Sudhamma

Again from the Buddhist perspective, the Buddha had preached that any phenomena that exist because of conditions are subject to decay and decomposition, there is one that exist without any (pre-)conditions, and that is Nirvana (Pali: Nibbana). It is worth to spend some time to explore and journey to it.

Does an unborn baby has "human nature" in the original state though it is accepted that the emotive state of the mother, the host do affect the foetus? However, when the baby is born, that "human nature" is consciously absent. The baby's mental state other than the biological needs is a total blank and as the baby grows so does the contact with the 'world' with the people around. The child forms his/her own character and 'human nature' forms and evolves. The other aspect from the Buddhist point of view is the 'opportune moment of conception' that considers both the parents and the "soul" of the baby-to-come. The strength of the 'karmic link' must be there for the conception to be successful and the Buddha commented that to be born a human is difficult ( and more so, to be a Buddha). It is our karma (or kamma) that follows us through deaths and rebirths and which differentiates us from one another though one aspect of our existence is common, that is, our "human nature".

Each of us has that potential to be a Buddha, the supreme state of Enlightenment that frees oneself from the bondage of samsara and kamma. As we travel the path of emancipation, those who are accepting the teachings of the Buddha and earnestly practised as such, are collectively known to be Buddhists, a 'modern term' or if you like to be quaint, 'the follower of Buddha Sakyamuni'.

Except for Tibetan 'Buddhist' monks/lamas, Buddhist monks of both traditions including the Ch'an, wear no hats or caps. However, in certain ceremonies, Mahayanist Buddhist monk leading the ceremony do adorn with the ceremonial head-dress which is far more elaborate than shown in the screen grab. Daoist priests wear hats and 'Buddhist' monks in movies wear hats, yes, only in movies because, these extras have full head of hairs.

There are a few turtle-breathing methods. The one that I do is part of San Pan Gong curriculum. The breathing method: reverse abdominal mco (I supposed that the requirements in reverse abdominal mco is taken for granted) in sync with physical movement. Stand with feet apart, shoulder-width with both hands relaxed by the sides. Stand relaxed. No tension in the body. Physical movement: shoulders and neck. Shoulders: thrust back and up and forward and down in circular movement. Breathe-in during the first movement of the shoulders. Before the downward motion of the shoulders, thrust head up, stretch neck. Breathe-out during the downward movement of the shoulders, neck is then stretched forward and then pull in with chin touching the chest, if you can. The length of breathing in and out is in sync with the movements. Movements are relaxed and slow. If you are not adapt with reverse abdominal mco breathing, then don't do this particular turtle-breathing.

The one-inch punch is commonly known as 'chun-jin', the one inch jin. "Jin" is not the monopoly of neijia martial arts, it is an important factor in executing a strike in any traditional CMA. However for a neijia form , for the expression of jin is explosive as contrasted with the uniformly softness of the movements. In the external arts, it is not necessary to relax and then gather the force for the strike, yet it is 'jin' nevertheless when the technique is well taught and execution is perfect. There is a difference between brute (or muscle)strength and 'jin'. Jin, is difficult to be taught with words, the instructor has to show it and the student, watch to learn and practise that subtleness in gathering the energy and transmit it to the fist or kick.

Yes, Hancock, it is 'chi', the energy that gives life.

Take the video from Michael Sternback, the jin in the palm strike travels from the hind leg up, through the waist and then through the flick of the wrist with a low expression of a push, no follow through. The 'pre-heaven' method video has a greater emphasis of the push. Does fajin necessarily have a pushing energy in it? Now that depends on how fajin is being explained and taught. Some of you have learnt taijichuan, so lets take the short 'punch from beneath the elbow' technique, do you punch with a push like Bruce Lee's one-inch punch or just punch without the push? On the other hand, if you execute the short punch with jin and without the push, will the target stumble backwards even without the punch following through? Just a short burst of a punch. Try it on a hanging sand-bag to find out. If you are going to go through a lot of body motion to execute a palm strike, the technique becomes impractical and if the hind leg is not firmly rooted when the strike the executed, much of the jin is dissipated (and no fajin) and what one sees is just an expression of li, strength. Now, that is my take on the subject. As for Southern martial arts, one of the most impressive fajin I ever saw was by a elderly gentleman who was a Wu-ju (5-Ancestor Shaolin) exponent who did a 'Gou sai shui' (similar to a dog shaking off water from its body). Most Chinese traditional external systems would end their curriculum with a internal energy set: Hungjia with their Steel-wire fist set, White-crane, Needle-in-the-cotton, Northern Shaolin, with their Taming the tiger, to illustrate my point. So, external systems begin the cultivation from the external to internal, and neijia, internal systems, the other way round. Fajin in these systems differ from each other, some expressively explosive, others subtly.

Ever wonder that fajin can be physically expressed differently from that sudden explosive power (as shown in the video posted by Michael Sternback) to a seemingly indiscernible soft execution (as shown in the video posted by Wells minus the fire-starters)? The difference is in the degree of qi-cultivation between the masters, some attaining higher level than others and do not necessarily be visually expressive when 'fajin' in throwing or incapacitating the opponent. A high-level master can fajin with his back, shoulders and fore-arms, hands not just the one-inch punch or palm. In the Southern arts, fajin and fali come together, in executing the 'external' forms/toulu of those MA, jin and li have to be expressed otherwise, it is merely brutish or tasteless. So, everyone is talking about the same thing yet failing to agree with each other. Hope that I've not touched any raw nerves, and i apologise if I do.

Nei gong in Chinese martial arts are essential training in respect to the 'schools' or p'ai some of which are external and others internal. Some of these schools have Daoism as their belief-system and invariably, their breathing and energy-cultivation will have some resemblance to the Chinese passage posted which Randomer translated. In these Daoism-based martial arts, the cultivation of the elixir, 'lian dan' is the primary objective for those in the priesthood and hence, is the foundation for their martial training as well. And those who are learning the martial aspect will have to master those breathing and energy cultivation techniques as well. The Chinese passage as translated only illustrated the spiralling energy on a vertical axis, but there is also a horizontal axis to be considered as well.

The Mind aspect of the zhan zhuang practice is the training of mental calmness and concentration, the precursor to moving qi. It does seem to be a contradiction of sorts when the practitioner has to concentrate on being relaxed and be aware of the body. As the stance can either be low for beginners, medium for the experienced, and high for those accomplished, being aware of tightness and to be relaxed are extremely difficult for the serious beginners. However, the cultivation of jing, qi and shen in neijia cannot begin without that mental focus and calmness which can only result without distraction. A good 20 minutes of complete mental focus and calmness is much better than an hour of practice but without focus nor calmness. Another consideration is that it is much better to practise where is good fresh air.

Very true indeed Wu Ming Jen.

Of course you are right, Mudfoot. Though qi is directed by intent, forcing it to a locality may cause (internal) injury and intense mental intent may mess up the mind. Therefore, qi movement can not be forced and should not be done. This is of course true in neijia. However in weijia, the external system, external stimulation is normally required to 'force' the qi to manifest, eg dropping a small sand bag on to the LDT.

I think that the storing and compression of qi cannot be forced, and shouldn't be (forced). Let it come naturally with the proper regime. Try using matches instead?

Hi Mudfoot, I use Wuji as the preliminary to begin the form and once I have the qi moving, then I will begin to move. In the movements, I will only focus on the body and in sync with the breathing and let the flow takes care of itself until the form ends and focus is then at the LDT. Thank you, Wells for your confirmation which I'm seeking for these many months!

... from huiyin into LDT, without the storing phase.

You are right, though the yin may be slightly weaker, but with the slight tightening of the anal muscles during the intake may project the energy better (than static sitting) into the huiyin. That's how I do it.

Thank you so much Wells, at least I've now a confirmation, and the only other thing is the 'storing of the yin energy' in huiyin. My interest in this is that my wuji-stance brings in these 2 energies, but a weaker yin perhaps as it is brought in via the yongchuan, bottom point at the base of the feet.

Yes, Wells, each of us has different level of cultivation and thank you for that electromagnetic waves. Like for me for instance, though I've been practicing (psuedo?) Daoist qigong, I know near to nothing about Daoist cultivation. I am a Buddhist but hope to improve my Daoist qigong by reading up on daoist practices and I did find some very good information here in TDB. However, my interest in this forum was initially triggered by JC who said that Yin energy had to be brought into the LDT, and when meeting with Yang energy would cause an 'explosion' which then cause the emission of that awesome power. However, no where could I find an answer as to how these energies are identified during a qigong practice as such unless, as earth represents yin, then the energy that travels up through the legs from the ground is Yin. Vice versa, the energy tapped from the heavens entering the crown of the head is therefore, Yang. Therefore are these the energies that MO practitioners referred to?

I appreciate Iilovecoffee's remarks that he can't talk of their experiences in an open forum like here. Perhaps he and his brothers-and-sisters in MP have taken an oath of secrecy or humility, so please don't challenge/pressure them to open up on their "experiences". The next best alternative is for anyone interested in MP to join them in the practice and see for themselves whether it is genuine or fake teachings. But then again, one must know how to discern what is "true" Daoist nei-gong practices and that definitely depends upon the background of the student. It is often said that "The thousands of teachings will return to the Origin", M'an Fa Kwei Chung. Whether one after practicing MO-neigong will emit static electricity or start a fire has nothing to do in attaining the Dao which is the ultimate objective for Daoist practices like MO and LMP. Therefore, if one takes the complete daoist system be it MO or LMP, the neigong practice is the conduit to being an immortal the physical and spiritual transformation from attaining the dao, not an arsonist. The ability to emit static electricity is only one of the attainments in the practice, but not the primary objective. You don't want to spend years in the practice just to light up fire with your bare hands... use a lighter or a box of matches instead will save you a lot of your time on earth. If what you are practicing cannot give you the nei-qi to light up fires, it does not mean that your system is inferior or fake. Many renowned masters of neijia martial arts could not do it either. As said, being a fire-starter is not the ultimate objective of dao attainment. That's my view after these many pages.

The founding master of Yin P'ai Baquazhang, Yin Fu was Dong Hai Chuan's eldest student. Yin Fu was very loyal to his teacher and stayed by his teacher's side until his death while many others left after a few years of study to start their own. Yin Fu's martial foundation came from Shaolin Lohan (of the Northern variety) and had elements of it in his baquazhang, eg piercing 'ox-tongue' palm. His single palm change for instance is a stand alone and a good example of being different from the rest, the 'millstone pushing palm' included. Throughout his many years, he had taught many and many forms. Those 63 videos is not an over-kill but good references for those in the advanced levels of baquazhang practice.

Astral monk is right that these palms are universal though represented differently in form and emphasis. "Root" palms are static without the upper body movements like the fluid 64-lian wan zhang or 8-mother palms, Ba-Mu-zhang. Root palms are for the purpose of lian-gong with emphasis on the stepping. I will like to state that the lian-gong aspect is an intense nei-gong exercise. The static palms are known as 'Ting-si Ba-zhang'. It is very basic, yet most important to master them and to build up the internal qi. In my Yin p'ai Gong m'en lineage, this static 8 palms are part of the 32-movements of Roushenggong, the Flexible Body exercise.

When the joints are no longer pliable but stiffened through the years (result of aging), sitting full lotus or even half-lotus will be torturous and unsuitable as the person will not be able to bring the mind to focus. Sit on a chair instead. The Mind must be flexible if the joints are not. Will sitting full or half-lotus enable the practitioner to achieve 'enlightenment'? I will categorically say No. How you sit, walk or stand do not influence your understanding (of why seek enlightenment in the first place), knowledge (of what is this enlightenment, enlighten from what?), wisdom (to appreciate the nature of the "world"), and mindfulness (to keep the precepts as laid down by Lord Buddha).

My motive to join Dao Bums was to learn a bit more of Master John Chang's Mo P'ai and specifically about Yin energy. Since that first posting I had no useable information in answer to my query. From the many responses in other 'conversations' on other issues, I gathered that my first posting would not be answered. Nonetheless, from my search, i understood that Mo P'ai had its origin in Longfu-shan in Fujian, China. Longfu-shan, the Dragon and Tiger mountain, was home to Maoshan, a form of Daoism that practices doaist magic and exocism. I will say that most if not all Daoist temples have their forms of religious and martial traditions. Could Mo P'ai be an offshoot of Maoshan, a major Daoist sect along side Quanzhen, Longm'en and Xiao Yao?

Let me post an extract from Chapter 16, Realms of Existence from the book "What Buddhists Believe" by Ven. Sri Dhammananda Maha Thera. This is typical position of Theravadins in regards to: God or Gods, and in particular Creator God/Gods, the Heavenly Realms within the realms of existence notwithstanding. Quote: The speculative explanations of the origin of the universe that are presented by various religions are not acceptable to the modern scientists and intellectuals. Even the commentaries of the Buddhist Scriptures, written by certain Buddhist writers, cannot be challenged by scientific thinking in regard to this question. The Buddha did not waste His time on this issue. The reason for His silence was that this issue has no religious value for gaining spiritual wisdom. The explanation of the origin of the universe is not the concern of religion. Such theorizing is not necessary for living a righteous way of life and for shaping our future life. However, if one insists on studying this subject, then one must investigate the sciences, astronomy, geology, biology and anthropology. These sciences can offer more reliable and tested information on this subject than can be supplied by any religion. The purpose of a religion is to cultivate the life here in this world and hereafter until liberation is gained. In the eyes of the Buddha, the world is nothing but Samsara -- the cycle of repeated births and deaths. To Him, the beginning of the world and the end of the world is within this Samsara. Since elements and energies are relative and inter-dependent, it is meaningless to single out anything as the beginning. Whatever speculation we make regarding the origin of the world, there is no absolute truth in our notion. One day a man called Malunkyaputta approached the Master and demanded that He explain the origin of the Universe to him. He even threatened to cease to be His follow if the Buddha's answer was not satisfactory. The Buddha calmly retorted that it was of no consequence to Him whether or not Malunkyaputta followed Him, because the Truth did not need anyone's support. Then the Buddha said that He would not go into a discussion of the origin of the Universe. To Him, gaining knowledge about such matters was a waste of time because a man's task was to liberate himself from the present, not the past or the future. To illustrate this, the Enlightened One related the parable of a man who was shot by a poisoned arrow. This foolish man refused to have the arrow removed until he found out all about the person who shot the arrow. By the time his attendants discovered these unnecessary details, the man was dead. Similarly, our immediate task is to attain Nibbana, not to worry about our beginnings. Unquote