis, it's kind of the same. You mentioned that you deal mostly with channels and qi than Laozi, that puts you either in Chinese medicine/fitness or in Daojiao which is why you don't spend much time with the DDJ. Is that clearer?
  3. App Developer looking foor Daoist Creatives

    I would ask you to do one thing, and that is include the Chinese text along with whatever translation(s) you are providing. The DDJ is very terse, and almost always there is more than one way to interpret a verse. Each translator chooses one per verse, so you need to look at several translators to understand. The DDJ is the most translated book in the world for that reason. There are tons of commentaries, especially in Chinese, and kind of more all the time since there are sites like Baidu that have discussions going about it. There are also quite a few versions that vary in age and completeness, because Qinshihuangdi burned the books, and people hid it and even in the past few decades, new copies have been unearthed. In China, when one studies this text in a class, that will be the title of the class, and the students are expected to memorize the text and be able to quote it from memory. That makes for an ability to think about verses at any time and any place and draw meaning from life's situations. There is also a fairly sharp distinction between Daojia and Daojiao -- Daoist philosophy and Daoist religion. DDJ is usually, but not always, considered Daojia. Daojiao is what priests do.
  4. App Developer looking foor Daoist Creatives

    Welcome lloydxie, When you get a screen shot could you put it up? I'm really hoping it will have the look & feel of an uncarved block.
  5. I had meant parallel language construction, not happening in parallel. Sorry for the bad sentence construction.
  6. The three changes all seem to parallel each other, and it would be hard to construct e.g. "身不動,精自固“ this way, as something already there that just manifested itself, no?
  7. From the Encyclopedia of Taoism (Robinet, translated by Predagio): For reference. The phrase does not show up in the diagram in question.
  8. Thank you!
  9. Here is a diagram from page 30 of the Zhonghe ji (中和集). http://repository.lib.cuhk.edu.hk/en/item/cuhk-44970#page/31/mode/2up (I couldn't get the image jpeg to load, it is a jpeg on the page but TDB's loader doesn't like the URL). The diagram has two parts, the right hand part is called, "verbal formula" (口訣) the left hand part is called "metaphor" (譬喻). On the right are three steps, at the bottom is the trigram kan (坎). On either side, it says, "When the body doesn't move, the jing coalesces/strengthens." (身不動,精自固). Then at the top, is the trigram li (離). On either side, it says "When the heart/mind doesn't move, the qi coalesces/strengthens." (心不動,氣自固). There are 2 lines coming from the center lines on each trigram to right under the other, the one going from kan to li has a wu (戊) the 5th tiangan (celestial stem), the one going from li to kan has a si (巳) the 6th dizhi (earthly branch). On either side of the center it says daogui (刀圭) which means a tiny pinch (of medicine). Then the central trigram is qian (乾). On either side, it says "When the intent doesn't move, the shen spiritifies." (意不動,神自靈) or maybe, in keeping with leaving Daoist concepts transliterated, "the shen ling-ifies". On the left (metaphor) side, there are three corresponding circular diagrams representing the same thing: At top a white circle with black center (li), in the center a white circle (qian), and at the bottom a black circle with white center (kan). On the kan circle, above it, it says, "refine jing transmutes to qi" (錬精化氣) and on either side it says, "Inside the body is jing, inside yin is yang." On the li circle, above it, it says, "refine qi transmutes to shen" (錬氣化神) and on either side it says, "Inside the heart/mind is qi, inside the yang is yin." The center circle says "yuan shen" (元神). Above and below, it says, "refine shen returns to emptiness" (錬神還虛). Each thing that must be refined and transmuted is done so by keeping the thing that holds it still. To transmute jing, this is the transmutation of kan, yang within yin, which is the jing within the body, it changes when the body is kept still. To transmute the qi, this is the transmutation of li, yin within yang, which is qi within the heart/mind, it changes when the heart/mind is kept still. To transmute shen, this is the transmutation of qian, the yuan qi, it returns to emptiness (shen becomes ling) when the intent is kept still. I have two questions: 1) 神自靈. Ling is used as a verb, I think here it means that the spirit of the corporeal person becomes the ethereal spirit (returns to emptiness)? 2) Is it refining (bodily/after heaven) jing becomes original qi refining original qi becomes original shen (original being 元)? Or is it refining bodily jing becomes original qi, refining bodily qi becomes original shen, refining shen becomes ling and returns to emptiness? This is one of my favorite diagrams, I like the holding things still makes them change thing.
  10. Dantian and Bones - How should it be drawn?

    It's intermittent (as in not every time) but I'm getting warmth now, a lot of it. Thank you for your help.
  11. Dantian and Bones - How should it be drawn?

    Not really for this. A more mundane guess is that Damo thought that the three threads from the flame in the Lu were the legs of a tripod cauldron. But it is a picture of a flame, in another chart the same shape is a picture of "fire".
  12. Dantian and Bones - How should it be drawn?

    freeform, you seem to know Damo Mitchell's work fairly well. In White Moon on the Mountain Peak (p.158), and also in the article on Ding and Lu I cited above, he has a symbolic picture of them. It must come from Lu Daochun's Zhonghe ji (Compilation on the Middle Harmony), which is also from whence his term "firing process" comes. But this is the "An Lu", and this is the "Li Ding" in that book, and the trigrams above them are the reverse of Mitchell's. Any insight on why he switches them up?
  13. Dantian and Bones - How should it be drawn?

    Is that tugging in the same place where the mind is when the mind passes through the dantian, or is it perhaps elsewhere? Like elsewhere in the abdomen?
  14. Dantian and Bones - How should it be drawn?

    Since we both are looking to understand this, I just found this on Damo Mitchell's Scholar Sage site, it is informative.
  15. Dantian and Bones - How should it be drawn?

    This is going to be hard. Okay, I have a challenge to focus on Ting and try to let my breath be. Thank you.