Antares

Yes, but this is relevant to the practice, is not it? Yes, Lao Tzu wrote about Not-Doing mostly in DDJ. Just Yin quality may be wrong approach in practice. And this depends on whether it is Xing precedes Ming, Ming precedes Xing, or dual cultivation is undertaken by practitioner. Not sure which of them was practised at the time of Lao Tzu. But these days just "Yin quality" approach may lead one to nowhere

Translation of DDJ should be done by daoist master, but not by any curious researcher. I saw the translation by Teacher of Single Yang of this chapter and he says that something must be reverted and it has crucial practical aspect of Neidan. And it concerns Yin and Yang aspects of a person

and what do you think this verse about?

His name is Yaroslav Solohubov and he is Ukranian. He is the head of the East-European Longmen' representation. I hope this is correct to apply the word representation in this case. His Chinese teacher is the chief of a the Southern Shaolin martial art centre. They teach purely internal methods. The teacher of his teacher lived for 103 years. Previously I mentioned Wudang in regard to this lineage and I was mistaken. They have no relation to Wudang. They teach Longmen taichi as the main method which might have preserved its alchemical core. So he has quite knowledgeable teacher and he is quite skilful in internal methods. It is vitally important to receive proper instructions in neigong training and as for Shaolin teachers I am not sure whether they provide explicit instructions and whether they have preserved internal alchemical methods. A few years ago I bought a book of Sifu Yan Lei on Ba Duan Jin. I did not like it and have never practised it. To me it seems to be very external physical type of exercises. But this one I liked more than others from Shaolin

OK. Here he talks about and shows the1st movement and then explaining that it should open MCO.

Do you understand Russian? If not then it will be useless. He talks a lot, read daoist scripture and then he shows the movements. Vitally important to understand every word he says

In Ba Duan Jin (as in all other internal arts) it is very important to observe certain internal principles in regard to the interconnection of the heart, yi and qi with movements. If these principles are observed then what you say is true, but so far as I can see it many people do it as a from of calisthenics with taiji like movements not having realization of the Qi flow and then it turns into a physical exercises which can benefit people but not to a degree of the alchemical transformation

Nice camera and music but I do not think it is the best execution of this set. I would not trust anything what they teach now in Shaolin. The best explanation and execution I have ever seen were introduced by a wudang lineage practitioner who is the lineage holder and teaches many neikung systems and alchemical taiji in Latvia. He states they have ancient text on it in Wudang and that probably it was brought from Wudang to Shaolin. He has a lot of neikung training videos on the youtube and he seems to be very knowleagable teacher. But all his videos are in Russian. They call Ba Duan Jin as "8 gates of Primordial Qi" and initially it was not qigong set at all but part of the neidan training.

I first read YahvehFitness. It's odd enough. Even when I searched something on qigong on the youtube I have never come across this name and system among my recommendations from youtube. But this time after I have read this thread ( I did not do any search about this system, and I do not want to do it ), and then I opened youtube page in my browser, this system appeared among my recommendations. What is that - new type of the commercials technologies from google? Or is it how AI works nowadays?

In order to answer this question we need to be capable of discerning the diffeence between all daoist arts. What were the daoist methods in its core in the Past and what is it nowadays under the umbrella of "Qigong". What does the word Qi-Gong mean? Ancient authentic daoist methods differ in nature from contemporary sets of qigong. For example, lets have a look at ancient forms and mechanics of well-known 8brocade and 5animals sets. I am sure that at the time of its creation these ones were quite different from what we have now. And we have dozens of its forms and all of them are executed in different manners. But most important difference is in underlying energy which these arts bring forth and what benefits people can get from it.

Authentic methods on the Qi accumulation in regard to the MCO opening have had nothing to do with breath/mind work at all. All such the methods are based on post haven and "muddy" Qi and if you take it up by intent it can harm your energy and balance. Authentic methods are based on pre heaven Qi cultivation only. No books, videos, articles, qigong methods can help you establish MCO

Yes, that's why great masters of the past left texts for people.They did that for a reason Yes, he talks about MCO a lot. Did he get True Water? What method he used for that? All methods he describes in his books are postheaven qi cultivation. How is it possible to get True Water using postheaven Qi?

In WuLiu the very basic preparatory exercise is based on Yuan Qi flow. And what people need to do is do nothing but relax

Choice should be based on knowledge of the Tradition you want to be involved in. Of course, it is not possible to comprehend all nuances from the scratch but individual should understand basics at least. Daoist Tradition is still very closed and there are many frauds in China and in the West. Go to Shaolin and ask them for teaching. Dozens of "masters" will give you "offers". If someone gives you some techniques it does not mean you practise Neidan. A friend of mine has been living in China for 10 years, he is fluent in Chinese and had been searching masters all these years and he met frauds only. He trained in Shaolin and many other places. What they can give you with no problems is "northern" method based on meditations. But this is not authentic northern method. But Damo represents it as Neidan. Good marketing though.

Well, I do not say Damo is a fraud. But the person I mentioned was proved to be fraud. As for Damo here could be another story. Sometime Chinese masters give qigong saying that they give you Neidan. They do that for the purpose to check person.

I would not trust anyone who says like "I have a teacher and he lives in seclusion... his name is very secret". We had such a person making similar claims and he held seminars spreading out his teaching. His "teaching" was very similar to what Damo teaches. If we do not have methods and theories from authentic lineage many people would think he is genuine teacher. Did anyone see Damo's teacher? But what are the methods he teaches that work with Yuan Qi? Why you think this is Neidan? Thanks fot your advice but I tought this is Damo' related thread and people discuss his methods

Nope. Standing, breath work, dao yin... is number 3 in Only when you have any background in southern school you will be able to compare methods. Southern methods are quite specific and all based on "heart to heart" transmission. But stances, sitting, swallowing... all are xin-Xing methods but not ming

Read my previous post where I quoted daoist classic text. Is it independent source for you or not? Or you will say again that this is somebodies interpretation? It does not matter sitting, standing, reversing, jumping until it based on post-heaven Qi which is Yin in nature. But as you can see chan meditations and breath work are considered as inconsistent methods of cultivation. What are the Damo' methods described in his book as of "foundation" and "intermediate" stages? All exercises which "gather qi" (number three in the list) or (7,8,9) are Yin in comparison to Yuan Qi. It can be practised prior to "Laying the Foundation" stage for the heart-mind stabilization only. If you say that all these post-heaven methods can nourish Yang Qi (Yuan Qi) then quote classic texts to support your statements The quote from that text above Everything that is based on postheaven is Yin in nature and dispels Yang.

The problem is that some people can not comprehend what is "Laying The Foundation" stage in Neidan. I quote it in every second post but all in vain. I repeat it once again: "The alchemical practice, however, is concerned with the human body. At the initial stage of the Neidan process, therefore, one should first replenish the basic constituents of the body, so that they conform to the requirements of the practice. Only then is it possible to undertake the stages of alchemical refinement proper." This is common stage for all schools for without this stage accomplishment the further Neidan process is not possible. At this stage a practitioner should replenish Yuan Qi to some degree and this process involves certain specific practice which is NOT Dazuo and which is NOT based on individuals mind - heart and post - heaven Qi. There was a discussion on DaoBums a few years ago (read it): What all these methods have in common? They are based on POST HEAVEN QI where Mind-heart involved and is used. That' why Dazuo, quiet sitting, Dao Yin, contemplation, breath work on this account CAN NOT BE NEIDAN PRACTICES. All post-heaven is Yin but Yuan QI is Yang. At the stage of "Laying The Foundation" a practitioner MUST NOURISH YANG - YUAN QI.

If you follow up his teaching why you personally can not explain in plain words what are the "foundations" and "intermediate" stages if you already read the book and you do it?

Dude, you are not attentive. I replied to you in other thread. I can repeat it once again. This is quote from Damo' book He writes that "Neidan SITTING practices" WORK TOGETHER WITH QIGONG. This is nonsense. Can you quote any classic texts which support the idea that at the outset daoist practised sitting along with qigong? This can be preparatory to Neidan stage, yes, I agree but not "NEIDAN SITTING PRACTICES" at the stage of "Laying the Foundation". If this book is about preparatory stage why he calls it "neidan sitting"? What is "Laying the Foundation" in his lineage?

I provided many links. If you can not comprehend it, it is no my problem

Sitting is designed more for the final stage. At the beginning moving must prevail over sitting. Da Zuo is used for mind heart sinking and should be done no more than 20 minutes per day because sitting exhausts jing. Da Zuo is not Xing but xin cultivation. Read classics, what Wang Chongyang wrote about initial stages. (The Farther of the Northern Schools). He says that Ming cultivation is followed by Xing cultivation. If you do not have the basis how can you meditate? From The Teachings and Practices of the Early Quanzhen Taoist Masters By Stephen Eskildsen

I suppose that both northern and southern schools have a lot of similarities but just making different emphasis in practice. On "Laying the Foundation stage" both Xing and Ming should be cultivated because they are interrelated indeed I doubt it that seated methods have relation to Neidan if you talk about Dazuo or similar methods. The purpose of Dazuo is to sink heart-mind down and it is one of the preparatory method the same as tree stance or IMA stances. And by no any means seated methods should prevail over standing or dynamic ones. But I came across another definition of "Laying the Foundation" stage here https://www.goldenelixir.com/quotes/quote_44_lym.html In this case, yes, strengthening the Yin until it culminates

I provided the link already: https://www.goldenelixir.com/jindan/wm_laying_the_foundations.html The expression "laying the foundations" is a metaphor often used in the alchemical texts. To build a house, one must first lay the foundations. Only when the foundations are stable and firm is it possible to set pillars and beams in place, and arrange bricks and tiles. Refining the Internal Elixir is based on the same principle. The alchemical practice, however, is concerned with the human body. At the initial stage of the Neidan process, therefore, one should first replenish the basic constituents of the body, so that they conform to the requirements of the practice. Only then is it possible to undertake the stages of alchemical refinement proper. Until the basic constituents do not conform to those requirements, the body's functions should be restored and augmented by means of inner practices, so that Essence, Breath, and Spirit can reach a state of abundance. All this pertains to the stage of "laying the foundations." Taoism deems Essence, Breath, and Spirit to be the major components of life, and the alchemical texts call them the Three Treasures (sanbao). If the Three Treasures are healthy and flourishing, the body is strong; if they are drained and depleted, illnesses develop. When the alchemical texts speak of refining the Elixir, they actually mean refining the Three Treasures. Chen Zhixu (1290-ca. 1368) says in his Jindan dayao (Great Essentials of the Golden Elixir): Essence, Breath, and Spirit affect one another. When they follow the course, they form the human being; when they invert the course, they form the Elixir. But I like this one more than the previous one: