effilang

The 26 Chapters of Nei Ye Chapter One The essence that animates all things, that breathes life into existence, is the very breath of the Dao. This essence brings forth the grains from the earth, and above, it illuminates the heavens as the stars. When it moves through the vast expanse of Heaven and Earth, we perceive it as ghostly and numinous, a mysterious force beyond our grasp. But when it is cultivated within the heart of a human being, it transforms them into a sage, a vessel of the Dao itself. Chapter Two This vital energy is a force of profound mystery. It ascends from the heavens with a brightness that dazzles the spirit, and it descends into the abyss with a darkness that chills the soul. It is vast, like the endless ocean, and lofty, like the highest peak. This energy cannot be forced or controlled by sheer will, yet it can be cultivated through inner power, through Te. It cannot be summoned with words, but it can be welcomed with awareness and reverence. Hold onto it, never let it slip away, and you will cultivate inner power. With inner power, wisdom naturally arises, and with wisdom, the myriad things will be understood in theire ntirety. Chapter Three The mind is naturally infused with this vital essence, it generates and develops all that we are. Yet, this essence is easily lost through the turbulent emotions of sorrow, joy, anger, desire, and the pursuit of gain. If you can cast off these distractions, your mind will return to a state of equanimity, where it naturally finds calmness beneficial and repose attainable. Do not disturb this tranquility, do not disrupt this peace, and harmony will naturally arise within. Chapter Four The Dao is clear, as though it stands beside you, yet vague, as though it slips beyond your grasp. It is indescribable, extending beyond the limitless, yet its presence is not distant. Daily, we live by its inner power, though few realize this truth. The Dao flows through the body, but people are unable to anchor it in place. It comes and goes as it pleases, silent and without form, yet it arises within us, influencing our thoughts and actions. We do not see it, nor do we hear it, yet the order it brings forth is undeniable. This is the Dao. Chapter Five The Dao has no fixed position; it resides in the excellent mind. When the mind is tranquil, and the breath is aligned, the Dao is naturally present. The Dao is not far from us; when it is attained, it sustains us. It is not separate from us; when we align with it, harmony ensues. Concentrate as if you could be bound to it; perceive it as if it were beyond all places. The true state of the Dao cannot be conceived or spoken of, but by cultivating the mind and calming your thoughts, the Dao can be attained. Chapter Six The Dao is beyond the reach of words, beyond the sight of the eyes, beyond the hearing of the ears. It is the force that cultivates the mind and aligns the body. When people lose the Dao, they lose their vitality; when they gain it, they flourish. The Dao is rootless, trunkless, without leaves or flowers, yet it is the source from which all things are born and to which they return. We call it the Dao. Chapter Seven For Heaven, alignment is the ruling principle. For Earth, it is levelness. For humans, it is tranquility. The seasons of Heaven—spring, autumn, winter, and summer—unfold in harmony. The mountains, rivers, and valleys of Earth sustain life. Humans, with their emotions of joy and anger, acceptance and rejection, must learn to navigate these currents. The sage adapts to the seasons without losing themselves, shifts with the changes without being moved by them. Chapter Eight To be aligned and tranquil is to be stable. With a stable mind at your core, with eyes and ears clear and sharp, and with your limbs firm and grounded, you create a dwelling for the vital essence. This essence is the quintessence of vital energy, and when guided, it generates thought, which leads to knowledge. Yet, when knowledge becomes excessive, vitality is lost. Therefore, know when to stop, when to allow the mind to rest. Chapter Nine Those who can transform even a single thing are called numinous; those who can alter a single situation are called wise. But to transform without expending vital energy, to alter without draining wisdom—this is the domain of those who hold fast to the One. By grasping the One, they master the myriad things, acting upon them without being acted upon in return. This is the essence of mastery. Chapter Ten When the mind is well-ordered within, your words will be well-ordered, and your actions will naturally impose order on others. When the mind grasps the Dao, all under Heaven will align with it. A single word, properly grasped, can command the attention of the world. This is the power of the Dao. Chapter Eleven If your body is misaligned, the inner power will not come. If you are not tranquil within, your mind will not be ordered. Align your body, cultivate your inner power, and the Dao will naturally arrive on its own. Chapter Twelve The numinous mind is beyond measure; it intuitively knows the myriad things. Hold it steady within you, let it not waver. Do not let external things disturb your senses, nor let your senses disrupt your mind. This is the way to grasp the Dao within you. Chapter Thirteen There is a numinous mind that resides naturally within; it comes and goes beyond our understanding. If lost, disorder follows; if attained, order prevails. Cleanse its dwelling place, and the vital essence will naturally arrive. Stop trying to imagine or control it; relax your efforts, be reverent, and its stability will emerge on its own. When you grasp it, let nothing else distract you. When the mind is aligned, the myriad things will be seen clearly. Chapter Fourteen The Dao pervades the entire world, present wherever there are people, yet few understand this. To be released by this one word is to reach the heights of Heaven and the depths of Earth, to pervade the nine regions. What does it mean to be released? It lies in the calmness of the mind. When the mind is ordered, the senses follow. When the mind is calm, clarity arises. By storing the mind within the mind, we access an awareness that precedes words, shaping our reality from within. Without order, there is chaos; with chaos, death follows. Chapter Fifteen Those who preserve and nurture their vital essence will flourish outwardly in calmness. This essence, stored within, is the wellspring of life. When the source is not dried up, the body remains firm, and vitality circulates freely. Without delusions, there are no external disasters. Those who maintain inner purity and outer harmony are sages, untouched by the calamities of Heaven or the harm of others. Chapter Sixteen Aligned and tranquil, the body reflects the Great Circle of Heaven and stands firm on the Great Square of Earth. Such a person mirrors the world with purity and perceives with clarity. Daily, they renew their inner power, comprehending all within the Four Directions. To bring forth the light of the Dao is to attain inwardly. If one fails to return to this source, vitality wavers. Chapter Seventeen To practice the Way, you must coil and contract, uncoil and expand, be firm and regular. Hold fast to this practice, abandoning excess and triviality. Reach its ultimate limit, and you will return to the Dao and inner power. Chapter Eighteen When the mind is unimpaired, it cannot be hidden; it will be known in your countenance, seen in your complexion. With good vital energy, others will treat you kindly, as if you were their kin. But with bad energy, others will respond with harm. The mind’s vital energy is brighter than the sun and moon, more apparent than parental concern. True rewards and punishments come not from external forces but from the flow of your own vital energy. Chapter Nineteen By concentrating your vital breath as if it were numinous, you contain the myriad things within you. Can you unite with them without divination? Can you know good and bad fortune from within? Think and think again, yet the ghostly and numinous will penetrate this mystery, not through force but through the utmost refinement of vital breath. Align your body, calm your breath, and concentrate your mind. Then, even the distant will seem near. Chapter Twenty Deep thinking generates knowledge, but idleness breeds worry. Cruelty generates resentment, and worry begets illness, which leads to death. When your thoughts consume you, you weaken internally and externally. Do not overplan, lest you drain your vitality. In eating, do not overfill; in thinking, do not overdo. Balance leads naturally to vitality. Chapter Twenty-One The life of all beings is born of the heavens and sustained by the earth. When they are in harmony, there is vitality; when not, there is death. The Way of harmonizing them is subtle, with signs that are few. Fill your chest with balanced breath, let it blend with your mind, and longevity will follow. Joy and anger must be moderated, and the desires of the senses controlled. Return to the Way within, where balance and alignment restore vitality. Chapter Twenty-Two Vitality is born of balanced breath. Its loss comes from unchecked emotions. To halt anger, there is nothing better than poetry; to dispel worry, nothing surpasses music; to temper music, rites are essential; to maintain rites, reverence is key; to uphold reverence, tranquility is the foundation. When you are inwardly tranquil and outwardly reverent, you return to your innate nature, which then becomes deeply stable and resilient. Chapter Twenty-Three In the Way of all eating, overindulgence impairs vital energy and causes the body to deteriorate, while excessive restriction withers the bones and congeals the blood. The mean between these extremes is harmonious completion, the very place where the vital essence lodges and knowledge is generated. When the balance between hunger and fullness is lost, make a plan to correct it. Move quickly when full to circulate your vital energy, forget food when hungry to maintain balance. In old age, let go of worries to preserve vitality. If you do not move after eating, your vital energy will stagnate; if you obsess over food when hungry, you will not cease when you finally eat; if you carry worries into old age, the source of your vitality will swiftly dry up. Chapter Twenty-Four When you expand your mind and release it, when you relax your breath and let it spread, when your body is calm and unmoving, and you maintain the One while discarding the myriad disturbances, you will see profit and not be enticed, see harm and not be frightened. Relaxed and unwound, yet acutely sensitive, you will find delight in your own solitude. This is the way of revolving the vital breath, where thoughts and actions seem heavenly. Chapter Twenty-Five The vitality of all beings comes from peace of mind. When anxiety disrupts this peace, the guiding thread is lost; when anger flares, the basic point is missed. In times of worry or grief, joy or rage, the Way has no place to settle. Still your desires, calm your disturbances, do not push or pull the mind, and good fortune will naturally return. The Way will come to you, guiding and advising you. Tranquility invites its presence, agitation repels it. Chapter Twenty-Six The mysterious vital energy within the mind is ever-shifting, arriving one moment and departing the next. It is so fine, there is nothing within it; so vast, there is nothing outside it. Yet we lose it when mental agitation disrupts its flow. When the mind holds fast to tranquility, the Way naturally stabilizes. For those who attain the Way, it permeates their being, saturating even their pores and hair. With this Way, the desires of the senses are restricted, and the myriad things cause no harm. Best wishes, Xuan

When we speak of ethics and morality in Daoism, we are not referring to rigid rules imposed from without, but rather to the natural expressions of a consciousness aligned with the Dao. These principles are the spontaneous manifestations of a life lived in harmony with the Way, reflecting the innate wisdom of the universe itself. Let's explore some of these guiding principles that shape the life of one who walks the Dao. Wu Wei (Non-action): The essence of Wu Wei is not passivity, but a profound attunement to the natural flow of the Dao. In every action, one should move with the current of existence, not against it. When you cease to impose your will upon the world, you find that the world begins to work with you. This is the dance of creation, where effortlessness achieves more than force ever could. Ziran (Naturalness): To be natural is to be in perfect accord with your true self and the world around you. Ziran is the expression of the Dao within you, untouched by societal conditioning or personal ambition. It is the purity of being, the simple, unadorned state of existence where one lives as they are, without artifice or pretense. Simplicity and Humility: Extravagance and arrogance are the marks of those who have lost their way. In simplicity, there is clarity; in humility, strength. By embracing modesty, you align yourself with the quiet power of the Dao, which nurtures all things without claiming dominance. The humble are like water—flowing, adaptable, and essential to life. Compassion: Compassion is not just an emotion but a state of being that arises naturally when you are aligned with the Dao. It is the gentle hand that soothes, the kind word that heals. Compassion reflects the Dao’s boundless love for all beings, and through it, we come to know the unity of all life. To harm another is to harm oneself; to uplift another is to ascend together. Moderation: In all things, seek the middle path. Excess leads to imbalance, and imbalance leads to suffering. Moderation is the wisdom of the Dao, which knows that extremes are unsustainable. Whether in thought, action, or desire, practice restraint and balance, for it is in the middle way that peace and longevity are found. Detachment: To cling is to suffer. The Daoist knows that attachment to material possessions, power, or even ideas is a chain that binds the spirit. Detachment does not mean rejection, but rather a deep understanding that all things are transient, and to flow with the Dao is to let go when the time comes. True freedom is found in non-attachment. Contentment: Contentment is the natural state of one who is in harmony with the Dao. It is not about settling for less, but about recognizing the abundance in what you already have. The discontented mind is always seeking, always restless, but the contented heart knows peace. Be grateful for what you have, and you will find that you lack nothing. Respect for Life: The Dao nurtures all things, and so should we. Respect for life is fundamental to the Daoist path. Every being, from the smallest insect to the tallest tree, is a manifestation of the Dao and deserves to be honored as such. To harm without cause is to go against the Dao; to protect and nurture life is to walk in its Way. Honesty and Integrity: In a world of illusions, honesty is the light that reveals the truth. The Daoist speaks with integrity, not because of a moral obligation, but because truth aligns with the natural order of the Dao. To deceive is to create discord within oneself and the world; to be honest is to maintain harmony and trust. Flexibility and Adaptability: The Dao is like water—soft, yielding, and yet capable of wearing down the hardest stone. Flexibility is the ability to adapt to circumstances without losing your essence. In every challenge, find the path of least resistance, and flow with it. Rigidity is a sign of decay, but flexibility allows life to continue and thrive. Reverence for Ancestors and Deities: Those who came before us, and the deities who guide us, are to be revered, not out of fear, but out of respect for the wisdom they embody. The Daoist honors their ancestors and the divine, knowing that they are part of the same cosmic dance. Through rituals and offerings, we maintain a connection with these higher realms, drawing upon their strength and guidance. Respect for Others: In recognizing the Dao in all beings, respect becomes a natural response. The Daoist does not judge or belittle others but sees them as reflections of the same source. By treating others with dignity and kindness, we honor the Dao within them and within ourselves. Harmony in relationships is a reflection of inner harmony. Gratitude: Gratitude is the acknowledgment of the Dao’s gifts. Every breath, every moment, is a gift from the Dao, and to live with gratitude is to live in constant awareness of this truth. A grateful heart is one that is open to the flow of the Dao, receiving and giving in equal measure. Patience: The Dao moves in its own time, and so must we. Patience is the wisdom to wait, to allow things to unfold according to the natural rhythm of the universe. Impatience is a form of resistance, but patience is trust in the process of the Dao. With patience, all things are possible. Non-violence: Violence is the antithesis of the Dao, which nurtures and sustains all life. The Daoist seeks peace in all interactions, knowing that violence begets more violence, creating cycles of suffering. By choosing non-violence, we align ourselves with the creative, life-giving power of the Dao. Altruism: Altruism is the natural expression of a heart aligned with the Dao. It is the impulse to help others, not for recognition or reward, but because in helping others, we help ourselves. The Daoist knows that all beings are interconnected, and in serving others, we serve the whole. Mindfulness: Mindfulness is the practice of being fully present in each moment, aware of the impact of our actions, thoughts, and words. The Daoist moves through life with awareness, understanding that every moment is a chance to align with the Dao. Through mindfulness, we cultivate a calm, focused mind that is in harmony with the world around us. Self-Cultivation: The journey of the Daoist is one of continuous growth and refinement. Self-cultivation is the process of aligning every aspect of our being with the Dao—body, mind, and spirit. It is a lifelong practice of learning, understanding, and becoming more attuned to the subtle energies of the universe. Harmony: Harmony is the ultimate expression of the Dao. In our relationships, in our environment, and within ourselves, the Daoist seeks to create and maintain harmony. This is not merely the absence of conflict, but a deep, abiding balance that reflects the natural order of the universe. These principles are not merely rules to follow but are the natural manifestations of a life lived in alignment with the Dao. They guide the practitioner not through external compulsion, but through the inner wisdom that comes from attuning oneself to the Way. In this alignment, one finds peace, fulfillment, and the true essence of immortality. Blessings, 🙏🏽✨☯️ Xuan

Hi Chang, I'm happy you found it valuable. Can I suggest you read some of the original Xiao Yao Pai thread, as I've shared much of that information there. You can find it here: The daily meditation sessions are on Facebook now, you'll find the link at the bottom of the FB post here. www.thespiritvibe.com That will take you directly to the meditation event and you can pick today's date to tune in at 9PM (London, UK). The instructions will always be pinned in the chat of every live session, every day, anytime you participate. My sessions are very heart focused, as cultivating the heart and resonating the vibration of love from the associated vorteces on the back and front of the torso responsible for producing that emotion is the fastest way to align your consciousness with the qualities of the higher realms and by extension the souls that populate them, such as the Xian Shen of our celestial branch. The main flow of energy will enter from the top of the head and you will anchor your awareness in the Middle Dantian. It is located at the intersection of the vertical line of the Taiji pole created between DU-20 Bai Hui and CV-1 Hui Yin and horizontal line created between CV-17 Dan Zhong and DU-11 Shen Dao. Just as with LDT mediation, if your awareness attaches to thoughts and imaginations, gentle settle it back in the MDT, rinse and repeat. Do that and set an intention with your Xin (heart and mind) to connect to me and then just relax and flow. Your Lower Dantien is only but one of three reservoirs of Qi in the body and all three Dantian are interconnected. Like large pools, they will overflow and spill into each other to fill themselves up. All three are essential and all three will be cultivated in the group meditation, but we will spill over with love first as it will most effectively dissolve all emotional turbulence associated with the acquired mind and its negative belief structures. This will allow us to engender the states of purity needed to sustain prolonged emersion into calm to allow the consciousness to entrain and habituate itself to the subtle vibrational realms of the Dao that constitute its inner-depths. Regards 🙏🏽✨

The Daodejing by Laozi is not merely a text to be read; it is a living transmission of the Dao itself. Those who approach it from the depths of their inner cultivation, particularly those engaged in Neidan and Spiritual Cultivation, will find in it a guide to the transformation of their very essence. The pursuit of spiritual immortality is not an abstract notion but a lived experience, requiring one to align themselves with the subtle frequencies of the Dao. Let us explore how the wisdom of Laozi can be integrated into the practical work of internal alchemy. Consider Chapter 1: "The Tao that can be spoken is not the eternal Tao." This statement reflects the ineffable nature of the Dao, a reality that transcends words and concepts. For the Neidan practitioner, it is a reminder that true understanding comes not from intellectual grasping but from direct experience. When the practitioner sits in stillness, they are not merely meditating; they are immersing themselves in the unspoken Dao, allowing its subtleties to transform their spirit from within. In Chapter 10: Laozi asks; "Can you concentrate your breath (Qi) until it becomes soft as a baby’s?" This is not a rhetorical question but a direct instruction for the practitioner. To soften the Qi is to refine it, purifying it to a state of pure, untainted energy. Just as a baby is untouched by the complexities of the world, so too must your Qi be refined to its original simplicity. This process is crucial in Neidan, as only through the refinement of Qi can one prepare the body and spirit for the higher stages of spiritual cultivation. The call in Chapter 16: —To "attain utmost emptiness, maintain steadfast quietude" Is a directive to enter the state of Wu Wei, or effortless action. But do not be mistaken—this is not passivity. It is a profound state of internal alignment where the practitioner, through inner stillness, harmonizes with the Dao. In this emptiness, the spirit (Shen) is transformed, bringing one closer to the ultimate goal of immortality. In Chapter 25: When Laozi speaks of; "something formless and perfect before the universe was born," He is pointing to the original state of the Dao—a state that is pure, undifferentiated, and whole. The Neidan practitioner strives to return to this primordial state through the alchemical processes of refining essence (Jing), energy (Qi), and spirit (Shen). This is not a metaphor; it is a practical guide for those who seek to dissolve the barriers between themselves and the Dao, moving closer to the state of immortality. Chapter 42: Here we are offered a deep insight into the workings of the Dao: "The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to the Ten Thousand Things." For the Neidan practitioner, this is a map of the alchemical process. The "One" represents the undifferentiated Qi, the primal energy. The "Two" are the dualities of Yin and Yang, which must be harmonized within the practitioner’s body. The "Three" refers to the integration of these forces, leading to the creation and transformation of the inner landscape, aligning the practitioner with the Dao itself. The message of Chapter 48: "In the pursuit of learning, every day something is acquired. In the pursuit of the Dao, every day something is dropped," This is a critical teaching for the practitioner. The path of Neidan is not about accumulation but about stripping away the unnecessary. The alchemical work involves removing impurities from the essence, energy, and spirit until what remains is pure and aligned with the Dao. This process of shedding leads the practitioner to spiritual clarity and ultimately, to the threshold of immortality. In Chapter 55 Laozi states: "He who is filled with Virtue is like a newborn child." This is a reflection of the state of purity and simplicity that the Neidan practitioner must cultivate. The return to this childlike state is not a regression but a profound transformation. When the essence is refined, and the spirit is purified, the practitioner returns to the original state of unity with the Dao, free from the distortions of the ego, and fully aligned with the immortal essence of the universe. The analogy in Chapter 77: "The Dao of Heaven is like stringing a bow. The high is lowered and the low is raised," This speaks to the balancing act required in Neidan practice. The forces within the body, particularly the energies of Yin and Yang, must be brought into perfect harmony. This balance is not merely physical but deeply spiritual, aligning the practitioner with the natural flow of the Dao and guiding them towards the ultimate goal of spiritual immortality. Laozi’s ideal in Chapter 80: "Let the people return to the use of the knotted rope, delight in their food, and be content with their clothing, secure in their homes, and joyful in their customs," More than a call for simplicity. This chapter is a model for the Neidan practitioner’s internal state. By cultivating simplicity and contentment within, the practitioner creates the ideal conditions for inner alchemy. The distractions of the external world are set aside, allowing the focus to shift entirely to the inner work that leads to spiritual transcendence. Finally, Chapter 78: "Nothing in the world is softer and weaker than water, yet for attacking the hard and strong, nothing surpasses it." This is a powerful teaching for the Neidan practitioner. The softness of water is akin to the yielding nature of the Dao. By becoming like water—adaptable, persistent, and unstoppable—the practitioner can overcome the rigid structures of the ego and the physical body, transforming them into a vessel for the immortal spirit. These interpretations of the Daodejing are not mere philosophical musings but practical instructions for those who walk the path of Neidan. The text serves as a guide, not just to understanding, but to transformation—leading the practitioner from the ordinary world to the extraordinary reality of the Dao, where immortality is not just a concept but a practical experience.

Thank you for the question. Something I love about a good question, in general, is that every time you revisit it, it can be answered differently—because you are different. And yet, some things remain eternally true, no matter where we are, who we are, or when we are. Some time ago, I would have replied by saying, yes, it does indeed lead to the experiential state of "I am"—but today I know it goes farther; to be precise, two increments farther, dissolving the personal into the collective "I" and then deeper yet, simply into " ", or nothing, but everything; we call it Kong. In the state of " ", there is nothing and everything. It is just infinite, eternal, potential, all-encompassing being—a state before any movement arises, even of thought. This is the highest state, and I have been there temporarily during a teachable moment with my Fu Fa Shen with the purpose that I may habituate that vibration in my awareness so as to be able to keep my compass needle pointed north during cultivation. The experience I could consume was merely a taste, a lick even, because at the time, my consciousness (I) didn't have the qualitative or quantitative condition to stabilize myself in such a high vibrating stratum of the Dao's depths. I felt like I was going to explode and disintegrate into nothingness, just deconstruct back into a single particle, had I been kept there a moment longer. That soul travel was a blessing, and I learned much there about what I need to focus on and what is important. I was shown how everything divides from the one down into physical reality and was traveled through various processes to see how the unmanifested matter-reality issues out of itself into the manifest to create physical experience, and then back, in a continuous fractal loop of infinity. Since then, I've worked to stabilize much higher states and immerse myself deeper into the multidimensionality through practical work on my own consciousness, and I go deeper every day with great focus on refining my emotional conditions. Maybe this is due to terminological differences, but from my experience, the sense of SELF, that is, the individual consciousness, never disappears. No matter how deep a consciousness settles into the layers of the Dao, all its former "ego" and selves remain constituent parts of that individual soul. An immortal can express any formerly experienced self or "ego" from within the volume of its own perfected consciousness. Information is never destroyed, but it can transform, be recontextualized, and reconfigured to function differently. The generosity of the one is so immense and its selfishness so nonexistent that, though we exist in him and by his grace, he would allow us, over many incarnations, to formulate our own individuality and fashion that into an idiosyncratic expression of his Godhood; essentially allowing us to become personal Gods (Xian Shen) within the volume of his beingness. He does not ask us to "destroy" all that we have become as individuals, but rather to refine it to a degree of perfection that allows that individuality to exist within his highest realms in serene mergence with the bodies of all the other perfected individual souls that constitute his being. Moreover, something that might escape some people is the fact that individuality, intellect, morality, and ethics account to a large degree for the manner in which a soul, even a perfected one, may be of use to you. Often you may go to one spirit, and they will refer you to another, because they are unfamiliar with how a computer works or what an email is, and if you want assistance in Martial Arts, you'd go to a spirit that cultivated that skill during his incarnations, instead of one that was a master chef. So individuality is never destroyed; it always remains and is encouraged and used as a tool by the absolute to allow its "helpers" to assist all consciousness in every way that is necessary, regardless of where they are on their path of evolution—from mundane daily activities to big grand universal ideas and pursuits. When the consciousnesses are merged, they are in the unmanifest, and in this state, the "I" disappears. The level of mergence is so absolute that if you were to ask for guidance from a soul merged in that pool of consciousness within a particular realm, another soul might project itself to give you the exact answer you need, for their similarity and state of fusion is so intensely complete. And from this state of complete dissolution into the "We" and into " ", they can shift back and forth into "I AM"—and I AM "Personal Name." From this state of dissolution, where the personal "I" is dissolved, so to speak, one may still employ it. And when such a soul extends itself out of the merged "I" and vibrates lower into the manifest, it does so with the aspect of it that is individuated rather than the entire "holy" spirit (the spirit that is merged into one whole). And when its work is done in the particular vibrational plane to which it vibrated down to extend its support and guidance, it dissolves its individuality back into the collective "I" or the "We" consciousness of its respective resident dimension of existence, settling back into the heart of the absolute, being everything, everywhere, everywhen, and everywhat—and nothing. : ) The reason I regularly bring up the idea of love is that all the higher realms are permeated with it. Their very fabric is the state of love. Love is union. It is mergence. Love is the state where everything is embraced, and all opposites are reconciled into one being. It is the core vibration of the Dao itself to its highest degree of subtlety—tender, caring, caressing, embracing, compassionate, indiscriminate, powerful, wise love—and the fastest way to attune yourself to any higher realm or higher spirits is to cultivate the states of calm, peace, love, and happiness in your own consciousness, because if you are not a vibrational match, you literally can't experience them or settle into their realms. You will only be able to experience that which you are a vibrational match to—everything else will simply poof out of perception. In terms of awareness, at some point—early on in the practice, in my experience—there is a splitting of the field of awareness, and the sole identification with the personal individuality is completely severed. You attain a certain level of flexibility of movement of the consciousness in and out of the physical experience. You start to play more with the idea of your physical experience. The whole physicality is infused with an essence of lightness, easygoingness, and compassion, and the SEAT of the awareness shifts from the individual to the one within which the individual takes place as an experience. You can never experience anything OUTSIDE of the volume of your own consciousness, so though physical reality may seem like an independent construct, it is fundamentally taking place within the volume of your own consciousness; akin to a dream within the soul that is you. So, at a certain level, you start to experience your physical life from the seat of that higher volume, as a watcher or observer, but there is no destructive segregation—only mergence—and this realization actually allows you to become more effective in your experience of physical life and helps you focus on using the physical body as a tool to refine the quality of the consciousness. There is a union of the higher and the lower, and they become a team, but what is impermanent is always in the embrace of what is permanent; that which is eternally you; an expression of the one. In a nutshell, the watcher simply is; in detail—there is so much more fun stuff going on. Existence is full of fun. It is not the dull humdrum that we are often led to believe it is. It is full of joy and bliss and love and power, and knowledge and skills and boundless adventure.

Hi Hyok, Happy to be of assistance. It is a combination of personal experience through practice, lessons from my Fu Fa Shen as well as guides, living teachers, saints, immortals, buddhas, prominent historical figures long passed but still teaching from the discarnate state, and of course knowledge passed down, but I'm of a mind never to share anything unless I have proven it myself first. Most of these things I intuitively knew from an early age of 7-8, then I spent my adult years re-discovering it through different practices like Daoism, Buddhism, Sufism, Christianity, Rosicrucianism etc. If you pass through the heart, the path will always lead to the source. There is a group meditation starting in about 15 minutes, feel free to stop by: https://www.facebook.com/events/504367532156236/504367562156233/ Best wishes. Xuan

You're out of your depth, Giles.

That would indeed have been the case had I not supplemented the remark with an extensive body of reasoning that addressed the assumption in your argument. I'm glad to hear it Everything I've described are processes which apply to all consciousness. It matters not what school or culture you are associated with. These mechanics transcend all personal affiliations. You may substitute the words with any other words you prefer, but the essence remains unchanged. It is like 1 + 1. The answer is 2, whether you like it or not; or scribe it with a purple pen instead of a blue.

To those speaking to you of possession. They are uneducated and inexperienced on these matters as evidenced by their statements. No offense to them. I am just being objective. Let's contextualize. You may know the quality of a soul by the quality of its emotions. When a consciousness, after many incarnations, manages to change the structural quality of its immaterial body to match that of the Dao by cultivating the vibration of love, it achieves the possibility to settle and dissolve in those realms of vibrational subtlety that constitute the abode of the creator; the deepest aspects of the Dao. To do this, they must dissolve the personal "I" and substitute it with the "I" of all the other perfected souls merged together as individual drops within the homogeneous pool of souls that make up the population of particular vibrational realms in the unmanifest. Such souls, having refined their emotional quality to match that of the Dao (love, union, compassion) - thus in proportion to their refinement - inherit the power of the creator (which is what so-called supernatural abilities are). Essentially, by bringing one's soul to the energetic quality of the soul of the creator, we inherit its three main qualities: wisdom, power, and love. The entire process of spiritual cultivation in a nutshell is about how to make our own bodies similar to the creator's. What is the creator? DAO, God, Brahman, Ishvara, Svarog, The Quantum Field, etc. - it is all-embracing non-discriminate unity. What is unity? Unity is oneness. What is oneness? Oneness is the opposite of segregation and separation. Oneness is love. Love is the state of unseparated unity in beingness, a state where all opposites are reconciled and merged into one. Existence is multidimensional in nature. That is to say that from its periphery where the physical experience takes place, to its depths, where the utmost subtlety of existence resides - there are infinite layers of existence, each populated by souls whose vibration corresponds to that stratum of being where all souls who populate it share a similar vibration. What determines the vibrational quality of a consciousness? Its emotional state. In other words, the predominant emotions that are habituated during the physical experience within the consciousness of the incarnate soul alter the structural quality of the volume of its being and change its vibrational signature to match. When the physical life expires, the soul will settle in a layer of existence that corresponds to its cultivated vibration. Those souls who in their physical life habituated vibrationally dense, dark, and negative, separation-causing emotions such as anger, hatred, jealousy, resentment, lust, frustration, anxiety, fear, vengeance, deceit, dishonesty, etc., will settle into a population of souls whose consensus vibration matches that in like, and the experience of such souls in such realms will be dominated by the very same emotions where the experience of separation persists. On the contrary, those souls who during their incarnate experience habituate positive, constructive, unifying, non-discriminative emotions, after death, will settle into experiential realms of existence populated by consciousnesses of a similar vibration, where progressively deeper states of union, love, and the dissolution of personal "I" take place. The experiences of such a soul will be consistent with its emotional quality. Why is there so much weight put on the emotional quality of a soul and so many efforts made to utilize the physical incarnation as a tool for their refinement? Because, as a consciousness passes through the veil and incarnates, entering Taiji and the experience of relativity-centered physical reality, it must follow the rules that regulate that dimension. There are many rules, but one of them is the mechanical manifestation of space-time as an interdependent governing phenomenon. This gives birth to the process. Thus, an idea must travel through time and space to manifest. If you think of a bridge connecting two islands, it doesn't simply manifest. You have to develop your idea, hire an architect, engineers, surveyors, go to council meetings for building approval, find investors, hire construction companies, and the natural resources like iron, timber, and sand - may themselves have taken decades to mature. Many years later, with the help of hundreds of people, much process, energy, and effort your bridge may be built. And as a consequence of that process, you will experience many feelings; frustration, anger, impatience, anxiety - all rough gems that bubble to the surface from the depths of your soul's constitution, to be worked on, polished, and refined. The process of duality and space-time creates the opportunity for a deep experience and exploration of the status of one's self as a consciousness in relation to the status of the absolute. It gives us the perspective needed to assess our current level of development and make determined efforts in the direction of positive growth. Now, when a consciousness is disembodied, that is, not incarnate, it is beyond the physical space and not constrained by process or spacetime, neither does it have a physical body for the purpose of creating or building. How then does a discarnate consciousness act? By way of its conceptions, feelings, and the movement of its mind. The non-physical environment is thought responsive. Thus, when you think or feel the idea of the bridge, it doesn't take ten years and a hundred people to build, it simply manifests instantaneously and it can be experienced instantaneously. This is one of the reasons why the cultivation of out-of-body experiences tends to be shelved at the start by most serious spiritual systems because they understand that projecting the consciousness into the non-physical with an unrefined emotional quality is a recipe for hellish experiences in a thought-responsive environment. Of course, everything serves double duty, so OBEs can also be used to rapidly expose all imperfections in the out-of-body state by manifesting them in front of the temporarily disembodied consciousness, such that the information can be used to hone in on the emotional work that needs to be focused on when the soul has snapped back into the body and wakes up to continue its physical experience. Because of this, souls place the utmost emphasis on entering physical reality through incarnation in order to have an opportunity to refine their emotions, so that after the death of their physical body, they might shift into a subtler plane of immaterial existence, closer to the depth of the Dao. A physical body is required to refine the quality of the consciousness. It is the laboratory of the soul. Those souls with coarse emotions and dense emotions habituated in their field populate realms shared by similar souls and create for themselves hellish experiences. Those souls with subtle and light emotions habituated in their field populate realms shared by similar souls and create for themselves blissful heavenly experiences. This is where the concept of heaven and hell comes from. They are vibrational realms of existence populated by souls of shared vibration quality. In the immaterial, souls of differing qualities do not naturally mix, and though a soul residing in a higher vibrational plane may guide another in a lower vibrational plane, those of the lower cannot even see or know those in the higher, they simply vibrate out of their existence, similarly to how microwaves or radio waves vibrate outside of the perceptual range of the senses of the incarnate physical body. Owing to my current level of achievement and the quality of my consciousness, I can only attune to a certain upper limit of vibration; if my teacher vibrates higher - he simply fizzles out of my experiential reality and I cannot perceive him. A realm populated by souls with loving vibrations creating blissful experiences do not want hateful, resentful, jealous, vengeful souls in their space manifesting all manner of horrible and unpleasant experiences. So, you incarnate, do the emotional work created by life events, people, and places, and then when you take off the clothes of the physical, you can open the door to a more pleasant realm of experience, which you can call home for the duration of your time before your next incarnation. You will continue to do this until the quality of your consciousness becomes the same as the consciousness of the Dao, then you may dissolve into it and disperse into its depth, becoming it and it becoming you. We call this achievement Kong. This in a very condensed nutshell is the basic motivation of souls. The souls who become Fu Fa Shen have cultivated themselves to match the vibrational quality of Tai Shang and the subtle Dao and they have diffused into his abode and become as him, one vibrational pooled, merged consciousness. In order to guide us, they extend a portion of their individuality out from the merged totality of the unmanifest and project into a more densified form within the manifest so that the incarnate student is able to sense them. They always stay "higher" - so that the vibration of the incarnate student is always "chasing" the teacher's vibration. When the student attunes to the current vibration, FFS shifts an increment up and pulls you in deeper by habituating you to a higher frequency. At this level, it is a matter of entrainment and the lower vibration is continuously entrained to the progressively higher vibration of the teacher. This vibrational entrainment can happen in many ways and the methods are often mixed. Sometimes FFS will completely envelop you and embrace you in its light-consciousness and your body being in the volume of its own, simply begins to shift its vibration to match. You become like a paper cup merged into the ocean, the ocean fills you completely with itself and eventually the paper that identifies you as a separate being, dissolves into the ocean until only the ocean is left. At other times FFS may extend itself and clear or wipe away disturbances in the field or pluck away or remove dense, dark, and turbulent energy, it may work directly on meridians and other organs of the physical body and it may interface directly with the nervous system to affect actions of the body that help to remedy imbalances of the physical tissues while directing the flow of energy within the meridians. FFS will directly communicate with your mind if it needs to suggest an idea for your consideration, appear physically as a manifest body (usually in the personification of a most recent incarnation), interact physically as though it were another physical being, or speak directly from its own manifestation, and at other times direct energy to your vocal apparatus from the disembodied state to produce sounds and speak directly through your voice to give guidance. If you have this ability early on, it is a blessing and I encourage you to cultivate it. In the early days after my initiation over a decade ago, my mother, who also became initiated, had a similar occurrence. We were having a discussion in the living room during practice about events from an earlier part of our lives when I was a child and my mother simply couldn't recall some memories. She asked her FFS and he extended himself from the dissolved state into the manifest, vibrated down to the level of the physical tissues, and spoke all the answers to our questions directly through my mother's voice, albeit with a different sound. As a consequence of this information, which I traced back to Africa, I discovered a whole new chapter of my life and solved many mysteries about my origin and ancestry which I was otherwise blind to. Anyway, I digress. For the most part, FFS will engage with you as a field of light, streaming into you, clearing, unblocking, healing, energizing, and helping you work on your emotions to cultivate love, wisdom, and power so that you can go deeper. Without cultivated love and a strong Zhong Dantien, which very few people talk about, you won't make any progress beyond a certain threshold. The doors will simply be closed. This is a physical duality, so if the idea of "possession" exists, it must have a negative polarity and a positive polarity. The positive polarity associated with interacting with another consciousness on a deep and profound level is a positively transformative experience, and anyone who is engaged in spiritual cultivation who is not aware of the fact that it leads to constant and progressive merging of consciousnesses - until your identity is completely dissolved into the identity of the collective - is either extremely inexperienced or has been terribly misinformed. What matters is the quality of the consciousness you're interacting with. Just as you must choose what friends to interact with in the physical world, you must choose what friends to interact with in the non-physical world. The only difference is that in one instance the soul has a body and in the other it doesn't. You can get a teacher from Temu or a teacher from Harvard, it's your choice But one way or another; - When you go to learn the violin, the teacher guides your hand. When you go to learn how to sing, the teacher guides your voice. When you go to learn how to paint, the teacher guides your strokes. When you go to learn martial arts, the teacher guides your body. So it would seem, we are quite familiar with the idea of one body guiding the body of another? However, these are all physical teachers, guiding the physical body and they can do so in that manner because of the convenience of a physical body : ) But who knows how a teacher without a body guides another with a body? Maybe you can find out in fantasy books, or maybe you can find out in life. Either way, one thing is true: Fear and love cannot occupy the same space simultaneously.

Session is live right now everyone. Dive in! Join Free Group Meditation

Hello, hope you're well : ) Sure thing. No, it is not necessary. You can just go about your day as usual. Yes, you can - though if you can be on time - it is better as it is more respectful to the Xian Shen. If you come after the timer hits - 1:00:00, just follow the same instructions for connection; - put your hands in prayer hand seal / mudra in front of your chest/heart - set an intention with your heart and mind to connect to me - keep your hands together for a minute, then relax Then flow. Yes, you can - just say thank you from your heart to the Xian Shen that guided you in that session and be on your way : ) Yes, its no problem - just reconnect the same way as is from the start. It is perfectly fine. That's no issue at all. Just come back and reconnect. Thank you. Xuan

I do not know what this thread was about. I unfortunately got here after I was tagged, when most of the content had already been deleted. Sorry I couldn't be of any help. Best wishes. Xuan

TESTIMONIAL: "I've been having some very nice spontaneous movements doing the meditation, thanks! Sometimes I would start "speaking" but I'm not sure if I was speaking something, it just felt like a lot of random noises coming out of my mouth, I couldn't figure out exactly what I was saying, I couldn't comprehend a single word lol, I definitely wasn't expecting that reaction haha Another movement I've been having a lot is that when I'm sitting cross-legged my upper body starts to turn counterclockwise a lot of times, I thought I would stay the whole session doing that haha, then it stops and after a few minutes it started doing the same thing again but this time it was turning clockwise, but it happened just a few times, the vast majority was counterclockwise movement. Thank you Xuan, I will keep on practicing! 😁 Oh and english is not my native language, but I think you can understand hahaha, thanks!"

TESTIMONIAL: "Over the course of the week I got accustomed to not holding onto any expectations, just being perceptive and grateful for the time. At first I noticed some neat little creaks and pops in certain back and neck bones, "jade pillow," and down to the sternum. Lately I ended up doing some swaying movements, circling the crown while at the same time sinking to become more rooted. One time I was too tired and just laid down for the second half hour. At some point I woke up and watched as waves of soft light were drifting down from the ceiling and being absorbed into my chest. Thanks again Xuan Daoji and XYP for your kindness in sharing the practice."

TESTIMONIAL: "Q: Hey! Good evening!! I want to do the practice in the "Insight Timer" app but I'm practicing Spring Forest Qigong, do you think I can still do the practice? They won't cause "bad side effects" by practicing two different systems? Thanks in advance, have a great day! ------------- X: Absolutely not. I'm familiar with SFQ practices. There will be no conflict. Feel free to hop in any day you like. Regards. Xuan _________ Q: Wow, I practiced it today. What I felt was a LOT of spontaneous movements, mainly in my neck. Sometimes I would start contracting my body and closing my hands with a lot of strength and then releasing it. I also felt some tingling sensations in some parts of my body, but the predominant sensation was spontaneous movements. I feel refreshed after the session, thank you a lot for sharing, Xuan!"

TESTIMONIAL: "Hi I am new to this but have been trained in Taoist neigong since 2020, and basic qigong for many years before that. I recently joined the free guided meditation thorugh the link to InsightTimer. I’m very thankful for the opportunity and wanted to share my “Day 1” mini-testimonial. Friday, December 8th A few minutes after connecting, I felt a very brief and light sort of settling adjustment on my left arm then right leg. Nice to meet you. Several more minutes in, I’m just kind of wondering: ok what now? I hear someone say nicely “slow down.” Half way through the hour, my mind started wandering to various topics, even pondered making a quick bathroom break. Instead I spontaneously rubbed both eyes with thumb and forefinger, like someone with a headache might do. This turned into quite a bit of an improvised acupressure treatment of the yintang point and surrounding square inch (UB 1 and 2 areas). Also massaging with a knuckle all underneath my cheekbones, along the jaw, and ending up on the front of my chin, which was unexpectedly weirdly sore. This all felt great because I had a cold last month and some small nasty feeling lingering ever since, so this finally helped relieve the pressure. Sat the rest of the time relaxing and listening to the crickets."

TESTIMONIAL: ---- Q: Hey mate, I joined yesterday's meditation and I just wanted to check something. I felt some sort of thought in my head say my spine needs to be worked on first. Honestly I have really bad posture and I'm full of aches and pains from sitting meditation. I started doing lots of movements, the kind you do when cracking your neck. That proceeded to some weird chiropractic-style twists and stretches. After about 20 minutes the thought in my head said that's all my energy system could take and come back tomorrow. I feel pretty pain free today, which is unusual for me. Honestly, the whole experience was strange, in a good way. I was wondering, is that normal, or did I just do a load of stretches instinctively, because it felt good. I wonder if there was an element of hypnotic suggestion - because I have been told about automatic movement, it gave my subconscious permission to get weird. I ask because from what I gather, that zifa gong normally only happens after initiation? ---- X: Hello. I'm glad you're having new and interesting experiences since you joined. I started the meditation group for several reasons: 1. To create a strong resonant pool of consciousness that would entrain to my energy and entrain to the vibration of our tradition, raising the vibration of all participants and aligning it to the devine. This would allow them to more easily expand their focus away from the physical and settle into the non-material realms with greater lucidity. 2. To encourage people to be consistent with practice. Meditation can be lonely and often boring and tedious. It is not always exciting. So having a sense of community and we're in it together-ness can help with consistency. 3. To use the established energetic environment to conduct treatments of people on a general basis for health and wellbeing, but also more personally for complex psychoemotional imbalances. So I use the environment as a sort of treatment room as its easier to work on individuals when they are entrained to me energetically. 4. Lastly, to connect practitioners interested in internal cultivation to competent and qualified guides residing within the immaterial realms who have traversed the path themselves and are recognised to instruct in the alchemical path of our tradition. In these instances, I will use my status and authority to invite Hu Fa Shen to temporarily pair with and guide uninitiated students during the sessions. This allows committed practitioners to get a taste of our tradition and to aid them in alchemical practice. This last point encapsulates some of your experiences last night. Whichever of those ideas the participant aligns to vibrationally, by choice, or whatever we have agreed upon before hand, will be what they experience and synchronise with during the sessions. As most traditional Daoist schools, we begin with realigning and fortifying the structures and condition of the body to stabilise and prepare the vessel for subtle work. This is what you're experiencing right now. It is called Xian Tian Shen Gong and is predominantly focused on movement and postural training. Once the body has been improved to a condition conducive to deeper work, the movements will gradually stop and you will be guided to seated meditation, Xian Tian Jing Zuo or guided breath and energy work, Xian Tian Qigong. While I understand that Zifa and spontaneous movement is what is most commonly attributed to similar phenomena, it's important to understand that this situation is not that and that the Hu Fa Shen guiding you in my room is an independent disembodied consciousness, different from you only by its discarnate state, the quality and size of its consciousness and its authority and rank in the immaterial realm. What you hear is the voice of the teacher that has chosen to work with you and the phenomena you feel are because of his interaction with you while you're immersed in the bubble of his consciousness and your energy is being entrained and your body, subtle energy and consciousness are being acted on and guided in the direction of the subtlest realms of the Dao. This is why our art is called Dao Yin Shu. If you look up the phrase, Dao Yin, nowadays, whether online or in literature, you will find pictures or videos or forms of movements akin to Ba Duan Jin or Yi Jin Jing, and the meaning of Yin there has been watered down to mean "stretching and guiding the Qi and limbs", but this is only because practitioners lost the connection to the divine over time due to the long-held cultural traditions of keeping arts within the family and behind closed doors. Often when a master died, his art died with him. If you go back far enough you will find that the Yin in Dao Yin stands for guidance, rather than guiding and Dao refers to divine existence. So together it means Guided by the Divine and Shu means art; hence, The Divine Guidance Art. To add to your last point. If you become formally initiated, it comes with particular things, such as an energetic signature in your aura that acts as a sort of uniform in the immaterial realms, so other spirits recognise your apprenticeship under Tai Shang and Xiao Yao Pai, authority to perform certain skills and your first Fu Fa Shen that is formally assigned to you, who will change only when you reach certain ranks or achievements in personal development etc ---- Q: Thanks! That's all really interesting. I was wondering what happens after death in your tradition? I asked this on the daobums forum and didn't get a reply. Does your spirit reside in a heavenly realm and become a fa shen for mortal practitioners within the tradition? Is that how spirits in the heavenly realms avoid transmigration? I'm assuming there's some type of karmic bond that is forged with the tradition? ---- X: Sorry, I must have missed it or maybe I was not in the mood 🤓 It is important to note that merely becoming initiated is not sufficient to ameliorate the condition of one's consciousness, qualitative speaking - to a degree that would allow vibrational synchronicity with a stratum of the fractal multidimensionality that corresponds to the idea of a "heavenly" experience. There are in fact many who become initiated, practice a couple of times and then never come back to it again. So aside from being assigned a teacher, one must practice Dao Yin Shu diligently in order to qualitatively and quantitative cultivate the consciousness in order to settle and abide in the realms of their preference. Any "spirit" in their discarnate state may act in the capacity of a "guide" to those other souls having an incarnate experience whom they have some affiliation with or have made agreements to assist them in exploring the themes they have chosen to challenge themselves with within the context of a particular experience of physical reality in the incarnate state. It is not necessary for them to have developed to degree equal to that of a Xian Shen, or for them to become affiliated with any heavenly schools - but merely to contain within themselves enough of what is lacking in another that they can execute the function of a guide effectively. Fu Fa Shen have a particular rank and are affiliated in a formal capacity with both the heavenly and earthly branches of our school. They specialise in particular things, such that under certain requirements of a practice phase, one teacher may be temporarily swapped out for another, just like in school on earth where u have your head of year, then you have your math teacher biology teacher, physics teacher etc. So, whether you become a Fu Fa Shen will depend on your degree of advancement. ---- Q: Thanks, it's just I wondered if there was a karmic debt incurred to the lineage that one must effectively pay off at death. I'm just thinking of the long term implications of initiation, and the ramifications of that after death. ---- X: "Transmigration" isn't a curse, it is a free choice and a desire of each developing soul, for it is in the incarnate state that the quality of the consciousness can be improved, especially the emotional quality of the consciousness, which is an essential condition for the experience of and vibrational synchronisation with the heavenly realms. The immateriality of existence beyond the density of the physical vibration is void of material form, thus the action of manifestation does not take any time or space nor does it need to issue by way of the actions of a physical body. Simply in your discarnate state, being only of mind and light, what you feel and instantaneously becomes a loved experience. Thus the existences of heavens and hella as described by traditional abrahamic religions are in fact simply various strata of the immaterial vibrational multidimensionality who are populated by souls of like vibrational quality who then pool together in collective consciousness to experience the realms project by their emotions and thoughts which constitute the creation of the abides they reside in. So there ate many many vibrational layers of existence pooled by populations of synchronistically aligned souls. They are all eager to incarnate and portion a part of their consciousness within the volume of their soul that is assigned to have a physical experience. Thus the experience of Taiji and duality or physical life, happens within the volume of the discarnate consciousness as an idea of reality. Where space time is separated from it's unity and split into the experience of one and the other bringing rise to process and the experience of things happening over time. It is in that incarnation that they can then work to improve the emotional quality and intelligence and wisdom of their soul in order to reside in realms deeper and deeper in the Dao that are subtler and more tender, up to the energy of the creator in his abode. So, incarnation is not something souls avoid, it's something they queue up to do with their friends. Each picking something to work on, a new perspective to explore that will help them balance one side of the scale of their growth against another in order to guarantee an healthy, even and holistic growth as a consciousness. When an discarnate being looks within its volume and assesses and energetic imbalance in their growth they desire to enter a physical experience in order to absorb the opposite perspective in order to balance themselves. "God" does not force anyone to incarnate or not incarnate, that would be a condition. How then could he be the unconditional all that is if he is conditional? Thus the Dao allows each spirit free will to develop in the direction of his choosing. Supporting all of its creation as parts of itself. So it is good to learn to look at incarnation from a more positive perspective. For it was your choice to come here to learn and play. X: "Transmigration" isn't a curse, it is a free choice and a desire of each developing soul, for it is in the incarnate state that the quality of the consciousness can be improved, especially the emotional quality of the consciousness, which is an essential condition for the experience of and vibrational synchronisation with the heavenly realms. The immateriality of existence beyond the density of the physical vibration is void of material form, thus the action of manifestation does not take any time or space nor does it need to issue by way of the actions of a physical body. Simply in your discarnate state, being only of mind and light, what you feel and think instantaneously becomes a loved experience Thus the existences of heavens and hells as described by traditional abrahamic religions are in fact simply various strata of the immaterial vibrational multidimensionality who are populated by souls of like vibrational quality who then pool together in collective consciousness to experience the realms projected by their emotions and thoughts which constitute the creation of the abodes they reside in. So there are many many vibrational layers of existence pooled by populations of synchronistically aligned souls. They are all eager to incarnate and portion a part of their consciousness within the volume of their soul that is assigned to have a physical experience. Thus the experience of Taiji and duality or physical life, happens within the volume of the discarnate consciousness as an idea of reality. It is a holographic experience and the experience of it is akin to a part of the soul falling asleep so to say and having a dream of being physical, much like we fall asleep and dream of many non-physical things, so too a portion of the soul sleeps and dreams of the physical. Within that realm, space time is separated from its unity and split into the experience of one and the other, this and that up and down, hot and cold, Yin and Yang, bringing rise to process and the experience of things happening over time. It is in that incarnation that they can then work to improve their emotional quality and intelligence and wisdom of their soul in order to reside in realms deeper and deeper in the Dao that are subtler and more tender, up to the energy of the creator in his abode. So, incarnation is not something souls avoid, it's something they queue up to do with their friends and it is a cause of great excitement. Each picking something to work on, a new perspective to explore that will help them balance one side of the scale of their growth against another in order to guarantee a healthy, even and holistic growth as a consciousness. Not skewing too far in one direction or the other and becoming disharmonious. So, when an discarnate being looks within its volume and assesses and energetic imbalance in their growth they desire to enter a physical experience in order to absorb the opposite perspective in order to balance themselves. "God" does not force anyone to incarnate or not incarnate, that would be a condition. How then could he be the unconditional all that is if he is conditional? Thus the Dao allows each spirit free will to develop in the direction of his choosing. Supporting all of its creation as parts of itself. So it is good to learn to look at incarnation from a more positive perspective. For it was your choice to come here to learn and play As for the karmic debts. No karmic debts. No strings attached. The only thing is that If you dissolve the apprenticeship you must wait until you decide to enter physical reality anew in order to be initiated again. Perhaps it's the cost of complacency or the swine not valuing the pearls for lack of a better analogy 😂 After death, depending on your degree of entrainment to the vibration of our school, you will settle in a realm affiliated to our vibration and may continue various forms of work there or reincarnate again if you wish to experience new perspectives of the absolute through your unique unique individuality, or you may simply abide in a the realms you're entrained to and exist until you are spurred into action. ---- Q: That's really fascinating, thank you for your insights. I suppose, coming from a Buddhist background, I tend toward a more pessimistic view toward the physical experience, so it's nice to have a new perspective. I'll keep going with the evening group practice for now. Will keep an eye out for the next initiation. Thanks again! ---- X: My pleasure. See you around 🙏🏽

Hello and welcome to the Xiao Yao Pai thread. Xiao Yao Pai (逍遥派) is a Daoist school of spiritual cultivation, with roots dating back to the earliest formations of the Daoist way of life. It is part of Tai Shang Men (太上门); "The Supreme Gate" of Daoist transformation. Our school is the only known inheritor of the ancient spiritual system of Daoist cultivation known as Xian Tian Dao Yin Shu. Today, we share this art openly with the world, in the hope that the ancient knowledge of our school can help to build a bridge between the science of old and the science of our day. Our endeavour is to re-introduce the world to the long lost and until recent decades, considered extinct arts of ancient Daoism. We wish to equip all those seeking to embody the full potential of their existence, with the tools necessary to facilitate their journey on the path of self-discovery and spiritual growth. We invite you to join us on this remarkable revelation of a deep and most mysterious truth. A LITTLE MORE INFORMATION. The Yellow Emperor Huang Di met the hermit Guǎngchéngzǐ of Kong Tong mountain ca. 2679 BC according to Zhuangzi.Guǎngchéngzǐ is believed to be the first of two incarnations of the deity Tai Shang Lao Jun, the second being the founding father of Daoism; Laozi. The story goes... Huang-Di had been on the throne for nineteen years and his ordinances were in operation all through the kingdom when he heard that Guang Cheng Zi was living on the summit of Kong Tong, and went to see him. 'I have heard,' he said, 'that you, Sir, are well acquainted with the perfect Dao. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth and assist with them the (growth of the) five cereals for the (better) nourishment of the people. I also wish to direct the (operation of the) Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects? Guang Cheng Zi replied, 'What you wish to ask about is the original substance of all things; what you wish to have the direction of is that substance as it was shattered and divided. According to your government of the world, the vapours of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words. It is not fit that I should tell you the perfect Dao.' Huang-Di withdrew, gave up his government of the kingdom, built himself a solitary apartment, spread in it a mat of the white grass, dwelt in it unoccupied for three months, and then went againto seek an interview with the recluse. Guang Cheng Zi was then lying down with his head to the south. Huang Di, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, 'I have heard that you, Sir, are well acquainted with the perfect Dao - I venture to ask how I should rule my body, in order that it may continue for a long time.' Guang Cheng Zi hastily rose, and said. 'A good question! Come and I will tell you the perfect Dao: Its essence is surrounded with the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force - then you may live for long. When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long. Watch over what is within you, shut up the avenues that connect you with what is external - much knowledge is pernicious. I will proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding element; I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing element. There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigor. I maintain the original unity of these elements, and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay. Huang Di twice bowed low with his head to the ground, and said, 'In Guang Cheng Zi we have an example of what is called Heaven.' ' Guang Cheng Zi said,' Come, and I will tell you: The perfect Dao is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can bereached. He who attains to my Dao, if he be in a high position, will be one of the August ones, and in a low position, will be a king. He who fails in attaining it, in his highest attainment will see the light, but will descend and be of the Earth. At present all things are produced from the Earth and return to the Earth. Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure. If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it. They may all die, and I will abide alone!'" What is not widely known today, is that during his apprenticeship of Huang Di, immortal Guǎngchéngzǐ, directly transmitted the secrets of the ancient Daoist art of immortality to his new student. The art was called Dao Yin Shu 導引术; The Divine Guidance Art of the Xiao Yao (Pai) school of Spiritual Daoism. To honor his new path of spiritual development and establish a place where he could cultivate himself under the tutelage of his new mentor; Huang Di built Xiao Yao Guan from the precipitous slopes of the Kong Tong Mountain. Xiao Yao Guan, or Dao Guan as it came to be called, is recognized to be the first temple of China and the birthplace of Spiritual Daoism. It is believed that here, under the guidance of Guǎngchéngzǐ, the Yellow Emperor of ancient China was able to unify his spirit, revert to nothingness and achieve the mystical and pristine state of the Daoist Xian Shen (immortal spirit). Xiao Yao Guan (Xiao Yao Temple) is currently over 5000 years old and still stands today. Pictures of Xiao Yao Guan As the inheritor of the ancient guidance art of the Dao; Dao Yin Shu 導引术, - Xiao Yao Pai; 逍遥派, embodies the principles of "Xiao Yao" transmitted by Guǎngchéngzǐ to Huang Di, and thousands of years later, continues to transmit the spiritual teachings of Tai Shang Laojun (The Grand Pure One), perpetuating the spiritual attainments of Zi Ran (Naturalness), Wu Wei (Effortless Action), Qingjing (Clarity & Stillness) and Kong (Emptiness). How is Dao Yin Shu transmitted? During an initiation ceremony (Dao Ying) - a practitioner will have his Yuan Shen (original mind) activated by a Xiao Yao Pai master. The spiritual activation unlocks, enables and enhances the perceptual faculties of the student - allowing them the necessary means to establish a two-way communication with the Celestial branch of our school; whence our curriculum and teachings are passed down in a direct transmission. The master then makes an official request to the head of our Celestial branch, the Elder Lord, Tai Shang Laojun; 太上老君, with the purpose of formally submitting the disciple to be considered for an apprenticeship and to officialise their registration into Xiao Yao Pai. The candidate is screened on a soul level and If accepted, they are energetically enveloped with the golden aura of our school and appointed a personal Hu Fa Shen; 护法神 (pronounced: Fu Fa Shen). The role of HFS is to guide and mentor the student on the path of spiritual cultivation, at their own pace, in accordance with the Dao and the curriculum of our school, which every HFS is authorized to disseminate within the area of their specialization. The golden aura of Xiao Yao Pai, bestowed upon the 'Dao Yu' (spirituality initiated disciple), while acting as a nurturing cocoon for the transmutation of the body's subtle energy, and as a repellent to malevolent entities, is also, functionally, an energetic signature of our school, similar to a uniform or a badge, which identifies us as disciples of Tai Shang Lao Jun. Those whose faculties have been adequately tuned and refined to perceive it will recognize its authenticity - while remaining obscure to the untrained. In the realm of the non-physical and to the cultivated adept, the presence of the aura around the Dao Yu, is regarded as a symbol of the highest esteem, and garners respect from Immortals and other beings alike; signifying that you are under the wing of Tai Shang Lao Jun (太上老君); also known as, Daode Tianzun (道德天尊). Each disciple's Hu Fa Shen is an ascended spiritual entity that exists in the non-physical dimension (Wuji). He, She or It, reside in a realm of being that exists beyond the duality of the physical universe (Taiji) - and are referred to as Xian Shen or Tian Shen; Spirit Immortals or Heavenly Immortals. Xian Shen and Tian Shen categorize two different 'forms' of immortals - and are distinguished from one another in that; a Xian Shen begins their 'internal alchemy' cultivation as a human being. By developing its awareness and subtle energies while residing within the physical body; the soul of the adept is trained to voluntarily leave the corporeal vessel and operate in its formless 'soul' state - giving the practitioner the choice to remain in the body and continue experiencing Taiji, or abandon it to enter the emptiness of Wuji, in the state of the fully conscious and awakened Yang Shen body. On the other hand, a Tian Shen has always existed in its formless state. They are born with the original spark of the Dao and some of them are as old as creation itself. Every immortal who wishes to take on the task of guiding a student in their spiritual cultivation must register with Tai Shang Lao Jun, to become an official Hu Fa Shen of Xiao Yao Pai; and receive authorization to teach a Dao Yu. They are not a 'random' spirit but are assigned to duty as instructors and representatives of Tai Shang Lao Jun. Each Hu Fa Shen is thus fully recognized by the highest order to impart the authentic arts of Daoist spiritual cultivation. As part of their assignment to you; your mentor will personally instruct you on how to practice Shen Gong, Qi Gong and Jing Zuo, in preparation for the advanced alchemical transformations of the spirit necessary to trigger the transmutation of Yin Shen to Yang Shen, to unite the 3 Hun (ethereal souls) and 7 Po (corporeal souls) into one; and result in the complete purification of the acquired mundane conditioning, bringing about the birth of the radiant, original mind (Yuan Shen) and the progressive development of the indestructible immortal body of Yang Shen. After the initiation, some students depending on their talents, can immediately form a telepathic connection to their Hu Fa Shen in order to advance their learning, and communicate with them unabridged from day one. These students can speak directly to Hu Fa Shen in their mind and hear their teachers voice, or see images flash before their inner vision in succession to communicate part of a lesson. Others may take a little longer, due to the overwhelming acquired conceptual belief structures acting as resistance against the natural radiance of their original mind (Yuan Shen). The state of their mental constructs and illusions, such as they are formulated by the mundane mind since birth, will determine their current clarity and their immediate ability to receive and interpret direct communication from Hu Fa Shen. This means that, those Dao Yu whom are very open minded and have minor mental barriers, are likely to have a more fluent connection at the start of their practice, however, even those who present greater resistance due to former indoctrinations and dogmas, will eventually have those barriers gradually eroded as the Divine Energy enveloping them during Dao Yin Shu practice will gently wash away negative belief patterns - enabling smoother operation of their higher faculties and increasing the "ways" in which they can communicate with their mentor. The clarity, awareness, wisdom, and openness of everyone's mind varies in unquantifiable degrees; and your mentor will adjust their approach to cater to your level, in order to assure smooth and continuous progress. All students are taught and guided by their Hu Fa Shen in accordance with their personal needs; so that the goal of immortality may be achieved, one step at a time, for everyone who is willing to put in the work, be diligent and practice regularly. As you invite Hu Fa Shen to train you every day and practice Dao Yin Shu, you will find that your mind becomes sharper and clearer. You will become more intuitive, your illnesses and ailments will gradually disappear. Your physical, energy and mind-bodies are transformed to manifest the dormant potential of your soul and support the continual functional development of your supernatural capacities. While many of today's Daoist schools pertain to the Hou Tian Xiu tradition (Post Heavenly Cultivation) and emphasize work on the three treasures of the Taiji realm; Jing (body), Qi (energy), Shen (mind), by starting from the bottom and moving up - our school follows the way of the old art and instead. This unique advantage allows us to activate our soul energies directly from day one, opening our communication to the divine realm so that we can receive detailed instructions on our path. We can afford this "springboarding" maneuver because we do not need to transform and move energy up the body from the root to the crown in order to shift our consciousness outside of the physical body - Dao Ying (spiritual initiation) achieves this on the first day. Therefore, instead of having to meticulously focus on the physical body, which was prescribed out of a necessity to prolong life in order to guarantee the requisite time for the complete development of the spirit, we can bypass that arduous and lengthy process all together, and focus directly on the only thing that remains after the body dies; the soul. From day one, we push directly into the inter-dimensional envelope of the Taiji dimension, and raise our awareness and spirit higher and higher, until it penetrates the membrane of physicality and gradually streams our awareness into the non-physical dimension of Wuji. Here the unified, non-polar ultimateness of existence may be experienced - and the spiritual capacities of our innate nature can be developed to perfection, in resonance with the source of all things. Where others may take anywhere from decades to a lifetime, and often yield no result; we succeed with relative ease - thanks to the wisdom of our Hu Fa Shen, and the courteous grace of Tai Shang, who allowed us to spread Dao Yin Shu. The Divine Guidance Art; Dao Yin Shu, is a rare part of Daoism that has been hidden for thousands of years and only passed down to royalty and high-ranking officials. For millennia, it had remained obscure to even the most knowledgeable and informed practitioners of the Daoist arts. Most practitioners who have received genuine transmissions may know about Dao Yin Shu from their own masters, however, even they believe it to be long extinct. By most accounts, people today, even those who claim to be the most devout, will seldom ever even know of its existence. It is a mystery to most. Recently, the Chinese government, through the Taoist Association of China, made an official effort to recover the lost information of China's ancient clans, in order to preserve its history. In their findings, they discovered Xiao Yao Pai to be listed in 33rd place in order of foundation. The list can be found in White Cloud Temple (Bai Yun Guan). For the first time in 1970, our Grandmaster, Lie Shang Hu was granted permission by Tai Shang Lao Jun to share our art and we began openly transmitting the treasure of Xian Tian Dao Yin Shu to the public, and across the world, ending our millenia old seclusion as a traditional closed-door Daoist school. After experiencing the physical, energetic and spiritual benefits of the ancient art, year after year, many new disciples were initiated and our school grew in numbers. Today, there are practitioners of Dao Yin Shu spread throughout the many provinces of Indonesia, most of which are active in traditional Chinese Temples and many others who choose to practice Dao Yin Shu in the privacy of their own homes. In 1996, the first official Tai Shang Men (The Supreme Gate Clan) temple was established in Lampung, Sumatra and Xiao Yao Pai finally had a home that was open to all. As a testament to the school's success, today, there are over 15 Tai Shang Men temples all around Indonesia. By the year 2000, the Indonesian Daoist Association was founded (PUTI), as an organization which would help to manage it's over 20,000 active and practicing disciples. In 2014, over 100,000 disciples were practicing the Divine Guidance Art and growing steadily, all by word of mouth and the remarkable testimonials of the many transformed. After much consideration, in 2007 our Grand Master gave us permission to introduce our ancient art to the west, and in 2009 we held the first initiation ceremony in the USA, heralding a new era of Xiao Yao Pai and what we sincerely believe to be a new age in the spiritual evolution of humankind. Today there are over 140,000 practicing Dao Yu, each under the guidance of an authorized Hu Fa Shen. We have shared Dao Yin Shu in: The United States of America, Australia, The Philippines, The United Kingdom, Singapore, China and Indonesia. Now and for the third time, in 2016, a remarkable opportunity to inherit Dao Yin Shu is coming directly to the US and UK. From one spiritual practitioner to another, If you are serious about your cultivation, don't miss this transformational and life-changing opportunity. We sincerely hope this ancient art can become a light for humanity and awaken everyone to the reality of their original nature. Don't forget to visit our facebook group, where we have many discussions. Best wishes.

Hello! Hi! I read through this whole thread the past couple of days, very interesting! Glad you found it interesting : ) 1) When is the next initiation in Europe? In the near future, currently no dates are set. I will make announcements here and on FB when the time is due: www.spiritualdaoism.com (FB Group) 2) I read several times, that people requested testimonials from experienced practitioners, and you seemed to have that on hand. However, I couldn't seem to find them. Were they posted? It sounds very interesting I'd have to ask first, what constitutes an experienced practitioner to you: time since initiation or time in practice? Most of our testimonials tend to come from new initiates and internal discussions we have during meetings and seminars where we share what we've experienced during practice and in life. It's not something we really record, but we're always happy to answer questions and queries as we have a large community of cultivators. 3) What are the views of XYP on vegetarianism? IF you want to be a vegetarian you can, if you don't want to be - you don't have to be. It does not affect our cultivation and we don't have any prejudice towards either. You have to consume what your body needs, when it needs it, at the right amounts. 4) What are the views of XYP on sexuality? It is a healthy part of our life and necessary to fostering intimate connection with our partners. In moderation, it does not disturb our work; in excess - it makes some processes take longer. Ultimately, it is part of being human and sexual relations have their own place in the evolution of our character within the context of physical experience. 5) What are the views of XYP on sexual cultivation and sexual practices? We do not practice sex for the purpose of cultivation, and we generally do not believe it is an efficient, effective or karmically constructive approach to supplementing the bodies energy, but everyone is free to explore their own path in the Dao. There are 10,000 gates that lead to the subtle one, some are faster, some are slower, some are straight, some are winding - all offer experience and growth through various perspectives of the absolute. Be blessed by the Divine! Many blessings to you too. Tai Shang Bao Yu! Regards. Xuan

For your information, I am running a free meditation group every day from 23 PM UK Time. If you're interested in joining you can find more details here with some testimonials: TESTIMONIAL 1 "I strongly advise you to participate in @Xuan's daily meditation. It's a fantastic opportunity to let go of what no longer serves you and reconnect with your authentic self. I've been participating for the last three nights and am amazed at how much my days have improved. The first night, I had a powerful bodily experience in which I felt blocked energy begin to flow through my body. My body was shaking as a cold sensation flowed through it. On the second night, I was led through many former events when I felt a lot of fear and clarified why I felt that way because of the meaning that I assigned to what happened. Last night, I found the strength to forgive and let go of all the resentment I had been carrying for a long time. My everyday mindset improved significantly and I was able to go through stressful events while remaining present in my body rather than running away from what I was feeling. During these days, waves of love poured over me, and I felt at peace doing my regular tasks. I was present, which helped me to trust that I am unconditionally supported by the creation and that my life is unfolding just as it should. I used to have a lot of resistance during the day because I kept arguing that I couldn't let go of control for a long time, but since I started meditating with Xuan, I've been able to let go and appreciate every part of my days. I had the idea that everything happens at the right moment and that I will not miss anything; that I am where I am for a reason and that it is exactly where I need to be. I was also able to give and accept love, joy, and compassion, as well as detach myself from my old beliefs and trust I have exactly what I need. For a long time, I felt at my core that I was so insignificant and had so little control over what was going on in my life. With Xuan's guidance and support, I was able to connect the dots and begin relaxing by realising I had the freedom to choose what I preferred. I am a Reiki master in multiple systems and have been working with healing energy for a long time, but the Xiao Yao schools cultivation is uniquely different. Thank you, Xuan for all your hard work and for allowing us to benefit from it." TESTIMONIAL 2: " Hi Elizabeth. The energy feels really different. Reiki energy has always felt hot for me, but when Xuan connects to me, I feel a flow of strong cold energy, not heat. Another thing that is different is that Reiki energy tends to make me feel energised, it charges me, but in a general, non-specific way, if that makes sense. On the other hand when im in the meditation room with Xuan, i feel the energy is doing specific things in my body, focusing on problem areas im aware of and i can feel it clearing blockages. It's like it has intelligence or consciousness of its own. Reiki also tends to leave me a little tense afterwards, but with this I have a persistent feeling of peace and emotional stability afterwards. Also a significant sense of detachment from my emotions, almost like im watching things from a distance rather than identifying completely with them." TESTIMONIAL 3: "Quite an interesting experience. I initially started off before reading the instructions and did my usual seated stillness with hands in dyana mudra position. I found that I could breathe much slower than usual and was able to concentrate better. After around 20 minutes I had to adjust my seating position and saw the instructions to properly connect with Xuan. I put my hands in the relevant position and did the intention. Soon after that it felt like a jacuzzi in my head, an effect I sometimes experience from qigong, accompanied by images of outer space. Throughout the meditation I didn’t see much except blue, most of physical affects were being able to breathe much deeper and much slower than usual, and I felt some energy around my shoulder blades. Towards the end I had to adjust my seating position again, re did the connecting process and experienced the same effect which was quite interesting. Looking forward to join again and highly recommend everyone tries a session!" TESTIMONIAL 4: "I had an extraordinary experience yesterday when I started a group meditation session. First of all, just before starting meditation I felt a very strong energy resonance from my heart chakra, then after starting meditation I immediately entered a deep meditation state and felt the energy from the heart chakra spread to the third eye chakra and sacral chakra. This lasted for 1 hour and after finishing I felt very peaceful and felt like all the energy blockages in my body were all cleared. After meditation I feel very energized all day. On the second day today, I immediately felt peaceful when I started meditating, although the sensation was not as intense as the first day (maybe because on the first day there was clearing of energy blockages in my body) but I felt peaceful throughout the meditation. That is my testimony from following the daily meditation session for 2 days. Lu." TESTIMONIAL 5: "Hi Xuan, it's me Lu. I am grateful to you because since attending this group meditation session for almost a month I have experienced a very significant change in myself, it feels like I was reborn into a different person. I felt very calm, balanced and filled with love. My Lian Gong process also feels deeper and I feel that my Gong Li has improved a lot since attending this meditation session. I hope that more people can benefit from these group meditation sessions. Once again thank you very much Xuan 🙏" TESTIMONIAL 6 "I had a tremendous experience yesterday during your mediation session. It is very hard to put into words, but after several minutes, my hands wished to move independently and if I moved them back to the original position they would then proceed back to where they wanted to go. After rising and falling they rotated over both knees for a very long time, so much so that I began to think I would be doing it for an hour. Next my body did circular movements, in both directions, then my spine did forward and back motions. I then did a movement that made me feel the movement of my ribs and my internal organs felt massaged. Lastly my neck was stretched upwards and I felt a heavy pressure that pushed me backwards until I was leaning completely backwards. At any stage when I moved against the direction my body wanted to go, I was then again slowly led back. I stayed in the backwards position for quite some time. Despite being cognitively there I did not realise the session had finished. I was then pushed forward at a much greater speed and then felt a release. I should add that I was conscious, that my breath was much deeper and lower and felt guided throughout. I have never had an experience like it and went in not expecting it. I felt a great feeling of relaxation and peacefulness, and immediately went to sleep. This morning I feel that I have had a work out and feel stretched especially internally. My mind has clarity and peacefulness Guy"

TESTIMONIAL : "Hi Xuan, it's me Lu. I am grateful to you because since attending this group meditation session for almost a month I have experienced a very significant change in myself, it feels like I was reborn into a different person. I felt very calm, balanced and filled with love. My Lian Gong process also feels deeper and I feel that my Gong Li has improved a lot since attending this meditation session. I hope that more people can benefit from these group meditation sessions. Once again thank you very much Xuan 🙏"

TESTIMONIAL: "I had a tremendous experience yesterday during your mediation session. It is very hard to put into words, but after several minutes, my hands wished to move independently and if I moved them back to the original position they would then proceed back to where they wanted to go. After rising and falling they rotated over both knees for a very long time, so much so that I began to think I would be doing it for an hour. Next my body did circular movements, in both directions, then my spine did forward and back motions. I then did a movement that made me feel the movement of my ribs and my internal organs felt massaged. Lastly my neck was stretched upwards and I felt a heavy pressure that pushed me backwards until I was leaning completely backwards. At any stage when I moved against the direction my body wanted to go, I was then again slowly led back. I stayed in the backwards position for quite some time. Despite being cognitively there I did not realise the session had finished. I was then pushed forward at a much greater speed and then felt a release. I should add that I was conscious, that my breath was much deeper and lower and felt guided throughout. I have never had an experience like it and went in not expecting it. I felt a great feeling of relaxation and peacefulness, and immediately went to sleep. This morning I feel that I have had a work out and feel stretched especially internally. My mind has clarity and peacefulness. Guy"

TESTIMONIAL: "I had an extraordinary experience yesterday when I started a group meditation session. First of all, just before starting meditation I felt a very strong energy resonance from my heart chakra, then after starting meditation I immediately entered a deep meditation state and felt the energy from the heart chakra spread to the third eye chakra and sacral chakra. This lasted for 1 hour and after finishing I felt very peaceful and felt like all the energy blockages in my body were all cleared. After meditation I feel very energized all day. On the second day today, I immediately felt peaceful when I started meditating, although the sensation was not as intense as the first day (maybe because on the first day there was clearing of energy blockages in my body) but I felt peaceful throughout the meditation. That is my testimony from following the daily meditation session for 2 days. Lu."

Thank you for sharing your experience. You're more than welcome to join anytime you can. TESTIMONIAL: "Hi Elizabeth. The energy feels really different. Reiki energy has always felt hot for me, but when Xuan connects to me, I feel a flow of strong cold energy, not heat. Another thing that is different is that Reiki energy tends to make me feel energised, it charges me, but in a general, non-specific way, if that makes sense. On the other hand when im in the meditation room with Xuan, i feel the energy is doing specific things in my body, focusing on problem areas im aware of and i can feel it clearing blockages. It's like it has intelligence or consciousness of its own. Reiki also tends to leave me a little tense afterwards, but with this I have a persistent feeling of peace and emotional stability afterwards. Also a significant sense of detachment from my emotions, almost like im watching things from a distance rather than identifying completely with them."

A: The idea of initiating practice in the Xia Dan Tian and moving the cauldron to the Zhong and Shang, in that order, is with the purpose of assuring that the necessary vibration of Qi is utilized to stimulate the corresponding dimension of energy associated with those centers. Thus, it would not make sense, for instance; before laying the appropriate foundation in the Xia Dan Tian, to attempt to cycle energy through the MCO - as you'd literally just be doing nothing different that what your body is already managing as an automatic process; as regards moving Qi through your mai to sustain your experience of physical reality. The MCO is always open, the Ren and Du are one of the first vessels to form. They are the governors of the body's rivers. Qi has always been flowing through them. Were it not, you'd be dead. The idea is that the Qi that flows through our meridian network, before we do the right work - has a particular vibrational range which is responsible for producing specific effects in the body that are consistent with that dimension of processes. However, the full spectrum of the vibrational range of the meridians is a capacity capable of facilitating much higher vibrations of Qi - and each tick up in the vibrational strata, enables the Qi to "trigger" and catalyse a different and otherwise dormant level of function as regards our diapason of capable perception between the physical experience and the non-physical experience (somatic senses and extra somatic senses). So, the Xia, Zhong and Shang Dan Tian all require a specific frequency of Qi to activate the complete range of their potentials. This is why there is a process and a sequence of work. Having said that, these frequencies of Qi exist outside the body also - and it is possible to introduce them into the system from an external source in order to infuse and induce the respective energetic systems within to modulate their functions. In nature in particular, there are various natural sources from which the corresponding frequences can be entrained to by merging ourselves into the aura or bubble of the respective source. It is also possible to directly entrain yourself to the necessary frequency of Qi by sharing the space with or directly receiving the vibration through transmission from another being and then habituating the resonance within the body of your own consciousness, which can then be used to affect the respective areas of interest with a vibration that resonates closely enough to stimulate their non-conventional activities. Those who work with the appropriate vibration in the Shang Dan Tian, will begin to enter the domain of non-physical experience and "refine" the states pertaining to loving-oneness, emptiness, god-centerdness vs self-centerdness, will consciously expand their physical awareness deeper into their non-physical counterpart and access the faculties associated with those ranges of phenomenal and non-phenomenal existence; and they will, among many other things, also reinforce reality outside of the physical range of existence in the form of a disembodied consciousness. There are many doors to the Dao, beware of those who claim there is but one whose key is in their sole possession.