dwai

On the topic of pre-heaven and post-heaven qi, they are not really separate things as I understand it. At one level, there is a continuum of flow happening between the universe (microcosm) and the individual (microcosm). It’s that double toroidal structure, the two vertices are above the crown and below the feet. We can call this the “transactional reality” (Heaven-Man-Earth). At another level, there is no separation between microcosm and microcosm at all, since all of it is appearing in consciousness. We can call this the “absolute reality” or “Dao”. The transactional reality appears in the absolute reality. The alchemy is a matter of realization, not of attainment/creation/production.

The proof is in the amount of suffering and pain inflicted by his followers on the rest of the world. Entire civilizations and cultures razed to the ground, entire populations decimated in his name. Pick any eastern tradition and you’ll see examples of mature, wisdom based ways of being. A mature system isn’t a cult of Personality. It isn’t dependent on a historical narrative to justify itself. Wisdom shines in its own light.

I do

Maybe saint seraphim was simply stuck at a middling level.

How is it different from pre-heaven qi? The distinction seems like a bit of pedantry to me.

This is an establish phenomenon in the Indian yogic systems. Doing certain Kriyas activate these siddhis. For example, doing a certain number of repetitions of a mantra will produce certain siddhis. It is called “mantra siddhi”. Think of it like a medicine - when its work is done, it flushes itself out of the system. Other types of siddhi could be a result of meditation, these are called dhyanasiddhis - and usually when the power built up during the meditation is properly used towards a higher goal, they will disappear. Siddhis are always a side effect, and never a means to prove/disprove attainment of “levels”.

I’m very sorry to learn about your mother’s strokes. I hope she recovers fully. So do you have a regular practice now? So, what happens to the yuan qi/jing in a leaky dantien? Also, is it really a case of “blocked” or “unformed” channels, or is it more a case of people not really knowing what to do? Where/how to put their attention? Is it possible that ignorance is mistaken to be the same as inability? in my experience, the biggest issue is people don’t know. If they do, they lack the conviction to practice. If they practice, they lack the faith in the system. Have all three, and people don’t need much help beyond that. Mostly the barriers are mental, and once the ignorance is dealt with, they are self-inflicted. Mostly siddhis appear during a certain phase of a certain type of practice, and then disappear (unless someone cravenly holds on to them). It is neither an absolute necessity, nor a sign of attainment of any significance.

So do you do all this in dreams or in the waking state? IIRC you relied on dreams to do your cultivation. why do you think the subtle body is not already fully developed? Do you think that the subtle body is something within your physical body that needs to be completed/grown? also what kind of siddhis do you think demonstrates a “fully developed” subtle body? As a corollary, what siddhis can one demonstrate as they are growing this supposedly un(der)-developed body to check how far they are from graduation?

What do you mean by “external qi” exactly? are you saying that yuan qi is experienced only “inside” the body? And the qi that is not inside the body is external qi? Seems pretty limiting, given that there is really no separation between “inside” and “outside” - there is a constant flow circulating in the “heaven - man - earth” context. That which circulates in the HME context, is that “external qi?”

That sounds like qi sinking to the dantien and and spilling over and filling everything. FWIW, I experience that everyday after about 2 mins of standing in the wuji posture. This is from Tai chi standing. It’s a lot less complicated than it’s made out to be. Further, a column rises from the crown upward/descends from the sky into the crown and a very interesting phenomenon happens in the UDT, filling up with a cool subtle energy and flows downward (like honey dripping). Simultaneously a kind of energetic mist/rain starts pouring on the skin, and soon the whole body becomes soaked in this. Is that what you meant?

How can the product of something be its quintessence? The source “thing” is the quintessence, is it not?

Where does the subtle body exist if not within consciousness?

are your thoughts a separate substance from your mind? What is the source of original matter? Is it not consciousness?

What can be more than that which it is made up of? Are these channels in the physical body? Or are they in the subtle body?

does a thought have form? Or is it formless? Is it substantial or insubstantial when compared with a physical object? What is such a substance in essence? Isn’t it simply a modification of consciousness?

Another way to discuss this is in the context of substantial-insubstantial duality. Qi is more substantial than Shen. But they are really the same “thing”, just a difference in vibrational frequency (of consciousness). There isn’t really a separate substance called Shen which fuses with qi, is there? It is more a case of getting volitional access to the awareness/consciousness aspect. Ie one is not subject to compulsive habits of the mind. So what then is the “elixir?”

So how is Yuan Shen a bit different? Is it a different substance? Or is it a by-product of yuan jing & qi? Or is it a yin-yang duality that differentiates Shen from qi? Based on your earlier description, qi (fuel for the vessel) and Shen (awareness of being aware - Ie basically awareness) fuse to produce an elixir? Aren’t they already “fused”? How would you become aware of this yuan qi thing without being aware (and being aware of being aware)? P.S. I’m using awareness and consciousness interchangeably here.

What gets transmitted by the teacher? What do these channels do? And if present, hidden, where does it reside? For the below quote - yuan jing is like ice, yuan qi is like water? What about yuan shen? Gas? Given that ice, water and vapor are all states of water, is it then something similar with yuan jing/qi/Shen? Are they simply different “states” of a more basic stuff? What is that stuff?

What self? Is there a “self” that operates within the world? It is it simply a transient complex of identity and behaviors?

why so many words and labels then? No. hmm…so prarabdha karma? What’s the difference then? Whose personal nature? The individual personality? how does the original spirit fuse with what is essentially a changing phenomenon? So a direct teacher can make you experience this? Ie can this be transmitted or transferred from one person to another? So are these - yuan jing, qi and shen substances that can be produced? Ie they didn’t already exist and need to “created”? Or are these present in some form and need to be transformed? Or are these present and “hidden”, and only need to be uncovered?

What is the difference between yuan Jing, yuan qi and yuan shen? I’m not interested in textbook answers - can someone explain from an experiential perspective?

We posted another video - Episode 7 of the series. Here we cover a few 'esoteric' things in Tai Chi, such as the "Pai Mei" technique, as well as developing Ting Jin, correcting posture for stability and rooting, etc.

Hi Folks, Been out of sight for a while due to personal reasons. Over the summer, my brothers and I recorded many videos covering our practice regimen and some short(ish) talks about how we approach Taijiquan and Dao, Daogong, and so on in our system. Feel free to share your thoughts here or on the youtube channel. Subscribe if you like We hope to make these an ongoing podcast series - the idea is, life is short, time is limited and we want to get some information out there on what we consider to be a powerful system. As the saying goes -- "proof of the pudding is in the eating", so we've shared some drills, etc, we use for training and teaching.

What is samadhi? Samadhi is being aware of the Self, and nothing else — that is to say — it should not be confounded with the nirvikalpa (undifferentiated) state, for this state of samadhi is very common and frequent, as has been pointed out in the case of momentary samadhis. Everyone is experiencing the nirvikalpa state, though unknowingly. But what is the use of such unrecognised samadhis? A similar state becomes possible to the hatha yogis also. This experience alone does not confer any lasting benefit. But one may apply the experience to the practical affairs of life. Samadhi can only be such and such alone. (Sahaja samadhi is meant here.) [Commentary: Samadhi: Aspirants may be jnana yogis or hatha yogis. The former learn the truth from the scriptures and a Guru, cogitate and understand it clearly. Later they contemplate the truth and gain samadhi. The wise say that samadhi is the control resulting from the application of the experienced truth (i.e., the awareness of the Self) to the practical affairs of life. This samadhi is possible only for jnana yogis. The hatha yogis are of two kinds: the one intent on eliminating all perturbations of the mind, starts with the elimination of the non-self and gradually of all mental vacillations. This requires very long and determined practice which becomes his second nature and the yogi remains perfectly unagitated. The other practises the six preliminary exercises and then controls the breath (pranayama) until he can make the air enter the sushumna nadi. Since the earlier effort is considerable owing to control of breath, there is a heavy strain which is suddenly relieved by the entry of air in sushumna. The resulting happiness is comparable to that of a man suddenly relieved of a pressing load on his back. His mind is similar to that of a man in a swoon or a state of intoxication. Both classes of hatha yogis experience a happiness similar to that of deep slumber. A jnana yogi on the other hand, has theoretical knowledge of the Self, for he has heard it from the Guru and learnt it from the sastras, and has further cogitated upon the teachings. Therefore, the veil of ignorance is drawn off from him even before the consummation of samadhi. The substratum of consciousness free from thoughts of external phenomena is distinguished by him like a mirror reflecting images. Furthermore, in the earlier stage of samadhi, he is capable of remaining aware as absolute consciousness quite free from all blemishes of thought.] Whereas a hatha yogi cannot remain in such a state, in the Jnani’s samadhi, both the veil of ignorance and perturbation of thoughts are removed. In the hatha yogi’s samadhi, though the Self is naturally free from the two obstacles, yet it remains hidden by the veil of ignorance. The same is torn off by the Jnani in the process of his contemplation. If asked what difference there is between the samadhi of a hatha yogi and sleep, it must be said that the mind overpowered by deep ignorance is covered by dense darkness in sleep, whereas the mind being associated with sattva (quality of purity) acts in samadhi as a thin veil for the self-effulgent principle. The Self may be compared to the Sun obstructed by dark and dense clouds in sleep, and by light mist in samadhi. For a Jnani, the Self shines in its full effulgence like the Sun unobstructed in the heavens. This is how the Sages describe samadhi. - Sage Dattatreya. Tripura Rahasya. Chapter XIX. Verses 113-115.

Oh I zen alright...I just don't think you are right Not with any attitude.