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I used to dream a lot. Now I don't dream at all, haven't for years - unless it is something for a healing, and occasionally I'll get a message of what to do. If there are no dreams to go to, where would the momentum of a practice end up?

I am not aware of what you are talking about. What are the chances of a newb arriving there with the first attempt? Probably not much and i don't think i got there anyway. I remember that the very first dream i saw, was me standing on the base of something like a temple complex with stairs that went as high as the eye could see. Next i saw white wisps leaving trails.... I don't remember the rest but the problem is that it very hard to be half asleep and try to concentrate on chakras, let alone count breaths.... Don't bother with it unless you got a guide over you.

Further reflection on Cheshire Cat's comment on the Sex with a Dakini thread regarding the possible scam that dream yoga is: In a more traditional Vajrayana setting, dream yoga has never been propagated as a stand-alone practice. It requires gradual layering (not sure if this sounds right, but thats the feel of it anyway) where one practice folds seamlessly into another, and another, and so on. Some of the modern approaches available today are, as you say, scams at best. Its even irresponsible and careless to encourage anyone to DIY and experiment with the outcomes. Milam is impossible to learn from books, just as one cannot learn to cook from reading a recipe manual, or learn to drive from watching a youtube instructional video. Or carry out dicey repairs of any kind, for that matter. One can always make the attempt, sure, but there are potential pitfalls that, fortunately, only an experienced instructor can point out. At its best, a manual will make you the best facsimile there can be, but to attain authentic results, a teacher's guidance is key to mastery. Confidence is vital because one builds the practice from that space. This saves time and energy. The practice of dream yoga or milam is an excellent one because dreams don't lie. An authentic teacher is useful as he or she will keep the student honest. In Milam, either one is able to actualize a fully pregnant dream mandala ready to bestow realizations, or not. Unless one practices without guidance, delusion can be allayed. If the mandala does not gradually crystallize in one's dreams, to say it does is just dishonest. Instruction manuals don't help much because the 'construction' of a mandala is unique to the individual practitioner. And because of its intricate nature and precise designations of where each pure being 'sits' within the mandala, a teacher will know instantly the maturing level of a practitioner (of milam/dream yoga). The perfection of milam is the assurance that, upon reaching the bardo of dying, there will be no fear because the visions that follow at the onset of the bardo of death will not be different from the bulk of auspicious visions cultivated in dream yoga. Milam is where the actual power is cultivated, because in the fluid nature of the dream state, one can assume any and all of the qualities of Samantabhadra, & Karmamudra practice is where this power, when accessed propitiously and thru the enlightened activity of the Dakini, enjoins the wisdom nature of Samantabhadri. This entwining of the essences is symbolised by the sun (Samantabhadra) and moon (Samantabhadri) in perfect union. For a female practitioner, its reversed, so milam is where wisdom is cultivated, and the full actualization of the perfection of the path unfolds in karmamudra. I have no experience or insight with milam as promulgated by other traditions, or whether they employ a similar approach of working with their own mandala-like symbols. If not, then I have no idea how these traditions measure progress with their work.

I can still remember the samaelian gnostic re-branding of dream yoga in which the master urged the disciples to reach the subtle plains and visit the sacred temples for dream initiation. Over the years, I found the main ideas of dream yoga in different forms and styles and I gradually matured the idea that... it's just a very old scam practice. I think that maybe the idea of sex with dakinis might reflect something substantial... although it's really about power and you may not experience the thing as a sexual act at all.

Nope, sorry, not something I’m really prepared to undertake right now. It would take considerable time and a different format than what’s available here. It’s very deep and rich and I doubt I would do it justice. It’s a slow and painstaking process for most. It took me over a year of daily practice before I saw much progress. It’s definitely a long term commitment. If you’re serious about learning, I can point you in the right direction and if you decide to start practicing regularly, touch base with me here and I’m happy to offer my support. This online course is the perfect way to begin, other than a live retreat IMO. https://www.glidewing.com/twr/dreamyoga_home.html It’s not cheap but worth the tuition. I’ve taken the course and loved it. It’s not quite like being on retreat with Rinpoche and other lamas and sangha but it’s the next best thing. It’s a 4 week course consisting mostly of prerecorded teachings and Rinpoche is available in an online forum setting to give guidance and answer questions. Another option is to study from a book. Not as effective for me but it can work if you’re dedicated and patient. There are many good books on the subject. This is one written by Tenzin Wangyal Rinpoche - https://ligmincha.org/product/the-tibetan-yogas-of-dream-and-sleep/ If you decide to read the book, contact me here after you’ve read the beginning sections and get started with the actual night time practices. There are some modifications that can make it more approachable that Rinpoche recommends on retreat and in the Glidewing course. The way it’s presented in the book is the more traditional approach usually undertaken in an extended personal retreat or monastic setting. Best of luck to you! PS - dream and sleep yoga, like all dakini practices, are tantric practices. These work with powerful energies of body, mind, and energy. I urge caution as they can mess you up when not approached with proper preparation and guidance.

I have downloaded Seven Taoist Masters on my kindle and I am waiting for the Nei Yeh. In the meantime, I got Daoism Explained by Hans-Georg Moeller. I have been listening to it on my bike ride. Very interesting. Check out the butterfly story: Translation by Giles (i.e. Westernized): Once upon a time, I, Zhuangzi, dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of following my fancies as a butterfly, and was unconscious of my individuality as a man. Suddenly, I awaked, and there I lay, myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. Between a man and butterfly there is necessarily a barrier. The transition is called Metempsychosis. (Giles 1926: 47; Moeller 2006: 44) Translation by Moeller (based on ancient Chinese commentary): Once Zhuang Zhou dreamt – and then he was a butterfly, a fluttering butterfly, self-content and in accord with its intentions. The butterfly did not know about Zhou. Suddenly it awoke – and then it was fully and completely Zhou. One does not know whether there is a Zhou becoming a butterfly in a dream or whether there is a butterfly becoming a Zhou in a dream. There is a Zhou and there is a butterfly, so there is necessarily a distinction between them. This is called: the changing of things. (Moeller 2006: 48)

Ok. Can you teach me dream yoga?

First of all, I have not viewed the link you supplied so I am not addressing the content in there, just your question about the substances themselves and their processes. The "goal" is what you make of it. It's easy to dismiss this, in fact many students when I say something so simple do dismiss this while acting in theoretical courteous agreement - "Of course, right right" they nod their head vigorously, while lazily internally waiting for a seemingly more tangible answer that they really want to hear to be handed to them. The world is full of answers- but what could be better than realizing that all the resource you have to Become already lies within you? This is not a PC statement or a clever statement, it's the transcendent recognition of self beyond illusion and it needs to be taken seriously. This chosen path cannot be resolved in understanding to transcendence by those who need mental answers and desire social satisfaction, this is the path for those who are able to find true resolve and harmony in being without in every moment- and I mean that in many deep, deep ways. It is not to say that one may not experience forms of measurable change through practice and cultivation, but if you believe these moments of flux to be the arrival of the 'goal' or 'the ultimate' then you will have already seeded misunderstanding in the experience that you just 'grasped'. A profoundly truthful recognition at any level or layer of form is always beyond measure because it transcends the human device even if it can be witnessed in and through us. So students who tell me they want a teacher who will make them feel something specific and tangible, who are thus driven by the experience of phenomena- these are the people who enjoy the perpetuation of phenomena, who ultimately, are afraid to be without. And these are the same people who easily fall prey to strong intellectual minds and are seduced by imagery (ie. academics, powerful and persuasive egos, the look of monastic robes, fancy romantic tai chi moves, amazing displays of qi projection, etc.,.), who get caught up in their own emotionality of fantastical occurrences (ie. psychotropic drugs, mystical occurrences, impactful collective experiences, etc.,.), and who continue to crave affirmation to espouse validation (ie. credentialing, titles, audience recognition, etc.,) and thus are easily led astray and seduced by persons, groups and experiences seemingly more prestigious and enlivened than they actually perceive themselves to be. This is the weakness of insecurity and highlights the importance of doing the internal work necessary for a deep self-knowing... after all, from what source do you think immortality and enlightenment arises- somewhere outside of yourself? is it just floating somewhere in the universe of dimension? do you think a school will grant you a title and in that moment it becomes so? will society thinking you are a guru make it true? do you mistake the heavens for the Unnamble Source? So no matter what your lineage, who your teacher is, in order to walk this path truly, it must come from a guidance deeper and even more profound than the thing you think to be yourself. There are levels of exploration that can be done in the comaraderie of peers, or for the joys of health, etc.,. and in some of those exploratory or beginning stages, the simple practice of tai chi, qi gong, or basic knowledge of Taoist esoterics can provide an excellent foundation. For those who are are committed, there is incredible benefit to be had through selecting an area of study with great depth beyond a general workshop or class- at this stage learning must be continuous and your lifestyle reflective of each piece of knowledge; thus diligence and discipline are required. At later stages (and by late, I do not mean external progression, but internal: who you are, not what you have yet appeared to do or not do- this is about a maturity of sincerity), a private mentorship with a true teacher and the appropriate application of meditation can be profound. Thus the level, school, teacher or lineage you select may affirm to yourself the level with which you are ready to understand- assuming that instruction meets the substance of your willingness. Those who walk the true path deeply have already seeded in themselves a profound honesty- an honesty that will help them select or discover a true teacher, they will be sincere in their willingness and because of this they will arrive and know in concert with the Tao in their own time, not even because of their true teacher or a great lineage, but because of who they are. So the answer to this question is not for someone to tell you, not for the thing called "Taoism' to decide, or even your teacher. You come to the teaching because you are ready. And what you select- in consciousness and in ignorance, will continue your chosen path. Ultimately, the true substance is not found in any matter of phenomena- you will discover once you arrive there that even the substances of these Treasures in their most pure essence are so subtle, that they too nearly surpass anything which could give it name, including their own given names. When you are transmuting, in some ways, the pathway doesn't matter. I say this in part because you will notice that each school or scholar talks about the order slightly differently and yet each is still possible. The orders are different simply because of the starting point that is chosen. Since the substances and mechanisms are entirely inter-related and inter-dependent, one will not go without having at least some affect upon the other- the degree and quality of effect dependent on the quality of teaching and practice. The most basic understanding is to know that the energetic physiology of the physical system begins at the root- so this is jing and moves through the triple burner converting pre- and post- natal essences into qi through the middle dan tien before it arrives in the upper dan tien to nurture shen. This is the foundation of formations from the energetics of the mundane, especially when we are looking at how post-natal processes enable human life. However, even our systems exist in layers and dimensions, so again, the understanding of point of origin needs to be guided by a greater sense than just human dictates and esoteric sciences. If you arrive in Original Consciousness, this will make sense (if you follow my posts, you will notice that they are focused on shen and not jing. There are many reasons for this but an essential one being that you can worry about the form all day, but the form really only becomes whatever it is because of our quality of Consciousness- form is ephemeral and transient, its only purpose or value is as a vessel to enable Consciousness in its many manifestations, hence this is why immortality is possible. So even if the root of the energetic body is in jing medically speaking, the root of both form and formless of any manifestation and its capacity for transformation is ultimately found in (yuan) shen. Hence, immortality only has the potential to begin after passing through the threshold of enlightened strata). Thus, though the wealth of the post-natal substance can be arrived at through intense focus in still fortification and drive in conservation, as well as substantive knowledge of the medicines to enable longevity- to the degree that you are moved beyond having a substantively healthy form, you will begin to explore what is 'original'- the yuan. Here, at this point, there can be no "goal", as you spoke of. If you put the goal before you, you will obscure the very thing you seek. To be able to transmute and recognize what is so pure, requires that you have come to a peace of mind, heart and form. Desire must be arrested and greatly diminished if not entirely extinguished. What is pure is not tainted by semblances. Thus the pre-natal essence becomes through not only the principles of health that guide the bounty of rightful mortal living but also the processes of purification and release- here is where one starts the process of truly being without. Being without may be reflected in form, but more importantly is the source of your understanding and orientation to form, so that form in its infinite manifestations is immaterial from within the perspective of those who reside in Nothing. Caring for the Three Treasures exclusively in the post- or pre- natal state does not automatically guarantee that each will affect the other condition entirely. There are many, many factors that influence what is longevity and immortality and how it manifests in an individual including the stage of life in which they begin their cultivation, the overall path of their soul across time and space, their existing quality of health and clarity at the time the cultivations begin; and at later stages- the choice of manifestation they select, the depth of embodiment, the core of their focus, their ability to influence time and space including that of their own soul or 'karma' , as well as how strong deep and pure their spirit is in connection to Yuan Shen and Tao. In general, those that have mastered nothing, need to just focus on good quality health and greater self-awareness, in short, being a good human being and becoming a more self-aware person; they can further their being through substantive theory and disciplined practice. Those that are able to cultivate longevity will not only have attained requisite knowledge, but live in an applied understanding and thus will set the later stage to begin the purification process. While those who began this lifetime in a state of purity, will likely have automatically attained a measure of longevity and can begin the process of the Golden Seed. Most people are in some complex mixture in between and all people will benefit from the understanding of the care of form more foundationally, while self-reflecting upon their spirit through forms of meditation no matter the semblance of their stage. I want to offer that those who are later in life and/or have not been regular in their practices, who feel that they may be behind or think they would fail to complete milestones in cultivation (ie. perhaps because of health issues, trauma, past transgressions, or simply because they feel so exceptionally 'ordinary', etc.,.) and thus are resigned to lesser 'achievements'- do not doubt and do give up: live every moment as deeply and completely as you know how in health, awareness and self-cultivation- for this is the way of every Being who has ever come into immortality- they realize the eternality of the moment and they live accordingly, for there is only this moment to be and become. Remember too, that from a much greater existential perspective the path of your spirit is non-linear, so all that you give to this moment transcends this exact place and time. This is one of the understandings you can come to realize and (yes, palpably- lol) experience when you reside deeply in presence. So do not look to a later time to become, do not assume impossibilities from fear and doubt. Carry a light heart, be present, live honestly: always. ----- And so as for speaking, the next time you post a question to the forum ask yourself why you ask at all. Ask yourself what is worth knowing and why. Ask yourself to the utmost of the self you know, what is the answer. Then stop. Be still. Listen as infinitely long as it takes to understand- that is meditate and live in meditation- not dream, not human ideas of peace, but deep still inner awareness penetrating the silence. Be willing to move in both the knowledge and mystery that becomes each moment of what you are. Be content not to understand, instead be an honest person- discover whether your own questions are sincere, because the honesty of your understanding in reply depends on the quality of your sincerity in asking. Students and practitioners who do not recognize answers through the very simplicity of nature and being in the everyday, will limit their own understanding even when presented with the most profound of direct teachings. The answers are everywhere; existence in itself is an answer if you can recognize it and even more so, if you can penetrate it: there is only you who has yet to discover your own capacity to truly realize and become.

So much to say, but let me start by acknowledging that I'm not drawn to mantra repetition myself, and I can't comment on its efficacy, so far as inducing happiness. I'll take your word for that. First, may I offer a set of notes on the Pali Suttas--talking here about the first four Nikayas, as the fifth is apparently of later composition and may not accurately represent the teachings of Gautama: http://zenmudra.com/Making Sense of the Pali Sutta--the Wheel of the Sayings.pdf Second, regarding the origin of what came to be known as Mahayana Buddhism, I rely on A. K. Warder's "Indian Buddhism": "We seem led to the conclusion that the two parties (the Sthaviravada and the Mahasamgha) were less far apart than at first sight they appear to be, except on the first ground (the five grounds: 1) that an arhant can be seduced by another person; 2) that an arhant may be ignorant of some matters; 3) that an arhant may be in doubt; 4) that an arhant may receive information [be instructed by] another person; 5) that one may enter the Way as the result of spoken words--both parties restricted 2-4 to dharma matters, so the answer was no, and although it's not clear to me from Warder's expansion it would appear the answer to 5 was also no for both parties). The Sthaviravada were categorical that an arhant was by nature beyond the reach of any possible seduction; the Mahasamgha allowed an arhant to be seduced in a dream. Between these two opinions no compromise could be found, despite all the Buddha's injunctions (in the Vinaya) on the reconciliation of dissident views. .... No compromise having been reached, the two parties separated and became two schools of Buddhism. ... (The Mahasamgha) ... having relaxed or at least not made more stringent the conditions for an arhant, found it desirable to make a clear distinction in the case of Buddha; he was a being of quite a different nature, far above other human beings or perhaps not really a human being at all. They thus began that transformation of the Buddha, and his doctrine, which led step by step to the Mahayana, from the humanism of the original Tripitaka to the supernaturalism of most of the Mahayana sutras." (pg 217-218) Third, as to the teaching in the first four Nikayas, having once read all the volumes, it's possible to piece together the core of the teaching. Of course it has to do with suffering, but here's a declension of the origin of suffering that makes more sense to me than most, provided the description of "birth, decay and death, grief, lamenting, suffering, sorrow, and despair" is understood to be "in short, the five groups of grasping" (AN I 176, Pali Text Society Vol I pg 160): "That which we will…, and that which we intend to do and that wherewithal we are occupied:–this becomes an object for the persistance of consciousness. The object being there, there comes to be a station of consciousness. Consciousness being stationed and growing, rebirth of renewed existance takes place in the future, and here from birth, decay, and death, grief, lamenting, suffering, sorrow, and despair come to pass. Such is the uprising of this mass of ill. Even if we do not will, or intend to do, and yet are occupied with something, this too becomes an object for the persistance of consciousness… whence birth… takes place. But if we neither will, nor intend to do, nor are occupied about something, there is no becoming of an object for the persistance of consciousness. The object being absent, there comes to be no station of consciousness. Consciousness not being stationed and growing, no rebirth of renewed existence takes place in the future, and herefrom birth, decay-and-death, grief, lamenting, suffering, sorrow and despair cease. Such is the ceasing of this entire mass of ill." (SN II 65 “Kindred Sayings on Cause” XII, 4, chapter 38 “Will”, Pali Text Society vol. 2 pg 45) The teaching is about the cessation of intentional or volitive activity, and Gautama taught that this occurs gradually as the meditative states unfold. In particular and necessary to the mindfulness he described as his "way of living" (SN V 320-322, Pali Text Society SN V pg 285) was the cessation of action of the body in the fourth of the rupa jhanas, and the "survey sign" of the concentration (ok, that would be my opinion, but it's very true--as my father used to say). How is it possible, to sit and relinquish willful activity in the body? What's it like when action of the body takes place involuntarily, as though a part of the movement of breath? Here's Kobun Chino Otogawa (who came from Eiheiji to help Shunryu Suzuki found Tassajara Monastery): It’s impossible to teach the meaning of sitting. You won’t believe it. Not because I say something wrong, but until you experience it and confirm it by yourself, you cannot believe it. (“Embracing Mind”, edited by Cosgrove & Hall, pg 48) And that would be why it's hard to make sense out of Gautama's teachings, but you know there's this: “…What do you think about this, reverend Jain: Is King Seniya Bimbisara of Magadha, without moving his body, without uttering a word, able to stay experiencing nothing but happiness for seven nights and days?” “No, your reverence.” … “But I, reverend Jain, am able, without moving my body, without uttering a word, to stay experiencing nothing but happiness for one night and day. I, reverend Jain, am able, without moving my body, without uttering a word, to stay experiencing nothing but happiness for two nights and days, for three, four, five, six, for seven nights and days.” (“Cujadukkhakkhandhasutta”, MN I 94, Pali Text Society Vol I pg 123-124)

A few years ago I hit a similar or related problem. I was practicing Tibetan Buddhism because of my feeling of connection to it – particularly the historical figures like Marpa, Milarepa and Gampopa. But I realised after a while that I knew practically nothing about the Buddha himself or early Buddhism or the history of Buddhism. In fact I found some of the ways in which Buddha is presented a real turn off. So I spent quite a while reading a number of academic books on the subject and researching through what's available on the internet in terms of serious academic study. It's a huge subject and has layers of what I came to understand as misunderstandings built over it. What is not always immediately apparent is that contemporary Buddhism and popular western Buddhism has been majorly influenced by Western rationality. It has been as if (or it may actually be the case) that various schools of Buddhism responded to Western influence by saying 'we can be as rational as you' – and they did this by being selective about what the sutras say and portraying the Buddha as a kind of Eastern Socrates. To do this they have to eliminate all accounts of spirits, deities, Vajrapani and so on – clean it up and repackage. Western academics climbed on the back of this repackaging, the height of this approach is in Oxford, England with Richard Gombridge, Stephen Batchelor and so on. Everything that does not quite fit like rebirth, karma and the six realms are rejected as 'cultural'. Personally I reject this as much as I reject the 'psychological' treatment of dharma e.g. Jungian and so on. Its quite surprising how little is known about early Buddhism from archeology and historical research – and it has to be bourne in mind that the Pali Canon was not written down for several centuries – and while I have no problem with the oral tradition as being accurate – Buddhism had by the 1st Century BC become quite institutionalised – was scholastic and monastic (in the sense of fixed institutions rather than wandering forest dwellers). So you have to be very careful about assuming that the Theravada is the same as early Buddhism (even though the Theravada scholars would say it is). The Buddha taught in 84,000 ways – and said that his teachings were like a handful of leaves compared to a whole forest. The earliest Mahayana sutras were only slightly later than the Pali Canon – and the Mahayana did not arise as part of a schism (that is a Western projection ) - actually Mahayana was always a minority practice style which existed alongside Hinayana in some sanghas. It grew in influence over centuries until the Hinayana died out. Please note Theravada does not equal Hinayana (some similarities maybe). The difference in Mahayana sutras was the way they were taught and practiced. They departed from the Sravaka (listen, reflect, meditate) system – to become more participatory and image based . The Mahayana sutras were chanted by the teacher to a group which would be expected to memorise, repeat, visualise and then practice the sutra – so it was more of a practice based teaching transmission than an analytical/reflective one. This became even more true when the Vajrayana came along (!). All this has to be seen in the context of a view of history which includes increasing degradation over time (Kali Yuga) – and the idea that it is actually getting harder to achieve enlightenment over time compared for instance with when the Buddha was alive. I came to see that the Buddha used reason – but was not a rationalist – that early Buddhism was probably not scholastic and remote from ordinary people's lives but very much part of the community. That the world view they held (still hold) encompasses gods, demons, ghosts and so on – even where these are seen as aspects of Mind this is still not in the sense we would mean it today. As Buddha himself said of his awakening that it was deep, profound, ineffable, unborn etc. - so any tight definition of what mind is or is not is impossible conceptually. I have found in my own practice for instance that making offerings to negative ghost-like beings is effective, that prayer and devotion is key to pure perception, that we interact with all kinds of 'beings' in dream-like perception – and yet I remain rational (just about ).

Hi! Appreciate the interesting reflection and response to what was shared. Perhaps what follows below is moot, knowing that you already have much knowledge on mahamudra and dzogchen. But I'll go ahead and reiterate it just to get a certain flow going. Thanks for the patience. In essence, Dzogchen is simply a term that roughly translates as 'a realization of wakeful awareness' or something to that effect, and this wide body of Maha Ati/Dzogchen/Mahamudra/Madhyamika teachings, condensed into maha, anu and ati yoga, are like props, or support that are available to practitioners. As expedients, they should not be confused as means to bring about the realization of the nature of mind, rigpa, which is basic wakefulness beyond the three times, but their access are meant to engender gradual stability post-recognition - after rigpa is introduced by a vidyadhara or qualified awareness holder. No amount of intellectual probing, no matter how profound, will yield that direct experiential knowing of rigpa. For most practitioners, this introduction is merely the precursor to years of patient practice, but for a select few, they are able to bypass this arduous phase - fortunately, or unfortunately, I'm not one of them. The short answer is, yes, it is sufficient. But it bears mentioning that there was a long process taken to get to this point. Hundreds of thousands of accumulations of mantras, prostrations, visualizations - all encompassed in the merit-based Ngondro practice - its that long. I began this practice in 1996, and completed 3 cycles of the Ngondro in 2017. Since then, it can be said that I've somewhat managed to stabilize the View of rigpa, confirmed by the contents of what appear in dreams, which tally with the visualizations that is consciously induced in the waking state during all those years of practice. I've confirmed with my teacher that this is a reliable sign of stability in the View. Now I'm quite confident of what visions will appear in my consciousness at the threshold of the bardo, since it is stated in the Book of Great Liberation that the visions arising in the transitional phases of the bardo of dying is akin to the visions of what generally appears in our dreams. Speaking of the Book of Great Liberation, im reminded of a video that I happened upon years ago that really helped to deepen my practice. It was integral to my realization towards the concluding end of Ngondro. It probably wont mean as much to anyone else because maybe the resonance may differ based on individual proclivities and karmic propensities. Anyway, I'll leave it below just to give a feel of what Padmasambhava taught with regards to liberating the mind into its own essence. When one is able to penetrate with sufficient profundity into the experiential truth of transiency and impermanence, the values placed on what is normally regarded as crucial to one's well-being is radically transformed. Things that otherwise are deemed real and important, seeming states of discomfort and other mundane feelings that tend to generate doubt (whether we are doing enough mostly) due to remaining subtle traces of dualistic tendencies still embedded in the mindstream no longer matter as much. These are easily cut through with the sword of non-dual wisdom and compassion. I'll conclude with a teaching extract of Longchenpa's, taken from the book, Finding Rest in Illusion. This can also serve as a very helpful contemplative aid: "Things are dream-like; in the very moment they appear, no intrinsic being at all, and yet, their features are not lost to their appearance. There is no hindrance. Carefully investigate these dream-like and momentary forms - in every aspect, empty. They are neither false nor true; not existent, yet not non-existent; beyond all ontological extremes. They are like space. Beyond both thought and word, know that they are primordially pure. Thus, by means of such a view, you garner clear understanding that all things in samsara, and nirvana, are like dreams."

Most wont understand this until they die. From the time the sense doors begin to form habits of grasping, almost all their energy is devoted to rising above the crowd and the noise - to be stronger, sexier, healthier, smarter, more spiritual, more moral, more compassionate, more realised, thus forcing into existence a "you" and an "others", when in reality, this is the only illusion. This dream of separation is at its most stark as the last few breaths are being drawn, when the perceived 3D world begin to slowly fold in on itself.

I'm not even very sure what to label the sort of meditation I do, because its not even anything formal. The closest description, I think, would be spontaneous basic wakefulness. Or in Zen, it would be close to chop wood, carry water. Its a very passive approach to resting the mind in its original nature, which is the fusion of emptiness and cognizance. Once this experiential insight is reached - that of recognizing with some conviction the true essence of mind - thoughts no longer have any foothold in my field of awareness. They can come and go as they please, or I could manifest thoughts as they're needed without the stress of worrying if certain thought patterns will fester, take root, and accumulate karma over time. Old karmic imprints are still stored within this mental continuum, something which used to bother me as I figured, gosh... so many lifetimes of karma there, how am I going to cope.... but with the realization of the above-mentioned basic wakefulness, these anxieties and emotional knots naturally liberates spontaneously in the same manner as they arise to try and ripple that original space of quiescence that meditation helped me to recognize. Now, the ripples simply arise and dissipate on their own volition. All this with the relaxed patience of a kindly grandfather who watches over his grandkids' innocent antics. I know some here who know my online demeanour may wonder about my claim, and thats really okay - I think a lot of people have the idea that seasoned meditators are meant to fit a certain persona - they have to be like this, they have to be like that, they must do this and that, well, thats quite normal. But when one has tasted what release and expansion and freedom means, then the grasping at this sort of dualistic judgements will cease naturally. The discriminatory function can still be called upon, but the grasping or rejection aspect loses its hold. It allows for greater malleability and is not dependent on fixed reference points. Underlying this expansive awareness is the knowing that nothing is ever what they seem, that things are in constant flux, and what may appear solid and unyielding today may just release themselves by the sheer force thats inherent in their own state. Tempted as I may to impose and hasten their change to bring about a result that I wish to have, I know with certainty that this 'doing' is what gives birth to cause and effect. Just relax, and change takes care of itself. Late edit... Just remembered the words of my friend Tharchin Zangpo which sums up in so few words what I wished to convey with so many - "With eyes open, mind conjures up the dream-like realms of life. With eyes closed, mind conjures up the dream-like realms of sleep and death."

requiem for a dream tucked under this blue pillow immortal 4 life

the mockingbird sings preludes and nocturnes, spirit requiem for a dream

LIEZI - Chapter 2 - The Yellow Emperor Graham Giles: 2.1 The Yellow Emperor sat for fifteen years on the throne, and rejoiced that the Empire looked up to him as its head. He was careful of his physical well-being, sought pleasures for his ears and eyes, and gratified his senses of smell and taste. Nevertheless, he grew melancholy in spirit, his complexion became sallow, and his sensations became dull and confused. Then, for a further period of fifteen years, he grieved that the Empire was in disorder; he summoned up all his intelligence, exhausted his resources of wisdom and strength in trying to rule the people. But, in spite of all, his face remained haggard and pale, and his sensations dull and confused. 'The practice of enlightened virtue will not succeed in establishing good government, but only disorganize the spiritual faculties! Then the Yellow Emperor sighed heavily and said: 'My fault is want of moderation. The misery I suffer comes from over-attention to my own self, and the troubles of the Empire from over-regulation in everything.' Thereupon, he threw up all his schemes, abandoned his ancestral palace, dismissed his attendants, removed all the hanging bells, cut down the delicacies of his cuisine, and retired to live at leisure in private apartments attached to the Court. There he fasted in heart, and brought his body under control. [Fasting in heart means freeing oneself from earthly desires, after which, says the commentator, the body will naturally be under control. Actual abstention from food or other forms of bodily mortification are not intended. See Musings of a Chinese Mystic, p. 71.] For three months he abstained from personal intervention in government. Then he fell asleep in the daytime, and dreamed that he made a journey to the kingdom of Hua-hsü, situated I know not how many tens of thousands of miles distant from the Ch'i State. It was beyond the reach of ship or vehicle or any mortal foot. Only the soul could travel so far. [In sleep, the hun or spiritual part of the soul is supposed by the Chinese, to quit the body.] This kingdom was without head or ruler; it simply went on of itself. Its people were without desires or cravings; they simply followed their natural instincts. They felt neither joy in life nor abhorrence of death; thus they came to no untimely ends. They felt neither attachment to self nor indifference to others; thus they were exempt from love and hatred alike. They knew neither aversion from one course nor inclination to another; hence profit and loss existed not among them. All were equally untouched by the emotions of love and sympathy, of jealousy and fear. Water had no power to drown them, nor fire to burn; cuts and blows caused them neither injury nor pain, scratching or tickling could not make them itch. They bestrode the air as though treading on solid earth; they were cradled in space as though resting in a bed. Clouds and mist obstructed not their vision, thunder-peals could not stun their ears, physical beauty disturbed not their hearts, mountains and valleys hindered not their steps. They moved about like gods. When the Yellow Emperor awoke from his dream, he summoned his three Ministers and told them what he had seen. 'For three months,' he said, 'I have been living a life of leisure, fasting in heart, subduing my body, and casting about in my mind for the true method of nourishing my own life and regulating the lives of others. But I failed to discover the secret. 'It is wrong to nourish one's own life, wrong to regulate those of others. No attempt to do this by the light of intelligence can be successful.' Worn out, I fell asleep and dreamed this dream. Now I know that the Perfect Way is not to be sought through the senses. This Way I know and hold within me, yet I cannot impart it to you.' 'If the Way cannot be sought through the senses, it cannot be communicated through the senses.' For twenty-eight years after this, there was great orderliness in the Empire, nearly equalling that in the kingdom of Hua-hsü. And when the Emperor ascended on high, the people bewailed him for two hundred years without intermission. 2.2 Lieh Tzu had Lao Shang for his teacher, and Po Kao Tzu for his friend. When he had fully mastered the system of these two philosophers, he rode home again on the wings of the wind. [Cf. Chuang Tzu, ch. 1: 'There was Lieh Tzu again. He could ride upon the wind, and travel whither soever he wished, staying away as long as fifteen days.'] Yin Sheng heard of this, and became his disciple. He dwelt with Lieh Tzu for many months without Visiting his own home. While he was with him, he begged to be Initiated into his secret arts. Ten times he asked, and each time received no answer. Becoming impatient Yin Sheng announced his departure, but Lieh Tzu still gave no sign. So Yin Sheng went away, but after many months his mind was still unsettled, so he returned and became his follower once more. Lieh Tzu said to him: 'Why this incessant going and coming?' Yin Shêng replied: 'Some time ago, I sought instruction from you, Sir, but you would not tell me anything. That made me vexed with you. But now I have got rid of that feeling, and so I have come again.' Lieh Tzu said: 'Formerly, I used to think you were a man of penetration, and have you now fallen so low? Sit down, and I will tell you what I learned from my Master. After I had served him, and enjoyed the friendship of Po Kao, for the space of three years, my mind did not venture to reflect on right and my wrong, my lips did not venture to speak of profit and loss. Then, for the first time, my Master bestowed one glance upon me--and that was all. 'To be in reality entertaining the ideas of profit and loss, though without venturing to utter them, is a case of hiding one's resentment and harbouring secret passions; hence a mere glance was vouchsafed.' 'At the end of five years a change had taken place; my mind was reflecting on right and wrong, and my lips were speaking of profit and loss. Then, for the first time, my Master relaxed his countenance and smiled. 'Right and wrong, profit and loss, are the fixed principles prevailing in the world of sense. To let the mind reflect on what it will, to let the lips utter what they please, and not grudgingly bottle it up in one's breast, so that the internal and the external may become as one, is still not so good as passing beyond the bounds of self and abstaining from all manifestation. This first step, however, pleased the Master and caused him to give a smile.' 'At the end of seven years, there was another change. I let my mind reflect on what it would, but it no longer occupied itself with right and wrong. I let my lips utter whatsoever they pleased, but they no longer spoke of profit and loss. Then, at last, my Master led me in to sit on the mat beside him. 'The question is, how to bring the mind into a state of calm, in which there is no thinking or mental activity; how to keep the lips silent, with only natural inhalation and exhalation going on. If you give yourself up to mental perfection, right and wrong will cease to exist; if the lips follow their natural law they know not profit or loss. Their ways agreeing, Master and friend sat side by side with him on the same seat. That was only as it should be.' 'At the end of nine years my mind gave free rein to its reflections, my mouth free passage to its speech. Of right and wrong, profit and loss, I had no knowledge, either as touching myself or others. I knew neither that the Master was my instructor, nor that the other man was my friend. Internal and External were blended into Unity. After that, there was no distinction between eye and ear, ear and nose, nose and mouth: all were the same. My mind was frozen, my body in dissolution, my flesh and bones all melted together. I was wholly unconscious of what my body was resting on, or what was under my feet. I was borne this way and that on the wind, like dry chaff or leaves falling from a tree. In fact, I knew not whether the wind was riding on me or I on the wind. Now, you have not spent one whole season in your teacher's house, and yet you have lost patience two or three times already. Why, at this rate, the atmosphere will never support an atom of your body, and even the earth will be unequal to the weight of one of your limbs! The only way to etherealize the body being to purge the mind of its passions. How can you expect to walk in the void or to be charioted on the wind?' Hearing this, Yin Sheng was deeply ashamed. He could hardly trust himself to breathe, and it was long ere he ventured to utter another word. 2.3 Mr Fan had a son named Tzu Hua, who succeeded in achieving great fame as an exponent of the black art, and the whole kingdom bowed down before him. He was in high favour with the Prince of Chin, taking no office but standing on a par with the three Ministers of State. Any one on whom he turned a partial eye was marked out for distinction; while those of whom he spoke unfavourably were forthwith banished. People thronged his hall in the same way as they went to Court. Tzu Hua used to encourage his followers to contend amongst themselves, so that the clever ones were always bullying the slowwitted, and the strong riding rough-shod over the weak. Though this resulted in blows and wounds being dealt before his eyes, he was not in the habit of troubling about it. Day and night, this sort of thing served as an amusement, and practically became a custom in the State. One day, Ho Shêng and Tzu Po, two of Fan's leading disciples, set off on a journey and, after traversing a stretch of wild country, they put up for the night in the hut of an old peasant named Shang Ch'iu Wai. During the night, the two travellers conversed together, speaking of Tzu Hua's reputation and influence, his power over life and death, and how he could make the rich man poor and the poor man rich. Now, Shang Ch'iu Wai was living on the border of starvation. He had crept round under the window and overheard this conversation. Accordingly, he borrowed some provisions and, shouldering his basket, set off for Tzu Hua's establishment. This man's followers, however, were a worldly set, who wore silken garments and rode in high carriages and stalked about with their noses in the air. Seeing that Shang Ch'iu Wai was a weak old man, with a weather-beaten face and clothes of no particular cut, they one and all despised him. Soon he became a regular target for their insults and ridicule, being hustled about and slapped on the back and what not. Shang Ch'iu K'ai, however, never showed the least annoyance, and at last the disciples, having exhausted their wit on him in this way, grew tired of the fun. So, by way of a jest, they took the old man with them to the top of a cliff, and the word was passed round that whosoever dared to throw himself over would be rewarded with a hundred ounces of silver. There was an eager response, and Shang Ch'iu K'ai, in perfect good faith, was the first to leap over the edge. And lo! he was wafted down to earth like a bird on the wing, not a bone or muscle of his body being hurt. Mr Fan's disciples, regarding this as a lucky chance, were merely surprised, but not yet moved to great wonder. Then they pointed to a bend in the foaming river below, saying: 'There is a precious pearl at the bottom of that river, which can be had for the diving.' Ch'iu K'ai again acted on their suggestion and plunged in. And when he came out, sure enough he held a pearl in his hand. Then, at last, the whole company began to suspect the truth, and Tzu Hua gave orders that an array of costly viands and silken raiment should be prepared; then suddenly a great fire was kindled round the pile. 'If you can walk through the midst of these flames,' he said, 'you are welcome to keep what you can get of these embroidered stuffs, be it much or little, as a reward.' Without moving a muscle of his face, Shang Ch'iu K'ai walked straight into the fire, and came back again with his garments unsoiled and his body unsinged. Mr Fan and his disciples now realized that he was in possession of Tao, and all began to make their apologies, saying: 'We did not know, Sir, that you had Tao, and were only playing a trick on you. We insulted you, not knowing that you were a divine man. You have exposed our stupidity, our deafness and out blindness. May we venture to ask what the Great Secret is?' 'Secret I have none,' replied Shang Ch'iu K'ai. 'Even in my own mind I have no clue as to the real cause. Nevertheless, there is one point in it all which I must try to explain to you. A short time ago, Sir, two disciples of yours came and put up for the night in my hut. I heard them extolling Mr Fan's powers--how he could dispense life and death at his will, and how he was able to make the rich man poor and the poor man rich. I believed this implicitly, and as the distance was not very great I came hither. Having arrived, I unreservedly accepted as true all the statements made by your disciples, and was only afraid lest the opportunity might never come of putting them triumphantly to the proof I knew not what part of space my body occupied, nor yet where danger lurked. My mind was simply One, and material objects thus offered no resistance. That is all. But now, having discovered that your disciples were deceiving me, my inner man is thrown into a state of doubt and perplexity, while outwardly my senses of sight and hearing re-assert themselves. When I reflect that I have just had a providential escape from being drowned and burned to death, my heart within me freezes with horror, and my limbs tremble with fear. I shall never again have the courage to go near water or fire.' From that time forth, when Mr Fan's disciples happened to meet a beggar or a poor horse-doctor on the road, so far from jeering at him, they would actually dismount and offer him a humble salute. Tsai Wo heard this story, and told it to Confucius. 'Is this so strange to you? was the reply. 'The man of perfect faith can extend his influence to inanimate things and disembodied spirits; he can move heaven and earth, and fly to the six cardinal points without encountering any hindrance. [Compare the familiar passage in the Bible (Matt. xvii. 20).] His powers are not confined to walking in perilous places and passing through water and fire. If Shang Ch'iu K'ai, who put his faith in falsehoods, found no obstacle in external matter, how much more certainly will that be so when both parties are equally sincere! Young man, bear this in mind.' In Shang Ch'iu K'ai's case, though he himself was sincere, his Master Fan Tzu Hua was merely an impostor. 2.4 The Keeper of Animals under King Hsüan, of the Chou dynasty, had an assistant named Liang Yang, who was skilled in the management of wild birds and beasts. When he fed them in their park-enclosure, all the animals showed themselves tame and tractable, although they comprised tigers, wolves, eagles and ospreys. Male and female freely propagated their kind, and their numbers multiplied. [The difficulty of getting wild animals to breed in captivity is well known to naturalists.] The different species lived promiscuously together, yet they never clawed nor bit one another. The King was afraid lest this man's secret should die with him, and commanded him to impart it to the Keeper. So Liang Yang appeared before the Keeper and said: 'I am only a humble servant, and have really nothing to impart. I fear his Majesty thinks I am hiding something from you. With regard to my method of feeding tigers, all I have to say is this: when yielded to, they are pleased; when opposed, they are angry. Such is the natural disposition of all living creatures. But neither their pleasure nor their anger is manifested without a cause. Both are really excited by opposition. Anger directly, pleasure indirectly, owing to the natural reaction when the opposition is overcome. 'In feeding tigers, then, I avoid giving them either live animals or whole carcases, lest in the former case the act of killing, in the latter the act of tearing them to pieces, should excite them to fury. Again, I time their periods of hunger and repletion, and I gain a full understanding of the causes of their anger. Tigers are of a different species from man, but, like him, they respond to those who coax them with food, and consequently the act of killing their victims tends to provoke them. This being so, I should not think of opposing them and thus provoking their anger; neither do I humour them and thus cause them to feel pleased. For this feeling of pleasure will in time be succeeded by anger, just as anger must invariably be succeeded by pleasure. Neither of these states hits the proper mean. Hence it is my aim to be neither antagonistic nor compliant, so that the animals regard me as one of themselves. Thus it happens that they walk about the park without regretting the tall forests and the broad marshes, and rest in the enclosure without yearning for the lonely mountains and the dark valleys. Such are the principles which have led to the results you see.' 2.5 There was once a man, a sailor by profession, who was very fond of sea-gulls. Every morning he went into the sea and swam about in their midst, at which times a hundred gulls and more would constantly flock about him. 'Creatures are not shy of those whom they feel to be in mental and bodily harmony with themselves.' One day his father said to him: 'I am told that sea-gulls swim about with you in the water. I wish you would catch one or two for me to make pets of' On the following day, the sailor went down to the sea as usual, but lo! the gulls only wheeled about in the air and would not alight. 'There was disturbance in his mind, accompanied by a change in his outward demeanour; thus the birds became conscious of the fact that he was a human being. How could their instinct be deceived?' 2.6 Chao Hsiang Tzu led out a company of a hundred thousand men to hunt in the Central Mountains. Lighting the dry undergrowth, they set fire to the whole forest, and the glow of the flames was visible for a hundred miles around. Suddenly a man appeared, emerging from a rocky cliff, [That is to say, passing miraculously out of the actual stone itself.] and was seen to hover in the air amidst the flames and the smoke. Everybody took him for a disembodied spirit. When the fire had passed, he walked quietly out, and showed no trace of having been through the ordeal. Hsiang Tzu marvelled thereat, and detained him for the purpose of careful examination. In bodily form he was undoubtedly a man, possessing the seven channels of sense, besides which his breathing and his voice also proclaimed him a man. So the prince inquired what secret power it was that enabled him to dwell in rock and to walk through fire. 'What do you mean by rock? replied the man; 'what do you mean by fire? Hsiang Tzu said: 'What you just now came out of is rock; what you just how walked through is fire.' 'I know nothing of them,' replied the man. 'It was this extreme feat of unconsciousness that enabled him to perform the above feats.' The incident came to the ears of Marquis Wên of the Wei State, who spoke to Tzu Hsia about it, saying: 'What an extraordinary man this must be!' 'From what I have heard the Master say,' replied Tzu Hsia, 'the man who achieves harmony with Tao enters into close unison with external objects, and none of them has the power to harm or hinder him. Passing through solid metal or stone, walking in the midst of fire or on the surface of water--all these things become possible to him.' 'Why, my friend,' asked the Marquis, 'cannot you do all this? 'I have not yet succeeded,' said Tzu Hsia, 'in cleansing my heart of impurities and discarding Wisdom. I can only find leisure to discuss the matter in tentative fashion.' 'And why,' pursued the Marquis, 'does not the Master himself perform these feats? 'The Master,' replied Tzu' Hsia, 'is is able to do these things, but he is also able to refrain from doing them.' Which answer hugely delighted the Marquis. There may be similarity in understanding without similarity in outward form. There may also be similarity in form without similarity in understanding. The Sage embraces similarity of understanding and pays no regard to similarity of form. The world in general is attracted by similarity of form, but remains indifferent to similarity of understanding. Those creatures that resemble them in shape they love and consort with; those that differ from them in shape they fear and keep at a distance. The creature that has a skeleton seven feet long, [The Chinese foot at that time being considerably shorter than ours.] hands differently shaped from the feet, hair on its head, and an even set of teeth in its jaws, and walks erect, is called a man. But it does not follow that a man may not have the mind of a brute. Even though this be the case, other men will still recognize him as one of their own species in virtue of his outward form. Creatures which have wings on the back or horns on the head, serrated teeth or extensile talons, which fly overhead or run on all fours, are called birds and beasts. But it does not follow that a bird or a beast may not have the mind of a man. Yet, even if this be so, it is nevertheless assigned to another species because of the difference in form. P'ao Hsi, Nü Kua, Shên Nung and Hsia Hou had serpents' bodies, human faces, ox-heads and tigers' snouts. Thus, their forms were not human, yet their virtue was of the saintliest. Chieh of the Hsia dynasty, Chou of the Yin, Huan of the Lu State, and Mu of the Ch'u State, were in all external respects, as facial appearance and Possession of the seven channels of sense, like unto other men; yet they had the minds of savage brutes. Howbeit, in seeking perfect understanding, men attend to the outward form alone, which will not bring them near to it. When the Yellow Emperor fought with Yen Ti on the field of P'an-ch'üan, his vanguard was composed of bears, wolves, panthers, lynxes and tigers, while his ensign-bearers were eagles, ospreys, falcons and kites. This was forcible impressment of animals into the service of man. The Emperor Yao entrusted K'uei with the regulation of music. K'uei was a composite being, half beast, half man, of irreproachable virtue. His son, on the other hand, is said to have had 'the heart of a pig'. He was insatiably gluttonous, covetous and quarrelsome. When the latter tapped the musical stone in varying cadence, all the animals danced to the sound of the music. When the Shao in its nine variations was heard on the flute, the phśnix itself flew down to assist. This was the attraction of animals by the power of music. In what, then, do the minds of birds and beasts differ from the minds of men? Their shapes and the sounds they utter are different from ours, and they know no way of communicating with us. But the wisdom and penetration of the Sage are unlimited: that is why he is able to lead then, to do his bidding. The intelligence of animals is innate, even as that of man. Their common desire is for self-preservation, but they do not borrow their knowledge from men. There is pairing between the male and the female, and mutual attachment between the mother and her young. They shun the open plain and keep to the mountainous parts; they flee the cold and make for warmth; when they settle, they gather in flocks; when they travel, they preserve a fixed order. The young ones are stationed in the middle, the stronger ones place themselves on the outside. They show one another the way to the drinking-places, and call to their fellows when there is food. In the earliest ages, they dwelt and moved about in company with man. It was not until the age of emperors and kings that they began to be afraid and broke away into scattered bands. And now, in this final period, they habitually hide and keep out of man's way so as to avoid injury at his hands. At the present day, in the country of the Chieh clan to the east, the people can often interpret the language of the six domestic animals, although they have probably but an imperfect understanding of it. In remote antiquity, there were men of divine enlightenment who were perfectly acquainted with the feelings and habits of all living things, and thoroughly understood the languages of the various species. They brought them together, trained them, and admitted them to their society, exactly like human beings....These sages declared that, in mind and understanding, there was no wide gulf between any of the living species endowed with blood and breath. And therefore, knowing that this was so, they omitted nothing from their course of training and instruction. 2.7 Hui Yang went to visit Prince K'ang of the Sung State. The Prince, however, stamped his foot, rasped his throat, and said angrily: 'The things I like are courage and strength. I am not fond of your good and virtuous people. What can a stranger like you have to teach me? 'I have a secret,' replied Hui Yang, 'whereby my opponent, however brave or strong, can be prevented from harming me either by thrust or by blow. Would not your Highness care to know that secret? 'Capital!' exclaimed K'ang; 'that is certainly something I should like to hear about.' Hui Yang went on: 'To render ineffectual the stabs and blows of one's opponent is indeed to cover him with shame. But my secret is one which will make your opponent, however brave or strong, afraid to stab or to strike at all! His being afraid, however, does not always imply that he has not the will to do so. Now, my secret method operates so that even the will is absent. Not having the will to harm, however, does not necessarily connote the desire to love and to do good. But my secret is one whereby every man, woman and child in the Empire shall be inspired with the friendly desire to love and do good to one another! This is something that transcends all social distinctions, and is much better than the mere possession of courage and strength. Has your Highness no mind to acquire such a secret as this?' 'Nay,' said the Prince, 'I am anxious to learn it. What is the secret, pray?' 'Nothing else,' replied Hui Yang, 'than the teachings of Confucius and Mo Tzu. [A famous philosopher who flourished about 400 B.C. and propounded, chiefly on utilitarian grounds, the doctrine of 'universal love'.] Neither of these two men possessed any land, and yet they were princes; they held no official rank, and yet they were leaders. All the inhabitants of the Empire, old and young, used to crane their necks and stand on tiptoe to catch a glimpse of them. For it was their object to bring peace and happiness to all. Now, your Highness is lord of ten thousand chariots. A conventional way of saying that Swig was a feudal State of the first class. If you are sincere in your purpose, all the people within the four borders of your realm will reap the benefit, and the fame of your virtue will far exceed that of Confucius or of Mo Tzu.' [They not having enjoyed the advantage of ruling over a large State.] The Prince of Sung found himself at loss for an answer, and Hui Yang quickly withdrew. Then the Prince turned to his courtiers and said: 'A forcible argument! This stranger has carried me away by his eloquence.'

The Mandukya is very powerful. The process of inquiry automatically seems to result in recognizing the awareness that underlies the three states. In my case experientially, it resulted in many days continuously of being completely aware through dream and deep sleep state (though it is hard to articulate what that is like as the mind is not active then -- just a knowing of being). Of course Advaita Vedanta often relies on yogic techniques. One such is yoga nidra (yogic sleep) -- Swamiji has a video (on his channel) in which he walks us through the process of yoga nidra.

Roger, don't worry about it. As you say, things pop up when they need to. Speaking of which, I've been listening to Swami on Mandukya Upanishad. Does Vedanta have any specific dream/deep sleep induction techniques? Or is it just a matter of increasing daytime awareness which naturally leads to dream/sleep awareness?

What are your thoughts on the peak / bottom of the economics we are facing in the coming weeks and months and possibly years from the corona virus pandemic? USA I have observed a very wide spectrum of opinions regarding this - in my life of 65 years I have never seen the segment of those believing things that are the stuff of mental wards to any noticeable degree until the past few years. I even found out a workman I know actually and truly is a flat earther and believes the entire corona virus thing is a hoax by the Democrats. The fundamentalists have always been fundamentally whacked - but that has been a given and only since the world was ending starting in the years 100, 1000, 1994, 1998, 1999, 2000, 2001, 2004, 2006, 2012 and now simply any day, have we seen a real upturn in their whereabouts. But it is no longer just that group, it includes Catholic priests teaching that Democrats are the devil as well (certainly not a surprise - the pope back in hitlers time was friendly to him so nothing is off the table for them - and another inquisition might be just what they need to recover from all the child molestation and murder in their past and current image. But - with that said it is surprising the number of people that seep into a conversation or blurt into one with stupefying idiocy - it is amazing how prevalent it has been here in this blog sphere. So - I am genuinely interested in hearing your take on what’s up and where you think it will bottom out / peak and why. Will it be worse than the Reagan Crash of 1987 ? Worse than the Bush Jr. crash of 2008 ? Will you jump on a packed plane in a couple of months? Sit in a stadium with 80,000 fans? Go to a packed dance hall and busy bar? Those in the most populous and prosperous cities tend to think on either side of the issues, some thinking it will blow over soon and others certain it will be very possibly worse than the Bush jr crash of 2008. Those in the most populous poor cities are pretty much certain they are fucked and in many cases have the adjunct beliefs that this is the apocalypse they have been praying for. Most, but not all, of the rural areas are mesmerized by Fox, flat earthers, prepper’s and as always drugs and alcohol - and right wing corporate interests. The poorer midsection is shutting down factories and laying off huge numbers. The affluent are enjoying the holiday as it is to many and expect their portfolio to blossom again soon enough - though some are concerned that their tenants are not paying and are not sure when their government bailout will arrive - but they are certain it will - when have they ever been forgotten? Meanwhile Biden continues to be wallpaper - I hope he takes on a progressive female VP - something that will get us off our pillows. Trump continues to inspire many of us to carry airbags for the constant vomit we feel coming up when his mask appears - for others he is unlike anything their faith would ever dream of but they are utterly lost in his cocoon of babble. Unlike 2008 - most other countries in the world are in bad shape and will not swoop in to buy up some things and keep us going - they will not be buying up our yachts and going on real estate hunting trips. Many big companies are grinding to a halt world wide not simply nation wide. And the US has not paid a nickel down on its wars and spending - we are already at zero percent - what do the feds have left by comparison? Huge numbers of workers have left or are leaving the big cities and prosperous states - where rents and real estate will plummet - they are going back to huddle with families in areas where houses rent for $600 a month rather than studios for 4500 a month. Students all over the place picked up and left their rooms and apts and went home or hiking and to the beach - those places are empty for April, May and June at least. Interest rates were 4.75 three weeks ago, 3.75 two weeks ago and 2.75 this week - this is NOT NORMAL. The more affluent Maga hat areas seem to be in denial and home prices are staying solid for now and the inventory has not spiked up through the roof at all - while in the more affluent mostly non-Maga hat densely populated areas home sales are flattening or plummeting and inventories are increasing. ( most of the Maga hat areas are not particularly affluent and in general here in the USA almost all of the poorest areas are red areas often full of Maga hats - do you think this will change?). Your thoughts?

NEVER ! And there isnt a thing in the world ... or in your so called magical arsenal or your self imagined 'powers' that you can do about it ! Its clear to anyone who cares to look https://sebpearce.com/bullshit/ We can no longer afford to live with dogma. The complexity of the present time seems to demand a deepening of our essences if we are going to survive. You may be ruled by bondage without realizing it. Where there is materialism, stardust cannot thrive. Without peace, one cannot dream. Yearning is the antithesis of rejuvenation. The totality is calling to you via ultrasonic energy. Can you hear it? Although you may not realize it, you are unrestricted. If you have never experienced this lightning bolt of the creative act, it can be difficult to dream. Throughout history, humans have been interacting with the galaxy via electromagnetic resonance. Humankind has nothing to lose. Our conversations with other seekers have led to a blossoming of pseudo-infinite consciousness. We are in the midst of an advanced awakening of spacetime that will clear a path toward the quantum matrix itself. https://sebpearce.com/bullshit/

he isnt spot on as HE didnt write it . he lifted it from here ; https://sebpearce.com/bullshit/ EG, Today, science tells us that the essence of nature is knowledge. You and I are dreamers of the infinite. By summoning, we dream. If you have never experienced this source through non-local interactions, it can be difficult to heal. Our conversations with other beings have led to a maturing of ultra-angelic consciousness. We are in the midst of a Vedic refining of faith that will align us with the quantum soup itself. Reality has always been full of lifeforms whose hearts are opened by inspiration. Who are we? Where on the great circuit will we be reborn? We are at a crossroads of potentiality and turbulence. Throughout history, humans have been interacting with the quantum cycle via bio-feedback. You may be ruled by illusion without realizing it. Do not let it sabotage the truth of your circuit. Stagnation is born in the gap where complexity has been excluded. Where there is desire, intuition cannot thrive. Imagine a condensing of what could be. We exist as bio-feedback. The goal of supercharged waveforms is to plant the seeds of aspiration rather than dogma. To wander the vision quest is to become one with it. https://sebpearce.com/bullshit/ .... and so on .

Wang Liping in his Dragon Gate book and Chen Tuan both experienced this, when in dream state meditation, they were taken by a green woman who brought them into a private chamber for learning to understand what the TTC actually meant as too many commentaries and scholars from both established schools and self-taught idiots were no closer to truth and understanding what was actually said than someone's finger on earth is when believing that they are pointing towards Alpha Centauri but upon closer inspection is pointing at Mercury.

If you have never experienced this metamorphosis devoid of self, it can be difficult to dream. Have you found your path? Traveller, look within and inspire yourself. We must ground ourselves and ground others. Soon there will be a blossoming of nature the likes of which the solar system has never seen. We must learn how to lead spiritual lives in the face of discontinuity. We are at a crossroads of hope and materialism. Our conversations with other adventurers have led to a refining of pseudo-transformative consciousness. Throughout history, humans have been interacting with the biosphere via chaos-driven reactions. https://sebpearce.com/bullshit/

You could take just one lesson and see how it suits you. Five Dragons Curled Up is the main sleeping method that uses fetal respiration, which I would recommend for trying out the style. Of course, you could try just about any other lesson I indicated above although some of them are intermediate and not beginner skills. The point of all yogic sleep is to train in dreamless sleep. Shuigong isn't any different: astral travel and dream work are just expedient means to work on your karma from a different angle and help others. Shuigong teachings help overcome all the typical issues associated with astral projection. Yin shen and yang shen are both cultivated, but the emphasis is on yang shen because that's the alchemy. The shen bodies are complementary achievements anyway, so why worry? Please note that if you asked Sifu Dolic about these, he probably wouldn't use technical language. He likes to speak from direct experience instead of any theory.

Good question, thank you for asking! There are different practices named Shuigong and most seem to really be like you call adjuncts. You could ask Sifu Dolic himself about what's exactly included in his lineage teachings, but I'll give you my opinion. The style offers ethical exhortations, insights into sleeping hygiene, instructions how to make sleep into meditation and traditional and modern science behind it, teaching to interpret dream types and how they relate to psychic powers, instructions on karmic work in dreams, an unique take on lower dantian training, third eye and middle dantian training leading to the creation of astral body and seeing auras, a powerful and simple sleeping meditation through fetal respiration, a few supplementary exercises for different special needs such as recovering from ejaculation and keeping the body fit, a unique and powerful MCO (which you will not find it elsewhere) and an esoteric weather manipulation method with it, many healing techniques that are safe and easy to learn, methods for making astral travel safe and meaningful, instructions for accessing the sound of Dharmata, and some other stuff lurking in the advanced level. This type of depth and cover for Daoist alchemy simply isn't openly taught anywhere else. Many of the methods would be secretive in-door teachings for selected students in other schools. He teaches classes also in Australia. There is a group tuition price available, but it's about the same now that he has slashed prices for online tuition anyway. I would remind that these are in Australian dollars, so it's not so expensive for many people as it might seem. Sifu Dolic has also repeatedly said to me that he is always willing to repeat the paid lessons without charging again if the student needs further pointers. In my experience only few teachers are as generous and accommodating as he is.