damdao

Maybe in the following links you can find something of interest: https://classicalchinesemedicine.org/the-flagship-remedy-of-chinese-medicine-reflections-on-the-toxicity-and-safety-of-aconite/ https://classicalchinesemedicine.org/single-herbs-huangjing/

As far I am aware of, the most serious and open discussion of waidan in the context of Chinese Medicine can be found here https://classicalchinesemedicine.org/conversations-with-the-salt-doctor/

@Antares what do you call ming channels? The eight extraordinary vessels?

What Sebastian has said covers well enough the OP' question. I should add that "traditional teachers" is not a good description. Traditional teachers in buddhist traditions teach a lot of visualization... unless they are dzogchen, in which case maybe they teach none. Daoism teach it in a lot of schools (specially zhengyi ones) but it is not encouraged in neidan, although some times it is allowed to use intention or feeling.

@exorcist_1699 could you elaborate a little more about the process of sublimation? It is done in silent sitting, zuo wang? or some other kind of no mind exerciese?

@freeform as I understand, muscle tension is what hinders qi circulation. Chronic tension is the worst scenario but some exercises like Yijinjing could be counterproductive if you don't relax enough after each cycle (the same for other qigong exercises involving some degree of tension). So, how is that planck is good? I think that even if you engages your connective tissue you will need to sustain muscle tension. Or perhaps you are avoiding muscle tension at all?

@Taomeow Did you employ some of the Bazi calculation methods? Or a different kind of analysis?

Hello Bums, I had a problem with my hard drive. Do you know were I could download these texts again?

@Walker (mainly but not exclusively) Nathan said they are Daoshi, not Daozhang, as far I know Daoshi is mainly used in a Zheng Yi context but, is it wrong to use in a longmen branch? The other case I am aware and is, perhaps, akin to what we are talking now is Micheal Rinaldini who is priest and conducst ordinations in USA but is not a monk and does not ordains monks but priests. And, what about the longmen priests in Singapore? They are married and have secular studies and jobs. I mean, is this something irregular or there is a mechanism thats allows different kinds of ordination?

If I am not wrong, disciples of that teacher are now grouped in Comunidad Taoista Española and similar local spanish associations. You can find them on facebook with that name.

Here you have some resources: http://tommazanec.com/blog/2017/06/14/how-and-why-to-learn-classical-chinese/ there you can find many books and explanations. Here some links with useful works: https://religiousstudies.stanford.edu/people/john-kieschnick/primer-chinese-buddhist-writings http://www.iub.edu/~e103/306/C306-Main.html For the specific time you are looking for the best resources are Eno's books (link above) and Fuller's Introduction to literary Chinese (mentioned in the first link). Good luck!

In different practices either hinduist or buddhist (even bön) you have to visualize breath/energy going down from one nadi and going up to the other nadi, then you reverse the flow, you can even go down the two lateral nadis and go up the central one. So, a certain practice does not affect the general theory or general direction of energy. Similarly, in chinese TCM and Daoism, depending on the practice you go up or down but in theory all extraordinary vessels go up. The other very important point is what kind of energy circulate through these vessels and what kind of transformations they experimet along the practice.

I had read this in several books: https://books.google.com.ar/books?id=DTPJpanTizwC&pg=PA421&lpg=PA421&dq=yijinjing+tientai&source=bl&ots=xLniFLs2L9&sig=LjylhkmWNiOF9CJL43j1EkBk2H4&hl=es-419&sa=X&ved=0ahUKEwidveXb7oHXAhXEHZAKHQZsB_AQ6AEILjAB#v=onepage&q=yijinjing tientai&f=false And user Ray in the Shaolin Wanhan Forum: Dear friends,I am writing a research paper on Bodhidharma and I came across an interesting argument by a modern historian:This argument is summarized by modern historian Lin Boyuan in his Zhongguo wushu shi as follows:As for the “Yi Jin Jing” (Muscle Change Classic), a spurious text attributed to Bodhidharma and included in the legend of his transmitting martial arts at the temple, it was writtin in the Ming dynasty, in 1624 CE, by the Daoist priest Zining of Mt. Tiantai, and falsely attributed to Bodhidharma. Forged prefaces, attributed to the Tang general Li Jing and the Southern Song general Niu Hao were written. They say that, after Bodhidharma faced the wall for nine years at Shaolin temple, he left behind an iron chest; when the monks opened this chest they found the two books “Xi Sui Jing” (Marrow Washing Classic) and “Yi Jin Jing” within. The first book was taken by his disciple Huike, and disappeared; as for the second, “the monks selfishly coveted it, practicing the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due to having obtained this manuscript.” Based on this, Bodhidharma was claimed to be the ancestor of Shaolin martial arts. This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source. (Lin Boyuan, Zhongguo wushu shi, Wuzhou chubanshe, p. 183) https://www.wongkiewkit.com/forum/archive/index.php/t-4441.html

Yet another Yijijing

I think that if you want a common history you should try alchemy. It seems to me that qigong and yogasanas are to different practices. With no common source (but here it will be useful to refine the scope and focus on some qigong systems and some yogasanas sytems).

I think Peng Lai is the better candidate but there are several realms (including Kun Lun). In this good book there is a translation about that: https://books.google.com.ar/books?id=RTH8ecesLCYC&printsec=frontcover&hl=es&source=gbs_ge_summary_r&cad=0#v=onepage&q=peng lai&f=false

The same Wong states:

Leaving aside for now the question of superiority or inferiority I should say that what path you choose is a matter of affinity (or even destiny). As a general rule, most of neidan lineages does not rely on the acquired mind (shishen) for training. So, no visualizations and no mantras. There similar things but the approach seems to be very different. The core of many neidan methods is to put in motion the mechanism of yuan qi and this cannot be done with the acquired mind. While people can complain about not having mind reform methods the truth is that neidan has pure Chinese mind reform methods. "Pure" in the sense of not having a mix with indian world view. For instance, if you could calm your heart and relax deep while practicing you are making room for your real mind to be present (this is a bit confucianist but I think it is one of the first goals of practice), if you correct the energetic state of the five zang-fu you harmonize its psychological characteritics in yourself, i. e. you can manage your anger and fears and use your will, for example (this is the same idea as in chinese medicine in general, the parts of the psyque are stored in the five organs and depends on their health). This is as a way of illustrate the differences with mikkyo. If you want to speak about the interaction, well, Tang China was the land of cross fertilization par excellence, but it seems that the most obvious field of mutual influence was in the ritual, so this is not neidan but zhengyi daoism. Of course, there are theories about the influence and relation between neidan and dzogchen and there is thread here dealing partially with it.

Since the times of Deng Xiao Ping the Chinese government is less worried about individuals with money, what is motive of worry is individuals with power outside the structure and ideology of the CCP.

Original sin in Daoism?

Perhaps that was not the case. Let's not forget the court debates between buddhists and daoists. Today, in certain circles, it is politically incorrect to debate but this says nothing about its spiritual value or place. In fact, it sounds more like a fashionable slogan.

The problem is when there is no a honest discussion. Here we can see this when some people either does not look for the right context of a group of words, then quote of context like in buke duode, because the translation of buke in one context is not the same as in other context, so showing an example without this distinction is simply false. What in a context may be translated in one way does not means that always is this way or even that this is the general meaning. For instance: leg in "don't pull my leg" will be translated in spanish with "pelo" "hair", and this does not means that leg is hair, only that in this context the equivalence is very different. The other serious problem is when someone uses modern chinese to give the meaning of classical chinese (it is like to say that "ye" at the end of a sentence means "too" because today we use it as "too"). To say that "impossible" is "bukeneng" is modern chinese, is not classical and is not poetry. I guess "bukeneng" is too large to be used as "impossible" in a poetry work. In order to be fair here we have two links where you can see the different range of meanings and uses, different translations and expressions. But in most of cases buke has the sense of something that should not be done of that you can not do (=impossible ): http://ctext.org/dictionary.pl?if=en&char=不可 http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/ In the second one type 不可 and it will display a page, it is of modern usage but has classical meanings and quotes.

Sorry, but that is not what a cult means. And you could win an interesting label for yourself bringing out again and again this subject of the blue ...

Definition of basement 1 3: the lowest or fundamental part of something; specifically : the rocks underlying stratified rocks Origin and Etymology of basement1base or 2base + -ment, probably after Italian basamento https://www.merriam-webster.com/dictionary/basement