Forestgreen

If you write "via TCM", the likelyhood of that is really small.

No, that's not it.

Side doors and crooked paths resonate more with desire.

I never found the suttas helpful in this regard. The abhidhamma texts are more relevant, but describes what you are trying to achieve rather than how to achieve it. There are "qigong " methods that, in an unsimplified form, access sensory processing in a very efficient way. Unfortunately, simplification is the rule.

All Shaolin is supposed to be chan-wu-yi, I only truly understand the tradition I am involved in though. The name of my practice will be of no help, as far as I can see no public teacher writes about this aspect, in a world where seminars are sold the buddhist aspects of the art have no market value.

Yes, same place, different methods.

Shaolin. Or, at least one of the traditions affiliated with it.

Buddhism cultivates the mind through any means available. In some traditions, that includes through the body. That is based on the Theravada abhidhamma, where the dhammas include, translated to a modern language, how the brain process sensory stimuli. Jhana states affect this, but going there is difficult. Sati does this, but is based on a high level of ability. So some, like the Shaolin tradition I am involved in, developed moving practices that help the practitioners to process old and new impressions, including emotional impressions.

In my version, that which comes directly from empty-nothing doesn't really need a conduit, while the pre-H within post-H does. The method favors the branches of the chong mai for that. First time it felt weird, not like anything I had expected. The method? Shaolin. It's a standing method, but not based on positions used in the more common martial-based force-focused methods. As someone (you?) stated: They doesn't take you deep enough for this kind of work.

The replenishing cycle moves up the spine, down the center. When it goes down the center, it produces something unlike anything else. The Du and Ren, what place do they have when one takes the preheaven from within the postheaven? At least, in the buddhist version, none. Cool with differences though.

Gyalwa Yangönpa: Secret map of the body, page 57 and 237, might be informative for you on this one.

In my practice, those are distinct and separate. But I am just a poor lonesome practitioner of a buddhist method, what do I know about the specifics of daoist practices. Perhaps your definition of that differs from the usual ones, and in that case you might be right. Care to describe the MCO? Just to help me understand where you stand?

This is an interesting interpretation. I wouldn't have connected that formula to any description of the MCO in a million years, really. I thought that the MCO was a description for the replenishing cycle, and that formula was a rather specific later stage practice.

Bruce Frantzis teaches how to do this as well.

Here is my unpopular opinion: Kundalini is defined differently in different traditions, which causes confusion when the subject cones up. Some of the Yoga upanishads seems to have similar descriptions, which differs from the more usually available versions. Source: The Yoga darshana upanishad and the Yoga kundalini upanishad.

Could it be partly from Wang Mu, page 65? .... when the Cinnabar Field is as firm as a Stone

I do not recognize your experiences from the WuZhenPian. But aren't there similarities with some texts from the Zhong-Lu tradition? That has no part in my practice, which is informed by my understanding of the WuZhenPian. Reversal, to get back to the One. So do I, but that doesn't include anything less than the quest for Celestial inmortality. Service in the grotto heavens or whatever realm is not really a goal, but then I am not a daoist so... I don't really know what they do, so cannot comment that.

Teacher say, teacher loose income?

Most likely not known by mainstream TCM herbology.

This would be the most reasonable strategy for @Celestial Fox Beast to learn how to start the alchemical process. This would give some results. Not the results that are based on an alchemical process of reversal, but there are many processes that are called spiritual, so why not?

Haleluja

Do you think that the experiences discussed in meditation texts are best treated from a Jungian perspective, or from a more modern sensory processing perspective? I tend to lean on the later, but I also focus on the theravada abhidhamma and the WuZhen Pian, so I am cherrypicking to support my confirmation bias.

One can always try the fainting lark. That's a trick that will make you the center of the party. For more vagus tricks, why not go for the pooping reflex. Perhaps not at parties though...

That would be the diving reflex, part of the trigeminocardiac reflex.

Wang Mu, in Foundations of internal alchemy, writes that there is a substantial doing ( youwei) before the stage of non-doing (wuwei). Added: Once you get there, it is indeed effortless. Like drilling, once through, there is no resistance.