Vitalii

I answered your questions here - http://thetaobums.com/topic/31411-if-you-practice-zhan-zhuang-for-how-long-do-you-stand/#entry565731

If you practice correctly then you will absorb Qi of Heaven (yang qi) and Qi of Earth (yin qi). Zhan Zuang is really powerful exercise, but it is not alchemy.

it is sport and simplified versions of Taiji Quan, whereas traditional Taiji Quan is significantly different.

On this video we can see Fu Qing Quan (grandson of Fu Zhongwen) doing the Fajing.

When your nature is stable, energy naturally returns. When energy returns, Elixir spontaneously crystallizes, In the pot pairing water and fire. Yin and yang arise, alternating over and over again, Everywhere producing the sound of thunder. White clouds assemble on the summit, Sweet dew bathes the polar mountain. Having drunk the wine of longevity, You wander free; who can know you? You sit and listen to the stringless tune, You clearly understand the mechanism of creation __ Lu Dongbin

Sorry, but it is a very popular mistake on the West. Qigong is new word, which started using since 1950s. Neigong, Weigong, Qigong, Daoyin are not Daoist words or language, it is a Chinese language. Neigong, Weigong, Qigong, Daoyin are generalized terms and names, they can be a part of not only Daoism but also Chinese Buddhism, Confucianism and martial arts. Many masters of Taijiquan, Praying Mantis fist, Baji Quan practiced only martial arts and had no relation to Daoism. Many of them were Muslims and could not practice Daoist methods due to religious beliefs. Neigong and Daoyin in martial arts are not the same as Neigong and Daoyin in Daoism.

I do not think that it is true. Seven Stars Praying Mantis is martial art, it is not Daoism. Therefore this style can include Neigong, Weigong, Qigong, Daoyin, but not Neidan and Daoist Magic.

You can find some information about Religious Daoism here and here

you can do something only if there are time and space. Time and space are limitations Immortal went beyond all possible limitations. Maximal result is understood herein as transformation of body, life energy and Consciousness/Spirit/Mind, and their merging, which is called as attainment of the Body of Light. Such a level is regarded as ultimate not only in Daoist tradition, but also in some of Buddhist schools. It means that on this level, a person exists in expressed as well as in unexpressed way, is one whole with Dao and, meantime, is individual, went beyond all possible limitations (e.g., of time and space). When such a Master leaves this world, he dissolves in a Clear Light with an iridescent shine. In such a transformation, even a physical body is converted into a clear energy, which means that after the Master passes nothing is left after him.

Ma Danyang said: “[The state of ] no-mind is not the same as the stupid mindlessness of cats and dogs. It means striving to keep your heart-mind in the realm of clarity and purity and being free of deviant states of consciousness. Thus ordinary people have no mind of clarity and purity, while Daoists have no mind of dust and defilement. But this is not complete mindlessness, and it is not like the condition of trees and rocks or cats and dogs”

Use of ordinary mind-consciousness (心) to comprehend the Original Reality is nonsense, since the original reality is beyond ones understanding and comprehension. The Original Reality can be comprehended only by the Original Spirit. The tradition says about going beyond the ordinary finite mind, and that Dao cannot be comprehended by use of reflections or other functions of ordinary mind-consciousness (and anything associated with them).

I consider that "cultivation of the mind" is not a good translation, because then we can not see essence of Daoism. Xin (心) - ordinary heart-mind is characterized by emotional and intellectual turmoil Xing (性) - Innate nature or original nature Xin and Xing are not the same. Xing is not ordinary heart-mind. Adepts need to cultivate their Original Nature (Xing) and to become free from emotional and intellectual turmoil and we can say that they no longer have a ordinary heart-mind (Xin). That is why in Daoism, the purified and awakened condition of the heart-mind is sometimes spoken of as being “without a heart-mind” (wuxin 無心) or as the “dead heart-mind” (sixin 死心).

if you want to practice internal alchemy, then the best position would be full lotus, then half lotus and then simple cross-legged position. When you sit in the full lotus, your Qi can collect in your lower Dantian and activate your original Qi faster. Also your feet are turned to the heaven, that allows you to change some Qi circulation in your body and it will run your alchemical processes.

sorry, but it does not mean anything and it has no relation to the alchemical process

sorry, but I can not find where it was.

it doesn't matter what you saw, it can be your mind playing. You need to understand that practicing without a teacher it is a bad idea because you can collect misconceptions.

全真清規

You are right, the study of classical texts is very important in the study of Daoism. It was also emphasized in the treatise of Wang Chongyang "Shiwulun", where "the study of texts" is one of the statements mentioned. Here is a fragment of my commentary to this statement: "Before reading the sacred text, one should cleanse his heart from the worldly cares and to be like an empty vessel capable to perceive what it is being poured. The texts should not be read in a hurry and in haste; otherwise many of the truths and innermost moments will be missed. You need to study the text carefully and consciously as if you personally get these instructions from the teacher. After reading the text - meditate on read, because it contains a bottomless wisdom, which you will may have to comprehend during the whole life. Read, ponder, analyze - but do not forget that apart from this, it is necessary to get a detailed explanation of the read from your Master. Despite the fact that the classical texts are sacred, as long as they are read by those students whose hearts are still not free from ignorance to the end, but the spirit of Shen does not have the pure clarity, even a correct instruction may be misunderstood. And given the fact that many treatises use symbolic language and intentionally miss many of the practical nuances that require the transmission from heart to heart, the mistake of understanding is not so difficult or rare. Thus, errors can accumulate even when reading sacred texts, but the risk of this is upon the person oneself. If this continues for a long time, misconceptions rooted and true words of are no longer able to penetrate into your heart-mind, the spirit of Shen gets clouded, and the circulation of Qi is broken. Not realizing it, people may just keep moving away from Dao, more and more bogged down in the ocean of reincarnation. Therefore, it must be remembered that the study of texts can only be truly effective when there is an alive Master, who on the one hand is able to point out any misunderstandings and wrongly interpreted parts of the treatise, and on the other hand, - to explain parts difficult for understanding".

Stephen Eskildsen: The Teachings and Practices of the Early Quanzhen Taoist Masters Louis Komjathy: Cultivating Perfection: Mysticism and Self-transformation in Early Quanzhen Daoism Thomas Cleary: The Taoist Classics, Volume 1: The Collected Translations The Taoist Classics, Volume 2: The Collected Translations The Taoist Classics: The Collected Translations of Thomas Cleary, Vol. 3

Xing and Ming are not just mind and body. Etymologically speaking, the character xing 性 consists of xin 心 (“heart-mind”) and sheng 生 (“to be born”); Xing or Innate nature is the heart-mind with which one was born. Thus, innate [heart] nature is sometimes referred to as “original nature” (benxing 本性). Innate [heart] nature is original spirit (yuan shen 元神). Also can say that Xing is associated with heart-mind, soul, and spirit, while Ming is associated not only with the body, physicality, and the psycho-physiological basis of life but also is a original Qi (元氣).

24 Yang Style is a modern simplified form.

When you practice sitting meditation (Dazuo/jinzuo), for how long do you sit?

Taijiquan / Xingyi quan / Qigong / Dao Yin / Inner Alchemy in London - http://zhendaopai.com/timetable/

I remember about it, but unfortunately I still do not have a my ball

I agree with it. I said that if someone can not even say the name of ones teacher, ones can not claim that ones is a follower famous school in China, because then it is impossible to verify. and if someone can not say anything about ones school, ones can not demand it from others.