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"external processes independent of the mind" is the realm of no enlightenment. In full enlightenment mind influences matter. The mind is not inside the body, not outside the body, not inbetween. The physical body, the mountains, the rivers, empty space and the great earth are all within the wonderful bright true mind. The wonderful nature is perfect and bright apart from all names and appearances.

Pietro, What you ask is a stage of cultivation which is described in detail in Master Nan Huai Chin's book Tao and Longevity. see page 58 specifically but there are also other many other pages describing it. I think this book is going to help you. A short excerpt: "After advancing further, the breath moving through the mouth and nose as well as the inner breath will stop completely. The genital organs and testicles of a man will retract tightly like a baby's. This initial phenomenon, known as "a retractable penis like that of a horse" is one of the thirty two signs of a Buddha. At this stage, either overeating or going on a fast by swallowing air does not make any difference, since one has achieved the first step of samadhi. However, there is still a long way to go before one attains the real opening of Tu Mai and Jen Mai, true samadhi, and the stage beyond man and heaven."

Plants have no awareness. It is said in Shurangama Sutra by Buddha Sakyamuni. And you don't incarnate as a plant.

For anyone interested, I found out the Great Compassion Boundary Protection method is described in the Great Compassion Dharani Sutra. Michael: The purpose would be simply to protect space from evil entities entering.

Hello TaoBums, I want to do a good boundary protection to a room in my house. I have heard there exist many methods, like the sitatapatra and other. Can anyone give me instructions? Thank you.

If I remember well in Buddhism it is said that when a person becomes enlightened, seven generations of his past parents go to heaven.

Buddhism and Taoism have in common the first stages of the path that ultimately leads to full awakening. They have in common merit accumulation. The jing - chi - shen transformations are non denominational and occur to both Buddhists and Taoists the same. It's just that different things are given emphasis in the Vajrayana to mark the path. but the right - left and central channel especially which is more important is common in both Buddhism and Taoism. As for Chan (Zen) masters they all knew these transformations, but refused to talk about them because they considered them low stage. Real cultivation begins after the first enlightenment and Chan focuses on prajna transcedental wisdom, seeing truth of inherently empty dependent origination. Taoism is more a form school Buddhism is more a mind school. But that doesn't mean Buddhism practitioners don't experience jing chi shen emptiness transformations. Of course Vajrayana doesn't lack anything about body cultivation.

Real Compassion is intense and comes naturally. If you meditate well you may have. Better yet if you use special Buddhist mantras such as om mani padme hum or the Cundi mantra which opens up the heart chakra. When you connect to the Buddha energy, you begin to get some qualities like genuine immeasurable compassion. But until then, actively try to manifest compassionate thoughts and behaviour. It takes time.

Just a friendly question to help me understand better: How do you interpret this verse by Mahasattva Fu, I read in Master Nan Huai Chin: "There is a heaven and earth before things, formless fundamentally quiet and still. It can act as the master of the myriad forms. It does not wither along with the four seasons." Isn't this a sort of origin? Master Nan says this verse describes the domain of liberation from the skanda of consciousness, but not analysing it much. I would be happy if Vajrahridaya can clarify things.

Meditating on your reflection on the mirror could cause an out-of-body experience as said by Master Nan Huai Chin.

I want to emphasize the importance of daily practice. I used to meditate each day for a period and when for some reason I stopped for ten days, when I got back I didn't have the same depth of meditation as before. So for progress you must not lose a day.

It is a matter of merit to believe in the right teachings.