Vajra Fist

I'd say mainly the cold exposure. Feels amazing afterward, but the dry cracked and blistered skin was a significant drawback, as well as a far greater propensity for colds and flu. I was sick almost every week. The breathing felt useful. I was one of the first people in the UK to get covid, much before vaccines or even testing was widespread. So it hit me like a truck. There was one point where I literally couldn't breathe if I lay down and was worried that I might suffocate in my sleep. I had already stopped practicing WHM by this point, but I got up and did five rounds of the breathing. It hurt like hell, but it opened up my lungs like nothing else. Might have saved my life. The breathing also feels like a jolt of adrenaline in the morning. A character in a Hunter Thompson book once said: 'Turn the music up, my heart feels like an alligator.' And this is how you feel after practice, fierce and full of vigour. But from what I gather this is where it is problematic. Some qigong teaches have warned it taps in to your innate jing, burning it off for a temporary energy boost. Could be just my imagination, but even after only practicing for a few years, I sometimes feel a lot older than those my own age (40), physically speaking. Back and joint pains etc.

I had a skin issue that I developed after a year of practice. Weird blistering and dry patches in between my fingers that was quite unsightly. This went away as soon as I stopped practicing. No idea what the cause might be, but have seen a small handful of others on the wim FB group having a similar issue.

Interesting video here, which raises doubts about the circumstances of the death of his first wife, in light of the allegations of abuse against his second wife. I practiced this method for several years, but I stopped around four years back after several qigong teachers warned that it worked by depleting jing. Also, this turned me off cold exposure in a big way. https://anncecilsterman.com/cold-plunge-cold-shower-hot-mess-by-ann-cecil-sterman/

I didn't! But I think about it from time to time. I emailed two other fragrant qigong teachers about this at the time and they said it was fine, as long as it didn't involve visualisation. I do wonder though about qigong practice in a distracted state and whether it could detract from meditation practice. But I have no experience to say one way or another. If I try it again, I'll let you know.

I recently restarted shotokan, which is probably the dumbest, most external karate style. But it's something I'm most familiar with from my youth. Unlike Okinawan styles, sanchin - which is normally fonsidered the internal engine of karate - isn't taught until much later. Once I get time though, I'm keen to learn it. I'd be interested if any other bums had experience with it and could speak to its non-martial benefits, if applicable. I know that Kyokushin folks also cross train sometimes in taikiken, which is the Japanese equivalent to yi quan. All very fascinating!

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Just gross.

While we're at it, might as well let every Buddhist monastery around the world crumble into the sea, since Giles has decreed that accepting donations is unbuddhist. No more funding that lavish monastic lifestyle. Stop trying to escape from reality you monks - there are vacancies at the local McDonald's. Real jobs in the real world!

Well, since you say you must practice meditation only under a teacher, and that your teacher be one who does not even allow students to generate merit through donations, then I wish you the best of luck in finding someone who meets your exacting criteria.

Unfortunately people need money to live. I'd much rather she accept donations from those who are able to give, and give her time fully to helping people. Than have a mundane career and have to dramatically scale back, or stop her dharma teaching. She literally spends all year long either leading retreats for months at a time, or providing consultations to help people in their path. When not teaching, she practices solitary retreat in a cave network in Spain. It might make you feel morally superior to find fault in someone like that. But I'd urge others to take with a pinch of salt the judgment of someone who can't even properly observe the fourth precept.

If only she could learn from you, a beacon of morality.

No, which is why she is dana-based and doesn't charge a fee. You donate to support the teacher if you wish to, or are able to. There are plenty of other meditation teachers that charge for their time.

Most of those documented cases you're describing occur in intensive retreats, normally Goenka lineage, which are invariably under the supervision of a teacher. In other words, having a teacher isn't really a safeguard. If you're practicing on your own an hour a day, I'd say it's a pretty safe practice. There are many teachers who offer dana-based online consultation - Beth Upton jumps to mind - for when you hit a wall in your practice.

For me personally, this doesn't mean 'don't need a teacher', although it can mean that too. But it means if a teacher gives a dharma talk, or even if you're reading the canon, you recognise the lesson within your own mind. If you don't reflect on the meaning of what is being taught, and how it applies to all your own hangups, then you're unlikely to gain any real insight from the teaching, whether its online or inperson. I do feel like spiritual friends, perhaps in the form of someone who has some sort of responsibility for you - I.e. a teacher - is very useful in some respects. Not only to inspire and encourage, but also to guide your insights when you're stuck and crying out for help. But I don't think it is necessary in the same way as some zen schools insist. Some people like to get a bit gatekeepery about meditation and say you can only practice under a qualified teacher. It's kind of a smug way of saying 'I have a good teacher, and I'm in a great position. My practice is better than most other people's.' Meditation is as serious a practice as you make it - and that applies even to those in monasteries. 'Right intention' makes the difference between a practice that is just sitting for relaxation and mental health and one that leads to liberation. Why you practice determines how well you practice.

Keep going! You'll figure out what works for you. Personally, I find myself getting spaced out quite easily with keeping the breath at one point (I.e. tip of the nose). So the body scan/breath method I recommended above works better for me, for when the mind is especially monkey-like. After a while, it's easier to settle down and keep it at one place. Some people however swear by breath at tip of the nose (I.e. the Pa Auk folk), and have gotten incredible results in terms of deep and profound concentration. Others like to practice a kind of 'just sitting' meditation. Ultimately, it's worth experimenting, at least between traditions (not saying you should make up something yourself). Look into tried and tested approaches, find what works for you and what brings you results. "Verify for yourself" the Buddha said.