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About exorcist_1699

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  1. In fact, nose tip is a place difficult to pinpoint ; you are asked to focus on somewhere, but led to nowhere. Nose tip is just a place transitional . Capable of skilfully making use of emptiness /nowhere at certain stage of our cultivation is one of the significance of the West School.
  2. A lineage worthy of study should be one different from what people nowadays always coming across easily in the parks or on the internet : A gong composed of a series of postures ,likely accompanied with certain ways of breathing, and boasted of what amazing healing effects it has. Although most of them name themselves beautifully ,says XXX-gong ,they are in fact some kind of copies or mediocre revisions originated from those TCM medical qi-gong writings. A Taoist lineage worthy of paying attention to should get some unique ideas that enable us to look deeper at Taoist principles or gives us a different perspective on some ideas ,not to mention its always having outstanding creators, for example, the Wu-Liu School was established by Wu and Liu, a monk-turned Taoist who not only likes quoting tons of Buddhist phrases in his writings, but also due to his background , raises the issue about the importance jing leakage in spiritual cultivation; in fact, jing leakage is not only important in Taoism, but also in Buddhism ; maybe also in all other religions as most of them emphasize asceticism , yet unable to tell you exactly why . Or, in the West School its creator , Li xi-Yue, claims himself as a reincarnation of the creator of the East School,Lu xi-Xing, coming back only to finish his unfinished job. Notice that in Taoism, different from what you see in Tibetan heritage , reincarnation is hardly anything positive. A master should be smart and resolute enough to complete his job of turning into an immortal in one life-time, not in several ones. Besides, the starting point of the West school is also strange, different from most schools: Followers are asked to have their eyes focus on their noses' tips , that means on the boundary of the body where it is neither inside nor outside, neither attached to eyesight nor smell ; and although close to the upper dantian , it has fewer of its defects .
  3. I think people have to be reminded that TCM's concepts about jing, qi, shen are different from those of the Taoist alchemy . For example, when Taoist alchemy talks about the pre-heavenly jing, it refers to some kind of energy, always accompanied with sex pressure, arisen from a Mindless state , that can cure many diseases and enhance our mind ...etc ( for at pre-heavenly level, jing ,qi and Shen are a unity, inseparable ), while TCM always refers it as something pre-natal , mostly related to whether our parents are healthy or strong enough or not..
  4. Most Taoist alchemist writings don't give people a clear guideline with concrete steps towards attaining Dan, especially those written before the Ching Dynasty . Wu-Liu's are the more the detailed and precise , yet at certain key points, the explanation still appear evasive (deliberately ? ) ..
  5. Lower dantian is the place for refining jing to qi, not the place for nourishing the fetus; note that it is only after qi and shen having their intercourse, does a fetus appear ; if people can't complete the job of refining jing to qi , then maybe they will keep staying at the lower dantian , even for whole life. In fact, most of the people can't understand what the mindless Mind is is because their incapability in solving the issue of jing leakage . Even if they deliberately start from the upper dantian , it doesn't necessarily mean they can finish the job of attaining shen quicker or easier . The key is not about the location, nor the posture of your body, nor how you breathe, but what mind you get . For what mind you get determines what way you breathe, what life you live. As an immortal tells us : " Those whose minds succumbed to life scenarios are called ordinary people , those who have life scenarios killed by their Mind are called Immortals " "境殺心則凡, 心殺境則仙" (郝太古) Apart from the lower , middle and upper dantian , there is a place where the fetus being nourished , plus another place where the grown up baby coming out of the head , all are referred to as different areas at different stages , so people shouldn't mix up them.
  6. Building up the lower dantian well means you can refine jing into qi cleanly , which also implies your having successfully stopped leaking most jing or any jing , then of course you will be entering the stage of refining qi into shen . At that stage, you can easily eliminate the ups and downs of your minds ...concretely speaking , when your qi rises to the top , the energetic form of qi will turn into some spiritual form of Oneness, of course, you have to grasp that moment to consolidate it, extend it .... At the stage of refining jing into qi, the feelings of jing and qi symptoms are significant ; at the stage of refining qi into shen , it is the ' feeling' of shen , a mighty mindless Mind , that will be dominant : for example , hardly can you get angry so easily because of others' criticisms , unsettled by adversity and uncertainties in life or perplexed by any difficult intellectual problems .
  7. The principle is : Wherever the yang qi arises , wherever you should focus your mind on . So, if you are a man, you start by paying attention to your lower dantian ; if you are a woman, you focus your mind to the middle dantian ( place in between your breasts) . However, hardly does paying attention to the upper dantian help you initializing the yang qi , nor does it help you 'consolidating' your mind ( conversely it is what the lower dantian does) ; and, no consolidation of the mind means no possibility of any 3rd-eye . So starting from the upper dantian , a way introduced by the book " Secret of the Golden flower" , is really something strange . Maybe one of reasons is the popularity of the book ... that means, once there was a Westerner who accidentally found a strange Taoist book at a marketplace of China, translated it , long before anyone had got a grasp of the basic theory of Taoism , and unfortunately the book then becomes so famous , making them distracted .
  8. This is similar to Taoist saying : " Using yang in the trigram Kan to grasp and settle the yin in the trigram Li ( on top) " (" 以坎中一陽, 點化離中一陰" ) .  But likely Taoist interpretation of the human status is deeper. However , claiming that " Enlightenment is our normal, natural state of mind. " is absolutely wrong , a typical Buddhist ,or Zen's overstatement ,coming from Buddhist saying: " Everyone has a Buddha Mind hidden " ... . Not only because our post-heavenly mind ,our daily consciousness , is something the yin of the trigram Li, but also because it is hijacked by a karma-borne incoming spirit , so without the help of yang from the Kan , hardly can most people " awake " and understand what a mindless Mind is , no matter how hard they try .
  9. Practitioners of Tao have to know the basic principles of TCM , which says that the outlet of kidney is ears ( and , the outlet of liver is the eyes) , so listening too much or too long time of music does lead to depletion of jing (similarly watching too much TV or reading too many books leads to the depletion of eyesight ) ,which inevitably affects the progress of our practice . Conversely , rubbing some part of the ears, or its proximity, helps you replenish the lost jing.
  10. Through intercourse , certain amount of yang jing (pre-heavenly qi ) was absorbed into a woman's body ,and with her breathing and nourishment , a fetus grew into a baby and after 10 months, the baby was born; notice that a spirit /soul only comes into the baby at the moment when it comes into the world , and it is said that its soft forehead is the gateway for this incoming alien . After our birth, the originally united , pre-heavenly qi starts to split into jing, qi and shen : While jing and qi settle down to the lower part of our body , shen rises to the top; the gradual distraction of shen and its further attachment to senses as we grow up gives rise to the thing we call consciousness , a pseudo-self , which is in fact a mixture of the incoming , karma-borne spirit and a distracted ,lost mind who hardly knows of anything about itself . As a famous Taoist saying tells us : " 海枯可見底, 人死不知心" ("While you can see the bottom of the sea when it dries up, never can a man knows his Mind even at the point of his death")
  11. Says it beautifully is not enough . Heartless / Mindless is the key to break the physical (bodily ) and spiritual boundary that encircle and separate us from the outside world , but practically how ? To Taoism , doing mindless meditation has to go deep enough to initialize embryonic breathing, otherwise it is 'useless' for we can't break the wall that blocks the exchange between the internal body qi and the qi outside. Unable to do so talking about living an endless life is groundless for the qi we accumulate inside is always limited . But regarding how to get deep mindlessness , Buddhism and Taoism provide different solutions . To Taoism , it is something not that difficult ,maybe Taoist reply is more fuller because it emphasizes accumulating enough jing and qi to help . To Buddhism , Grinding-a -brick-so-as-to-make-a-mirror type of meditation is shallow and a waste of lifetime , at least we need to go deep enough to attain a stop of breathing ( after it , hopefully , is the rise of embryonic breathing..). The Buddhist solution is difficult but unique, always gives me unexpected ecstasy, but it seems not appropriate for me , a Taoist , to explicate it here .
  12. Hi, You got it . Instead of paying attention to certain part of body/ dantian , the quote says forgetting it ; instead of asking people to lead the qi mobilized , it further asks people to forget it ; so, at different stages of Taoist cultivation , people do need to have different mindset .
  13. I like the following quote: "忘形以養氣, 忘氣以養神, 忘神以養虛 " ( " Forget the body/form so as to nourish qi, forget qi so as to nourish Shen, forget Shen so as to nourish Emptiness" ) Looks zen-like , not Taoist , yet because it mentions body and qi , this quote is undoubtedly Taoist .
  14. As many people follow the most common method of focusing their mind on the abdomen to mobilize and accumulate qi , another important reason why MCC seems so necessary is that the more jing and qi they accumulate , the more a pressure they bear to release them; so not doing the MCC means they will definite lose it in whatsoever status : Either in awaken status under some excuse or in their dreams . And, unable to accumulate certain amount of qi , there is no way of talking about opening the "Magic Doorway" . On the other hand ,doing the MCC makes the accumulated jing and qi , now likely in some kind of hot, ball-shaped stuff, no longer staying at that place so vulnerable . Why the Buddhists don't talk about this so clearly crucial issue in Taoist alchemy ,but laugh at it or even look down on Taoism because of it ? I think likely it is because some of them think that their at-one-stroke-entering-into-deep-mindlessness way ,comparing to Taoist MCC treatment ,can solve the issue more thoroughly(?) Or it is Taoist MCC treatment more practical ? Anyway, although lower abdomen is the area where we can get our qi easier, it doesn't necessary mean it is the only place inevitable to start with . Based on Taoist theory, qi is everywhere,so theoretically speaking you can start from anywhere ,even outside of the physical body ; in that case, the effects & troubles you get will be very different from following the MCC's .
  15. Micro cosmic circulation has become so famous , so dominant only in recent centuries , partly because of the influence of the Wu-Liu School ,partly because of the fact that Du and Ren channels are likely the main paths where qi will flow once we have accumulated enough of it : It goes upwards to our head from the bottom , then downwards to our abdomen..( Note that the said direction is only true to men , not necessary to women); Please pay attention to the famous saying if you prefer to follow the way of MCO : "氣滿督自開" "Once qi is full , the Dun channel will naturally open to you " So it is not open by our deliberate effort , our lead of it. Also notice that there are differences between TCM and Taoist alchemical idea on this issue : From TCM's point of view ,of course, qi is always flowing along our Du and Ren channels , otherwise we can't even sit or stand straight ( old people who get their crooked backs is because of their deficient qi not rising high enough...) , despite the fact it is something we are unconscious of ; on the other hand , in Taoist alchemy : 1) what we are talking about is something we consciously initialize , yet we should avoid ourselves from using or overusing our mind to enhance it . 2)The post-heavenly qi that runs along the channels ,dealed with by the TCM doctors for curing diseases , is only a medium , what Taoists target at is the pre-heavenly one.