forestofclarity

It is not unusual for the same terms in spiritual traditions (such as Buddhism and some forms of Daoism) to have more refined and less reified meanings as the student progresses. Which is one reason IMO that strong opinions and ideas literally block progress. I note how carefully he handles this. It is not something you're creating or trying to accomplish, but something you are aware of in the event it arises.

Because it has form.

If I had to guess, because Damo is using "pre-celestial" in a relative way instead of in an ultimate way. Evidently, in the oral tradition, multiple versions are used (not unlike various forms of Buddhism where terms are more refined depending on the context). So some people may listen to this and say it is not neidan it is neigong. Also because it is Damo.

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A few more tips occurred to me. Regarding using the easier sentient beings first, some of the easiest include animals, especially if you have a pet. An interesting thing for me is that by studying oneself, an insight begins to open for other beings. Seeing how our delusions form into hindrances and cause suffering, we get first hand experience of how suffering arises for us, and how we want happiness. At some point, we begin to see these same patterns in others--- but we know that others, like us, are struggling to be happy and free and are only acting out of ignorance. This makes it easier to extend compassion to more difficult people.

I'm not sure what country you might be in, but I've practiced in public all over the U.S. (including in very conservative Christian areas) and have never gotten any of that. One time, a little boy asked his mom what I was doing when I was doing standing practice and she said "He's working out." Other than that, no one has said anything. Most people are too caught up in their own stories to care as much as we think. Also, a lot of people are generally familiar with tai chi, yoga, etc.

Does fajin have a point outside of martial arts?

I don't know any good sources in book or course form personally, but I applaud the effort. I need more metta. I think we all need more metta. From my POV, this is exactly what the board is often missing. The most striking thing about advanced practitioners I've met is the natural radiance of metta. One thing I would suggest is that whatever the source, an important tip is to feel the metta, it whatever form it arises, usually in the heart area. Some people repeat phrases or visualize it, which is fine but I think and have been taught it is more important to cultivate the feeling. It may sometimes be barely felt, but like tending to a little a fire it will expand.

First off, the mind is much more powerful than you think. Second, most lineages have physical changes involved, but many don't talk about them. We are idea making machines. Once formed, an idea may be nearly impossible to remove. Third, it is more important to walk the road than collect other people's signs, in my opinion. But I have no idea how it will unfold for others. The Dao isn't a one trick pony. Gravity applies, even if one is not a physicist.

Yes, I like this version. It is interesting to revisit over the years to see how it deepens.

This: Is not the same thing as this: English words do not have exact meanings. Meaning also depends on context. One word may have several denotations, and additional connotations. Not to mention words definitions drift over time. Linguists have tried to create a more exacting language and failed.

Some one once posted a piece of this, in an effort to point out how confounding the language. It was "good, bad; sick mind." I always thought that was clearer than most translations! This poem cuts to the bone.

I don't see the connection between power and wisdom. There are many teachings in many traditions. In the Suttas, different disciples had different powers and some had none depending on their karma and disposition. Given that lay followers tend to support those with powers, there is a general ban per the vinaya I believe on discussing one's siddhis and powers since lack of support can end a monk's career. Further, I find that talk of power is quite popular, because it appeals to our baser side--- clinging and craving. These hindrances, per the teachings I've received, block one's progress. All right, I will acknowledge that we have different ways of processing written information, social cues, etc. Here is my limited POV: there are provocative posts that challenge the prevailing orthodoxy. When questioned, there is a tendency to fall back on secrecy or something similar. In exoteric Buddhism, this is sowing doubt in the sangha, which is one of the worst things a Buddhist can do. There are mental functions (samskaras) that criticize, rank, and distinguish "good and bad." Typically IME these functions are limited, and imposing limited ideas on the world due to mental habit. These functions tend to weaken as one progresses in my experience and from what I've seen. Source? One is a fixed point external on the physical body, and one is a point within the body. Concentrating on them has different effects on the body-mind.

That's literally the same thing all esoteric teachings say-- Christian, Muslim, Jewish, Buddhist, etc. Various groups always say that X teaching is no doubt the original, true teaching of the Buddha, or the higher teaching, or the ultimate teaching, or the teaching the Buddha gave to the nagas, or to the Buddhas favorite disciple, or (insert lineage story here), etc. So why mention it at all? I doubt it existed prior to the Samkhya teachings in India, which seem to be where the VM arose from and where I speculate the Buddha probably learned his concentration techniques. But this is speculation. I wasn't there for any of it. Why do I feel that this is not a question asked sincerely, in the spirit of free and open inquiry?

I'm not sure what you mean by pre-reform Theravada. The Visudhimagga was committed to writing 1500 years ago, and is likely based on an earlier oral tradition that probably predates the arising of Tantra. I would say there are different reasons for the different focal points. I don't really see a duality between the mystery and the expression. Words can point beyond words, or entangle us in endless concepts. Teachers can connect us to the source of the teachings, or we can get trapped by our attachments. Etc. But the importance of words, concepts, and teachings is really to connect with other beings in my opinion, if one is working for the benefit of all beings. Or to clarify matters for oneself. Anyway, if it is not helpful, free free to ignore any of my speculations. But you DID NOT say to polish the mirror! I agree, but I generally don't talk about things that I've been asked not to talk about, so I tend not to bring them up in public discussions on public boards.

I think that is fairly typical for how the acquired mind works (spoiler alert: including my own). FWIW, I agree with many things in the above posts, but I don't think the view is quite complete in my limited view. How does one measure the impact of a being's actions? Unless we have expanded to a relative point of omniscience, with the ability to discern the flow of a being's karma, it is speculation. Chia is may be junk food, like box wine perhaps, visiting harm on some or even many. But for others he may be a gateway to something greater, like the start of a deep appreciation for fine wine. Or for others, an opportunity to develop discrimination, which may lead to a better path. Maybe in this life, or the next or the next. And at the end of the day, if Chia exchanged his precious life for an "empire of dirt," he will certainly reap the fruits of those decisions. This is not suggested to say that one of us is right and others are wrong, but more to call into question whether any of us really knows. If something had no place in the totality, would it even arise? I don't think that is true at all. Everyone may die, but not everyone dies the same way.

What's even more interesting are the parallels I see between Daoist practice and Theravada Visudhimagga samatha/jhana. Brine notes the same order of operations (vibrations/heat/light), however, the focal point is the dan tian as opposed to the breath (a focal point likely transmitted to and retained by the Zen school). If so, this strikes me as using Samkhya samadhi practices and combining them with Daoist health practices to achieve something beyond health and longevity. I've even run into Daoists that espouse Samkhya principles (mind/body duality). The issue of course is that not everyone can reach Visudhimagga jhana, so that path may be beyond the reach of the vast majority and especially lay people. The further question in my mind is whether they also make the additional steps that Buddhist and Vedanta made-- certainly in the past some did. If I had to further speculate based on my experience, some do and some don't. Brine and Rasmus appear (keep in my mind my view is limited to videos) in their words and physical postures to align more like what I've seen personally in practiced Buddhists as opposed to nearly every other Daoist I've run across (or many Buddhists who get caught up in emptiness). But again, that's just my opinion-in-progress.

Yes, and it is possible that the White Crane folks found it and preserved it. For instance, in this excerpt generously translated by TT, they seem willing to recognize and take teachings where they find them. If I had to speculate, it seems like the vast majority of Tai Chi people are only exposed to the physical aspects. Beyond this, a certain amount are exposed to the energetic aspects. Even here, they are usually taught apart from meditative practices. They remain primarily ming practices-- which I believe is more associated with Southern schools. The next level, the spiritual aspect, it conspicuously absent, but it seems to me that it is present in the Ramus/Liao versions. I would note that a lot of later Daoist texts refer explicitly to Chan schools for the xing aspect as if the Daoist portion lies primarily with the ming aspect. In this case, the Chan schools are often criticized as only teaching xing. Of course, this is only partial since xing and ming aren't really separate (and aren't separated pre-heaven) the same way emptiness/form or Shiva/Shakti aren't really separated. If I had to further speculate, Rasmus may have recovered the xing aspect from his hermetic practice, wheras Liao may get it from the Daoists, others may get it from Chan, others from Advaita, etc. Of course, this is all speculation.

@Rebirthless: It opens up when you have enough posts to exit from Junior Bum status.

Done.

Right. The combination may have occurred before Master Liao learned it. It may have been presented to him as traditional and/or Taoist Tai Chi. Or it may have older roots, who knows? And complicated.

I believe he's talking about Master Huang. A quick search turned this up: White Crane + Chen Man Ching + Taiwan. Master Liao was born in Taiwan in 1948. Parallel sources? Although Mark's style is clearly colored by Bardon. I would note that I believe Damo and Adam both have studied the Master Huang lineage (also under Mark IIRC). Hmm....

I think it because the quote fills the entire edit box. Press enter a few times before pasting a quote.