Building the foundation and Inner Alchemy

[Kasuku]

http://jadeturtlerecords.blogspot.com/2011/05/patriarch-lu-dongbin-lu-chunyang.html

There is also an interesting story from the Buddhist tradition called Lu Dongbin Unleashes his Sword to Cut Down Huanglong (呂洞賓飛劍斬黃龍 Lu Dongbin Feijian Zhan Huanglong). It was told by Zen Master Hsu Yun (虛雲 Xuyun), an enlightened master universally recognized by all Chinese Buddhists as being the greatest Zen monk of the 19th and 20th centuries. It was not uncommon for Taoists and Buddhists to run into one another in the vast religious landscape of ancient China, and this was one of those encounters. The legend is about how Zen Master Huanglong enlightened Lu Dongbin who, up until their meeting, still suffered from egoism even though he was already a Taoist transcendent. It is said that out of all the Eight Immortals, Lu Dongbin was one of the wildest ones. At one time, he was flying over a Zen monastery located on Lushan and showing off his powers. He observed a purple cloud over the monastery which indicated that something deeply sacred was occurring beneath it. Lu Dongbin wanted to see what was going on, so he transformed himself into a Buddhist monk and entered the main hall of the monastery. The abbot, Zen Master Huanglong, was about to deliver a teaching, but he stopped and said, “I will not give my discourse today because there is a Dharma thief in our assembly.” Lu Dongbin then changed back into his actual form and stepped forward. He arrogantly asked the master, “Please explain to me what is meant by the Buddhist saying ‘A grain of corn can contain the universe, and mountains and rivers can fit into a small cooking pot.’” Zen Master Huanglong laughed and called him a “corpse guarding demon” (i.e. one who is attached to his physical body which is actually something impermanent). Lu Dongbin did not understand that the actual nature of all phenomena is characterized by emptiness. He still held onto the erroneous view that the self was something real and permanent. Lu Dongbin told Huanglong, “My gourd is filled with the elixir of immortality.” Huanglong then said “Even if you are able to live for eighty thousand (i.e. countless) aeons, you still cannot avoid falling into the void!” This angered Lu Dongbin so he unleashed his magical sword and threw it at Huanglong. The Zen master merely pointed his finger at the sword and it dropped to the ground. Lu Dongbin attempted to retrieve his sword but it wouldn’t move. He was astonished that a Zen master could be so powerful. He dropped to his knees in respect and pleaded with Huanglong to enlighten him. Huanglong then explained that the mind that gives form to what it labels “a grain of corn” is the same mind that gives form to what it labels “the universe.” All things and concepts are actually mind-created. To attain true enlightenment, one must relinquish all mental fabrications which include concepts, judgments, differentiations, opinions, and ego. Lu Dongbin pondered on this profound teaching and became awakened. He was thereafter also made a Dharmapala(guardian of the Buddhist teachings)

[Vitalii]

Ma Danyang in 丹阳神光灿 said about Da zuo [打坐].

 

Qui Chuji in 磻溪集 said about Da zuo.

 

Wang Chungyang in 重陽立教十五論 and 重陽真人金關玉鎖訣 said about sitting in a motionless calm and silence 靜坐 [Jing zuo] and that calm and silence are the main principles of a true practice.

 

Zhang San Feng in 道言浅近说 said about calm and silence and that calm and silence are the main principles of a true practice.

 

Lao Jun in 太上清靜經 said about calm and silence and that calm and silence are the main principles of a true practice.

Lao Jun in 太上清靜經 said 如此清靜，漸入真道 - In purity and tranquility, gradually enter the True Dao.

Lao Jun in 太上老君内观经 said about calm and silence and that calm and silence are the main principles of a true practice.

 

Immortal Zhonglí Quan in Ling Bao Bi Fa (灵宝毕法) said about sitting in a motionless calm and silence [静坐] and that calm and silence are the main principles of Inner Alchemy.

 

Sima Chengzhen in 坐忘論 said about sitting in a motionless calm and silence and that calm and silence are the main principles of Inner Alchemy.

 

http://www.charlesch...g-Nicholson.pdf - These texts say about sitting in a motionless calm and silence and that meditation is the main thing in the Inner Alchemy.

[Antares]

You ask right questions. I'm writing based on the interpretation of my teacher, who is an indoor student in Wu-Liu Pai school. If you know the history of the school, then it's clear that this school preserves the knowledge from many different branches, including Quanzhen (Longmen), school of Zhan Sanfeng and even from Chan Buddhism. The school is very well known in China, the patriarch is alive and came to Russia in 2008 so it was possible to reveal any doubts. Next, I'm writing also based on my own experience and interpretation, so for sure I can make mistakes. And I would really admire if somebody can point them, but it has to be based on the tradition and not on subjective interpretation, that has nothing behind it (no teacher, no school, no lineage, no knowledge).

 

I have to admit that I never been to China and never spoke to any traditional teacher of Taoism and thus my opinion is based only on what I have read in books. Your teacher says that all those texts are incorrect translations of Taoist scriptures. It's may be true but I can not just trust you and your teacher. I have reasons for that. First of all we don't know what was the true Wu Lu Pai's method in the past and if it correlates with the method they use and teach you now. We do not know situation in Taoist tradition in contemporary China. There are loads of teachers in Asia who teach methods which can not be proved for their authenticity and people have to trust them. Second, I have nothing against your personal experience and I only study different oriental scriptures and I can see many meditations techniques are described there. It's what I said in my previous post. I can give you many links to the yoga scriptures where regulations of breath are described. As for Taoist scriptures I can refer only to the English translations as I do not read Chines. For example here is

 

http://www.egreenway.com/taichichuan/chang1.htm#Lu

The Writings Attributed to Master Zhang San Feng:

Nobody really knows whether or not one of the numerous persons called "Master Zhang San Feng" actually wrote these short treatises or commentaries attributed to him. They may have been documents compiled, redacted, edited, or composed by persons associated with a Taoist school where Master Zhang San Feng is respected or revered. They may have been compiled or written hundreds of years after Master Zhang San Feng died or disappeared. This is also true for writings attributed to Lao Tzu. The official Taoist cannon consists of thousands of documents composed over many centuries since 500 BCE. The documents are part of the extensive Taoist written tradition, and the exact author of a particular document is sometimes uncertain.

Writings on the Tao by Master Chang Sanfeng This extensive collection of documents claims to be based on the excellent work by Thomas Cleary, Vitality, Energy, Spirit: A Taoist Sourcebook, 1991. I don't think Mr. Cleary attributed so many texts to Chang Sanfeng.

 

In Internal Alchemy there are also three stages, accumulating the essence and chi is the first stage, opening and closing passages is the second stage, building the foundation and refine the self is the third stage.

Begin with the first stage, is basically to purify the mind and to abstain from desire, first close the external three treasures (ear, eye, mouth), and nurture the internal three treasures (essence, chi, spirit). (Section 2)

 

Condense the spirit, means collecting one’s purified mind to enter into the inside.

When the mind is not yet purified, don’t close the eyes, first encourage the mind to come back, be cool and indifferent, then bring the mind to the energy center, this is called condensing the spirit.

When the spirit is condensed, it is like sitting on top of a tall mountain and looking at the mountains and waters, like putting up a sky lamp lighting up every darkness and obscurity, this is the meaning of condensing the spirit on emptiness.

Regulating the breath is not difficult, when the mind-spirit is quiet, following the breath naturally, I only abide in the naturalness, this when combined with spirit lighting downward, is what means by regulating the breath.

Regulating the breath, means mixing Yin Qiao Chi with mind’s chi in chi center.

 

Speaking of the Dao in Plain Words

Attributed to Zhang Sang-feng

Translated by Li Siming, 2011

Sections 1-17, Chinese characters and English translation

 

Condensing the mind under the naval is called condensing the spirit, returning the chi under the naval is called regulating the breath.

When spirit leans with breath, abide in natural cleanliness is called “not forgetting”, allow for natural cleanliness is called “not assisting”.

Not forgetting and not assisting use silence and softness, breath is active and mind at ease.

See nothingness as the place to keep the mind, see dim silence as home for breath and spirit, again and again, purify and purify, all of a sudden spirit and breathe both forgotten, spirit and energy fused.

The Yang suddenly arise like one is drunk.

True appearing and disappearing, happens when the mystical gate is realized.

In scriptures what named as “innate”, “real”, “original” arise from the Yin-Yang furnace, from the dark-unconscious-silence, like one appear from obscurity, you can use this to read Internal Alchemy scriptures. (Section 4)

 

During meditation, the most important is to condense the spirit and regulate the breath, use calmness to bring back order, refrain from assisting and forgetting, none will not gain kungfu by day.

Condensing the spirit and regulating the breath, only need flat mind and harmonized energy.

When mind is flatten spirit is condensed, when energy is harmonized breath is regulated.

The word “flatten” is wonderful, when no wave arise in the mind it is flatten, mind abide in it is called flat, flat is in the center.

When the mind is in it, there is no wave.

Ancient immortal said: “Regulate the real breath, refine the non-spirit spirit.”

Real breath is the breath when the breath stops; non-spirit spirit is the spirit of the spirit.

To sum up one need to empty the human mind, embrace the Dao mind, return this Dao mind back to emptiness, dark and silence, save in the center, and one can nurture the real breath, obtain the non-spirit spirit.

 

Commentary on Ancestor Lu's

Hundred-Character Tablet

Attributed to the Taoist Master Chang San-Feng

 

Nuturing energy, forget words and guard it.

Conquer the mind, do nondoing.

In activity and quietude, know the source progenitor.

There is no thing; whom else do you seek?

Real constancy should respond to people;

In responding to people, it is essential not to get confused.

When you don't get confused, your nature is naturally stable;

When your nature is stable, energy naturally returns.

When energy returns, Elixir spontaneously crystallizes,

In the pot pairing water and fire.

Yin and yang arise, alternating over and over again,

Everywhere producing the sound of thunder.

White clouds assemble on the summit,

Sweet dew bathes the polar mountain.

Having drunk the wine of longevity,

You wander free; who can know you?

You sit and listen to the stringless tune,

You clearly understand the mechanism of creation.

The whole of these twenty verses

is a ladder straight to heaven."

- Thomas Cleary, Vitality, Energy, Spirit: A Taoist Sourcebook. Translated and edited by Thomas Cleary. Boston, Shambhala, 1991. 281 pages. ISBN: 0877735190. p. 185

 

 

"Breathing Out -

Touching the Root of Heaven,

One's heart opens;

The Dragon slips by like water..

Breathing In -

Standing on the Root of Earth,

One's heart is still and deep;

The Tiger's claw cannot be moved.

 

As you go on breathing in this frame of mind, with these associations, alternating between movement and stillness, it is important that the focus of your mind does not shift. Let the true breath come and go, a subtle continuum on the brink of existence. Tune the breathing until you get breath without breathing; become one with it, and then the spirit can be solidified and the elixir can be made."

- Chang San-Feng, Commentary on Ancestor Lu's Hundred-Character Tablet

Translated by Thomas Cleary, Vitality, Energy, Spirit: A Taoist Sourcebook, 1991, p. 187.

----------------------------------------------

 

I personally do not think the translation could be so bad that it is incorrect words in general . And it correlates with yoga ancient texts on meditation. For example Vijnan Bhairav Tantra

[Vitalii]

Condense the spirit, means collecting one’s purified mind to enter into the inside.

When the mind is not yet purified, don’t close the eyes, first encourage the mind to come back, be cool and indifferent, then bring the mind to the energy center, this is called condensing the spirit.

When the spirit is condensed, it is like sitting on top of a tall mountain and looking at the mountains and waters, like putting up a sky lamp lighting up every darkness and obscurity, this is the meaning of condensing the spirit on emptiness.

Regulating the breath is not difficult, when the mind-spirit is quiet, following the breath naturally, I only abide in the naturalness, this when combined with spirit lighting downward, is what means by regulating the breath.

Regulating the breath, means mixing Yin Qiao Chi with mind’s chi in chi center.

 

I know this Zhang San Feng text, it is a 道言浅近说, where Zhang San Feng said about calmness and silence and that calmness and silence are the main principles of a true practice.

 

In this thread I provided a few quotes from 道言浅近说:

 

凝神调息，调息凝神, 八个字，就是下手工夫

"Concentrate the Shen [spirit] and regulate and harmonize the breath, regulate and harmonize the breath and concentrate the Shen is the first step to Gong Fu [mastership]."

 

调息须以后天呼吸，寻眞人呼吸之处。古云：后天呼吸起微风，引起眞人呼吸功。

"While regulating breathing, one should use Post-Heaven breathing to find a place where a true breathing takes place. In ancient times, there was a saying: “Post-Heaven breathing gives rise to light wind, which leads to the true breathing.”

[joeblast]

The important point there is that it never ceases to be an awareness exercise. Void and oblivion are not the same thing

[ChiDragon]

 

Posted 05 November 2013 - 04:21 PM

These are the universal definitions:

 

Pre-Heaven breathing is the umbilical breathing of a fetus in the mother womb.

Post-Heaven breathing is using the lungs after birth.

 

 

Universal for who? For Chinese tradition there is Yijing, where these terms are defined without any relation to breathing.

 

I'll rephrase:

Prenatal breathing is the umbilical breathing of a fetus in the mother womb.

Postnatal breathing is using the lungs after birth.

 

It was given, self understood, self explanatory and universal.

 

The Yijing defines:

先天(Pre-Heaven): Prenatal

後天(Post-Heaven): Postnatal

 

 

 

[ChiDragon]

So what is a true meditation then, if you define it as "suggesting sitting in a motionless calm and silence". That is exactly what is considered as "dully sitting" by Zhang Boduan in his books (not only quote I made).

 

 

Please, 枯坐, "dully sitting" is not even a technique term of any kind. It was only merely suggesting when one meditates(打坐) do not just sit there like one is bored. That is what one try to avoid which was mentioned by Vitalii.

 

枯坐 was used in the phrase 不可枯坐, "do not sit dully". It must be interpreted within context.

 

The whole phrase was:

不 可 枯 坐 灰 心

Do not(不 可) just sit dully(枯 坐) like you were bored and get discouraged(灰 心) or gave up.

Edited November 7, 2013 by ChiDragon

[joeblast]

I'll rephrase:

Prenatal breathing is the umbilical breathing of a fetus in the mother womb.

 

Postnatal breathing is using the lungs after birth.

 

 

Ah, sweet dictionary, devoid of deeper meaning

[opendao]

Please, 不可枯坐, "do not sit dully" is not even a technique term of any kind. It was only merely suggesting when one meditates(打坐) do not just sit there like one is bored. That is what one try to avoid which was mentioned by Vitalii.

 

The method is "ashing the heart", you translate it differently using modern Chinese. So the phrase is self evident. There are more but I really don't want to publish them now, I want to see how else Neidan can be screwed to contain meditation as "its main method". It is so interesting to see who is who...

 

So we see usual counterarguments: practitioners don't sit dully, they do some internal work. Can you name ANY techniques, that are outside of these methods:

 

1) stop thoughts completely by will

2) concentrate mind (or awareness) on something or on some activity (qi flow in some channels, for example, or "internal silence", or external point on the wall)

3) visualize something to fill something inside, then concentrate on it

4) repeating some words or some thought

 

It's a question for everyone who practise meditation: do you do anything that is outside of the methods listed above?

So shortly, do you use consciousness in your meditation and/or you stop your thoughts completely?

[opendao]

 

The Yijing defines:

先天(Pre-Heaven): Prenatal

後天(Post-Heaven): Postnatal

 

yes, but "prenatal" for what kind of object? You think it's about humans only, but it affects everything in the world. And even for humans, Xian Tian still exists after birth and still works. How come if it's only about lungs and breathing?

[opendao]

http://jadeturtlerecords.blogspot.com/2011/05/patriarch-lu-dongbin-lu-chunyang.html

 

I've read this Buddhist fantasy... There are a lot of misunderstanding between late Buddhists and late Daoists. Both were wrong usually.

[ChiDragon]

The method is "ashing the heart", you translate it differently using modern Chinese. So the phrase is self evident. There are more but I really don't want to publish them now, I want to see how else Neidan can be screwed to contain meditation as "its main method". It is so interesting

 

There was no difference of the definition 灰心 from the past to present. You need to give me a better reason than that.

[ChiDragon]

yes, but "prenatal" for what kind of object? You think it's about humans only, but it affects everything in the world. And even for humans, Xian Tian still exists after birth and still works. How come if it's only about lungs and breathing?

 

If you want to play with semantics, I will play along with you because it's my game......

 

From the Yijing(易經):

先天八卦: early version Buaga

 

後天八卦: later version Buga.

[opendao]

You know this discussion goes nowhere. It always like this when a guy comes on here and have secret methods but chooses not to teach them. Might as well not go on the website if all you like to do is argue. Brings the leader of their lineage to shame.

 

Thanks for your fair opinion. But the method is already given, maybe your Dharma eye is not focused....

 

There is no method without theory, and I pointed out some misunderstandings in the theory. If it harms you because contradicts what you know - sorry about that, but it's not a reason to shut me up.

[opendao]

 

If you want to play with semantics, I will play along with you because it's my game......

 

From the Yijing(易經):

先天八卦: early version Buaga

 

後天八卦: later version Buga.

 

Awesome and correct. So what's next, you can play with Buaga/Buga and prove that they are about lungs?

[9th]

What is this true meditation? It is to make everything: coughing, swallowing, waving the arms, motion, stillness, words, actions, the evil and the good, prosperity and shame, gain and loss, right and wrong, into one single koan.

 

Make your skirt and upper garments into the seven or nine striped monks’ robe; make your two-edged sword into your resting board or desk. Make your saddle your sitting cushion; make the mountains, rivers, and the great earth the sitting platform; make the whole universe your own personal meditation cave.

 

Consider the workings of yin and yang as your two meals of gruel a day; heaven, hell, pure lands, and this world as your spleen, stomach, and intestines. Thrusting forth the courageous mind derived from faith, combine it with the true practice of introspection. Then rising or staying, moving or still, "at all times test to see whether you have lost the true meditation or have not lost it." This is the true practice of the sages of the past and of today.

 

You must become aware that meditation is the thing that points out your own innate appearance. To carry on the real practice of seeing into your own nature by transcending the great matter of birth and death is by no means an easy thing to do.

 

Placing the essential between the two states, the active and the passive, and being in a position to be able to move in any direction, with the true principle of pure, undiluted undistracted meditation before your eyes, attain a state of mind in which, even though surrounded by crowds of people, it is as if you were alone in a field extending tens of thousands of miles.

 

- Hakuin Ekaku

[Antares]

The method is "ashing the heart", you translate it differently using modern Chinese. So the phrase is self evident. There are more but I really don't want to publish them now, I want to see how else Neidan can be screwed to contain meditation as "its main method". It is so interesting to see who is who...

 

So we see usual counterarguments: practitioners don't sit dully, they do some internal work. Can you name ANY techniques, that are outside of these methods:

 

1) stop thoughts completely by will

2) concentrate mind (or awareness) on something or on some activity (qi flow in some channels, for example, or "internal silence", or external point on the wall)

3) visualize something to fill something inside, then concentrate on it

4) repeating some words or some thought

 

It's a question for everyone who practise meditation: do you do anything that is outside of the methods listed above?

So shortly, do you use consciousness in your meditation and/or you stop your thoughts completely?

 

I have not stumbled upon such recommendation as "to stop thoughts by will" in any traditional text. Concentrating the mind - yes, usually on the process of breath. In Indian yoga they use mantras. Pranayama and bandhas to regulate post-heaven breath. Of course, this is not Taoist methods but I have no idea about Taoist tradition, I only quoted some translations to show that it was used in China as well among Taoists masters. I am sure it is not only the method and it should not be. This is not the first stage and I can not say it correlates with "building foundation". It is not "foundation" and it is next more advanced stage and requires transmission. But some people practise some preparatory techniques on their own without transmission which are well described in some books. I do not recommend this to anyone as most preferable method. It's always better to find good teacher. But it is not easy to find one who is knowledgeable and inexpensive. There are many teachers who says they know a lot and that they are very knowledgeable but only few of them are worth to deal with. That' why I think people discuss here what they can do on their own. I do what I can do right now and when I find good teacher I will ask for transmission. Personally for it helps to stabilize the shen and I feel more energy, more joy, more love... That's how it works for me

[Aetherous]

You know this discussion goes nowhere. It always like this when a guy comes on here and have secret methods but chooses not to teach them. Might as well not go on the website if all you like to do is argue. Brings the leader of their lineage to shame.

 

I don't know of anyone who is teaching actual methods on this forum...but he pointed out that at least some of his ideas are from Wu-Liu Pai from the Russian branch. So we know where to go, and it's not a secret that no one can learn.

 

It's nice to have someone pointing out the true path versus false paths of neidan...and to do that despite arguments happening is the opposite of shameful.

[dawei]

The method is "ashing the heart", you translate it differently using modern Chinese. So the phrase is self evident. There are more but I really don't want to publish them now, I want to see how else Neidan can be screwed to contain meditation as "its main method". It is so interesting to see who is who...

 

I think if one is translating in simple chinese then one ends up with discouraged and is thinking method alone. Your use of ashing seems more an outcome/result. I take it to be a kind of wasting of the heart energy.

 

 

So we see usual counterarguments: practitioners don't sit dully, they do some internal work. Can you name ANY techniques, that are outside of these methods:

 

1) stop thoughts completely by will

2) concentrate mind (or awareness) on something or on some activity (qi flow in some channels, for example, or "internal silence", or external point on the wall)

3) visualize something to fill something inside, then concentrate on it

4) repeating some words or some thought

 

It's a question for everyone who practise meditation: do you do anything that is outside of the methods listed above?

So shortly, do you use consciousness in your meditation and/or you stop your thoughts completely?

 

The only possible item I can think of is gazing or absorbing energy.

 

As for stopping thoughts by will... I don't see it as by will any more than falling asleep is by will. Both use the same initial phase... or IMO, should be, if that is the method one wants to pursue.

[opendao]

What is the difference between an immortal in your school and a Buddha? From what I know, Shakyamuni Buddha is called the golden immortal because at one time, he was an immortal who practiced patience. So does that mean that a Buddha surpassed an immortal? I'm asking for opendao's interpretation.

 

In Wu-Liu Pai Buddha is equal to Xian (Immortal).

 

Liu Huayang was a Chan monk, then learnt Neidan from Wu Chongxu and was able to understand old Chan scriptures from practical point of view. He realized that the teachings are the same and lead to a transformation to Immortal and Buddha. That is why the school is named XianFo sometimes.

 

I have no info about that Shakyamuni is "golden immortal". Immortals are different by level though.

[Antares]

It's nice to have someone pointing out the true path versus false paths of neidan... So we know where to go, and it's not a secret that no one can learn.

 

But you have to be aware that Opendao points out only approach of Wu Lui Pai school where they begin with Xing and Ming cultivation. There are many other quite authentic schools (not only in Taoism) which begin with Xing cultivation only. That does not mean theirs methods are "false paths", that's just another approach. Even in China there are few sects which begin with Xing cultivation.

 

BTW you were Max' student for few years. Does not he teach ming cultivation method?

There is also Ya Mu on the TTB who transmits internal alchemy. You have to read this forum more thoroughly.

Up to you where to go and what to practise

[Aetherous]

It's nice to have someone pointing out the true path versus false paths of neidan... So we know where to go, and it's not a secret that no one can learn.

 

 

But you have to be aware that Opendao points out only approach of Wu Lui Pai school where they begin with Xing and Ming cultivation. There are many other quite authentic schools (not only in Taoism) which begin with Xing cultivation only. That does not mean theirs methods are "false paths", that's just another approach. Even in China there are few sects which begin with Xing cultivation.

 

BTW you were Max' student for few years. Does not he teach ming cultivation method?

There is also Ya Mu on the TTB who transmits internal alchemy. You have to read this forum more thoroughly.

Up to you where to go and what to practise

 

I'm not sure if Kunlun or yigong is a yuan replenishing method...I suspect that it might be due to its self healing effects over a period of time. I want to personally compare those effects that I recall to jiuyangshengong (of Wu-Liu Pai) if I get a chance to learn it.

 

My comment about false paths isn't about xing first schools...not that I'm an authority figure on any of this stuff, so I shouldn't even be saying anything. I only posted because I think it's uncool to sort of attack someone who is saying something different (and potentially valuable) and attempt to drive them away.

[Vitalii]

Wang Chungyang in 重陽真人金關玉鎖訣 said:

"Anyone wishing to have tranquility, joy, and long life must remove disease by maintaining awareness of clarity and stillness."

"If you constantly regard clarity and stillness as the correct [method], your alignment with the Dao will become great".

"Now, when one uses this exercise, one should begin sitting cross-legged (jiafu zuo 跏趺坐) at the hour of Zi (11am–1pm) and the hour of Wu (11pm–1am). If the perfect Qi is active in the body, pass it through the Celestial Bridge to the forehead skin. Make it go to the area above the jaws. Using the intention, divide the perfect Qi in two and have it flow down to move in the center of the Great Yang Prime."

 

"You should be clear and still. Amidst anxiety-producing situations, steal a sense of ease. Amidst this sense of ease, take hold of stillness. Also use the Method of Irrigating and Visualizing, resting your spirit and intention in the Spirit Palace of Nirvana. Practice aligned sitting (zhengzuo 正坐)."

_________

Translated by Louis Komjathy.

[Antares]

Wang Chungyang in 重陽真人金關玉鎖訣 said:

 

May be, but it makes sense when one has real transmission then it would be xing+ming cultivation. If no transmission this will be wrong method for itself.

[Vitalii]

May be, but it makes sense when one has real transmission then it would be xing+ming cultivation. If no transmission this will be wrong method for itself.

 

Of course.

 

That is why all the Traditional Schools emphasize the importance of an alive Master, who would be able to shed light on all the nuances of theory and philosophy, and how they both are conceived in a certain School.