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  1. Nei Kung is Bullshit

    your sound level was fine for me. Your use of the background bright light gave a great two-face aspect As far as content... that is yours to share. thanks.
  2. The Chinese Communist Revolution

    It is much more complicated than blood... and you're f*cked... 'Opportunity' is very close.
  3. Students of Jerry Alan Johnson

    I studied in his Medical Qigong Program but under a different teacher. This teacher tended to push Sufism instead of christianity. I just listened and decided what made sense towards the teaching they wanted to promote. Most editorial opinions should be ignored if they do not align to a useful teaching.
  4. HongJun Laozu can be read about here: https://en.wikipedia.org/wiki/Hongjun_Laozu HongJun is used in a idiom as: 先有鸿钧后有天: First there was nature and then there was heaven. To suggest Hongjun existed prior to heaven. SanQing is the Three Pure Ones, here: https://en.wikipedia.org/wiki/Three_Pure_Ones Lu Ya Dao Zun - ? A link to this name would be helpful Nuwa - Sister to Fuxi. known for creating humans and mending the sky. Hundun Zushi - seems to mean, founding master of chaos.
  5. Continuation

    I would of thought 9 days was enough to at least answer some questions when they are asked for. I'm not sure if it was just missed. The last question seems more relevant to understanding how well energy is understood. Daoist like 4am for lung hour exercises and Taiji at 3-6am across all of china. But Mopai has not comment? It seems to me, there will be a best time to perform Level 1 practice. There are so many ancient text that have essentially said this: Zi (i.e. 11 P.M.-l A.M.), Wu (11 A.M.-l P.M.), Mao (5-7 A.M.), Qiu (5-7 P.M.), four timings, are the four doors for the Yin and Yang’s entrance and exit. What say your group?
  6. Some healing modalities want to do just this... to see (or sense or feel) a problem in another person... and long distance viewing as well. While I can see some interesting experimentation with looking through a wall, I have usually done this with more practical applications involving people. Of course, there is room for all of it and such experiments should be done.
  7. FINAL SECTION Eno: Section 18: The Dao of Moderation All human life must rest upon contentment. Through cares its guiding lines are lost. Through anger its source is lost. When there is care or sadness, joy or sorrow, the Dao finds no place. Loves and desires – quiet them! If you encounter disorder, put it right. Draw nothing near, push nothing away; blessings will spontaneously come to stay. The Dao comes spontaneously, you may rely upon it to shape your plans. If you are tranquil you will grasp it; agitated, you will lose it. The magical qi within the heart, now it comes, now departs. It is so small that there can be nothing within it. It is so great that there can be nothing outside it. It is lost through the harm of agitation. If the heart can grip tranquility, the Dao will spontaneously fix itself therein. In he who grasps the Dao it steams through the lines of his face and seeps from his hair. There is no failing within his breast. With the Dao of moderating desires, the things of the world cannot harm him. Linnell: 凡 人 之 生 也 Always : at the birth of people – 必 以 其 歡 They certainly have joy. 憂 則 失 紀 When they are worried, then they lose these tenets. 怒 則 失 端 When they are angry, then they lose the source. 憂 悲 喜 怒 Where there is worry, grief, love, anger, 道 乃 無 處 Then Dao does not dwell. 愛 慾 靜 之 Love and desire : still them. 愚 亂 正 之 Foolishness and confusion : properly align them. 勿 引 勿 推 When you do not pull and do not push, 福 將 自 歸 Good fortune will naturally return to you : 彼 道 自 來 That Dao will naturally arrive, 可 藉 與 謀 Which you can rely on and consult with. 靜 則 得 之 When you are still, then you attain it, 躁 則 失 之 When you are impatient, then you lose it. 靈 氣 在 心 This potent Qi in your heart/mind : 一 來 一 逝 One moment it arrives, one moment it departs. 其 細 無 內 It is so tiny there is nothing inside it, 其 大 無 外 It is so great there is nothing outside it. 所 以 失 之 The reason that you lose it 以 躁 為 害 Is because impatience causes harm. 心 能 執 靜 When the heart/mind can maintain stillness, 道 將 自 定 Dao will naturally settle there. 得 道 之 人 For people who attain Dao : 理 丞 而 屯 泄 Regulation supports it and it will not dissipate easily, 匈 中 無 敗 So that the center in their breast does not fail them. 節 欲 之 道 When following the Dao of restraining desire, 萬 物 不 害 The ten thousand creatures do not cause harm. Roth: -- Section 25 -- 1. The vitality of all people 2. Inevitably comes from their peace of mind. 3. When anxious, you loose this guiding thread; 4. When angry, you lose this basic point. 5. When you are anxious or sad, pleased or angry, 6. The Way has no place to settle. 7. Love and desire: still them! 8. Folly and disturbance: correct them! 9. Do not push it! do not pull it! 10. Good fortune will naturally return to you, 11. And that Way will naturally come to you 12. So you can rely on and take counsel from it. 13. If you are tranquil then you will attain it; 14. If you are agitated then you will lose it. -- Section 26 -- 1. That mysterious vital energy within the mind: 2. One moment it arrives, the next it departs. 3. So fine, there is nothing within it; 4. So vast, there is nothing outside it. 5. We lose it 6. Because of the harm cause by mental agitation. 7. When the mind can hold on to tranquility, 8. The Way will become naturally stabilized. 9. For people who have attained the Way 10. It permeates their pores and saturates their hair. 11. Within their chest, they remain unvanquished. 12. [Follow] this Way of restricting sense-desires 13. And the myriad things will not cause you harm. Shazi Daoren: Not Forcing -- Section 25 -- As for all human life, it thrives within serenity. Worry results in the loss of discipline; resentment results in the loss of equilibrium. When worried or sad, fondly attached or resentful, the Dao then is without abode. Fondness and desire: still them; folly and confusion: correct them. Do not pull, do not push, good fortune will naturally return, the Dao will naturally come. By this means you can rely on it. Tranquility results in attaining it, impatience results in losing it. -- Section 26 -- Dao of Tempering Desire The ephemeral Qi within the Heart: One moment it comes, one moment it departs. So minute, it is without interior; so great, it is without exterior. Where we lose it, is due to our impatience causing harm. When the Heart maintains stillness, Dao will naturally stabilize. For people who attain Dao, it pervades their structure to the tip of their hair. At the center of their chest, nothing is lost. Temper desire with Dao, and the myriad things will not trouble you. Yueya: -- Section 25 -- Considering the vitality of human beings, It inevitably comes from peace of mind. When anxious, you lose the guiding thread. When angry, you lose the fundamental point. If you are anxious, sad, pleased, or angry, There is no place within you for the Dao to reside. Love and desire: still them! Folly and confusion: correct them! Do not push, do not pull! Auspiciousness will naturally return to you, And that Dao will naturally come to you So you can rely on it and be guided by it. If you are tranquil, you will come to realize it. If you are agitated, you will come to lose it. -- Section 26 -- Considering the vitality of human beings, It inevitably comes from peace of mind. When anxious, you lose the guiding thread. When angry, you lose the fundamental point. If you are anxious, sad, pleased, or angry, There is no place within you for the Dao to reside. Love and desire: still them! Folly and confusion: correct them! Do not push, do not pull! Auspiciousness will naturally return to you, And that Dao will naturally come to you So you can rely on it and be guided by it. If you are tranquil, you will come to realize it. If you are agitated, you will come to lose it. Reid: 330 怒則失端。 When angry, they lose their direction. 331 憂悲喜怒, (If people are hindered by) anxiety, grief, euphoria, and anger, 332 道乃無處。 Dao is then without any (empty) place to abide. 333 愛慾靜之, Attachment and lust: quiet them; 334 遇 {43} 亂正之。 Encountering confusion, correct it. 335 勿引勿推, Do not pull, do not push. 336 福將自歸。 Then good fortune will approach and naturally return. 337 彼道自來 This Dao of (allowing good fortune to) approach spontaneously 338 可藉與謀。 Can be relied on by following this strategy: 339 靜則得之, If tranquil, you will attain it; 340 躁則失之。 If agitated, you will lose it; 341 靈氣在心, The magical energy-breath (ling qi) {44} within the heart-mind: 342 一來一逝。 For a moment it draws near, and the next it disperses. 343 其細無內, So thin, there is nothing inside of it; 344 其大無外。 So wide, there is nothing outside of it. 345 所以失之, The reason you lose it, 346 以躁為害。 Is because agitation obstructs it. 347 心能執靜, If the heart-mind can remain quiet, 348 道將自定。 Dao will approach and (ling qi will) naturally affix itself. 349 得道之人, People who attain Dao 350 理丞 而屯泄, Are aided by its principles, which fill {45} and flow through them. 351 匈中無敗。 Within the breast, they are not defeated (by pleasure, anger, sadness, or worry). 352 節欲之道, Applying the dao of restraining the desires (of the five senses), {46} 353 萬物不害。 The myriad things bring no harm. {43} “遇 meeting” is normally replaced here with its homonym “yu, 愚, stupidity.” The proceeding line “do not pull, do not push” might suggest that “encountering” was intended here as a wu wei approach, given that the text earlier discouraged thinking too much and making “premature determinations.” {44} See also “shen ling” in technique #1 of Guigu Zi, found in the Introduction. {45} “Tun, 屯, village, station” is normally replaced with “mao, 毛, hair” to say “flows through to the tips of their hair.” In The Complete I Ching, Alfred Huang comments on hexagram three, which is entitled “Tun, 屯”: “The character for the name of the gua has two meanings and is pronounced in two different ways. In most cases, it is pronounced tun, carrying the meaning of gathering, assembling, and filling up with abundance. In ancient China, a warehouse was called tun. In the I Ching, and only in the I Ching, this character bears the meaning of beginning. In this case, it is pronounced zhun.” {46} See above NY279-284: 乃為之圖 Enact this plan: 節其五欲 Restrain the desires of the five senses 去其二凶 And forgo the two calamities 不喜不怒 (Accepting) neither pleasure, nor anger 平正擅匈 Then peace and alignment will reclaim the breast
  8. Eno: Section 17: The magnanimous qi Enlarge your heart and be daring; make your qi magnanimous and broad. With form at rest and unmoving, you will be able to guard your oneness and discard a myriad burdens. On seeing profit, you will not be enticed. On seeing danger, you will not be frightened. With easy magnanimity you will be jen, and alone, you will delight in your person. This is called cloud-like qi, for thoughts float in it as clouds in heaven. Linnell: 大 心 而 放 When you expand your heart/mind and free it, 寬 氣 而 廣 When your Qi is magnanimous and vast, 其 形 安 而 不 移 When your form is calm and unchanging : 能 守 一 而 棄 萬 苟 You can maintain OnenessG and reject the ten thousand trivialities, 見 利 不 誘 You see profit and are not tempted, 見 害 不 懼 You see trouble and are not frightened. 寬 舒 而 仁 You are magnanimous, relaxed, and kind*; 獨 樂 其 身 When alone, you are happy with your self. 是 謂 雲 氣 This is called cloud-like Qi – 意 行 似 天 Your intent and behavior resemble that of heaven. Roth: -- Section 24 -- 1. When you enlarge your mind and let go of it, 2. When you relax your vital breath and expand it, 3. When your body is calm and unmoving: 4. And you maintain the One an discard the myriad disturbances, 5. You will see profit and not be enticed by it, 6. You will see harm and not be frightened by it. 7. Relaxed and unwound, yet accutely sensitive, 8. In solitude you delight in your own person. 9. This is called "revolving the vital breath": 10. Your thoughts and deeds seem heavenly. Shazi Daoren: Recycling Qi -- Section 24 -- Enlarge your Heart and release it, expand your Qi and increase it. Your body calm and unmoving; you’re able to hold to the one, and abandon the myriad distractions. You see profit and are not tempted, you see harm and do not fear. Detached and relaxed, yet compassionate; in solitude enjoying yourself; this is called recycling Qi; Your thoughts and actions are like heaven. Yueya: -- Section 24 -- Expand your heart-mind and release it. Relax your qi and allow it to extend. When your body is calm and unmoving, Guard the One and discard myriad disturbances. You will see profit and not be enticed by it. You will see harm and not be frightened by it. Relaxed and unwound, yet acutely sensitive, In solitude you will delight in your own being. This is what we call “circulating the qi.” Your thoughts and deeds are natural and spontaneous. Reid: 317 大心而敢, {41} Boldly expand the heart and mind; 318 寬氣而廣, Broadly expand energy-breath. 319 其形安而不移。 With your body peaceful and unmoving, 320 能守一而棄萬苛, You can preserve unification, {42} and reject 10,000 annoyances. 321 見利不誘, Seeing profit, it will not seduce you; 322 見害不懼。 Seeing danger, it will not frighten you. 323 寬舒而仁, (You will remain) spacious, comfortable, yet attentive and considerate. 324 獨樂 其身, When in solitude, enjoying yourself: 325 是謂雲氣; This is called “qi floating like clouds.” 326 意行似天。 Your intent then functions like that of Heaven {41} “敢 bold; brave” is often replaced here with “敞 spacious; wide” {42} May refer to unification of the heart-mind (xin), intention (yi), and energy-breath (qi) as mentioned in lines 235-253.
  9. Eno: Section 16: The Dao of eating The Dao of eating: gorging is harmful, the form will not be fine; fasts of abstinence make the bones brittle and the blood run dry. The mean between gorging and abstinence is the harmonious perfection: the place where the essence dwells and wisdom is born. If hunger or satiety lose their proper measures, attend to this. If you have eaten too much, move about rapidly. If you are famished, make broader plans. If you are old, plan in advance. If you have eaten too much and do not move about rapidly, your qi will not flow through your limbs. If you are famished and do not make broader plans, your hunger will not be alleviated. If you are old and do not plan in advance, then when you are in straits you will be quickly exhausted. Linnell: 凡 食 之 道 Always : regarding the Dao of eating – 大 充 傷 而 形 不 臧 Over-filling causes injury, and your form will not be right; 大 攝 骨 枯 而 血 沍 Over-fasting makes your bones wither and your blood congeal. 充 攝 之 間 When you reach the space between filling and fasting, 此 謂 和 成 This is called achieving harmony – 精 之 所 舍 That which is the dwelling place of essence 而 知 之 所 生 And that which is the creation of understanding. 飢 飽 之 失 度 When hunger and satiation lose their proper value, 乃 為 之 圖 Then use this plan of action : 飽 則 疾 動 When you are satiated, then move about quickly. 飢 則 曠 思 When you are hungry, then neglect your contemplation. 老 則 長 慮 When you are old, then take charge of your concerns. 飽 不 疾 動 If you are satiated and do not move about quickly, 氣 不 通 於 四 末 Your Qi will be obstructed in your four extremities. 飢 不 曠 思 If you are hungry and do not neglect your contemplation, 飽 而 不 廢 When you eat you will get full but you will not stop. 老 不 長 慮 If you are old and do not take charge of your concerns, 困 乃 速 竭 When you are distressed, then you will be quickly exhausted. Roth: -- Section 23 -- 1. For all he Way of eating is that: 2. Overfiling yourself with food will impair your vital energy 3. And cause your body to deteriorate. 4. Overrestricting your consumption causes the bones to wither 5. And the blood to congeal. 6. The mean between overfilling and overrestricting: 7. This is called “harmonious completion.” 8. It is where the vital essence lodges 9. And knowledge is generated. 10. When hunger and fullness lose their proper balance, 11. You make a plan to correct this. 12. When full, move quickly; 13. When hungry, neglect your thoughts; 14. When old, forget worry. 15. If when full you don’t move quickly, 16. Vital energy will not circulate to your limbs. 17. If when hungry you don’t neglect your thoughts of food, 18. When you finally eat you will not stop. 19. If when old you don’t forget your worries, 20. The fount of your vital energy will rapidly drain out. Shazi Daoren: Dao of Eating -- Section 23 -- As for the Dao of eating, overeating harms the body and brings misfortune. Under eating dries up the bones, and congeals the blood. The point between overeating and under eating: This is called harmonious completion. It is the where Jing abides, and where wisdom is generated. When hunger and eating lose balance, then make a determination. When full, move away from gluttony; when hungry, expand your thoughts beyond food; when old, abandon anxiety. If you don't move away from gluttony, Qi will not circulate within your extremities. If when lusting food you don’t expand your thoughts, when you eat you will not stop. If when old you don’t abandon anxiety, this will cause your alertness to be exhausted. Yueya: -- Section 23 -- Considering the way of eating, If you over-indulge, your qi will be injured. This will cause your body to deteriorate. If you over-restrict, your bones will be weakened. This will cause your blood to congeal. The place between over-indulgence and over-restriction, We call this “harmonious completion.” Here is the lodging-place of vital essence. It is also where knowing is generated. When hunger and satiation lose their regulation, You must make a plan to rectify this. If you are overly satiated, engage in activity. If you are hungry, expand your thinking [beyond food]. If you are old, forget your worries. If you are overly satiated and do not move, The qi will not circulate through the limbs. If you are hungry and do not expand your thinking, When you finally do eat you will not stop. If when old you do not forget your worries, The well-spring of your vitality will dissipate. Reid: 297 凡食之道, Invariably, the Dao of eating 298 大充 Is that to over-fill 299 傷而形不臧。{40} Causes injury, and for the form to be misshaped. 300 大攝骨枯 Being overly conservative in one’s diet causes the bones to dry out 301 而血沍。 And the blood flow to weaken. 302 充攝之間, To be between filling and conserving 303 此謂和成。 Is called “achieving harmony.” 304 精之所舍, This is where vital essence resides, 305 而知之所生。 And knowledge flourishes. 306 飢飽之失度, When hunger and fullness lose their proper balance, 307 乃為之圖。 Enact the following plan: 308 飽則疾動, If you eat to capacity, expend effort; 309 飢則廣思, If you are hungry, broaden your thoughts (to think about something else). 310 老則長慮, If you are elderly, be even more careful in this. 311 飽不 疾動, If you eat to capacity but do not expend effort, 312 氣不通於四末, Energy-breath will not circulate within your limbs. 313 飢不廣思, If, when hungry, you do not broaden your thoughts – 314 飽而不廢。 You will satiate yourself without leaving a scrap. 315 老不長慮, If you are elderly and do not take extra care in these matters, 316 困乃遬竭。 An onset of illness will exhaust you. {40} 不臧 bu cang is often read here as “not storing,” however it commonly appears in ancient texts to mean “wrong; not good.”
  10. Eno: Section 15: Moderating Emotions and Desires In the life of man, heaven produces his essence, earth produces his form. These are combined and create a man. With harmony there comes life, without harmony there is no life. In discerning the Dao of harmony, its essence is invisible, its manifestations belong to no class. When level balance controls the breast and sorted regularity lies within the heart, long life is assured. If joy and anger lose their proper rule, attend to this. Moderate the five desires, eliminate the two evils – neither joyous nor angered – and level balance will control your breast. The life of man must rely on level – balance, and these are lost through the heart’s joy and anger, cares and dismay. To quell anger nothing is better than the Poetry. To dismiss cares, nothing is better than music. To moderate joy, nothing is better than li. To observe li, nothing is better than attentiveness. To maintain attentiveness, nothing is better than tranquility. Inwardly tranquil, outwardly attentive, able to return to your nature: thus will your nature be well stabilized. Linnell: 凡 人 之 生 也 Always : at the birth of people – 天 出 其 精 Heaven produces their essence, 地 出 其 形 Earth produces their form; 合 此 以 為 人 These combine in order to make people. 和 乃 生 When these are in harmony then there is life; 不 和 不 生 No harmony, no life. 察 和 之 道 Observe the Dao of harmony : 其 精 不 見 Its essence is not seen, 其 徵 不 醜 Its manifestations are not wicked. 平 正 擅 匈 When equability and proper alignment completely fill your breast, 論 治 在 心 And the principles of regulation are in your heart/mind, 此 以 長 壽 This gives long life. 喜 怒 之 失 度 When love and anger lose their proper value, 乃 為 之 圖 Then use this plan of action : 節 其 五 欲 Restrain your five desiresU, 去 其 二 凶 Leave behind your two misfortunes – 不 喜 不 怒 Do not love, do not be angry. 平 正 擅 匈 Then equability and proper alignment will completely fill your breast. 凡 人 之 生 也 Always : at the birth of people – 必 以 平 正 They certainly have equability and proper alignment. 所 以 失 之 The reason that they lose it 必 以 喜 怒 憂 患 Is certainly due to love, anger, worries, suffering. 是 故 止 怒 莫 若 詩 Thus : there is nothing that stops anger like poetry, 去 憂 莫 若 樂 There is nothing that removes worries like music, 節 樂 莫 若 禮 There is nothing that restrains music like propriety, 守 禮 莫 若 敬 There is nothing that maintains propriety* like respect. 守 敬 莫 若 靜 [But,] there is nothing that maintains respect* like stillness. 內 靜 外 敬 Inwardly still and outwardly respectful, 能 反 其 性 You can return to your [original] nature, 性 將 大 定 And your nature will be exceptionally settled. Roth: -- Section 21 -- 1. As for the life of all human beings: 2. The heavens brings forth their vital essence, 3. The earth brings forth their bodies. 4. These two combine to make a person. 5. When they are in harmony there is vitality; 6. When they are not in harmony there is no vitality. 7. If we examine the Way of harmonizing them, 8. Its essentials are not visable, 9. Its signs are not numerous. 10. Just let a balanced and aligned [breathing] fill your chest 11. And it will swirl and blend with your mind, 12. This confers longevity. 13. When joy and anger are not limited, 14. You should make a plan [to limit them]. 15. Restrict the five sense-desires; 16. Cast away these dual misfortunaes. 17. Be not joyous, be not angry, 18. Just let a balanced and aligned [breathing] fill your chest. -- Section 22 -- 1. As for the vitality of all human beings: 2. It inevitably occurs because of balanced and aligned [breathing]. 3. The reason for its loss 4. Is inevitably pleasure and anger, worry and anxiety. 5. Therefore, to bring your anger to a halt, there is nothing better than poetry; 6. To cast off worry there is nothing better than music; 7. To limit music there is nothing better than rites; 8. To hold onto the rites there is nothing better than reverence; 9. To hold onto reverence there is nothing better than tranquility. 10. When you are inwardly tranquil and outwardly reverent 11. You are able to return to your innate nature 12. And this nature will become greatly stable. Shazi Daoren: Balance and Alignment -- Section 21 -- As for all human life, heaven brings forth its Jing/essence; earth brings forth its bodily form. These join in order to make a person. When in harmony, then there is life; when not in harmony then there is no life. In examining the Dao of harmony, you cannot sense it by sight; you cannot summon it by a chance meeting. When balance and alignment fill your chest, and respiration is governed within the heart, this results in enhanced life. When fondness and resentment cause you to lose stability, then make a determination to restrict the five desires, to remove these two misfortunes. Do not be fondly attached, do not be resentful, let balance and alignment fill your chest. -- Section 22 -- Stabilizing Your Nature As for all human life, it must flow from balance and alignment. Where we lose these, must be by fondness, resentment, worry and anxiety. Therefore, to stop resentment there's nothing like poetry; to cast aside worry there's nothing like music; to temper music there's nothing like ritual; to keep to ritual there's nothing like reverence; to keep to reverence there's nothing like stillness. When inwardly still and outwardly reverent, you are able to return to your nature; your nature will become greatly stable. Yueya: -- Section 21 -- Considering the life of human beings, It is the heavens that brings forth their vital essence, And the earth that brings forth their form. These two combine to make a human being. When they are in harmony, there is vitality. When they are not in harmony, there is no vitality. Inquiring into the way of harmonizing them, What is essential is unable to be perceived, And what is subtle is unable to be compared. If balance and alignment permeate your torso, This harmony swirls and blends in your heart-mind. This provides enhanced longevity. When joy and anger are not limited, You must make a plan to limit them. Regulate the five sense-desires And cast off the two misfortunes. When both joy and anger are negated, Balance and alignment will permeate your torso. -- Section 22 -- Considering the vitality of human beings. It inevitably occurs because of balance and alignment. The reason why balance and alignment are lost Is inevitably because pleasure, anger, grief, and anxiety. And so, for inhibiting anger nothing is better than poetry. For casting off grief nothing is better than music. For limiting joy nothing is better than ritual propriety. For guarding ritual propriety nothing is better than reverence. For guarding reverence nothing is better than tranquillity. When you are inwardly tranquil and outwardly reverent, You are able to return to your innate nature; Your innate nature will become greatly stabilized. Reid: 267 凡人之生也, In regards to the lives of all people: 268 天出其精, Heaven produces their pure and vital essence; 269 地出其形。 Earth produces their form. 270 合此以為人; This combination (of essence and form) is used in the creation of human beings. 271 和乃生, When (form and essence) are in harmony, they create life; 272 不和不生。 If they are not in harmony, they do not create life. 273 察和之道, Investigating the Dao of harmony. 274 其精不見, Its essence cannot be seen; 275 其徵不醜。 Its evidence is indistinct. 276 平正擅匈, When balance and alignment claim the breast,{36} 277 論治在心, And inner debates and dialogue are brought to order, 278 此以長壽。 This lengthens the lifespan. 279 忿怒之失度, If you lose your temper to fury {37} and anger, 280 乃為之圖。 Enact the following plan: 281 節其五欲, Seal the desires of the five senses, 282 去其二凶。 And banish the two calamities.{38} 283 不喜不怒, (Accepting) neither euphoria, nor anger, 284 平正擅匈。 Balance and alignment will reclaim the breast. 285 凡人之生也, Invariably, people’s lives 286 必以平正。 Require balance and alignment. 287 所以失之, What causes them to lose this 288 必以喜怒憂患, Is certainly euphoria, anger, sadness, and worry. 289 是故止怒莫若詩, To put an end to anger, nothing compares to poetry; 290 去憂莫若樂, To dispel sadness, nothing compares to music;{39} 291 節樂莫若禮, To moderate music, nothing compares to courtesy; 292 守禮莫若敬, To maintain courtesy, nothing compares to respect; 293 守敬莫若靜。 To maintain respect, nothing compares to silence. 294 內靜外敬, Internally silent, and externally respectful, 295 能反其性。 One can return to their pure nature. 296 性將大定。 Pure nature is thereby greatly established. {36} In his article Psychology and Self-Cultivation in Early Taoistic Thought, Harold Roth suggests that “chest” in line 276 refers to the lungs, and thus evening out and aligning the breath. Harvard Journal of Asiatic Studies Vol. 51, No. 2 (Dec., 1991), p. 619 {37} “Fury” is usually changed here to “euphoria,” in other translations, so as to reflect the fourth line down; however, “忿 怒 fury and anger” often appear together in ancient texts as a compound word meaning “rage,” and may have been intended. Anger was discussed in lines 254-258, above, as a turning point towards illness. The “strategy” mentioned here, to quell rage, is to forgo both anger and pleasure. Though it seems common sense to quell rage through pleasure, rage is often the result of not attaining what one wants; so by forgoing the desire, the anger and rage resulting from it are uprooted. Removing one to quell the other makes this a plan (see line 280). {38} Euphoria and anger. See line 283. {39} “Music” can also mean “happiness, and pleasure.” The pairing of “music and courtesy,” ie. “music and rites” along with “respect” suggests Confucian terminology, but the context suggests a broader usage.
  11. Eno: Section 14: The Limits of Contemplation When your four limbs are balanced and the qi of your blood tranquil, unify your thoughts and concentrate your mind. Eyes and ears never astray, though distant, it will be as though near. Contemplative thought gives birth to knowledge; careless laxity gives birth to cares; violent arrogance gives birth to resentments; cares and melancholy give birth to illness. If you contemplate things and don’t let go, you will be harried within and haggard without. If you don’t plan against this early on, your life will slip away from its abode. When eating, it is best not to eat one’s fill. When contemplating, it is best not to carry it to the end. When there is regularity and equilibrium, it will come of itself. Linnell: 四 體 既 正 Once the four limbs are properly aligned, 血 氣 既 靜 Once blood and Qi are still : 一 意 搏 心 Unify your intent, consolidateR your heart/mind; 耳 目 不 淫 And the ears and eyes will be restrained 雖 遠 若 近 Even though what is remote seems near. 思 索 生 知 Deep contemplation creates understanding; 慢 易 生 憂 Disdain and laxity creates worries; 暴 傲 生 怨 Cruelty and arrogance creates resentment; 憂 鬱 生 疾 Worries and melancholy create sickness. 疾 因 乃 死 Sickness then causes death. 思 之 而 不 捨 If you contemplate these and do not let go of them, 內 困 外 薄 Inside you will be distressed, outside you will be weak. 不 蚤 為 圖 Do not neglectS to make plans for this, 生 將 讓 舍 Or life will leave its dwelling. 食 莫 若 無 飽 Do not eat as if you were starving, 思 莫 若 勿 致 Do not contemplate as if you were indifferent. 節 適 之 齊 When you restrain these appropriately and simultaneously, 彼 將 自 至 That [Dao] will naturally arrive. Roth: -- Section 19 -- 15. When the four limbs are aligned 16. And the blood and vital breath are tranquil, 17. Unify your awareness, concentrate your mind, 18. Then your eyes and ears will not be overstimulated. 19. And even the far-off will seem close at hand. -- Section 20 -- 1. Deep thinking generates knowledge. 2. Idleness and carelessness generate worry. 3. Cruelty and arrogance generate resentment. 4. Worry and grief generate illness. 5. When illness reaches a distressing degree, you die. 6. When you think about something and don’t let got of it, 7. Internally you will be distressed, externally you will be weak. 8. Do not plan things out in advance 9. Or else your vitality will cede its dwelling. 10. In eating, it is best not to fill up; 11. In thinking, it is best not to overdo. 12. Limit these to the apropriate degree 13. And you will naturally reach it [vitality]. Shazi Daoren: Concentrating Qi -- Section 19 -- When your four limbs are aligned, your blood and Qi are tranquil. When your mind is one and your heart concentrated, and your ears and eyes not distracted, even that which is most remote will be accessible. -- Section 20 -- Self-Realization Thinking and searching generate knowledge. Laziness and ease generate worry. Cruelty and arrogance generate resentment. Worry and grief generate disease. Disease then causes death. When you think about it and don't let it go, you will be internally distressed and externally weak. Don’t let little things become big plans, else life will abandon you. Eat, but do not exceed your appetite, think, but do not overanalyze. Temper and put these in balance, and you will attain self-realization. Yueya: -- Section 19 -- When the four limbs become aligned, The blood and qi become tranquil. Unify your awareness and concentrate the heart-mind, Then the ears and eyes will not overflow with stimulation. And even the remote will seem close at hand. -- Section 20 -- Thinking and inquiring give rise to knowing. Idleness and carelessness give rise to worry. Cruelty and arrogance give rise to resentment. Worry and grief give rise to illness. When illness reaches its apex, then you die. When you think about something and don't let go, There will be internal distress and external weakness. Do not plan things out prematurely Or your vitality will abandon its dwelling place. In eating, it is most appropriate not to fill up. In thinking, it is most appropriate not to overdo. Regulate these to an appropriate degree of activity, And you will naturally reach vitality. Reid: 249 四體 既正, When the four limbs are aligned, 250 血氣既靜, The blood and energy-breath are tranquil 251 一意摶心, When unifying intention and consolidating the heart, 252 耳目不淫, The ears and eyes do not indulge, 253 雖遠若近。 Yet what is far off is as though near. 254 思索生知, Thinking and searching give rise to knowledge; 255 慢易生憂, Sluggishness and idleness give rise to anxiety; {32} 256 暴傲生怨, Aggression and arrogance give rise to anger; 257 憂鬱生疾, Anxiety and constraint gives rise to illness. 258 疾困乃死。 When illness overwhelms, there is death.{33} 259 思之而不捨, By thinking about it, and not letting go, 260 內困外薄。 Internally, one is overwhelmed, and externally one is frail. 261 不蚤{34}為圖, If one does not make premature determinations, 262 生將巽{35}舍。 The life-force will later re-establish itself. 263 食莫若無 飽。 Eat, but not as though you cannot be filled. 264 思莫若勿致。 Think, but not as though there is no objective. 265 節適之齊, Regulate these things accordingly, 266 彼將自至。 And they will eventually do so of themselves. {32} You (憂) appears elsewhere in the Nei Ye with the meaning “sorrow” in common groupings of emotions, but appears here with its meaning as “anxiety” as evidenced by the context. {33} This could be read as a cause and effect progression from over thinking through to death, and should be considered alongside the general Daoist attitude towards superfluous knowledge. Thus, “thinking and searching lead to knowledge” and a downward spiral, rather than aiding in fluid adaptation to change “without being displaced.” It also leads to overwhelming the mind and body to a perilous degree, perhaps explaining how one predicts the future without divining (NY235-253). part of the course for “changing fortune” mentioned in the passage above. {34} 蚤 means “early” in ancient texts {35} 將 and 巽 both suggest “proceeding; later”
  12. I have yet to see a draft but can confirm what you wrote... an existing PM appears to keep the last edit if you close out. It populates again once you go back to the box. More thoughts: 1. If you inbetween clear your cache, I will guess that auto-populate will not occur 2. I've seen this happen on the main board too. I start something, then decide forgetaboutit and click somewhere else. If I ever come back to that box (without clearing cache) my old edit shows up. 3. I suspect it cannot do it for a new PM because nothing is really saved yet to keep the cache associated to something. Good sleuthing
  13. Is this the so called Cinnabar Field

    rather common if you get a cinnabar field to be full of Qi. It will overflow to other areas and movement will encourage that. The 'cinnabar field' means dan tian, there are three; but the Lower Dan Tian is usually the most mean... but from your latter post, it sounds like the middle dan tian had the overflowing sensation. But it's not clear if that was full due to a full LDT or not. In the end, you were able to harness Qi fullness to others. That is a good trick to realize. Think this simple idea: Energy will flow from areas of high pressure to lower pressure. So if a dan tian has a higher pressure / fullness of Qi, it can release to lower pressure areas. When I learned Taiji, I was taught this but was like... yea, I already understand this from Medical Qigong directing of Qi in my body or another. The backside heat felt was likely Mingmen energy. If your sitting in mediation position, then your legs are locking/blocking the energy from going down the legs. ergo, it only has a few paths to follow: Up front, up middle, up back/spine. There is actually more of one can do it, to follow the various meridians. I would see if you feel it in the perineum, AND whether you are locking the huiyin (root chakra) to further encourage the flow upward.
  14. Hey Creation... thanks for the details... that helped me to reproduce the issue. I was kind of stuck on your use of "messenger" as most folks here will call it a PM (Personal Message) but I did see at the bottom, if one goes to "go to inbox" then at the bottom is a link to "disable my messenger". For reference, again, most here will simply call this area the PM. Ok, I am able to repeat your issue and like it a back-end settting that @Sean would need to see if 'draft' is set to save or not. But I found a work-around Wherever you see COMPOSE NEW... whether from Messages or Inbox... Right Click and open in a new tab. This will then never lose focus on the message. Hope this helps.