玄牝之門The secret door

[allinone]

5 hours ago, Mudfoot said:

During the years I have been here at TDB, most who have given some kind of examples of their practices have subsequently been accused of only knowing post Heaven qigong methods. 

 

It is safer to stick with the metaphores 

 

there is no consensus what heaven is, and how you access earth from there. As 100 percent peeps not agree on notion about it that you need heavenly birth first and then do your thing.

[allinone]

hidden door, if it has any relevance to it then it give you balls/possibility to say no to earthly government what it forces upon you.

[Jeff]

7 hours ago, Mudfoot said:

During the years I have been here at TDB, most who have given some kind of examples of their practices have subsequently been accused of only knowing post Heaven qigong methods. 

 

It is safer to stick with the metaphores 

 

The proof is in the pudding.  

[Mudfoot]

2 hours ago, Jeff said:

 

The proof is in the pudding.  

Everybody thinks their pudding tastes great...... 

Yet we wonder. 

[Jeff]

Just now, Mudfoot said:

Everybody thinks their pudding tastes great...... 

Yet we wonder. 

 

Yes, but if they really have any pudding, they can let you taste it.

[Wu Ming Jen]

People acquire different profound laws and transmissions, therefore they cannot return together on one path. Benevolence is paramount, refine in secrecy and try to figure things out step by step, then you will be able to understand the purpose of returning to the origin. People focus on different primes and therefore their point of view of writing differs. On the basis of this Internal Alchemy books can be divided according to the three primes. Different subject matters cannot be treated the same:

 

This meaning is why I can not speak with Awaken she is working on one prime the secret door which has many names think of it as customs if you have hazardous waste, harmful baggage you can not pass the gate. one must be a divine person to enter.

 

The heavenly prime classics (explaining purity, stillness, refinement and temptations):
《Jin Dan Xin Fa》, 《Xing Ming Gui Zhi》, 《Tian Xian Zheng Li》, 《Xian》Fo He Zong》, 《Jin Xian Zheng Lun》《Hui Ming Jing》and so on.

 

The humanly Prime (clarifying the cultivation of Yin and Yang):
The 《Jin Dan Zhen Chuan》,《Xing Dao Ya Yan》,《Xuan Yao Pian》,《Qiao Yao Ge》and so on.

 

The earthly prime classics (concerning the refinement of lead and cinnabar):
《Huang Di Jiu Ding》,《Tai Qing Dan Jing》,《Di Yuan Zhen Jue》，《Cheng Zhi Lu 》,《Yu Zhuang Lu》 and so on.

 

The 《Dao De Jing》 and the《Yin Fu Jing》 belong to all three primes at the same time.
The 《Wu Zhen Pian》and the《Can Tong Qi》 also express ideas of the three primes simultaneously, with an emphasis on the humanly prime. The 《Long Hu Jing》 and the《Shi Han Ji》 also deal with the three primes, with a stress on the earthly prime.

 

If one wishes to give it a go start here

 

Return to the void and enter concentration and deep meditation. Wipe out the three heart-minds: the past, the present and the future altogether. Extinguish completely the four appearances: birth-old age- illness and death, the fate of humankind and the four miseries in human life.
After having waited for the heart-mind ‘s character to be tranquil and one’s nature being clear and cool, unrestrained, and comfortable, pure and tranquil, clear and still like the heavens, concentrate the Spirit and enter deep meditation. Be absorbed in absent-mindedness long term, not interrupted for one instant. One heart-mind replaces the ten thousand thoughts, count own breath, follow the frequency of the breath exiting and entering, one opening- one closing, one ascending- one descending,
It is exactly the mechanism of one inhale and one exhale.

[Wu Ming Jen]

The orifices of the human body are important body parts for opening the barriers. They are pivotal and crucial.
The human body has three barriers at the back. Without fulfilling the requirements the barriers will remain shut. 

 

Practice in secrecy only you know, speaking of suchness falls into the duality of others.

[Jeff]

2 minutes ago, Wu Ming Jen said:

People acquire different profound laws and transmissions, therefore they cannot return together on one path. Benevolence is paramount, refine in secrecy and try to figure things out step by step, then you will be able to understand the purpose of returning to the origin. People focus on different primes and therefore their point of view of writing differs. On the basis of this Internal Alchemy books can be divided according to the three primes. Different subject matters cannot be treated the same:

 

This meaning is why I can not speak with Awaken she is working on one prime the secret door which has many names think of it as customs if you have hazardous waste, harmful baggage you can not pass the gate. one must be a divine person to enter.

 

The heavenly prime classics (explaining purity, stillness, refinement and temptations):
《Jin Dan Xin Fa》, 《Xing Ming Gui Zhi》, 《Tian Xian Zheng Li》, 《Xian》Fo He Zong》, 《Jin Xian Zheng Lun》《Hui Ming Jing》and so on.

 

The humanly Prime (clarifying the cultivation of Yin and Yang):
The 《Jin Dan Zhen Chuan》,《Xing Dao Ya Yan》,《Xuan Yao Pian》,《Qiao Yao Ge》and so on.

 

The earthly prime classics (concerning the refinement of lead and cinnabar):
《Huang Di Jiu Ding》,《Tai Qing Dan Jing》,《Di Yuan Zhen Jue》，《Cheng Zhi Lu 》,《Yu Zhuang Lu》 and so on.

 

The 《Dao De Jing》 and the《Yin Fu Jing》 belong to all three primes at the same time.
The 《Wu Zhen Pian》and the《Can Tong Qi》 also express ideas of the three primes simultaneously, with an emphasis on the humanly prime. The 《Long Hu Jing》 and the《Shi Han Ji》 also deal with the three primes, with a stress on the earthly prime.

 

If one wishes to give it a go start here

 

Return to the void and enter concentration and deep meditation. Wipe out the three heart-minds: the past, the present and the future altogether. Extinguish completely the four appearances: birth-old age- illness and death, the fate of humankind and the four miseries in human life.
After having waited for the heart-mind ‘s character to be tranquil and one’s nature being clear and cool, unrestrained, and comfortable, pure and tranquil, clear and still like the heavens, concentrate the Spirit and enter deep meditation. Be absorbed in absent-mindedness long term, not interrupted for one instant. One heart-mind replaces the ten thousand thoughts, count own breath, follow the frequency of the breath exiting and entering, one opening- one closing, one ascending- one descending,
It is exactly the mechanism of one inhale and one exhale.

 

Thank you. How would you describe the "secret door" with your prime or view?

[Wu Ming Jen]

Light, the homeland of nothing what so ever, the place of birth and death. Two becomes one, like all the rivers flowing in and out belonging together when they were never separate because it is impossible to be so.

[Mudfoot]

41 minutes ago, Jeff said:

 

Yes, but if they really have any pudding, they can let you taste it.

I like my pudding, but fear to share it lest it be put down by someone else.... 

[Wu Ming Jen]

Nice, thats why its called the bright hall.

[Trunk]

Nice thread. 

 

imho&e, there are a number of potent points (Tibetans: "bindus" or "drops", Taoists: "mysterious pass", etc) at various places all up n' down along sushumna (the central channel).  When feeling into the center of your self (along the center line, in the body) they initially feel where feeling disappears.  There is nothing there.  And that's the big secret: it's where the deeper alchemy, the deeper resolutions occur.  It's where the structure of the human form is built to integrate with The Vast and Powerful Transparent Fields of Awareness.  (visualize wizard of oz speaking that)  It's where concentration integrates with Openness.

 

The Tibetan's instruction on what to do in those deep still places (what I've called the "deep-centers"):

enter, abide, and dissolve.

 

You enter into that place,

you stabalize concentration there, you abide,

and the nature of the alchemy there is that energies and layers dissolve.

 

This is where the partially true training of accumulating energy will not serve you.  It's not what is going on there.  Let things dissolve there.  There, at the drops, the alchemy 's about Nothing.  It's the skillful way of integrating with Big Formless Stuff.

 

Edited November 6, 2017 by Trunk

[MooNiNite]

12 hours ago, SeekerOfHealing said:

 

Yes, of course. It's basic to really be cultivator. If you do not open it all your cultivation goes to nowhere and is always post natal. 

 

Alright, but i hope you at least acknowledge that you are being coy.

Like judging kids playing in the sand box, but afraid to take off your shoes..

 

Anyways, i stand by my assertion that the secret door is at the sixth chakra point where the kundalini is able to reach and empower the brainstem. 

 

 

 

[9th]

 

[Trunk]

p.s.

This esoteric process of deep-centering ...

It's like the invention of the wheel. 

Q. How do you get from "round rock" to "Flintstone car"?

A. The hole in the center.

Get that, in your practice and whole bunch of other things will come together and make sense, and a lot of the right things will happen of their own.  It ignites the right things

 

 

 

A modern metaphor is the light bulb:

We see light, and the objects illuminated, generally throughout the room...

but where is the light bulb concentrating?

On it's filament.  That's where it's happening for the light bulb.

 

 

You ignite, deepen into layers of emptiness and light, at the potent points along sushumna.  After a while of that (months, seasons, years), the whole of sushumna ignites.  Get fluent at that process, step by step and a lot of the right stuff will happen.

 

Different traditions emphasize different centers, or different sequence of working with centers.  Various issues around all that.  It's typically easier to access / open any of the upper centers first ... but there's problems around doing that excessively.  Hindus tend to start high.  Taoists tend to start low.  All that stuff is a topic (or at least a beefy post) in itself.

 

Edited November 6, 2017 by Trunk

[C T]

4 hours ago, Trunk said:

 

You ignite, deepen into layers of emptiness and light, at the potent points along sushumna.  After a while of that (months, seasons, years), the whole of sushumna ignites.  Get fluent at that process, step by step and a lot of the right stuff will happen.

 

Different traditions emphasize different centers, or different sequence of working with centers.  Various issues around all that.  It's typically easier to access / open any of the upper centers first ... but there's problems around doing that excessively.  Hindus tend to start high.  Taoists tend to start low.  All that stuff is a topic (or at least a beefy post) in itself.

 

 

Great points! If I may, I'd like to offer a little Buddhist tantric perspective on the above, having been reminded of a text (common to both the Guhyasamaja and Kalachakra Tantras) that mentioned the importance of aligning one's practice with the seasons, as well as insights into the merging of the red and white drops.

 

It is said that vital essences (the red and white drops in this case) are subject to daily, monthly, yearly, and life cycles. These cycles influence, sometimes positively and sometimes negatively, the physical functions and emotional reactivity of humans. The cycles that most clearly represent the patterns of vital essences are the daily, monthly, and yearly cycles since these correspond to the movements of the sun and moon. 

 

Corresponding to the cycle of a day, determined by the rising and setting of the sun, the red vital essence increases with the rising of the sun and decreases with its setting. The opposite is true for the white vital essence. 

 

Corresponding to the cycle of a month, determined by the waxing and waning phases of the moon, the white vital essence increases from the first to the fifteenth of the lunar month and then decreases from the sixteenth to the thirtieth, while the red vital essence decreases from the first to the 15th and increases during the waning phase of the moon. In this cycle, the past aspect, when the essence has fully completed its function and has become residual, is said to be the 'dissolved' vital essence. The present aspect, the refined essence (principally the white aspect) currently performing its function, is the 'engaged'. The future aspect, the cause or root of both the refined and the residual, is the 'dominant' vital essence. 

 

Corresponding to the cycle of a year, determined by what appears as the movement of the sun toward the north for 6 months and toward the south for 6 months, the white vital essence increases for 6 months beginning from the summer solstice and then decreases as the red vital essence increases for 6 months beginning from the winter solstice. 

 

Although both cycles are necessary and complementary, generally speaking the cycle of increase of the white vital essence is one of growth and therefore has a positive influence on the human body and mind complex, while the cycle of increase of the red vital essence is one of decline and has a detrimental influence,, with body and mind becoming susceptible to obstacles. 

 

Vital essences are also distinguished as the vital essences of body, speech, mind, and pristine awareness, each of which has its particular location in the body, principally the head, throat, heart, and navel. Imprints that are the source of emotional and cognitive obscurations, accumulated since beginningless time, are present within these essences as a subtle union of wind and mind. Thus, in the ordinary state of unawareness, these 4 types of vital essences give rise to the 4 states of an individual: the waking or ordinary state, deep sleep, dream, and sexual union respectively, together with the delusions and deceptions that are related to these states. 

 

In order to purify the 4 vital essences, the practitioner trains in 4 methods, involving the generation of various forms, the creation of sounds, nonconceptual contemplation, and use of sexual bliss. At the time of the path, the experiences from these methods arise as the vision of empty forms, invincible sound, nonceptual consciousness, and immutable bliss, respectively. As the ultimate effects of these methods, the waking state transforms into the various manifestations of awakening (Nirmanakaya), the dream state transforms into the enjoyment dimension (Sambhogakaya), inclusive of all awakened bodies and voices (me: think heavenly angels with trumpet sounds lol); sleep transforms into the nonconceptual dimension of reality (Dharmakaya), awakened mind, free from all limitations imposed by mental constructs, and sexual bliss transforms into the dimension of great immutable bliss (Mahasukhakaya). These vital essences are thus possessed of a double potency: unrefined and unpurified, they bind one to illusion; purified, they grant freedom from illusion. 

 

Central to all (Buddhist) tantric methods is the experience of the 'Four Joys'. In the course of practice, the white vital essence situated at the head is intentionally melted in order to experience bliss. This process involves activating the energy of the red vital essence at the navel and causing it to blaze using breath control techniques and other means. Given the light nature of the elemental property of which it is composed (ie fire), the heat energy of the red essence moves upward, warming the cold nature of the white essence, The white essence then melt and drips, a process in which the vital essence becomes increasingly fluid as it reaches the reproductive organs. Given the heavy nature of the elemental properties of which the white essence is composed (ie earth and water), this vital essence moves downward. Since the original vital essences remain at the head and below the navel until death, the blaze of the red essence and the dripping of the white must refer to an accelaration of the energetic process mentioned above, in which the sub-products of these ascend and descend in the body. 

 

The descent of the white vital essence is marked by 4 main stages of experience known as 'Joys'. Each of the Four Joys arises in turn as molten white vital essence reaches the channel wheels or centres of energy, along the central channel. 

 

According to the Kalachakra system, as the stream of white 'nectar' from the upper part of the head reaches the throat, there occurs the initial joy. As it reaches the heart, there arises the supreme joy. As it reaches the navel, there occurs the special joy, and as it reaches the tip of the sexual organ, there occurs the innate joy. In tantras such as the Hevajra that postulate four channel-wheels (Chakras), this last joy occurs at the navel. 

 

The initial joy is a slight experience of bliss. Supreme joy is that first joy increased so that it overcomes the coarse levels of the conceptual mind. The special joy is the experience of bliss and emptiness becoming inseparable. As a result of this, attachment to the joy ceases and the limitation of passion is overcome. The innate joy which follows is the nondeceptive, concept-free realisation of the indivisibility of bliss and emptiness. 

 

Innate bliss is the very nature of ordinary consciousness but remains hidden until discovered through the experiences that accrues from these practices. In order to recognise this nature and stabilise one's awareness of it, it is necessary for the tantrika to withhold semen, the base of bliss. For this reason, great emphasis is placed on relative bodhicitta in the tantric path of transformation, and several pledges (samayas) are concerned with not allowing it to be released. 

 

 

 

From the above, it is quite interesting to note some commonalities between the esoteric approaches of both the Taoist secret arts and Buddhist secret mantra paths. 

 

 

 

 

Edited November 7, 2017 by C T
spelling

[9th]

4 hours ago, C T said:

From the above, it is quite interesting to note some commonalities between the esoteric approaches of both the Taoist secret arts and Buddhist secret mantra paths. 

 

Where do you think Chán Buddhism came from, homie?  Have you ever read the Blue Cliff Record?  Its absolutely saturated in taoist alchemy.

[C T]

2 hours ago, 9th said:

 

Where do you think Chán Buddhism came from, homie?  Have you ever read the Blue Cliff Record?  Its absolutely saturated in taoist alchemy.

 

Have read accounts of Taoist adepts mingling with Tibetan yogis long before it was lost to China. 

[blue eyed snake]

13 hours ago, C T said:

From the above, it is quite interesting to note some commonalities between the esoteric approaches of both the Taoist secret arts and Buddhist secret mantra paths. 

 

thank you very much, i'll reread that tomorrow, it is a bit much for one sitting, but very interesting.

(and as a side line: some time ago I read an article in which the drips were mentioned, now I've the beginning of an idea )

[C T]

1 hour ago, blue eyed snake said:

 

thank you very much, i'll reread that tomorrow, it is a bit much for one sitting, but very interesting.

(and as a side line: some time ago I read an article in which the drips were mentioned, now I've the beginning of an idea )

 

Its wonderful that quite a number of previously 'hidden' secret mantra practices from the old masters have now become accessible and with such clear and systematic commentaries that explain the practices in depth so that followers need not have to figure out twilight terms and coded meanings. All thanks to the wonderful Tibetan translators. 

Edited November 7, 2017 by C T

[Mudfoot]

16 hours ago, C T said:

 

According to the Kalachakra system, as the stream of white 'nectar' from the upper part of the head reaches the throat, there occurs the initial joy. As it reaches the heart, there arises the supreme joy. As it reaches the navel, there occurs the special joy, and as it reaches the tip of the sexual organ, there occurs the innate joy. In tantras such as the Hevajra that postulate four channel-wheels (Chakras), this last joy occurs at the navel. 

I belive some systems advocate not allowing the white nectar go down to the navel,  because it might dry up and become a poison. 

Any comment on that position? 

[C T]

1 minute ago, Mudfoot said:

I belive some systems advocate not allowing the white nectar go down to the navel,  because it might dry up and become a poison. 

Any comment on that position? 

 

It could be that rushing such a practice, and approached without authentic guidance could result in some sort of anomaly or other. These are practices that span years of dedication for yogis, so if one avoids the mistakes that come with hastiness, the probability of that happening is almost zero. 

[9th]

15 minutes ago, Mudfoot said:

Any comment on that position? 

 

The poison is the nectar.  The nectar is the poison.  This is from the tantras of transformation.

 

Mahamudra is about something else.  Dzogchen is about something else.  Take a look.  Or not....  Whitchever case it is, you can damn sure bank on it.  (but only speaking in the vernacular, of course.)

[9th]

9 hours ago, C T said:

 

Have read accounts of Taoist adepts mingling with Tibetan yogis long before it was lost to China. 

 

Alchemy is the oldest tradition.  It is the civilized form of shamanism. 

 

We've already discussed this at length.  Its on the forum here somewhere.

 

Something of note that might have gone unnoticed before is the fact that a world-wide seafaring civilization had already spun the entire globe long, long, LONG before the Sumerians caught the drift.  Evidence is slowly coming to light.  It should be fun to watch all that fallout, for sure.

[C T]

3 minutes ago, 9th said:

 

 

Something of note that might have gone unnoticed before is the fact that a world-wide seafaring civilization had already spun the entire globe long, long, LONG before the Sumerians caught the drift.  Evidence is slowly coming to light.  It should be fun to watch all that fallout, for sure.

 

cant wait  

trust that you will keep us posted!