effilang

- So there is an original cavity of SPIRIT which is in the UDT. - Then there is the cavity of VITALITY which is in the LDT What then is the cavity of SPIRIT-VITALITY and what is it's location?

Drew, If you understand this, because I am confused. Would you explain to me in order of appearance/manifestation, which light(s) appear first, middle, last - what processes or completion of processes they correspond to and with which they are mixed? Thanks.

IS there any chance we can have each person here who claims to understand the process described in TY make a detailed post with what they believe to be the steps. Not a post for the sake of boasting or confusing people, but an educational tutorial in a format like this: eg: Drew's Interpretation of TY: Step 1: Do this Step 2: Do this Step 3: etc Jascha's interpretation. effilangs interpretation etc. And it would be great if we could use a unified terminology rather than describing the same things with different words. I want to understand this better and im sure many others do too. So can we all put in our interpretations in individual posts, and then make one big post about the whole method based on a summary of everyone's understanding. Is it too grand of a task to accomplish? Anyone interested in doing this? Jascha, it seems you've already started with post #113

Where do you live Pai, you're up early : )

Cool. Any links to this, Pie?

I don't know how else to explain it, but I've seen this guy do some amazing things.

Mine still hasn't arrived. Was sent out to me on the 20th. *SNIFF

smh...

Drew, From what you can make out from TY. Is the whole process taking place entirely in the MicroCO and MacroCO. Is it always in circulation or is there a phase which is strictly taking place in the Chong Mai as described in Chapter 6 with the ascents and descents?

Actually I do not think the methods vary much. The difference is that one has implied intent. The LDT is split into two main sections among many other sub-sections. The top of it is Positive and controlled by the Hun and the bottom is Negative and controlled by the Po. The negative part of the LDT extends down to the Hui Yin and the positive up to the small intestine in men. The fusion I think happens naturally, but I suppose It is possible to push the energy coagulated in the Positive part of the LDT to merge with the energy in the lower/Negative part of the LDT, which can be pulled in through the K1 points up to the Hui Yin to fuse it with the positive LDT energy. The practices could fundamentally be different for all I know, but it seems as thought one isn't moving the Dan Tien, but rather the negative and positive energies of the DT are fused together. Can you elaborate more specifically on this method of fusion Jascha?

Based on my understanding you are correct. MING is life or Yuan Qi, which is stored in the LDT. Postnatal Qi is what we get from food and air.

Same as what the Russian dudes are saying. No difference. Yin without Yang, Yang without Yin. Both advocate fusion to achieve the Truth or Tao.

This is the same thing the dude on the all-dao website is saying... just in different words. Drew, is he talking about the ascent and descent in the Chong Mai like in the Sun and Moon meditation by SFQ or do they mean running the MCO?

I think there might be more to it that that though, because after all, a big part of this trick working relies on the participants ability to control their fear. Now they may or may not be pre-selected and trained, but still. One flinch and it's a broken bone or a cut head. Pretty risky if he wasn't absolutely sure. And you'd need to have big balls to get that assurance entirely from your spacial memory. I agree though, that may very well be it. Either way. It is very impressive.

This guy...

“Refining Essence to transmute it into Breath” is the “initial barrier.” Essence is refined with Breath, and forms a Breath that becomes the “mother of the Elixir” (danmu). At this stage, “the Three return to the Two.” In the next stage, “refining Breath to transmute it into Spirit,” Breath is refined with Spirit, so that it returns to Spirit. At this stage, which is also called the “intermediate barrier,” “the Two return to the One.” After the “intermediate barrier,” there will be only the One Spirit (yishen), and one will be able to progress to the “higher barrier.” The “intermediate barrier” is also called Barrier of the Ten Months (shiyue guan). The terms used to describe this stage include Great Medicine (dayao), Embryo of Sainthood (shengtai), “bathing at the four cardinal points” (sizheng muyu), “moving the tripod” (yiding), “going back and forth between the two Fields” (ertian fanfu), and Greater Celestial Circuit (da zhoutian). The Barrier of the Ten Months uses the metaphors of the ten-month pregnancy and the nurturing of the Numinous Medicine (lingyao). When the practice reaches this stage, it has already entered into its idealistic portion: it is deemed that if this stage of the practice is successful, one can invert the process of aging and return to youth, extend the length of one’s life and obtain longevity. The Great Medicine (Dayao) According to the principles of alchemy, between the stages of “refining Essence to transmute it into Breath” and “refining Breath to transmute it into Spirit” there is an intermediate stage. At that time, the Internal Medicine and the External Medicine coagulate with one another. First, by means of the external cycling of the Celestial Circuit, one accumulates the External Medicine; then, through the operation of Spirit, the External Medicine is moved to the lower Cinnabar Field and rapidly generates the Internal Medicine. When the Internal and the External Medicines coagulate and coalesce together in the lower Cinnabar Field, they form the Great Medicine (dayao). This is the so-called “mother of the Elixir” (danmu). After a further refining of seven days, which is called “entering the enclosure” (ruhuan), it forms the Embryo of Sainthood (shengtai), also called the Infant (ying’er). “Entering the enclosure” is also called “barrier of sitting” (zuoguan); in Buddhism, it is called “confinement” (biguan). The Greater Celestial Circuit (Da Zhoutian) Seven days after the Great Medicine has been obtained, the barriers are cleared and one enters the stage of “refining Breath to transmute it into Spirit.” I will describe below the difference between the Greater and the Lesser Celestial Circuits. In the Lesser Celestial In the Lesser Celestial Circuit, the External Medicine is collected and is moved to the lower Cinnabar Field by means of the River Chariot: it passes through the tripod above (the Palace of the Muddy Pellet), reaches the stove below (the Cinnabar Field), and is sealed there in order to be preserved. The sinciput is called Qian-Tripod (qianding), and the lower Cinnabar Field is called Kun-Stove (kunlu). In the Greater Celestial Circuit, instead, the tripod is moved below: the Yellow Court is the tripod, and the lower Cinnabar Field is the stove. The Original Breath, murky and misty, simply stays in the empty space between the two Fields; it should be guarded in that space, instead of being firmly held within one of the two Fields.

The Medicine (Yao) What the alchemical texts call the Medicine (alchemical agent in TY) is made of the Essence, the Breath, and the Spirit that have been replenished at the stage of “laying the foundations.” "According to the different stages of the alchemical practice, the Medicine is divided into three types: the External Medicine (waiyao) (External alchemical agent in TY), the Internal Medicine (neiyao)(Internal alchemical agent in TY), and the Great Medicine (dayao). This distinction is based on the process of coagulating Essence, Breath, and Spirit with one another. The cyclical refining at the stage of “refining Essence to transmute it into Breath” leads to the formation of the External Medicine. The cyclical refining that follows the completion of the first stage of the practice results in the formation of the Internal Medicine. After the External and the Internal Medicines coagulate with one another, one enters the stage of “refining Breath to transmute it into Spirit,” which is called the Great Medicine. After the Great Medicine goes through the barrier of “entering the enclosure” (ruhuan, also known as the “barrier of sitting,” zuoguan), it is called the Embryo of the Dao (daotai), or the Infant (ying’er)." "The “arts of the Way and the “arts of Immortality” differ according to whether, during the circulation along the Celestial Circuit of the Function and Control vessels, the Medicine has not yet been formed or has already been formed. “Laying the foundations” is the stage in which there is no Medicine, and it only consists in refining Breath (Im assuming he means the respiratory mechanism here rather than Qi, as that happens in the next stage). “Refining Essence to transmute it into Breath,” instead, is the state in which the formation of the Medicine occurs." External Medicine, Internal Medicine, and Great Medicine. The process of attaining the Medicine involves two “births” and two “collections.” The two births are those of the External Medicine and the Internal Medicine. The two collections are those of the External Medicine and the Internal Medicine. The difference between them lies in the fact that for the External Medicine there is a “birth” followed by a “collection,” while for the Internal Medicine there is a “collection” followed by a “birth.” This point requires a detailed explanation. When the External Medicine is born—i.e., from the “living Zi hour” (huo zishi) onward— Essence, Breath, and Spirit begin to move.3 The source is clear, and the Original Essence is full. At that time, by means of the Fire Times of the Lesser Celestial Circuit, the Medicine rises to the Muddy Pellet, descends through the trachea, passes through the Yellow Court, enters the lower Cinnabar Field, and is stored there. This counts as one cycle of refining the Medicine. Since it comes from outside and enters within, it is called External Medicine. According to the rule, the External Medicine must be submitted to three hundred full cycles in order to be in accord with the “mysterious and wondrous mechanism” (xuanmiao ji). Only then is it possible to begin the alchemical practice to generate the Internal Medicine. After the preliminary coagulation of the External Medicine has been completed, it rapidly gives birth to the Internal Medicine. One first circulates the Original Spirit, and joins it in the lower Cinnabar Field with the Original Breath already accumulated there by means of the three hundred cycles of refining. This generates the Internal Medicine, which is finer and purer than the External Medicine. However, as we have said, for the Internal Medicine there is a “collection” followed by a “birth.” Unlike the External Medicine, the Internal Medicine is not formed by a process of coagulation: this is an immediate method (dunfa) belonging to the “arts of Immortality.” After the Internal Medicine is born in the lower Cinnabar Field, it is joined to the External Medicine already produced, and they gradually coalesce with one another. This is why it is said that there is a “collection” followed by a “birth.” The Internal Medicine, therefore, does not use the circulation along the Celestial Circuit; after it is born it meets the External Medicine and they coalesce into the “mother of the Elixir” (danmu). The External Medicine fulfills Life (liaoming); the Internal Medicine fulfills Nature (liaoxing). The External Medicine “steals creation and transformation” outside, in order to return to the precelestial; the Internal Medicine protects the fundamental reality within, in order to transform the postcelestial. The External Medicine pertains to “doing” (youzuo) and is refined by means of the Lesser Celestial Circuit. The Internal Medicine, instead, pertains to “non-doing” (wuwei): after one extinguishes the Fire, Spirit enters the Cinnabar Field, joins the External Medicine stored there, and the Internal Medicine is achieved. The entrance of Spirit in the Cinnabar Field is the so-called “collecting” (cai), and is also referred to as “coagulating Spirit and letting it enter the Cavity of Breath (qixue).” As we have said, one does not use the Celestial Circuit. The Great Medicine, instead, is refined by means of the Greater Celestial Circuit, i.e., by means of the Original Spirit, which is silent and luminous; but here, in fact, there is no actual “circulation.” After the Internal and the External Medicines coagulate with one another, there is the sign of the “three appearances of the Yang radiance” (yangguang sanxian). Then one can extinguish the Fire and prepare oneself for the seven days of “entering the enclosure” (ruhuan).6 The “mother of the Elixir,” obtained by the coagulation of the Internal and the External Medicines, is refined in order to form the Great Medicine, and one enters the next stage, “refining Breath to transmute it into Spirit.”

And BTW Drew. I said I'd read Taoist Yoga at least 3 times a week, and not 3 times in total. Very funny.

Here are other perspectives from Wang Mu, "Despite the different names, the practice (The MCO during laying the foundation) consists only in enabling breath and heat to circulate, in order to open a path for the upcoming refining of the Medicine." "When I was sitting in quiescence, I suddenly experienced a vibration. A warm energy (qi) rose from the Caudal Funnel to the top of my head, circulated through my body along the Function and Control vessels, passed again through the top of my head, and then slowly descended through my chest, until it reached the area below the navel. After some time, this energy began to rise and descend spontaneously. By means of my Intention (yi), I could move it throughout the body, so that it permeated my four limbs." "This practice corresponds to clearing the Breath and clearing the vessels. Physicians maintain that clearing the Function and Control vessels is the Lesser Celestial Circuit (xiao zhoutian), and that clearing the Eight Vessels is the Greater Celestial Circuit (da zhoutian). From the point of view of the alchemical practice, instead, both of these methods pertain to the initial stage. Therefore the terminology used in the alchemical texts and in present-day Qigong is not the same. For the alchemical texts, in particular, “clearing the Breath” means clearing the Function and Control vessels; “circulating the Medicine” refers to the cycle of the River Chariot (heche, i.e., the Lesser Celestial Circuit); and “nourishing the Medicine” refers to the Greater Celestial Circuit." "The goal of the stage of “laying the foundations” is replenishing the shortages in the vital functions of the body. Clearing the Function and Control vessels and clearing the three Barriers consists only in permeating these vessels with “postcelestial breath” (houtian qi), which circulates following a cyclical route and makes them clear. It should be noted that at this time the Medicine has not yet been formed: this practice is only done in preparation for the stage of “refining Essence and transmuting it into Breath.” Nevertheless, from a medical point of view, the circulation of breath and blood through unobstructed conduits is of great benefit for “nourishing life” (yangsheng) and for the treatment of illnesses." "These sentences state that Spirit is stored within the Heart. As it moves, it becomes Spirit. Its movement in “non-doing” is called Original Spirit (yuanshen), its movement in “doing” is called “cognitive spirit” (shishen). Therefore Zhang Boduan also says: When one’s Heart is quiescent, one’s Spirit is whole. When one’s Spirit is whole, one’s Nature manifests itself.52" "Although the concepts behind their names are similar, Heart and Spirit differ in rank and priority. According to Zhang Boduan, the Heart is “silent and unmoving,” and the Spirit moves in response to impulses. What Taoism calls “refining Nature” (lianxing) is the cultivation of the Heart; what it calls “refining Life” (lianming) is the joint cultivation of Essence, Breath, and Spirit." "This passage refers to ending the flow of thoughts. Therefore collecting the mind is the first requirement to enter the state of quiescence and to control the inner Heart, keeping it silent and unmoving. Although impure thoughts may arise, they are at once restrained. This is the first practice." "The Intention is generated in the Heart, and the Heart is generated in the eyes. Therefore Laozi said: “I always contemplate the Heart, and attain the Dao in the blink of an eye.” After the true breathing has been stabilized, the inner radiance is the radiance of the Spirit, and this Heart is the True Heart. The True Heart generates the Intention, and the radiance of the Spirit illuminates the Heart. Therefore it is often said: “The eyes watch the Heart, the Heart generates the Intention, the Intention collects the Lead.” "In the Taoist alchemical practices of Nourishing Life, the stage of “refining Essence to transmute it into Breath” has a crucial importance, as it represents the first level after “laying the foundations.” "At this stage, Essence, Breath, and Spirit—the Three Treasures—are said to be the ingredients. The practice of “laying the foundations” is intended to replenish their supply. This initial, preparatory practice is called the stage of the “arts of the Way” (daoshu). Only after the Three Treasures have been replenished can one enter the stages of refining the Internal Elixir. These stages are called “arts of Immortality” (xianshu). "“Refining Essence to transmute it into Breath” is also called the Barrier of the Hundred Days (bairi guan)."

OP. Try reading this book It boils everything down to what it IS and goes straight to the point. It will help you understand the underlying aim and mechanics behind different meditation techniques.

くそ

Empty your cup. Embrace the Google.

I understand now through reading what I just posted why rolling the eyes from A to D to G to J is also used to control things like lower sexual emotions of arousal that can cause ejaculation. >> Because that is negative, so by rolling the positive eyes and initiating the MCO u UNITE them and the Negativity is purified in the orbit. I guess this is why Drew says to do reverse breathing when the pervs are on you. I think you should roll your eyes too Drew to unite the two vitalities into one.

PAGE: Preface xvi So the LDT vibrates more than once? At the initial stages of practice before the MCO and then later again? So the immortal foetus is SPIRIT enveloped by VITALITY in the LDT. Sort of like a human foteus in amniotic fluid?