Vitalii

Antares, my lineage has always been open to public. I have learnt Daoist arts from my teacher, Chinese Grandmaster Lu Shiyang. You simply rephrase statements of opendao that are not true. P.S. Who wants to know more about my School, welcome to website Who has any questions about my School, welcome to forum

Over the several years, opendao and his friends have been spreading lies about me and Zhendaopai, and now he has come to this forum with the same target. Therefore, they cling to each of my posts, trying to vitiate my threads and inventing something that I have never said.

Translated by Louis Komjathy

If you do not like my posts just do not read them.

Master Zhang San Feng said: "But the contentiousness of the ordinary mind is firmly ingrained through long habit, and it is very difficult to stop the mind by these precepts. One may be unable to stop it, or one may still it temporarily and then lose that stillness. Battling with it, now failing, now succeeding, one pours with sweat. With continued practice over a long, long time, eventually it is possible to tame the mind. Do not give up this work, which has far-reaching consequences, just because you are temporarily unable to collect the mind. Once you have gained a bit of tranquillity, then you must consciously stabilize it at all times, whatever you are doing, even in the midst of activity and turmoil. Whether you have anything to do or not, always be as if unminding. Whether in the midst of quietude or in the midst of clamor, let your will be undivided. If you try to control the mind too intensely, this will produce illness, a symptom of which is fits of madness. If the mind does not move, then you should let it be, so that relaxation and intensity find their balance Constantly tuning yourself, controlled yet without fixation, free yet without indulgence, you can be in the midst of clamor without aversion, you can handle affairs without vexation. This is true stability."

I am not a teacher of Bagua, but if your friend is looking for internal aspects, he can come to my lessons of Taijiquan. http://zhendaopai.com/timetable/

"With reference to the practice, different subtraditions within Neidan are sometimes distinguished according to the priority that they give to either Xing or Ming. In the Northern Lineage, in particular, the practice begins with the work on Xing. In the Southern Lineage, instead, the first stage of the practice gives emphasis to Ming above Xing; the second one, to Xing above Ming." __________ Fabrizio Pregadio

"The Nanzong doctrines can be summed up in the phrase "first the vital force [Ming], then the inner nature [Xing]". Emphasis lies first on the practice of increasing the vital force through methods of self-cultivation, and then on meditation to achieve enlightenment. On the other hand, Quanzhen begins with meditation [Xing] and claims that the life-force [Ming] will be reinforced naturally. These theoretical distinctions, however, are not always followed by individual masters or schools." ____________________ "The encyclopedia of Taoism" by Fabrizio Pregadio P.S. see also http://thetaobums.com/topic/32514-mind-work-and-meditation-in-daoism/

Schools of Wang Chongyang and Zhan Boduan, albeit tracing their roots to Grandmaster Lu Dongbin, have had widely different opinions and approaches considering what practice should start with.

Master Zhang San Feng said: "If you have set your heart on the supreme Tao, and your faith is firm and in earnest, first accept three precepts, then act in accord with these three precepts with consistent heedfulness, and you will attain the true Tao. These three precepts are as follows: one, simplify involvements; two, remove desire; three, quiet the mind. If you diligently practice these three precepts without slacking or backsliding, then the Tao will come of itself, without any intention of seeking the Tao on your part. A classic says, “If people can always be clear and pure, the whole universe will come to them.” Speaking from this point of view, should we not have faith in this quintessential method? But the contentiousness of the ordinary mind is firmly ingrained through long habit, and it is very difficult to stop the mind by these precepts. One may be unable to stop it, or one may still it temporarily and then lose that stillness. Battling with it, now failing, now succeeding, one pours with sweat. With continued practice over a long, long time, eventually it is possible to tame the mind. Do not give up this work, which has far-reaching consequences, just because you are temporarily unable to collect the mind."

Wang Chungyang in 重陽立教十五論 said: 第七：論打坐 7. About Dazuo 但有絲毫動靜思念，即不名靜坐。能如此者，雖身處於塵世，名已列於仙位 "As long as there is the slightest thought of motion or stillness, this is not what I call sitting in a motionless calm and silence (静坐 – Jinzuo). Those who can sitting in a motionless calm and silence (静坐 – Jinzuo or 打坐 - Dazuo) in the real sense may be physically present in the material world, but their names are already in the ranks of the Immortals."

5) The difficulty of translation consists also in absence of declensions and conjunctions, certain time and gender, and frequent omitting of subordinators and coordinators etc. (and, as if, like, even, if, or, thus, how, when, either…or…) in Old Chinese. All this gives many options for possible variants of translation, where a sense of the phrase translated can be either close in context, or differ substantially. That is why one should understand that a perfect translation cannot be made, as well as even Chinese by themselves may comprehend its meaning differently when reading original.

http://thetaobums.com/topic/32514-mind-work-and-meditation-in-daoism/

yes, you are inventing. I said: "set of higher level methods, which are based on meditative practices (打坐 – Dazuo) suggesting sitting in a motionless calm and silence (静坐 – Jinzuo)" I didn't say: "ALL methods of Neidan".

Immortal Zhonglí Quan in Ling Bao Bi Fa (灵宝毕法) said about Alchemy meditative practice. Zhonglí Quan said about Alchemy work during sitting cross-legged [盘膝坐] in a motionless calmness and silence [静坐 - Jing zuo]: 1) 金液还丹，当于深密幽房，... 烧香迭掌盘膝坐 金 - golden 液 - fluid 还 - to return 丹 - elixir 当 - to be 于 - in 深 - deep 密 - secret 幽 - quiet 房 - room / house 烧 - to burn 香 - fragrant sticks 迭掌 - to clasp hands / to put one's palms together 盘膝坐 - sitting cross-legged 2) "终日静坐，其炼如前" 终日 - all day long 静坐 - meditation / Jing zuo - sitting in a motionless calmness and silence 炼 - to refine / to smelt 如 - such as 前 - before 3) 当静坐内观 当 - to be 静坐 - meditation / Jing zuo - sitting in a motionless calmness and silence 内观 - looking within / introspect / inner observation ________________________ At first: "mutually alternate the arms and legs, extend and contract three to five times..." After that: 2) 以聚元气 入室静坐 以 - to use 聚 - to congregate / to assemble / to gather together 元气 - Yuan Qi, Original Qi 入 - to enter 室 - room 静坐 - meditation, Jing zuo - sitting in a motionless calmness and silence

Thank you, ChiDragon I participate in the creation of the largest Chinese-Russian and Russian-Chinese online dictionaries BKRS and Zhonga.

手脚递互，伸缩三五下 手脚 - hand and leg 递 - / to pass on / to gradually increase or decrease 互 - mutual 伸缩 - to lengthen and shorten 三五下 - three or five times

金液还丹，当于深密幽房，烧香迭掌盘膝坐 金 - golden 液 - fluid 还 - to return 丹 - elixir 当 - to be 于 - in 深 - deep 密 - secret 幽 - quiet 房 - room / house 烧 - to burn 香 - fragrant sticks 迭掌 - to clasp hands / to put one's palms together 盘膝坐 - sitting cross-legged

打坐 – Dazuo - sit in meditation, sit crosslegged 静坐 – Jinzuo - to meditate / sitting in a motionless calmness and silence / sit quietly

披衣静坐，以养其气 披衣 - clothes lay on the shoulders 静坐 - meditation, Jing zuo - sitting in a motionless calmness and silence 以 - to use 养 - nourishing 其 - its, his/her 气 - Qi 终日静坐，其炼如前" 终日 - all day long 静坐 - meditation, Jing zuo - sitting in a motionless calmness and silence 其 - its 炼 - to refine, to smelt 如 - such as 前 - before 以聚元气。 入室静坐 以 - to use 聚 - to congregate / to assemble / to gather together 元气 - Yuan Qi, Original Qi 入 - to enter 室 - room 静坐 - meditation, Jing zuo - sitting in a motionless calmness and silence

Immortal Zhonglí Quan was a teacher Liu Dongbin. Immortal Zhonglí Quan in Ling Bao Bi Fa (灵宝毕法) said that meditation is a very important Inner Alchemy practice. Zhonglí Quan said about sitting cross-legged [盘膝坐] in a motionless calmness and silence [静坐]: 1) "是以日出当用艮卦之时，以养元气。 勿以利名动其心，勿以好恶介其意。 披衣静坐，以养其气； 绝念忘情，微作引导。 手脚递互，伸缩三五下，使四体之气齐生，内保元气上升以朝于心府" 2) "又于日入当用干卦之时，以聚元气。 入室静坐，咽气搐外肾" 3) "行金液还丹，当于深密幽房，风日凡人不到之处，烧香迭掌盘膝坐" 4) "终日静坐，其炼如前" 5) "静坐忘机以行此法"

We get Post-Heaven Qi through respiration and nutrition (food). Thus, the source of Post-Heaven Qi is virtually endless, as opposed to the Pre-Heaven energy, which is finite. Original energy is very subtle and elusive, and usual Qi is coarse and easily changeable. Yuan Qi is very hard to restore. To do it, one must at first find it in ones body and activate, and then begin the process of recovery. Restoration of the Original Energy is of an important concern in practice of Internal Alchemy in Daoist tradition. Meanwhile, Post-Heaven energy can be restored relatively easily, with a healthy diet, fresh air, exercises of Qigong, which is quite simple as compared to Daoist Alchemy. Post-Heaven QI and Pre-Heaven Qi differ from each other of in quality, information, methods of work, manifestation etc. We can collect Post-Heaven QI by use of Tuna, Qigong, Dao Ying. But we can't collect Pre-Heaven Qi by use of abovesaid arts, as this requires the Inner Alchemy. From my personal experience I can say that there really is a difference, and that it is significant, and practices of original Qi can be obtained only from the Teacher, but not from books or forums.