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Diaitadoc
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Everything posted by Diaitadoc
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Of Sauvignon Blanc I simply have this to say; "New world trumps the old".
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"Live in harmony", Plead the seventh fire prophets, "To light the eighth fire".
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Is much the same thing As few, little or nothing? Perhaps, perhaps not.
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this moment in time consumes the past and excretes recycled futures.
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They taste like chicken EVERYTHING tastes like chicken At least I can taste.
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Have some déjà vu With a twist of lemon lime Make it sweet this time
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Using chi or thoughts to manifest cash flow?
Diaitadoc replied to Goldleaf's topic in General Discussion
There are some interesting little tricks found in Feng Shui and Bazi that you can play with. Feng Shui: The simplest one is: Keep the toilet lid closed. Sure, it sounds superstitious, but what harm could it do to try? If you prefer, you can Think of it as an active conditioning practice whereby you anchor the idea of wealth to the closing of the toilet lid. The second one is: Place an object that represents wealth in the room corner that is the furthest visible corner from the front door. In this case, it's a passive conditioning anchor whereby you will always see the representation of wealth as you walk in your front door. Bazi: In Bazi, wealth is not possible without talent\work. Wealth and talent are both represented by one of the five elements, so if you have a lot of wealth element but no talent\work element, chances are that wealth will not accrue. However, if you have a lot of talent\work element, it's possible that you could accumulate wealth. If you know what your useful elements are then you can enhance\activate wealth accumulation by using Feng Shui or YangShengFa. I've heard of people using their Bazi to select the best times to gamble as well... I've never tried this and would never recommend it as a specific strategy for making money.... but it's quite common for Gamblers to use Bazi in Asia. If wealth is a concern for you, though, and the pre-occupation of money is creating distress, then it's probably best to re-evaluate your relationship to it, instead of trying to bend the universe to your will. You might succeed, but at what cost? -
Thorns, although embedded for a long time, still can be pulled out. Stains, although filthy for a long time, still can be washed away. Knots, although tied for a long time, still can be untied. Obstructions, although blocked for a long time, still can be opened up.
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"No" limits to "self" "Yes" limits to "self" as well No limits? "Maybe".
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They're not proactive They're not reactive either They're simply active.
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Thank you all for the feedback and reviews! I'll continue to accept requests for consultations until July 10th, 2016. If anyone else would like a Bazi consultation, please submit your request along with your birthday, birth time, birth location and birth gender to me before then. Diaitadoc
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I study and Practice Bazi. If you would like a consultation, I'll need your birthday, birth time, birth location and gender. If you'd like the consultation to be private, pm me. If you don't mind it being public, we can do it right here. If you have a particular question in mind, this is also useful.
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The Imperial Guide is definitely a helpful tool, however I think it is through this particular compendium that some confusion can arise vis-a-vis the eight chambers. In section 2, two variations of the eight chambers are described - the lesser and greater roaming year sequences. Their transformations involve just one half of the trigram, and they emphasize that it doesn't matter which trigram is the one to change - the upper/outer or the lower/inner - as long as the changes continue within that particular trigram. Both the lesser and greater sequences use the same pattern of change, however they name the generations differently. Furthermore, they use the same terminology, which makes it a bit difficult to decipher. Wen Wang Gua uses the same terminology for the eight chambers as well, which makes things even more confusing, and since the sequence of change involves BOTH the inner/outer hexagrams, it leaves room for contemplation, to say the least. Jack's explanation of how Jing Fang developed his sequence helps a lot, though... he developed it from the Shi Er Xiao Xi Gua (the 12 enhancing and diminishing trigrams), so it's different than the 8 chamber sequence used in the Feng Shui schools. Like you, it's something I'm exploring. When I cast, I do two readings - one using Jing Fang's chambers, and one using the Feng Shui chambers - I'm interested in seeing what, if any, difference results, and whether there is more resonance with one method or the other. As things currently stand, Jing Fang's chambers have brought greater accuracy than the Feng Shui chambers. I'm not surprised, given the fact that the Feng Shui school's chambers are also known as "Mountains", and refer to space more than time... whereas Jing Fang's chambers are based off of the 12 monthly trigrams, which refer to time more than space. I think something we as English speakers (or even modern chinese speakers) might be missing is that the term "chamber" can represent both a spatial aspect (on earth) and a temporal aspect (in the sky - think of astrological "houses"). So Jing Fang's chambers are the ones to use for divination, IME.
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Indeed, Fire Pearl Forest Method IS Wen Wang Gua. Another name for it is Liu Yao Yi Gua (Six Lines, One/Changing Gua). Yes, Jack Chiu's book is excellent but difficult to grasp without a background in Chinese cosmology, metaphysics and especially Calendrics. My background in acupuncture and Bazi have been immensely helpful in this regard.
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I'm actually studying this very topic. The trigram wuxing method that is being described here comes from a method known as "Mei Hua" or "Plum Blossom" divination. There's another method called the "fire pearl forest method" (火珠林法). It is a way to interpret hexagrams line by line according to their wu xing values. Although the received texts are song Dynasty, they refer back to a Han Dynasty text, which in turn claims to have received the original oral tradition of divination that was used to actually write the Zhou Yi. It's the one I'm practicing right now. I can give an example reading if you like, just submit your question and casting, along with the date of the casting.
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God takes liberties With the fate of creation By granting free will.
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So it's settled, then. From now on, we shall all converse via mathematical equations.
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Humorously, neither "the absolute" nor "the relative" matter more or less than one another. One side of a coin is not worth more than the other side.
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The GuiGuZi is an interesting text, often considered Daoist in nature, that is included in the DaoZang. It is, in essence, a Daoist approach to the art of rhetoric and persuasion. Thomas Cleary's book "Thunder in the Sky" provides an accessible translation of this text, whose title Cleary translates as "The Master of Demon Valley". I recently came across a different translation, freely available online, by Michael Robert Broschat. It is a PDF version of a microfilm copy of Broschat's PH.D. Dissertation. In his dissertation, he describes the history and provenance of the GuiGuZi; explains the methodology he used to translate his version; provides a complete translation; and includes the original Chinese version. https://digital.lib.washington.edu/researchworks/bitstream/handle/1773/15506/8521564.pdf?sequence=1&isAllowed=y
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Deliberately seeking to reproduce particular experiences, such as the state you describe, would actually be a form of resting your mind "somewhere" and therefore belong to the realm of dualism. Not that there's anything wrong with dualism - it's just not wuwei. Practice your ZuoWang daily without seeking any particular experience and eventually dualism will give way to Wuwei.
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Is anyone here familiar with spontaneous qigong? I have some important questions.
Diaitadoc replied to Oneironaut's topic in Daoist Discussion
ZiFaDongGong, properly practiced, opens up blockages and promotes the smooth flow of Qi throughout the body. The idea behind structured, choreographed types of Qigong is that they are intended to unblock and promote circulation to specific areas. Doing these types of movements are useful if there is a specific imbalance or problem, but when that problem is resolved, the continued practice of the Qigong does not provide any more benefit. It is better to move on to another form. Although Zifa movements arise spontaneously and may be quite varied at the beginning of a session, they do tend to settle into a certain repetitive groove. This is normal; the body's natural tendency is to calibrate towards normal, so when the spontaneous movements encounter a blockage, the movements will begin focusing around that blockage in an attempt to unblock it, ie the movement will become repetitive. A single session may involve one or many groupings of repetitive movement - it depends on whether or not the blockage resolves during that session. If it doesn't, the same set of repetitive movements may re-appear during the next sessions, until the blockage resolves... if it does resolve, then the repetitive movement naturally quiets down and spontaneous movement resumes until a new blockage is found. -
A new translation + commentary of the Daodejing by Liu Ming has recently been published and is available for purchase at http://www.dayuancircle.org Observing Wuwei :: The Heart of the Daodejing - Liu Ming, 2016 From the introduction: From the editor's notes: The translations of the verses themselves are quite succinct, clear and impressive. As a comparision, Jonathan Star's translation of verse 1 contains 180 words. Liu Ming's translation contains 77. As impressive, if not more, is the utterly unique commentary. I'd recommend this version for those alone. On the whole, I greatly enjoy this translation. It's as practical as is it beautiful. Diaitadoc
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Verse 6 in the received version (Verse 50 in the Mawangdui version). Any spelling or formatting errors are my own. * Liu Ming actually has two translations of this chapter, translation A and translation B, each with its own commentary.
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Hello everyone! My name is Christian. I've been a lurker on this forum for a few years now, I figured it was as good a time as any to join. As a Canadian of Protestant and Catholic European descent, my journey towards the "philosophy and practice of Daoism" (Ha!) is pretty typical... 20 years of "traditional" martial arts, punctuated early on by an acupuncture degree and accentuated throughout by the study and exploration of various Daoist lineages. My current view and practice derives from: - a lay-Daoist form of the martial art known as ZiRanMen - my Chinese (Taiwanese) Medicine instructor, Richard Tan, who taught me Balance Method Acupuncture, Bazi, Feng Shui, ZiFaDongGong and JingGong - the teachings of Liu Ming (Charles Belyea), especially his view teachings and SanTiDao practices. Anyhow, I'm happy this community exists, and I look forward to lurking less and participating more. Happy Pi Day!