ChiDragon

The term 修行(cultivation) is attached to a Taoist for life. To a Taoist, everything has a flavor of cultivation. The initial practice was recommended to to be the cultivation of the mind. The pressure of anger is the worse thing which could happen to a person. Yes, you are right abut that anger can create heath issues and it should be dissolved. However, in the cultivation of the mind was just that by suppressing anger but not to be held. As you'd said, the cause of the anger should be investigated and also dissolved. There is a reason to everything. A good reason with great tolerance is a good agent for resolving the most difficult human issues.

I believe some place in the translated document says the cultivation of Xing/Ming may be out of balance. If so, then one has to be cultivated more than the other. For instance, if the body is already in good health but the mind is weak, then the cultivation of the mind would have to be practiced more intensive and the ming part may be paid less attention to. Eventually, the xing/ming will be in balance. I think what is puzzling you, right now, is because I am exposing the document as the primary concern for now. The subtle details are need to be discussed separately to put into application later. Please feel free to discuss anything in the open. My interpretation is only a baseline as a reference guide. All ideas are subject to change within reasons. All the things we'd learnt may have errors or outdated, we are always in the process of leaning and correction. We must leave room for update and correction in our minds. That is what the cultivation of the mind is all about. However, learning and absorbing knowledge is only part of the cultivation of the mind but there are a lot more to it than that. In the earlier posts, we had just learned one lessen in the cultivation of the mind. It demonstrated how one's mind has changed and the attitude toward each other. The best part of it was one has the courage to admit and realized oneself was at fault. The thinking was changed completely and the mind has been freed with one less contaminant as what has been called for in the DCXM. Anyway, whatever was bothering in one's mind is considered to be a contaminant. To eliminate the contaminant is by going through the process in the cultivation of the mind. Holding one's emotion without expressing anger is part of the Cultivation of the Mind. Perhaps, you might want to take a look at my signature and tell me what you see. I believe that the principles originated from Wang Chong Yang was written by him and followed by his disciples and the disciples passed along through history. You will be constantly surprised and thrilled by every moment!......

Good morning...... You must have been reading my mind. I just woke up and told myself I am going to tell the folks that there will be a big surprise at the end of this thread. Before I have done so and there you are popped up with the question..... The Zhuang Zi passage tells us do not blind oneself by only looking at the bad side of the story; because there is a good side to it also. It there was a loss, then, there is something to be gained. I would add this to my collection as part of the Cultivation of the Mind. Regarding this text, it has some provenance through history. The principles were originated from a very famous high Taoist Priest, Wang Chong Yang(王重陽)(1112-1170), who is the founder of the "All True Tao Sect(全真教)". Yes, these words may have influenced others through time and I believe the Chinese Taoists are still practicing in the mountains. Thank you for your kind words. Btw You are probably not aware of; but the point is to be found in the translations and the interaction of the members in the thread as well. Yes, I'm still preparing something more for us all. At the end of this thread, there will be a big surprise for everybody....

Please do.....!!! You will have so many answers from so many people. How do you know who to listen to.....??? Don't you think that you should know some basics about Taiji as your guideline before throwing out your ambiguous questions....??? Don't you think you should know who to ask and what to ask rather than just doing it randomly....???

goldisheavy..... Thank you for the kind words. You are gentleman and a scholar. Indeed, you are a true Taoist in my book. What I am translating is from a Chinese text about the "Important thoughts of Taoists and Canon". The text explains the layout of the principles which are commonly practiced by the Chinese Taoists. Dual Cultivation of Xing(mind) and Ming(body). The cultivation of Xing and Ming maybe practiced separately or both or with different weight depends on which is the lack of in each individual. Ref: DXCM @GrandmasterP.... I'm also answering your question in post #13

The story here is about a man who lives a peaceful life because of being crippled; while all the other strong and healthier men had to go to the battlefield and sacrifice their lives in their early ages. In these metaphors which indicate that Zhuang Zi likes to look at the good side of an ugly story. He likes to make the negative to become positive. Indeed, he is an extraordinary man with a point of view which beyond the expectation of the ordinary.

Vitalii... Thank you...!!! Have I seen the English translation somewhere in one of your threads? Do you mind find it for me. Thanks again... 　一、犯國法遣出。 　　二、偷盜財物遺送尊長者，燒毀衣鉢罰出。 　　三、說是談非、擾堂鬧眾者，竹篦罰出。 　　四、酒色財氣食葷，但犯一者罰出。 　　五、奸猾慵狡、嫉姤欺瞞者罰出。 　　六、猖狂驕傲、動不隨眾者罰齋。 　　七、高言大語、作事躁暴者罰香。 　　八、說怪事戲言、無故出菴門者罰油。 　　九、幹事不專、奸猾慵懶者罰茶。 　　十、犯事輕者並行罰拜。

Vitalii.... Would you please cite the above document for me. I need it for reference in the Cultivation of the Mind thread. Thanks.

If the former is require to develop the jin, then, where is the jin in the latter came from before the slow form....???

性命双修修习的方法 The procedure to cultivate the Dual Cultivation of Xing and Ming(DCXM). 由于人的存在既离不开性也离不开命，是性与命的统一体，所以养生修道惟有性命双修方能建功；否则，只修性则命不能保，只修命则性无以存，都不能达到性命常存、得道成仙的目的。所以养生修道必须遵循性命双修的原则。 It is because the existence of a person which is inseparable from the Xing and Ming. The body person is an integral part of them as a whole. Therefore, to have the functional efficacy of preserving life cultivating the principles of Tao is solely can be done by DCXM. Otherwise, if one only cultivate Xing, then it cannot preserve Ming. if one only cultivate Ming, then it cannot preserve Xing. Hence, it cannot preserve both at the same time or meeting the goal to become an immortal. Indeed, in the cultivation of the principle in preserving life, the principle of DCXM must be observed. 性命双修是一个综合的修习过程。它至少包括以下几项活动： 1. 理性认识活动，读书、请教、反省，对於自己的状态和追求的人生目标，有一个清醒认识。 2. 道德修养活动，树立远大思想，协调人际关系，增强仁爱之心。 3. 形体锻炼活动，包括治病、气轼、运动、营养及良好的生活方式、作息制度等，不必求难贪高，只求简便易行，适合自己。 The DCXM is a multi-practice procedural routine. At least, it includes the following activities: 1. Rational activities are reading, learning, introspection, self image and pursuit a goal in life, should have a lucid understanding all of the above. 2. The cultivation of moral conduct activities are to broaden one's wisdom, be harmonious with public relationship, and to have a merciful heart. 3. Physical body cultivation activities includes cure illnesses, 气轼(?), exercise, having nutritional foods and good living habits. Don't be avaricious and go beyond one's ability but only do whatever is suitable for oneself. 社会实践活动，内丹家强调;内外双修;功行两全，不仅要修性功、命功，还要利物济生、苦己利人、参与社会、积累功德，使性命双修在社会生活中见到实效。以上几项活动事实还是结合在一起，彼此穿插进行的，不可机械分割。 The actual activities in society, the Neidan-ist insisted the cultivation should be done externally and internally, not just to cultivate the Xing Kung and Ming kung; but also should help all the living beings, sacrifice with painstaking to benefit others, participate and be active in society, to be virtuous. Let the actual effect of DCXM be revealed in society. The above list of the activities ought to be combined and interact accordingly and randomly rather than carried out mechanically. 作为教外之士，很难理解和体会内丹家的具有宗教神秘性的高级修习状态，但一般人仍然可以从性命双修的理论中吸收做人、做事和健身的生命智慧，使人生变得更健康、更美好。 Those who are outside of the Taoist Religion(Taojiao) may be unintelligible or comprehend the high cultivated level of the religious mystery. However, most people may enhance their wisdom by absorbing the principle of the DCXM to be a better person, in handling personal affairs, and invigorate their bodies. As a result, all that will make our lives to be more healthier and wonderful.

性命双修的现实意义 The pragmatic meaning of the Dual Cultivation of Xing and Ming 心理健康与生理健康同时并重。不但要追求强壮体魄，也要追求健全的心理素质，使精神生命和生理生命两个方面都得到活泼的发展，这才能有真正的幸福人生。《性命圭旨》的说法是：神不离气，气不离神;性不离命，命不离性 The psychological and physiological health are equally important. It was only to pursuit a strong and healthy body but also a complete healthy psychological quality of the mind. Hence, this will let the spiritual and physical lives to have a lively development; and attain the true happiness in our lives. In the classic of 性命圭旨, it says: Shen does not depart from the Chi and Chi does not depart from Shen, the spiritual mind does not depart from the body(命) and the body does not depart from the spiritual mind(形) 以生理变化心理，以心理变化生理。体弱多病者先从命功入手，炼精化气，去病健身，然后心神安定， 炼气化神，炼神还虚，提高精神境界。心理脆弱或行为不良者，则先从性功入手，炼己筑基，排除私心杂念，调整平衡，提高追求层次，开拓心胸情怀，然后配合服药和炼气，性能得到良好的效验。性功与命功可以在不同时候有不同侧重，但要互相带动，共同长进。 Let the physiological function of the body change the psychological function of the mind, and let the psychological function mind change the physiological function of the body. One who has physical problems should start with the Ming Kung first. Refine Jing to Chi to eliminate the illness and invigorate the body. Then to pacify the mind next; refine Chi to Shen, refine Shen to Void; this to elevate the state of the spiritual subconsciousness to the highest realm. One who has a weak psychological mind and bad habits, then, one should begin with the practice of Xing Kung, cultivate oneself with a fundamental foundation by removing the selfishness and distracting thoughts, mental balancing, pursuit and elevate thoughts to higher levels, open up the heart and mind, then supplement with medicine and practice breathing to have the mind attain its highest functional efficacy. Xing Kung and Ming Kung can be performed separately with different magnitude but they are must be mutually interact in a progressive manner with each other. Note: Let's have a good understand what 功(Kung) means. 功(Kung) is the final end result from a diligent practice. It is, also, the efficacy acquired from a specific cultivated method to have the highest functional performance in a particular area or something. Therefore, Ming Kung is a method for the practice to acquire the highest functional performance of the body. 性命双修要循序渐进，由低到高，由浅入深。内丹家有"初关、中关、上关"之说，有得窍、和合得药、脱胎;之说，有先摄心修性，次炼化精气修命，最后粉碎虚空;之说，要不出初级、中级、高级三大阶段，次弟而上，不可躐等。无论心灵的净化、境界的提升，还是气血的调适、体质的强化，都不是一蹴而就的事，要勤学苦练，长期坚持，不断体悟和反省，才能渐入佳境。当然渐中有顿，这是自然得来，不可强求。 The Dual Cultivation of Xing and Ming should be performed sequentially in a progressive manner; from low level to high, and from shallow to profound. The Neidan-ist had spoken of the "beginning level, middle, and advanced"......................................................Whatever it was, form purifying the spiritual heart, elevated to the next realm, regulating the chi-blood, or the enhancement of the quality of the body, it cannot be done in a second, it needs lots of endurance to practice diligently. It is a long term project which needs continuance of body sensation and mental intuition to progress into the realm of refinement. Of course, there are some hardships but it has to be acquired naturally, not forcefully.

性命双修的适用范围 The suitable application for the dual cultivation of Xing and Ming. 道教关於性命双修的理论，就其一般原则而言，既可以用於道教信众，亦可用於世俗人群，既可以用於古代社会，又可以用於现代社会。从一定意义上说，非教徒和现代人更应该重视性命双修，因为现代社会相当数量的人，性与命两个方面都出现严重的病态，如不加以解决，将危及人类的身心健康。心性生命即精神生命方面的病态主要是缺乏信仰和理想，趋向功利实用和短期行为，生活日益浅薄化和狭隘化。形体生命即生理生命方面的病态主要是环境恶化、不良嗜好以及过度享受造成生理损害、生命力脆弱和恶性疾病中。要解决这些问题固然要靠环境改善，同时也要靠人的主观修炼，并且去改造环境。若多数人懂得并且去努力实践性命双修，人生与社会的健康化进程会大大加快。 Regarding to the theory of the Dual Cultivation of Xing and Ming of the Toajiao(道教, Taoist Religion), Generally speaking, it can be applied to the Taojiao disciples as as well as the ordinary people. Also, it is applicable to the ancient society as well as modern. Speaking from a particular point of view, the non-Taoist disciples and the temporal people should be seriously considered the Dual Cultivation of Xing and Ming. It is because, nowadays, there are quite a number of people having serious problems with Xing and Ming. If the problems have not been resolved, then, it will effect the health of the body and mind. The intellectual mind(心性) which is the spirit of the body, its major symptom is the lack of beliefs and idealism. Their trend is to gain something pragmatically and short term which make life less fruitful and narrower. The body(形体) with physiological problems are mainly caused by the environmental impact. In addition, our bad habits and over leisure were creating some chronic problems; and the body is in the process of weakening and deteriorating. To resolve all these problems, it is definitely to improve the environment. At the same, it is also to cultivate oneself subjectively. If people aware of the significance of the Dual Cultivation of Xing and MIng, then, the health of our lives and the society will be in progress at a much faster rate.

So far, I think the light of the OP is radiating its brilliancy. The cultivation of the mind is not just with words but the action of the execution. Holding one's emotion in an adverse situation is the hardest thing to do by not expressing anger. Only a practitioner of such civilized art may easy anger into a peaceful ending. FYI... The cultivation of the mind has begun since the OP was initiated. @ Steve...no problem. No apology needed. It was only a natural course of stepping through the path in the direction with Tao.

I do aware it is very important to you that one has to learn from a master in order to speak. However, I have heard some people went to some school and speak without merit. It is really insignificant to me what school one went to as long the things one says which make sense to me. Likewise, I will accept anything I'd read which make sense regardless who says it. If a little thing like that which bothers you so much, then, there is no sense for us to argue the same issue over and over since day one. For the sake of our last embarrassment, I was not really fond of your understanding about the breathing involvement with the practices. Especially, a point of view from a teacher. I am assuming that you had given me the impression that you are a teacher. PS..... Besides you are against the jacket of the book, how about its contents....???

Thank you for your response. One may assume that it may be difficult for one to be a self-cultivator. Even though I haven't officially trained in a legitimate school, if I had judged each book by its jacket, then, I probably wouldn't have gone this far. Have you read the contents of my translation and found some errors. If you do, please point them out. I may not able to to give definitive translations of Taoist terms but I may be able to translate the interpretations of the terms by the knowledgeable people. FYI.... At first, I didn't know what the esoteric Taoist term Xing(性) meant, but I have learnt by translating the article that I'm using here. For the same token, if there is an English word that I am not familiar with, do you think I am able to find out its meaning in this modern information age....??? Is it fair for someone to invalidate the contents of this tread before it was finish.....??? Is it fair to discard the message because the messenger was walking barefooted....??? PS..... You have reminded of another life story of mine. When I was a copier repairman, on a service call, I was walking toward a copier in an office. A guy in the office told me not to touch the copier because I was not wearing a tie. If I was not a self-cultivator, then I probably would be ashamed of myself. However, I stood up to the guy and told him without a tie on me; he will have the copier up and running in no time. With a tie, his copier will be working tomorrow. Guess what? He was making copies while I was on my way out of the office.

I'll try to follow this logic. These are the general principles laid out for most Chinese Taoists. Of course, they may be deviated by others. Well, some Chinese Taoists have one final effective result from the practice. Perhaps, the others might have multi-results or no result. Again, it was suggested one should follow these principles with one's own discretion.

道教提倡是“性”与“命”的统一 (The Taoist religion advocates the integration of Xing and Ming) 既然命是指人的生命，性是指人的精神意识，那么很显然，对人的生存来说，两个方面都是不可缺少的，而人的存在实际上就是命与性的统一。一方面， 人必须以生命的存在为基础，一旦没有了生命，人就变成一具死尸，人也就随之死亡；另一方面，人也不能离开精神意识，没有精神意识，人就变成一种纯粹的生命 存在，其生活最多像动物一样，当然也谈不上作为人的存在。而且人的生命和精神意识之间还存在着密切的联系，它们互相依存、互相影响、互相作用，是一个矛盾 的统一体。在道教看来，作为人，不仅要有形气所表现的生命，而且要有精神意识所表现的性，他是生命与精神意识即命与性的统一体，这就像人不仅要有形、气、 神，而且是形、气、神的统一体一样。[1] The Taoist religion advocates that Xing and Ming to be integrated. If Ming is referred as life, Xing is the spiritual subconsciousness, then, it is very obvious that life is the fundamental necessity for one's existence. It is impossible to be lack of either one. If once there was no life, then the human body will become a corpse as the result of death. In the other hand, one cannot be do away with the spiritual subconsciousness. If one is without a spiritual subconsciousness, then one would be just existed as a living body. One's living style would be just like an animal. Of course, it cannot be said that one has been existed as a human being. Furthermore, there is an interrelationship between the body and the spiritual subconsciousness. They are coexisted, mutually effecting each other, mutually functional, and it is a complemented body but also an integrated one. As far as a Taoist is concern, to be a human, a sign of life doesn't only rely on the image of the body; but one needs the spiritual subconsciousness to indicate the existence of an intellectual mind(Xing). The body and the spiritual subconsciousness are the integration of Xing and Ming. Hence, a human is not only require to have a Form(形), Chi(气), and Shen(神), but the Form, Chi and Shen are to be integrated as a whole.

Posted 24 November 2013 - 10:46 AM 性命双修是道教的重要思想与教义，也是内丹学术语 The dual cultivation of Xing and Ming is the important concept of the Taoist religion and canon; and they are also the technical terms of Neidan. “性”“命”的含义(The meanings of Xing and Ming) 性指人的心性、思想、秉性、性格、精神等。命指人的身体、生命、能量、命运、物质等。性命双修也就是指“神形兼修”、心身全面修炼。《中和集》、《性命圭旨》、《天仙金丹心法》、《天仙正理直论》、《金仙证论》等书都有关于“性命双修”的论述。《性命圭旨》说：“何谓之性？元始真如，一灵炯炯是也。何为之命？先天至精，一气氤氲是也。”又说：“性之造化系乎心，命之造化系乎身。”陈撄宁大师说：“性即是吾人之灵觉，命即是吾人之生机。”可谓既深刻，又生动。人的生命实际上是两个生命即精神生命和生理生命的双重融合，人们通常说要身心健康，亏其一即残缺不全。所以性命二字高度概括了人生的两大要素。 Xing is the mind, thoughts, one's nature, personality, and spirit. Ming is the body, life, energy, destiny, and substance. The dual cultivation of Xing and Ming which means the cultivation for "the spirit and the form". The spirit is the mind and form is the body. In these classics 《中和集》、《性命圭旨》、《天仙金丹心法》、《天仙正理直论》、《金仙证论》 have mentioned the dual cultivation of the Xing and Ming. In the classic of 《性 命圭旨》says: "What is xing? The initial primary is really like one bright spirit. What is Ming? It is the prenatal essence like one dense steamy mist. It was also said: "Xing is the formation of the heart. Ming is the formation of the body. The great master ”陈撄宁" said: "Xing is my grokking sensory., Ming is my vital organism." Then it was said to be profound and lively. A living being had two lives; they are the integration of the spiritual life and the physical life. People always say that we must have a healthy heart(mind) and body. If there is a lack of one or other, then there will be a handicap. Hence, Xing and Ming are two big factors of life. Ref: http://thetaobums.com/topic/32653-taoist-important-thoughts-and-canon/

I think you had taken this out of context to put it in your favor. Did you ignore my last definition by the Taoists? I was only trying to point out the difference in meaning between the ordinary language and the esoteric Taoist terms. "By the Chinese Taoist definition, Xing(性) is the mind; Ming(命) is the body." Please understand that I must follow this definitions, in order, to carry on with the thread. If I use other definitions, then the thread will not be valid.

It doesn't matter who said what or where is coming from. It only matters dose it make any sense to be cultivated. The history of where is coming from will not help the cultivation in any way except how each individual understanding the concept. One of the purpose in cultivating the mind is to learn get the fact straight by absorbing as much knowledge as possible. If one read something with many definitions, one has to evaluate what is the closest meaning. One has to determine who is the most knowledgeable. If one believes everything one reads but undigested, then the question would be did one understand what one had read or just took it for granted. I have a point to make with these definitions. If you don't want to hear it, then please try not to derail this thread. I thank you in advance. This thread will advice one to be patience and keep one's poise as part of cultivating the mind in a Taoist manner.

The result is the same but there is a subtle difference in approach. PS.... I see where the difference in our communication. The are many ways to cultivate the mind. Let's start with the initial understanding philosophically with the definitions of the terms,first, in the "Cultivation of the Mind" thread. I hope it will clear up the air. I will not respond to this thread any further and concentrate on the other one. Thanks.

I thought I have already made myself very clear. By the Chinese Taoist definition, Xing(性) is the mind; Ming(命) is the body. Please don't try to look this up in your dictionary is because you will be misled by some mistranslations.

Yes, the same result...!!! But......... A Taoist would start with the mind. A Confucian would start with the heart.....

Good suggestion, but the opened mind has to be in peace, in order, for the heart to be relaxed.

I think that's where the cultivation of the mind comes into play.