Taoist Texts

thank you Eduardo, thats a valuable info. would you happen to have a quote where he says something along the lines 'hi, my name is the buddha in this current rebirth"? thank you, appreciate it in advance.

From theory point of view it is somewhat important to understand that there is no such thing as Jing.Jing->Qi is just a model albeit a practically viable one. In reality nothing gets converted. In practice it is necessary to know how to replenish Jing first. Even if ppl give a lip service to that stage they dont know how to do it. And even if they think they know, apparently ppl think they can do it with some neidan technique without changing their lifestyle and worldview (e.g stopping having sex etc). Jing is not vitality, its a mental construct this and this this is by Dr. Pregadio who was once on this forum https://www.goldenelixir.com/files/Wang_Mu_Foundations_of_Internal_Alchemy_SAMPLE.pdf you can read the free sample only, it addresses this stage fairly well

in the west yes. what is it that acupuncture is supposed to do again?

but of course. this is a poem by https://en.wikipedia.org/wiki/Qiu_Chuji as per the usual for these poems it has an exoteric and an esoteric meaning. The literal exoteric meaning is for the laymen trying to improve themselves - hence it advises them to soften their speech. The coded esoteric meaning is about switching off the human heart using the neidan techniques.

its because buddha exists only after leaving this world not while in it https://suttacentral.net/search?query=buddha

in case you did not notice: teachers, eh?

The URL in the bottom right corner at last gave me hope again when it was but lost. There are still honest to earth taicheers in the world.

if you look at the originals you will see that it is rather an idle speculation than the reality https://suttacentral.net/an9.4/en/sujato?layout=plain&reference=none&notes=asterisk&highlight=false&script=latin Surely this is a rhetorical device to teach the guy a lesson not an actual health condition because why would Buddha endure back pain forcing himself to stand there? Could not he sit down or walk away or enter without waiting or something? So it is just an expression here. this one is even worse because the original says Āgilāyati, (ā + gilāyati; Sk. glāyati, cp. gilāna) to be wearied, exhausted or tired, to ache, to become weak or faint https://www.wisdomlib.org/definition/agilayati 1. he did not lean on a pillar he just sat with his back to it . the original mentions various locations to show seniority, not because the attendants lent on pillars or walls https://suttacentral.net/mn53/en/sujato?layout=plain&reference=none&notes=asterisk&highlight=false&script=latin He is just changing his posture after a few hours sitting up. A slipped disc is a wild conjecture. Note that the posture he takes is a meditation posture not a sick man's. If he did that would undermine his whole point: 'everything is suffering. On the other hand:

an oldie but a goodie https://en.wikipedia.org/wiki/Chinese_views_on_sin#Celestial_Master

I totally trust you that he does then he turns around and says it is mind in brackets. all i am saying is that mind is not spirit 神 . thats all.

from the fount of all knowledge of course

as a buddhist notion;)

I understand you say that a detached mind is needed to practice neidan which is correct. And the answer as to why it is important is in asking - 'detached from what?''. Obviously detached from the external world meaning not thinking about it. You cant do an internal practice while still thinking about the external world. In fact you cannot do any work while thinking about something else. If i do carpentry while thinking about yesterday's game i will mess up my carpentry, i will not be able to concentrate on it, right? So thats one simple reason why its important to have a detached mind: the mind should be detached from the external to concentrate on the internal. (of course in neidan the detached mind has a secret energetic meaning but thats the next step in understanding why it is important) (a note on Numinous Mind in Neiye: this expression comes from the incorrect translation quoted above. But there is no such expression in the original which just says 神 'shen' (spirit) which is something quite different.)

Classical Chinese Literature: An Anthology of Translations John Minford, ‎Joseph S. M. Lau · 2000 · ‎Chinese literature Even in broad daylight , people saw ghosts everywhere . https://tinyurl.com/47y4njzn

Oh please dont say that. Ask me a straight question - get a straight answer. Works like a clock. My main point was that NY was a forgotten work, it is never ever quoted by anyone hence it could not influence anything Also, i claim that the process in NY is different from neidan but it is irrelevant given the above. Finally, i am sorry about my neigong joke, probably you did not mean 'neigong' the marketing ploy but used that term in a general sense.

of course! we agree its a great book. i translated the whole of it myself and recomend it to my students

oh that wiki article is just a very shallow speculation. Its logic is 'Neye uses the same words as Zhuang-zi and Meng-zi hence Neye influenced them' . Hehe ZZ and MZ most like never even heard about it. It was classed as Legalist after the Sui dynasty (581-617). This one is funny. The chinese say it is legalist but the westerners know better and insist it is "Daoist". And qi is always "the vital breath" to them. They are like that kid with a hammer to whom everything is a nail. To those forever impressed by the great qigong craze of the 20th century every qi is qigong. thats ironic . a forgotten and never quoted ancient work is a source of a fake 'practice' made up 20 years ago for western consumption under a fake name https://en.wikipedia.org/wiki/Neigong#In_popular_culture ahahaha;) who even writes these wiki articles, sounds exact like any old typical taobum thread

of course. all of them hmm no. Joining "the dao and the true" is. if what is heavenly is conditioned by what is physical then it is not heavenly.

It is my fault. When i was defining neidan as as the jing-qi-shen model i should have rendered it like this: jing->qi->shen. This would mean that they are alchemically transformed one into another in a certain sequence - and that is the most striking uniqueness of neidan. Thats why i define it thusly. You are quite right that the jing, qi, and shen as adjacent or overlapping entities are ubiquitous to chinese culture and cultivation but it is only in ND they are used in this way: jing->qi->shen. It is this model which emerged in the 9th century being absent before that. Interestingly, it also run its course and stopped being used in the 20th century giving way to the sole qi model in qigong, reiki and sundry new-age. Talking of the ND definition the other less prominent but still unique features by which it can be defined are: the orbit; the xing-ming pair; the blending of buddhism with confucianism; the TCM roots.

yes around that time https://en.wikipedia.org/wiki/Baopuzi he does describe various inner techniques but not the JQS model

of course. it does because it is a cultivation just not an energetic one as the modern marketers pretend it is but a moral one. The ruling class of the bronze age state had to improve both ts own moral attitude and that of its populace. It was done in order to survive as an indepencent state in the unending wars of the era. In our times it is done by censorship. In ancient times....well the same https://en.wikipedia.org/wiki/Burning_of_books_and_burying_of_scholars

That is correct, 'thousands of years' is just a marketing ploy ND is defined as the jing-qi-shen model. It started around 9th century and ended its evolution fully formed in 17th

No. Just take my word for it

no;)

Dear Dwai, you adamantly chose not to answer my direct questions. Please allow me to thank you kindly for this conversation while bowing out of it;) Namaste!