senseless virtue

How many days did you practice these Chia meditations?

Both Neidan style Neigong and martial Neigong accomplish the same rewiring. The difference really is that martial Neigong also teaches Fajin and martial skills along the way.

If you want the Neidan style Neigong, then I've heard that Damo Mitchell and Robert Peng are the popular dogs right now. If you want the martial Neigong, then I summon in @Earl Grey for more knowledgeable views about the opportunities

What you are looking for is genuine Neigong that rewires the body if you want the true foundation. It will give you the capability to generate and issue electric Qi. Xinyi, an internal martial art style, has produced excellent results for many people that are dedicated with Zhan Zhuang. Dantian will turn up later after completing the Neigong because it's another process associated with deep meditation which is made easy by Neigong. Building the Dantian early on is possible, but it usually is much easier to have the foundation first. From what I've understood, jump-starting Dantian cultivation early is a closely kept secret that you might need to seek hard. The down-side is that going that route blocks martial development for a long time because physical rewiring cannot happen simultaneously.

Calmness of mind is healing. Stop trying to improve the situation. It's more than likely that your mild symptoms will improve gradually once you leave the worrying mindset. Don't do meditation or any other internal practice. These might only agitate the energy trapped in your head. Meet people, exercise, eat healthily, walk in the nature, and enjoy ordinary life.

Simple and effective advice: 1) Stop practicing anything associated with Mantak Chia. This site has many stories of people hurt by practicing according to Chia's instructions. 2) Seek more ethical and reputable teachers who don't publish and instruct with misleading or otherwise dangerous "exercises". Don't be swayed by easy promises of attainment, but demand proof. 3) Scrutinize carefully your would-be teachers whether they have real patience and love for others. The alternative is that you lose money, time, and health.

So... would you rather have oxen and bulls in drag make-up? I'm confused, where does milk come from then?? Awesome. Make buffalo drag cows great again!

The unmistakable sign that you have accomplished Dao through semen retention and Mantak Chia's sexual alchemy.

Spontaneous Qigong is iffy, and the unguided variant is especially susceptible to deviations. There are only few working approaches and a lot of dangers in impure spontaneous Qigong. The most important issue is the subtle exacerbation of emotional issues, which can in fact lead to severe mental health problems and worse health. The main deal is that the proper spontaneous work should be a finite process. Impure spontaneous work will never halt, but may continue generating new movement for years because there is no real release of emotional and physical tensions, however genuine it might feel. There are two general ways to stop spontaneous movements: Calm mind and have a gentle thought to stop all internal and external movement. Set your mind few meters beneath your feet and allow restless energy to exit downwards for few minutes. There might be more particular solutions depending how the spontaneous movement was generated.

https://commons.wikimedia.org/wiki/File:Gnu_meditate_levitate.png https://en.wikipedia.org/wiki/File:Heckert_GNU_white.svg Top secret:

A few comments on this great interview.Buddhism has always adapted to new cultural context and accepted good innovations through the Mahasiddha masters' enlightened vision. Tantric methods aren't quintessentially Buddhist, but such training can make life and spiritual progress easier and more satisfying. You can see in the interview that in the Buddhist context energetic phenomena don't usually progress as predominately and physically as in Daoism whose adherents have made physical cultivation into highly sophisticated arts.Then what are the essentials of Buddhism? Development of wisdom, all-inclusive heart (Bodhichitta), and meditative insight. The last in particular isn't featured in any other spiritual tradition that I know of. Another remark, based on the interview:

Sorry, but I disagree and there's enough tangent to the topic to warrant an off-hand comment. The turning of heart is well to be examined from different perspectives. The Holy Bible, New Testament in particular. Liu Yousheng's magnificent book: Let the Radiant Yang Shine Forth: Lectures on Virtue Books by Wang Fengyi are also excellent.

Everywhere. Have you ever heard of Christianity, the Gospel and Passion of Christ, Christian martyrs, and the persecution of the early Church? Wanting to do away with suffering is the usual reason why people enter the spiritual path. Later on it's mature spiritual wisdom when the practitioner realizes how enriching their personal hardships can be and that there's nothing to worry or wail about.

An update from June 13, 2021 excerpts chapter 8. It really makes clear that the true accomplishment of Neidan is not mundane by any measure. Humans, born of heaven and earth, ultimately come from the single qi of primordial pure yang. This qi is the qi of great harmony. It is the limitless indivisible that fills all space.Humans are sculpted by yin and yang, and thus our bodies of blood and flesh are born. Though this yin and this yang come after taiji, they are still true yin and true yang, free of dreg or residue, and still close to the primordial qi of the great harmony.Once a person is born, one’s qi is constrained and one is deluded by external objects and phenomena. All of the yin and yang in one’s physical body transforms into the shen of cognition and perception; into the qi of breathing and movement; and into the jing of sex between husbands and wives. Then there is only yin but no yang. This qi cannot be used as a “medicinal ingredient,” so how could it then become the elixir?It is clear that later heaven jing and qi are but dross; they are residual substances. Nevertheless, in cultivation one cannot but make use of them in order to enter the gate. But be that as it may, the formation of the elixir makes no use of them whatsoever. Thus: those who use that which has shape and form cannot create the grain of golden elixir that is empty and nonexistent.If a person cultivates hsing by vainly refining his or her temperament, and, in the cultivation of ming, refines only his or her flesh-and-blood life, it cannot be said an elixir cannot be created. Yet, even if such a person does create an elixir, it will only be an illusory elixir, and he or she will plummet into the dens of foxes and into the ranks of snakes and rats. Unable to avoid angering the gods, struck down by thunderclaps, he or she will never again be able to obtain a human body. How is this not tragic?Outstanding people fully recognize that the great way of the golden elixir is achieved via clear, numinous qi. But clear, numinous qi does not return to us of its own accord, so one must make use of the true yin and true yang within one’s own body, and then one will be able to summon this qi to come and gather. When the ancients spoke of the “the homogenous two-eight substances,” they were speaking of true yin and true yang.It is especially important to know that primordial qi is fundamentally without any markers that can be searched for, and that it has no location that can be guessed at. How, then, does one seek it and glimpse it? Only by this: it is at the moment when the true yin and true yang in one’s own body become active that primordial qi has entered the body. One must then seize and take charge of the numinous mercury and yin jing in one’s own body, and allow them to naturally congeal into the elixir.An ancient immortal thus said: “Those who cultivate the Dao must first know that there are two heavens and earths, and two yins and yangs. Only then can one begin the work.”What is that which is called “two heavens and earths?”None other than prior heaven and later heaven.What is referred to by “two yins and yangs?”It is like this: when one is meditating, one must have something within the later heaven physical body that can be relied upon as a starting point. Well, exhalations and inhalations are yin and yang. Yin and yang originate in the qi of oneness; when the qi of oneness dissipates, it becomes yin and yang—in and out breaths are of ordinary yin and ordinary yang. So, when students meditate, they must first regulate the external breath, in order to elicit the primordial breath of Realized Humans.In the harmonizing of the external breath, in the beginning one must give priority to intention. Mencius said: “Will, it is the commander of qi.” An ancient immortal said: “If one wishes to complete the cultivation of the nine turns, one must first refine the self and manage the heart.” It is thus clear that rightening the heart and making one’s intent sincere is the basis of cultivation.To regulate breathing, one lets one’s eyes observe the center of the dantian, and lets the breath descend into yinqiao. Lift the qi of yinqiao so that it enters the yellow court; then, use the breath to cause the yin jing in the purple palace to descend so that it meets the dantian. All of this involves ordinary yin and ordinary yang.After doing this for some time, yin jing and yang qi will blend together and congeal within the earthly cauldron of the dantian. Naturally, yin essence will transform into the essence of the jing of true yang, and ordinary qi will transform into the qi of true yin. Vigorous and flourishing, they will fill one’s entire body. All of this involves true yin and true yang; primordial qi is not far off.All of you should know that primordial qi is fundamentally formless and unconditioned. That which is vigorous and flourishing is true yin and true yang; it is not the universe’s primordial qi. If one refers to true yin and true yang as though they were the universe’s primordial qi, one has strayed far from the Dao.Know this: when, from within the vigorous and flourishing, there comes that which is placid, tranquil, still, and serene, this marks the returning of primordial qi. It is not separate from yin and yang; yet, it does not mingle with yin and yang.My teacher instructed us that, each time we sat to meditate, it was necessary to have an experience of peacefulness, naturalness, and contentment, as only in this way could we glimpse our original faces. We could not become fixated upon primordial qi and see it as some kind of object. This was the correct way to practice.When my teacher transmitted these mysteries, it could be said that she fully revealed the profound essentials, as though she dug out her own heart and liver to put on display for her students. Students, you must really put this into practice. Be like Dong Zhongshu, who said: “Be straight upon your path and do not scheme for personal benefits; understand the way and do not fuss over gain and loss.” This is the correct way to practice.As for whether or not there will be results: do not expect results, do not become elated or despondent because you gain or lose. This is how you approach the Way.

Want to have better sex? Open your heart and learn to love first. Want to learn how to transmute the sexual energy? Open your heart and learn to love first. If you try to jump in energy aspect first, especially in sexual activities, then you are trying to bypass important preliminaries that you would have to address anyway. Tantric practices you mentioned earlier are particularly sensitive to the degree of your heart's openness. Having a free and open heart would also make it much less likely to get snared by devious side paths and training mistakes. There are preliminary practices in all complete traditions worldwide that give emphasis on being humble, charitable, unselfish, and caring in every turn as a part of their ethical attitude and conduct requirements. You might want to read what Jesus spoke in the New Testament about loving others, forgiving, and turning the other cheek for the most profound and immediate lessons available to the Western audience. These two posters that I quoted are hereby declared 100% verified sexperts who know their preheaven and postheaven jing! Here is a timely short excerpt from an upcoming internal alchemy book that refers to the transmutation process and sexual functions leaking energy: https://www.gofundme.com/f/translation-of-ten-discourses-on-daoist-alchemy?viewupdates=1 Except from Chapter 7, "Primordial Jing and Primordial Shen" (italics in the text can't be reproduced here):We need to examine the principles that underlie “refining jing to transform it into qi,” in order to be sure about what “jing” means in the context of this work. Many people misunderstand this concept, and as a result they conflate the later heaven jing related to reproduction and primordial jing. Because later heaven jing has already turned into a substance with a physical form, it is no longer possible to directly transform it into qi. It is already “old,” and therefore cannot be used in inner alchemy. If anybody states that this unclear form of jing can be transformed into some kind of qi, he or she is pointing to a side door leading towards a crooked path. Even a worldly scientist with no knowledge of Daoism can tell that this is impossible, because the principles behind such a practice are illogical.We have to distinguish ordinary jing and primordial jing, but there is a somewhat tricky point we need to be clear about in order to do so. The jing that is refined in inner alchemy is primordial jing. Primordial jing is a relatively subtle form of energy or sustenance found in the human body, and it needs be made to transform into qi, which is an even more subtle and rarefied form of energy. This process is in some ways akin to cooking—when we put ingredients into a pot and add heat, the ingredients will start to steam, meaning that the substances that had been in a liquid state are turning into gases. The tricky point where this analogy breaks down lies in the fact that that primordial jing is formless; it is only akin to a fluid, but it not actually something in the liquid state of matter. Similarly, qi is merely analogous to something in the gaseous state, because it is something that flows throughout the body, but it is not actually a gas. Nevertheless, we use this analogy because when “fire” (which represents the effects created by consciousness) and “wind” (which represents the effects created by the breath) are regulated in tandem, jing can transform into qi, which means that jing transmutes into a more sublime form of energy. That is the meaning of “refining jing to transform it into qi.”Even though primordial jing is distinct from later heaven, corporeal jing, the two are nevertheless closely related. For this reason, if we are to practice internal alchemy, it is necessary to moderate our desires, which means reducing the exhaustion of our sexual energies as much as possible. What principle underlies this statement? Primordial jing is the basic energy of life. If it is called to do so, it will fulfill its function by turning into the body’s sexual fluids and energies. Turning into reproductive jing is the route that primordial jing commonly takes, and as this happens it gets used up. Thus, if we constantly consume our reproductive essences, at the same time our primordial jing will constantly transform into corporeal jing, which means that we will lack the basic ingredient for the alchemical work of “transforming jing to turn it into qi.”Conversely, if we sublimate and refine primordial jing before it has undergone the process of turning into post heaven, physical jing, it will become a higher level energy. Simultaneously, that change will reduce the strength of the impetus that pushes primordial jing to go in the direction of becoming bodily jing. The natural result of this process is to transform sexual energies as well as reduce the rate at which they are consumed; both outcomes are closely intertwined.

https://www.gofundme.com/f/translation-of-ten-discourses-on-daoist-alchemy?viewupdates=1 The rough draft of chapter 7 is finished! Below is a brief excerpt where Professor Ge presents a plainspoken explanation of an internal alchemy teaching that tends to elicit quite a bit of concern, confusion, and even obsession amid those who are curious about Daoist meditation (especially the young fellas).As I start on chapter 8, I humbly any supporters who belong to Facebook groups or message boards where other members might be interested in reading "Ten Discourses on Daoist Alchemy" to please consider sharing a link to this page. The rough draft of chapter 7 is 15,000+ words long and took over 50 hours to complete. This means I've still got another ~200 hours of translation left to do, and *then* I've got to hire a proofreader! Still a long way to go. I thank you in advance for considering spreading the word._______________________Except from Chapter 7, "Primordial Jing and Primordial Shen" (italics in the text can't be reproduced here):We need to examine the principles that underlie “refining jing to transform it into qi,” in order to be sure about what “jing” means in the context of this work. Many people misunderstand this concept, and as a result they conflate the later heaven jing related to reproduction and primordial jing. Because later heaven jing has already turned into a substance with a physical form, it is no longer possible to directly transform it into qi. It is already “old,” and therefore cannot be used in inner alchemy. If anybody states that this unclear form of jing can be transformed into some kind of qi, he or she is pointing to a side door leading towards a crooked path. Even a worldly scientist with no knowledge of Daoism can tell that this is impossible, because the principles behind such a practice are illogical.We have to distinguish ordinary jing and primordial jing, but there is a somewhat tricky point we need to be clear about in order to do so. The jing that is refined in inner alchemy is primordial jing. Primordial jing is a relatively subtle form of energy or sustenance found in the human body, and it needs be made to transform into qi, which is an even more subtle and rarefied form of energy. This process is in some ways akin to cooking—when we put ingredients into a pot and add heat, the ingredients will start to steam, meaning that the substances that had been in a liquid state are turning into gases. The tricky point where this analogy breaks down lies in the fact that that primordial jing is formless; it is only akin to a fluid, but it not actually something in the liquid state of matter. Similarly, qi is merely analogous to something in the gaseous state, because it is something that flows throughout the body, but it is not actually a gas. Nevertheless, we use this analogy because when “fire” (which represents the effects created by consciousness) and “wind” (which represents the effects created by the breath) are regulated in tandem, jing can transform into qi, which means that jing transmutes into a more sublime form of energy. That is the meaning of “refining jing to transform it into qi.”Even though primordial jing is distinct from later heaven, corporeal jing, the two are nevertheless closely related. For this reason, if we are to practice internal alchemy, it is necessary to moderate our desires, which means reducing the exhaustion of our sexual energies as much as possible. What principle underlies this statement? Primordial jing is the basic energy of life. If it is called to do so, it will fulfill its function by turning into the body’s sexual fluids and energies. Turning into reproductive jing is the route that primordial jing commonly takes, and as this happens it gets used up. Thus, if we constantly consume our reproductive essences, at the same time our primordial jing will constantly transform into corporeal jing, which means that we will lack the basic ingredient for the alchemical work of “transforming jing to turn it into qi.”Conversely, if we sublimate and refine primordial jing before it has undergone the process of turning into post heaven, physical jing, it will become a higher level energy. Simultaneously, that change will reduce the strength of the impetus that pushes primordial jing to go in the direction of becoming bodily jing. The natural result of this process is to transform sexual energies as well as reduce the rate at which they are consumed; both outcomes are closely intertwined.

Traditional Flying Phoenix Instructor Certification Requirements are available in this thread on Alchemical Garden: https://forum.alchemical.garden/threads/18/post-420 Another particular post contains my "best of" collection of the various advanced insights Sifu Terry has publicly shared about Flying Phoenix practice throughout the years: https://forum.alchemical.garden/threads/18/post-37

@ilumairen It seems you are completely ignoring the actual and very serious issue about the Ausar debacle in favor of grasping straw man arguments in that thread which Rene started and which had an entirely flawed and biased premise. Now it's time to take three steps backwards and start seeing the entire big picture. I will try to be clear, but acknowledging the Ausar's scam and associated malice has been a consistent issue with this mod squad. Before Sean took over there were or had been three big issues that were rocking the board, from more global problems to more localized: toxic alt-right friendly atmosphere a freaky astral sex cult Ausar's scam and attempted character assassination of Terry Dunn Listing the same items in terms of acute seriousness and predatory behavior: Ausar's scam and attempted character assassination of Terry Dunn a freaky astral sex cult toxic alt-right friendly atmosphere The problem then is that there was a reverse relation between the danger and its visibility on the board like in real life true criminal activity thrives under neglect and the lack of watchfulness. It's furthermore explained explained by the fact that Sifu Terry, Earl Grey, and even myself, we all spent a lot of hours in countering both the orchestrated and spontaneous disinformation and malice initiated by Ausar. There were many people who were unwittingly playing to Ausar's fiddle and for a while it seemed like every bitter voice suddenly came out of the woods to have unfair jabs at Sifu Terry, Grandmaster Doo Wai, the Bak Fu Pai family arts, or the Flying Phoenix system. You have to realize that Ausar was asking a lot of money ($10,000) from TDB members and had actually been successful in duping some gullible people by selling fabricated and dangerous meditations. It was reported that the duped individuals would "see entities" after those meditations, which suggests that the inauthentic meditations caused some degree of neurological damage. In this context Rene's initial post was seriously mistaken and misleading: She simply didn't have much clue what was going on. Amusingly, it wasn't too long ago that I again had to write a rebuke against Ausar when his "meditations" were offered around here without any precautions, but thelerner, in his moderator capability, was really lenient and clearly not understanding the issue in its heart. It took a lot bitching from me before he and Trunk reacted at all. Do the mods exist to enforce polite rules and social etiquette, or are the policies and mods here to keep this place actually safe from all types of predators and disinformation that could lead to people getting hurt? I have seen few of the mods and some other people opine that even this type of mistakes can be good for wisdom, but I find such sentiments disheartening and alarming in the context of overall wisdom and ethical integrity. tl;dr: Some people did a huge work for busting the nuts of a crazy scammer and his ignorant puppets, but in the end they get no recognition but misunderstanding and disdain.

You talk about others draining you, but then you give instructions in the above quote how to do energetic vampirism under the guise of retaliation. It's not just your nutritional advice that is unethical.

Your advice was completely unsolicited and still remains completely unethical. No, you first. I can be as critical as I want within the limits of forum rules. You say you are offering golden advice, I say you were offering turds. Funny. Meditation and spiritual growth is conventionally aimed for the dropping and leaving of negativity and involvement in such matters, but what did you do by your own account? Straight after finishing you took the phone, found out that someone had posted an disagreeable opinion, and eagerly jumped back into the cycle of negativity you are trying shrug off. How is meditation working for you anyway then? I'm sorry if my (lack of?) level is causing you to experience issues. Want that too from you? Wow, give me all you got, show me your true level of projection! No, I wish everyone to examine your discernment in public view. It's alright, criticism can be very fun, too. Through it we are going on a happy ride where only friendly smiles and laughter reside. Honk, honk!

Unintentional innuendo is the best.

It's unethical of you to give (or actually more accurately: push without consent) detailed nutritional counsel to any person whose constitution and actual condition you are not fit to assess. Even if you were a practicing nutritionist, you simply aren't diagnosing anything remotely on an Internet forum.

But I thought we all were retaining the seed around here!?

What exactly is your contribution to this discussion?

I'm not big boned, it's just that I have achieved Neigong!