FREE Healing & Activation for Neidan (Xiao Yao Pai)

[effilang]

On 05/08/2024 at 4:45 AM, QiBob SquareGong said:

Hey Xuan , good night!

 

I was able to practice almost everyday last week, some of the things that I felt:

 

-  A deep blue light would show sometimes(eyes closed), sometimes it felt like the colour would change but I can't confirm it, maybe it were just different shades of blue but these weren't as visible as the deep blue which I'm sure I saw

 

-  Lots of shaking, vibrations and stretches, most of them very strong and it hurt, but it helped my overall flexibility

 

- Sometimes I would sing, one day I sang as if I was in a Opera, I'm glad I was home alone haha

 

- Sometimes I speak in a different language, I have no idea what I was talking, it felt like something more Korean, Chinese or Japanese, I don't know, and I spoke as if I was angry or upset at something

 

Thank you!

 

To those speaking to you of possession.
They are uneducated and inexperienced on these matters as evidenced by their statements. No offense to them. I am just being objective.

 

Let's contextualize.

You may know the quality of a soul by the quality of its emotions.

 

When a consciousness, after many incarnations, manages to change the structural quality of its immaterial body to match that of the Dao by cultivating the vibration of love, it achieves the possibility to settle and dissolve in those realms of vibrational subtlety that constitute the abode of the creator; the deepest aspects of the Dao. To do this, they must dissolve the personal "I" and substitute it with the "I" of all the other perfected souls merged together as individual drops within the homogeneous pool of souls that make up the population of particular vibrational realms in the unmanifest.

 

Such souls, having refined their emotional quality to match that of the Dao (love, union, compassion) - thus in proportion to their refinement - inherit the power of the creator (which is what so-called supernatural abilities are). Essentially, by bringing one's soul to the energetic quality of the soul of the creator, we inherit its three main qualities: wisdom, power, and love.

The entire process of spiritual cultivation in a nutshell is about how to make our own bodies similar to the creator's. What is the creator?

 

DAO, God, Brahman, Ishvara, Svarog, The Quantum Field, etc. - it is all-embracing non-discriminate unity. What is unity? Unity is oneness. What is oneness? Oneness is the opposite of segregation and separation. Oneness is love. Love is the state of unseparated unity in beingness, a state where all opposites are reconciled and merged into one.

 

Existence is multidimensional in nature. That is to say that from its periphery where the physical experience takes place, to its depths, where the utmost subtlety of existence resides - there are infinite layers of existence, each populated by souls whose vibration corresponds to that stratum of being where all souls who populate it share a similar vibration.

What determines the vibrational quality of a consciousness? Its emotional state. In other words, the predominant emotions that are habituated during the physical experience within the consciousness of the incarnate soul alter the structural quality of the volume of its being and change its vibrational signature to match.

 

When the physical life expires, the soul will settle in a layer of existence that corresponds to its cultivated vibration. Those souls who in their physical life habituated vibrationally dense, dark, and negative, separation-causing emotions such as anger, hatred, jealousy, resentment, lust, frustration, anxiety, fear, vengeance, deceit, dishonesty, etc., will settle into a population of souls whose consensus vibration matches that in like, and the experience of such souls in such realms will be dominated by the very same emotions where the experience of separation persists. On the contrary, those souls who during their incarnate experience habituate positive, constructive, unifying, non-discriminative emotions, after death, will settle into experiential realms of existence populated by consciousnesses of a similar vibration, where progressively deeper states of union, love, and the dissolution of personal "I" take place. The experiences of such a soul will be consistent with its emotional quality.

 

Why is there so much weight put on the emotional quality of a soul and so many efforts made to utilize the physical incarnation as a tool for their refinement? Because, as a consciousness passes through the veil and incarnates, entering Taiji and the experience of relativity-centered physical reality, it must follow the rules that regulate that dimension. There are many rules, but one of them is the mechanical manifestation of space-time as an interdependent governing phenomenon. This gives birth to the process. Thus, an idea must travel through time and space to manifest. If you think of a bridge connecting two islands, it doesn't simply manifest. You have to develop your idea, hire an architect, engineers, surveyors, go to council meetings for building approval, find investors, hire construction companies, and the natural resources like iron, timber, and sand - may themselves have taken decades to mature. Many years later, with the help of hundreds of people, much process, energy, and effort your bridge may be built. And as a consequence of that process, you will experience many feelings; frustration, anger, impatience, anxiety - all rough gems that bubble to the surface from the depths of your soul's constitution, to be worked on, polished, and refined. The process of duality and space-time creates the opportunity for a deep experience and exploration of the status of one's self as a consciousness in relation to the status of the absolute. It gives us the perspective needed to assess our current level of development and make determined efforts in the direction of positive growth.

 

Now, when a consciousness is disembodied, that is, not incarnate, it is beyond the physical space and not constrained by process or spacetime, neither does it have a physical body for the purpose of creating or building. How then does a discarnate consciousness act? By way of its conceptions, feelings, and the movement of its mind. The non-physical environment is thought responsive. Thus, when you think or feel the idea of the bridge, it doesn't take ten years and a hundred people to build, it simply manifests instantaneously and it can be experienced instantaneously. This is one of the reasons why the cultivation of out-of-body experiences tends to be shelved at the start by most serious spiritual systems because they understand that projecting the consciousness into the non-physical with an unrefined emotional quality is a recipe for hellish experiences in a thought-responsive environment. Of course, everything serves double duty, so OBEs can also be used to rapidly expose all imperfections in the out-of-body state by manifesting them in front of the temporarily disembodied consciousness, such that the information can be used to hone in on the emotional work that needs to be focused on when the soul has snapped back into the body and wakes up to continue its physical experience.

 

Because of this, souls place the utmost emphasis on entering physical reality through incarnation in order to have an opportunity to refine their emotions, so that after the death of their physical body, they might shift into a subtler plane of immaterial existence, closer to the depth of the Dao. A physical body is required to refine the quality of the consciousness. It is the laboratory of the soul.

 

Those souls with coarse emotions and dense emotions habituated in their field populate realms shared by similar souls and create for themselves hellish experiences.

 

Those souls with subtle and light emotions habituated in their field populate realms shared by similar souls and create for themselves blissful heavenly experiences.

 

This is where the concept of heaven and hell comes from. They are vibrational realms of existence populated by souls of shared vibration quality.

In the immaterial, souls of differing qualities do not naturally mix, and though a soul residing in a higher vibrational plane may guide another in a lower vibrational plane, those of the lower cannot even see or know those in the higher, they simply vibrate out of their existence, similarly to how microwaves or radio waves vibrate outside of the perceptual range of the senses of the incarnate physical body. Owing to my current level of achievement and the quality of my consciousness, I can only attune to a certain upper limit of vibration; if my teacher vibrates higher - he simply fizzles out of my experiential reality and I cannot perceive him.

 

A realm populated by souls with loving vibrations creating blissful experiences do not want hateful, resentful, jealous, vengeful souls in their space manifesting all manner of horrible and unpleasant experiences. So, you incarnate, do the emotional work created by life events, people, and places, and then when you take off the clothes of the physical, you can open the door to a more pleasant realm of experience, which you can call home for the duration of your time before your next incarnation. You will continue to do this until the quality of your consciousness becomes the same as the consciousness of the Dao, then you may dissolve into it and disperse into its depth, becoming it and it becoming you. We call this achievement Kong.

 

This in a very condensed nutshell is the basic motivation of souls.

The souls who become Fu Fa Shen have cultivated themselves to match the vibrational quality of Tai Shang and the subtle Dao and they have diffused into his abode and become as him, one vibrational pooled, merged consciousness.

 

In order to guide us, they extend a portion of their individuality out from the merged totality of the unmanifest and project into a more densified form within the manifest so that the incarnate student is able to sense them. They always stay "higher" - so that the vibration of the incarnate student is always "chasing" the teacher's vibration. When the student attunes to the current vibration, FFS shifts an increment up and pulls you in deeper by habituating you to a higher frequency.

 

At this level, it is a matter of entrainment and the lower vibration is continuously entrained to the progressively higher vibration of the teacher.

This vibrational entrainment can happen in many ways and the methods are often mixed. Sometimes FFS will completely envelop you and embrace you in its light-consciousness and your body being in the volume of its own, simply begins to shift its vibration to match. You become like a paper cup merged into the ocean, the ocean fills you completely with itself and eventually the paper that identifies you as a separate being, dissolves into the ocean until only the ocean is left.

 

At other times FFS may extend itself and clear or wipe away disturbances in the field or pluck away or remove dense, dark, and turbulent energy, it may work directly on meridians and other organs of the physical body and it may interface directly with the nervous system to affect actions of the body that help to remedy imbalances of the physical tissues while directing the flow of energy within the meridians.

 

FFS will directly communicate with your mind if it needs to suggest an idea for your consideration, appear physically as a manifest body (usually in the personification of a most recent incarnation), interact physically as though it were another physical being, or speak directly from its own manifestation, and at other times direct energy to your vocal apparatus from the disembodied state to produce sounds and speak directly through your voice to give guidance. If you have this ability early on, it is a blessing and I encourage you to cultivate it. In the early days after my initiation over a decade ago, my mother, who also became initiated, had a similar occurrence. We were having a discussion in the living room during practice about events from an earlier part of our lives when I was a child and my mother simply couldn't recall some memories. She asked her FFS and he extended himself from the dissolved state into the manifest, vibrated down to the level of the physical tissues, and spoke all the answers to our questions directly through my mother's voice, albeit with a different sound. As a consequence of this information, which I traced back to Africa, I discovered a whole new chapter of my life and solved many mysteries about my origin and ancestry which I was otherwise blind to. Anyway, I digress.

 

For the most part, FFS will engage with you as a field of light, streaming into you, clearing, unblocking, healing, energizing, and helping you work on your emotions to cultivate love, wisdom, and power so that you can go deeper. Without cultivated love and a strong Zhong Dantien, which very few people talk about, you won't make any progress beyond a certain threshold. The doors will simply be closed.

 

This is a physical duality, so if the idea of "possession" exists, it must have a negative polarity and a positive polarity. The positive polarity associated with interacting with another consciousness on a deep and profound level is a positively transformative experience, and anyone who is engaged in spiritual cultivation who is not aware of the fact that it leads to constant and progressive merging of consciousnesses - until your identity is completely dissolved into the identity of the collective - is either extremely inexperienced or has been terribly misinformed. What matters is the quality of the consciousness you're interacting with. Just as you must choose what friends to interact with in the physical world, you must choose what friends to interact with in the non-physical world. The only difference is that in one instance the soul has a body and in the other it doesn't. You can get a teacher from Temu or a teacher from Harvard, it's your choice

 

But one way or another; -

 

When you go to learn the violin, the teacher guides your hand.

When you go to learn how to sing, the teacher guides your voice.

When you go to learn how to paint, the teacher guides your strokes.

When you go to learn martial arts, the teacher guides your body.

 

So it would seem, we are quite familiar with the idea of one body guiding the body of another?

However, these are all physical teachers, guiding the physical body and they can do so in that manner because of the convenience of a physical body : )

 

But who knows how a teacher without a body guides another with a body?

Maybe you can find out in fantasy books, or maybe you can find out in life. Either way, one thing is true:

 

Fear and love cannot occupy the same space simultaneously.

Edited August 7 by effilang

[Sahaja]

On 8/4/2024 at 8:45 PM, QiBob SquareGong said:

Hey Xuan , good night!

 

I was able to practice almost everyday last week, some of the things that I felt:

 

-  A deep blue light would show sometimes(eyes closed), sometimes it felt like the colour would change but I can't confirm it, maybe it were just different shades of blue but these weren't as visible as the deep blue which I'm sure I saw

 

-  Lots of shaking, vibrations and stretches, most of them very strong and it hurt, but it helped my overall flexibility

 

- Sometimes I would sing, one day I sang as if I was in a Opera, I'm glad I was home alone haha

 

- Sometimes I speak in a different language, I have no idea what I was talking, it felt like something more Korean, Chinese or Japanese, I don't know, and I spoke as if I was angry or upset at something

 

Thank you!

All these phenomena are often associated with zi fa gong. Yang qi freed up by the practice bumping into blockages or rising to the head. Yang qi naturally rises.  These phenomena are not the goal of practice, just the byproduct (like passing gas after a heavy meal).  All sorts of weird stuff can happen from it. Main thing is to let it process and don’t get attached to the phenomena, let it pass - step back from it and let it go. At the other side of these temporary phenomena skill arises.  Make sure you close down well bringing the energy down from the head towards the feet with your hands at the end of your practice to avoid problems from too much qi in the head. It’s your qi it will do what you tell it to do. 

[Giles]

6 hours ago, effilang said:

They are uneducated and inexperienced on these matters as evidenced by their statements.

 

 

Ad hominem.

 

6 hours ago, effilang said:

No offense to them.

 

None taken.

 

6 hours ago, effilang said:

I am just being objective.

 

You're certainly not objective, because you're highly invested in this particular school of thought.

 

[effilang]

46 minutes ago, Giles said:

 

Ad hominem.

 

 

That would indeed have been the case had I not supplemented the remark with an extensive body of reasoning that addressed the assumption in your argument.

 

Quote

None taken.

 

I'm glad to hear it 

 

Quote

You're certainly not objective, because you're highly invested in this particular school of thought.

 

Everything I've described are processes which apply to all consciousness. It matters not what school or culture you are associated with.

These mechanics transcend all personal affiliations. You may substitute the words with any other words you prefer, but the essence remains unchanged.

 

It is like 1 + 1. The answer is 2, whether you like it or not; or scribe it with a purple pen instead of a blue.

[hyok]

Hi @effilang.  That was a great read above about souls.  Thank you.  I am just curious, was this knowledge attained from actual experiences (i.e. past life regressions, astral travel) or from knowledge that has been passed down?

 

Apologies if this is too direct.  Thank you again for sharing.

[Giles]

55 minutes ago, effilang said:

 

That would indeed have been the case had I not supplemented the remark with an extensive body of reasoning that addressed the assumption in your argument.

 

 

I'm glad to hear it 

 

 

Everything I've described are processes which apply to all consciousness. It matters not what school or culture you are associated with.

These mechanics transcend all personal affiliations. You may substitute the words with any other words you prefer, but the essence remains unchanged.

 

It is like 1 + 1. The answer is 2, whether you like it or not; or scribe it with a purple pen instead of a blue.

 

 

Possession, a short introduction:

 

 

Source: Lomax, M. (2011). A Light Warrior's Guide to High Level Energy Healing (Medical Qigong & A Shaman's Healing Vision). Spirit Way Publishing.

 

[effilang]

34 minutes ago, Giles said:

 

Possession, a short introduction:

 

 

Source: Lomax, M. (2011). A Light Warrior's Guide to High Level Energy Healing (Medical Qigong & A Shaman's Healing Vision). Spirit Way Publishing.

 

 

You're out of your depth, Giles.

[effilang]

56 minutes ago, hyok said:

Hi @effilang.  That was a great read above about souls.  Thank you.  I am just curious, was this knowledge attained from actual experiences (i.e. past life regressions, astral travel) or from knowledge that has been passed down?

 

Apologies if this is too direct.  Thank you again for sharing.

 

Hi Hyok,

 

Happy to be of assistance.

 

It is a combination of personal experience through practice, lessons from my Fu Fa Shen as well as guides, living teachers, saints, immortals, buddhas, prominent historical figures long passed but still teaching from the discarnate state, and of course knowledge passed down, but I'm of a mind never to share anything unless I have proven it myself first. Most of these things I intuitively knew from an early age of 7-8, then I spent my adult years re-discovering it through different practices like Daoism, Buddhism, Sufism, Christianity, Rosicrucianism etc.

 

If you pass through the heart, the path will always lead to the source.

There is a group meditation starting in about 15 minutes, feel free to stop by: https://www.facebook.com/events/504367532156236/504367562156233/

 

Best wishes.

Xuan

 

 

[Giles]

1 hour ago, effilang said:

 

You're out of your depth, Giles.

 

🤣

 

You're very much mistaken about that, as well...

 

[johndoe2012]

Does this path lead to I AM, a sense of being, clarity, without any sense of self being involved? 

 

https://www.awakeningtoreality.com/2007/03/thusnesss-six-stages-of-experience.html

 

A feeling of love etc is fine but who is the feeler / doer / watcher? 

[Giles]

16 minutes ago, johndoe2012 said:

Does this path lead to I AM, a sense of being, clarity, without any sense of self being involved? 

 

https://www.awakeningtoreality.com/2007/03/thusnesss-six-stages-of-experience.html

 

A feeling of love etc is fine but who is the feeler / doer / watcher? 

 

Of course it doesn't.

 

For that you'll need to follow one, or more, of these Paths:

 

 

[-ꦥꦏ꧀ ꦱꦠꦿꦶꦪꦺꦴ-]

1 hour ago, Giles said:

 

Of course it doesn't.

 

For that you'll need to follow one, or more, of these Paths:

 

 

This thread is about Xiao Yao Pai, and is intended for teachers of XYP to answer questions about it. Please do not answer for them.

[Giles]

1 hour ago, -ꦥꦏ꧀ ꦱꦠꦿꦶꦪꦺꦴ- said:

This thread is about Xiao Yao Pai, and is intended for teachers of XYP to answer questions about it. Please do not answer for them.

 

Thanks for the heads-up.

 

I'll certainly bear it in mind. 😊

 

[effilang]

On 08/08/2024 at 11:39 AM, johndoe2012 said:

Does this path lead to I AM, a sense of being, clarity, without any sense of self being involved? 

 

https://www.awakeningtoreality.com/2007/03/thusnesss-six-stages-of-experience.html

 

A feeling of love etc is fine but who is the feeler / doer / watcher? 

 

Thank you for the question. Something I love about a good question, in general, is that every time you revisit it, it can be answered differently—because you are different.

And yet, some things remain eternally true, no matter where we are, who we are, or when we are.

 

Some time ago, I would have replied by saying, yes, it does indeed lead to the experiential state of "I am"—but today I know it goes farther; to be precise, two increments farther, dissolving the personal into the collective "I" and then deeper yet, simply into " ", or nothing, but everything; we call it Kong.

 

In the state of " ", there is nothing and everything. It is just infinite, eternal, potential, all-encompassing being—a state before any movement arises, even of thought.

This is the highest state, and I have been there temporarily during a teachable moment with my Fu Fa Shen with the purpose that I may habituate that vibration in my awareness so as to be able to keep my compass needle pointed north during cultivation.

 

The experience I could consume was merely a taste, a lick even, because at the time, my consciousness (I) didn't have the qualitative or quantitative condition to stabilize myself in such a high vibrating stratum of the Dao's depths. I felt like I was going to explode and disintegrate into nothingness, just deconstruct back into a single particle, had I been kept there a moment longer. That soul travel was a blessing, and I learned much there about what I need to focus on and what is important. I was shown how everything divides from the one down into physical reality and was traveled through various processes to see how the unmanifested matter-reality issues out of itself into the manifest to create physical experience, and then back, in a continuous fractal loop of infinity. Since then, I've worked to stabilize much higher states and immerse myself deeper into the multidimensionality through practical work on my own consciousness, and I go deeper every day with great focus on refining my emotional conditions.

 

Maybe this is due to terminological differences, but from my experience, the sense of SELF, that is, the individual consciousness, never disappears.

No matter how deep a consciousness settles into the layers of the Dao, all its former "ego" and selves remain constituent parts of that individual soul.

An immortal can express any formerly experienced self or "ego" from within the volume of its own perfected consciousness. Information is never destroyed, but it can transform, be recontextualized, and reconfigured to function differently.

 

The generosity of the one is so immense and its selfishness so nonexistent that, though we exist in him and by his grace, he would allow us, over many incarnations, to formulate our own individuality and fashion that into an idiosyncratic expression of his Godhood; essentially allowing us to become personal Gods (Xian Shen) within the volume of his beingness. He does not ask us to "destroy" all that we have become as individuals, but rather to refine it to a degree of perfection that allows that individuality to exist within his highest realms in serene mergence with the bodies of all the other perfected individual souls that constitute his being. Moreover, something that might escape some people is the fact that individuality, intellect, morality, and ethics account to a large degree for the manner in which a soul, even a perfected one, may be of use to you. Often you may go to one spirit, and they will refer you to another, because they are unfamiliar with how a computer works or what an email is, and if you want assistance in Martial Arts, you'd go to a spirit that cultivated that skill during his incarnations, instead of one that was a master chef. So individuality is never destroyed; it always remains and is encouraged and used as a tool by the absolute to allow its "helpers" to assist all consciousness in every way that is necessary, regardless of where they are on their path of evolution—from mundane daily activities to big grand universal ideas and pursuits.

 

When the consciousnesses are merged, they are in the unmanifest, and in this state, the "I" disappears. The level of mergence is so absolute that if you were to ask for guidance from a soul merged in that pool of consciousness within a particular realm, another soul might project itself to give you the exact answer you need, for their similarity and state of fusion is so intensely complete. And from this state of complete dissolution into the "We" and into " ", they can shift back and forth into "I AM"—and I AM "Personal Name."

 

From this state of dissolution, where the personal "I" is dissolved, so to speak, one may still employ it.

 

And when such a soul extends itself out of the merged "I" and vibrates lower into the manifest, it does so with the aspect of it that is individuated rather than the entire "holy" spirit (the spirit that is merged into one whole). And when its work is done in the particular vibrational plane to which it vibrated down to extend its support and guidance, it dissolves its individuality back into the collective "I" or the "We" consciousness of its respective resident dimension of existence, settling back into the heart of the absolute, being everything, everywhere, everywhen, and everywhat—and nothing. :  )

 

The reason I regularly bring up the idea of love is that all the higher realms are permeated with it. Their very fabric is the state of love. Love is union. It is mergence.

Love is the state where everything is embraced, and all opposites are reconciled into one being. It is the core vibration of the Dao itself to its highest degree of subtlety—tender, caring, caressing, embracing, compassionate, indiscriminate, powerful, wise love—and the fastest way to attune yourself to any higher realm or higher spirits is to cultivate the states of calm, peace, love, and happiness in your own consciousness, because if you are not a vibrational match, you literally can't experience them or settle into their realms. You will only be able to experience that which you are a vibrational match to—everything else will simply poof out of perception.

 

In terms of awareness, at some point—early on in the practice, in my experience—there is a splitting of the field of awareness, and the sole identification with the personal individuality is completely severed. You attain a certain level of flexibility of movement of the consciousness in and out of the physical experience. You start to play more with the idea of your physical experience. The whole physicality is infused with an essence of lightness, easygoingness, and compassion, and the SEAT of the awareness shifts from the individual to the one within which the individual takes place as an experience. You can never experience anything OUTSIDE of the volume of your own consciousness, so though physical reality may seem like an independent construct, it is fundamentally taking place within the volume of your own consciousness; akin to a dream within the soul that is you. So, at a certain level, you start to experience your physical life from the seat of that higher volume, as a watcher or observer, but there is no destructive segregation—only mergence—and this realization actually allows you to become more effective in your experience of physical life and helps you focus on using the physical body as a tool to refine the quality of the consciousness. There is a union of the higher and the lower, and they become a team, but what is impermanent is always in the embrace of what is permanent; that which is eternally you; an expression of the one.

 

In a nutshell, the watcher simply is; in detail—there is so much more fun stuff going on.

Existence is full of fun. It is not the dull humdrum that we are often led to believe it is.

 

It is full of joy and bliss and love and power, and knowledge and skills and boundless adventure.

Edited August 9 by effilang

[johndoe2012]

Thank you for your detailed answer 😊

[effilang]

The Daodejing by Laozi is not merely a text to be read; it is a living transmission of the Dao itself. Those who approach it from the depths of their inner cultivation, particularly those engaged in Neidan and Spiritual Cultivation, will find in it a guide to the transformation of their very essence. The pursuit of spiritual immortality is not an abstract notion but a lived experience, requiring one to align themselves with the subtle frequencies of the Dao. Let us explore how the wisdom of Laozi can be integrated into the practical work of internal alchemy.

 

Consider Chapter 1:

 

"The Tao that can be spoken is not the eternal Tao."

 

This statement reflects the ineffable nature of the Dao, a reality that transcends words and concepts. For the Neidan practitioner, it is a reminder that true understanding comes not from intellectual grasping but from direct experience. When the practitioner sits in stillness, they are not merely meditating; they are immersing themselves in the unspoken Dao, allowing its subtleties to transform their spirit from within.

 

In Chapter 10:

 

Laozi asks;

 

"Can you concentrate your breath (Qi) until it becomes soft as a baby’s?"

 

This is not a rhetorical question but a direct instruction for the practitioner. To soften the Qi is to refine it, purifying it to a state of pure, untainted energy. Just as a baby is untouched by the complexities of the world, so too must your Qi be refined to its original simplicity. This process is crucial in Neidan, as only through the refinement of Qi can one prepare the body and spirit for the higher stages of spiritual cultivation.

 

The call in Chapter 16:

 

—To "attain utmost emptiness, maintain steadfast quietude"

 

Is a directive to enter the state of Wu Wei, or effortless action. But do not be mistaken—this is not passivity. It is a profound state of internal alignment where the practitioner, through inner stillness, harmonizes with the Dao. In this emptiness, the spirit (Shen) is transformed, bringing one closer to the ultimate goal of immortality.

 

In Chapter 25:

 

When Laozi speaks of;

 

"something formless and perfect before the universe was born,"

 

He is pointing to the original state of the Dao—a state that is pure, undifferentiated, and whole. The Neidan practitioner strives to return to this primordial state through the alchemical processes of refining essence (Jing), energy (Qi), and spirit (Shen). This is not a metaphor; it is a practical guide for those who seek to dissolve the barriers between themselves and the Dao, moving closer to the state of immortality.

 

Chapter 42:

 

Here we are offered a deep insight into the workings of the Dao:

 

"The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to the Ten Thousand Things."

 

For the Neidan practitioner, this is a map of the alchemical process. The "One" represents the undifferentiated Qi, the primal energy. The "Two" are the dualities of Yin and Yang, which must be harmonized within the practitioner’s body. The "Three" refers to the integration of these forces, leading to the creation and transformation of the inner landscape, aligning the practitioner with the Dao itself.

 

The message of Chapter 48:

 

"In the pursuit of learning, every day something is acquired. In the pursuit of the Dao, every day something is dropped,"

 

This is a critical teaching for the practitioner. The path of Neidan is not about accumulation but about stripping away the unnecessary. The alchemical work involves removing impurities from the essence, energy, and spirit until what remains is pure and aligned with the Dao. This process of shedding leads the practitioner to spiritual clarity and ultimately, to the threshold of immortality.

 

In Chapter 55 Laozi states:

 

"He who is filled with Virtue is like a newborn child."

 

This is a reflection of the state of purity and simplicity that the Neidan practitioner must cultivate. The return to this childlike state is not a regression but a profound transformation. When the essence is refined, and the spirit is purified, the practitioner returns to the original state of unity with the Dao, free from the distortions of the ego, and fully aligned with the immortal essence of the universe.

 

The analogy in Chapter 77:

 

"The Dao of Heaven is like stringing a bow. The high is lowered and the low is raised,"

 

This speaks to the balancing act required in Neidan practice. The forces within the body, particularly the energies of Yin and Yang, must be brought into perfect harmony. This balance is not merely physical but deeply spiritual, aligning the practitioner with the natural flow of the Dao and guiding them towards the ultimate goal of spiritual immortality.

 

Laozi’s ideal in Chapter 80:

 

"Let the people return to the use of the knotted rope, delight in their food, and be content with their clothing, secure in their homes, and joyful in their customs,"

 

More than a call for simplicity. This chapter is a model for the Neidan practitioner’s internal state. By cultivating simplicity and contentment within, the practitioner creates the ideal conditions for inner alchemy. The distractions of the external world are set aside, allowing the focus to shift entirely to the inner work that leads to spiritual transcendence.

 

Finally, Chapter 78:

 

"Nothing in the world is softer and weaker than water, yet for attacking the hard and strong, nothing surpasses it."

 

This is a powerful teaching for the Neidan practitioner. The softness of water is akin to the yielding nature of the Dao. By becoming like water—adaptable, persistent, and unstoppable—the practitioner can overcome the rigid structures of the ego and the physical body, transforming them into a vessel for the immortal spirit.

 

These interpretations of the Daodejing are not mere philosophical musings but practical instructions for those who walk the path of Neidan. The text serves as a guide, not just to understanding, but to transformation—leading the practitioner from the ordinary world to the extraordinary reality of the Dao, where immortality is not just a concept but a practical experience.

[Chang dao ling]

1 hour ago, effilang said:

The Daodejing by Laozi is not merely a text to be read; it is a living transmission of the Dao itself. Those who approach it from the depths of their inner cultivation, particularly those engaged in Neidan and Spiritual Cultivation, will find in it a guide to the transformation of their very essence. The pursuit of spiritual immortality is not an abstract notion but a lived experience, requiring one to align themselves with the subtle frequencies of the Dao. Let us explore how the wisdom of Laozi can be integrated into the practical work of internal alchemy.

 

Consider Chapter 1:

 

"The Tao that can be spoken is not the eternal Tao."

 

This statement reflects the ineffable nature of the Dao, a reality that transcends words and concepts. For the Neidan practitioner, it is a reminder that true understanding comes not from intellectual grasping but from direct experience. When the practitioner sits in stillness, they are not merely meditating; they are immersing themselves in the unspoken Dao, allowing its subtleties to transform their spirit from within.

 

In Chapter 10:

 

Laozi asks;

 

"Can you concentrate your breath (Qi) until it becomes soft as a baby’s?"

 

This is not a rhetorical question but a direct instruction for the practitioner. To soften the Qi is to refine it, purifying it to a state of pure, untainted energy. Just as a baby is untouched by the complexities of the world, so too must your Qi be refined to its original simplicity. This process is crucial in Neidan, as only through the refinement of Qi can one prepare the body and spirit for the higher stages of spiritual cultivation.

 

The call in Chapter 16:

 

—To "attain utmost emptiness, maintain steadfast quietude"

 

Is a directive to enter the state of Wu Wei, or effortless action. But do not be mistaken—this is not passivity. It is a profound state of internal alignment where the practitioner, through inner stillness, harmonizes with the Dao. In this emptiness, the spirit (Shen) is transformed, bringing one closer to the ultimate goal of immortality.

 

In Chapter 25:

 

When Laozi speaks of;

 

"something formless and perfect before the universe was born,"

 

He is pointing to the original state of the Dao—a state that is pure, undifferentiated, and whole. The Neidan practitioner strives to return to this primordial state through the alchemical processes of refining essence (Jing), energy (Qi), and spirit (Shen). This is not a metaphor; it is a practical guide for those who seek to dissolve the barriers between themselves and the Dao, moving closer to the state of immortality.

 

Chapter 42:

 

Here we are offered a deep insight into the workings of the Dao:

 

"The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to the Ten Thousand Things."

 

For the Neidan practitioner, this is a map of the alchemical process. The "One" represents the undifferentiated Qi, the primal energy. The "Two" are the dualities of Yin and Yang, which must be harmonized within the practitioner’s body. The "Three" refers to the integration of these forces, leading to the creation and transformation of the inner landscape, aligning the practitioner with the Dao itself.

 

The message of Chapter 48:

 

"In the pursuit of learning, every day something is acquired. In the pursuit of the Dao, every day something is dropped,"

 

This is a critical teaching for the practitioner. The path of Neidan is not about accumulation but about stripping away the unnecessary. The alchemical work involves removing impurities from the essence, energy, and spirit until what remains is pure and aligned with the Dao. This process of shedding leads the practitioner to spiritual clarity and ultimately, to the threshold of immortality.

 

In Chapter 55 Laozi states:

 

"He who is filled with Virtue is like a newborn child."

 

This is a reflection of the state of purity and simplicity that the Neidan practitioner must cultivate. The return to this childlike state is not a regression but a profound transformation. When the essence is refined, and the spirit is purified, the practitioner returns to the original state of unity with the Dao, free from the distortions of the ego, and fully aligned with the immortal essence of the universe.

 

The analogy in Chapter 77:

 

"The Dao of Heaven is like stringing a bow. The high is lowered and the low is raised,"

 

This speaks to the balancing act required in Neidan practice. The forces within the body, particularly the energies of Yin and Yang, must be brought into perfect harmony. This balance is not merely physical but deeply spiritual, aligning the practitioner with the natural flow of the Dao and guiding them towards the ultimate goal of spiritual immortality.

 

Laozi’s ideal in Chapter 80:

 

"Let the people return to the use of the knotted rope, delight in their food, and be content with their clothing, secure in their homes, and joyful in their customs,"

 

More than a call for simplicity. This chapter is a model for the Neidan practitioner’s internal state. By cultivating simplicity and contentment within, the practitioner creates the ideal conditions for inner alchemy. The distractions of the external world are set aside, allowing the focus to shift entirely to the inner work that leads to spiritual transcendence.

 

Finally, Chapter 78:

 

"Nothing in the world is softer and weaker than water, yet for attacking the hard and strong, nothing surpasses it."

 

This is a powerful teaching for the Neidan practitioner. The softness of water is akin to the yielding nature of the Dao. By becoming like water—adaptable, persistent, and unstoppable—the practitioner can overcome the rigid structures of the ego and the physical body, transforming them into a vessel for the immortal spirit.

 

These interpretations of the Daodejing are not mere philosophical musings but practical instructions for those who walk the path of Neidan. The text serves as a guide, not just to understanding, but to transformation—leading the practitioner from the ordinary world to the extraordinary reality of the Dao, where immortality is not just a concept but a practical experience.

Wow very interesting and informative. Who is the founder of your system? In the meditation session where should I concentrate ( I am assuming LDT) where is the location for LDT in your system? How to join in the insight timer app? Sorry for many questions.

Edited August 12 by Chang dao ling

[effilang]

5 hours ago, Chang dao ling said:

Wow very interesting and informative. Who is the founder of your system? In the meditation session where should I concentrate ( I am assuming LDT) where is the location for LDT in your system? How to join in the insight timer app? Sorry for many questions.

 

Hi Chang, 

 

I'm happy you found it valuable.

 

Can I suggest you read some of the original Xiao Yao Pai thread, as I've shared much of that information there. 

 

You can find it here: 

The daily meditation sessions are on Facebook now, you'll find the link at the bottom of the FB post here. www.thespiritvibe.com

 

That will take you directly to the meditation event and you can pick today's date to tune in at 9PM (London, UK). 

 

The instructions will always be pinned in the chat of every live session, every day, anytime you participate. 

 

My sessions are very heart focused, as cultivating the heart and resonating the vibration of love from the associated vorteces on the back and front of the torso responsible for producing that emotion is the fastest way to align your consciousness with the qualities of the higher realms and by extension the souls that populate them, such as the Xian Shen of our celestial branch. The main flow of energy will enter from the top of the head and you will anchor your awareness in the Middle Dantian. It is located at the intersection of the vertical line of the Taiji pole created between DU-20 Bai Hui and CV-1 Hui Yin and horizontal line created between CV-17 Dan Zhong and DU-11 Shen Dao. Just as with LDT mediation, if your awareness attaches to thoughts and imaginations, gentle settle it back in the MDT, rinse and repeat. 

 

Do that and set an intention with your Xin (heart and mind) to connect to me and then just relax and flow. 

Your Lower Dantien is only but one of three reservoirs of Qi in the body and all three Dantian are interconnected. Like large pools, they will overflow and spill into each other to fill themselves up.

 

All three are essential and all three will be cultivated in the group meditation, but we will spill over with love first as it will most effectively dissolve all emotional turbulence associated with the acquired mind and its negative belief structures. This will allow us to engender the states of purity needed to sustain prolonged emersion into calm to allow the consciousness to entrain and habituate itself to the subtle vibrational realms of the Dao that constitute its inner-depths.

 

Regards 🙏🏽✨

 

 

 

Edited August 12 by effilang

[Taoist Texts]

in their original ad neidan is not mentioned at all, the product is called "  called Dao Yin Shu (导引术), Spiritual or Divine Guidance Art"

https://taishangmen.weebly.com/about-us.html

 

in the 2016 ad it was claimed that their product is the original neidan just not called neidan for reason unknown. the ad is not yet titled neidan.

https://www.thedaobums.com/topic/42456-xiao-yao-pai-xiantian-dao-yin-shu-official-thread/

 

in the current 2023 thread the product is emphatically (13 times in one post above) called neidan. the thread is titled neidan.

in marketing this might be called 're-branding'. in vernacular this might be called 'making it up as you go'. 

(except of course it is too late, the neidan fad is  long time over)...

[Forestgreen]

4 hours ago, Taoist Texts said:

 

(except of course it is too late, the neidan fad is  long time over)...

Noooooooo

 

(What is the next fad?)

Edited August 12 by Forestgreen
Added stuff.

[Taoist Texts]

8 hours ago, Forestgreen said:

(What is the next fad?)

the next one is the current one, neigong (another made up word). there is not going to be another one because the demographics have changed, the society of plenty is cooked, the seminar-hopping is not affordable nor interesting.  winter is coming.

[Chang dao ling]

19 hours ago, effilang said:

 

Hi Chang, 

 

I'm happy you found it valuable.

 

Can I suggest you read some of the original Xiao Yao Pai thread, as I've shared much of that information there. 

 

You can find it here: 

The daily meditation sessions are on Facebook now, you'll find the link at the bottom of the FB post here. www.thespiritvibe.com

 

That will take you directly to the meditation event and you can pick today's date to tune in at 9PM (London, UK). 

 

The instructions will always be pinned in the chat of every live session, every day, anytime you participate. 

 

My sessions are very heart focused, as cultivating the heart and resonating the vibration of love from the associated vorteces on the back and front of the torso responsible for producing that emotion is the fastest way to align your consciousness with the qualities of the higher realms and by extension the souls that populate them, such as the Xian Shen of our celestial branch. The main flow of energy will enter from the top of the head and you will anchor your awareness in the Middle Dantian. It is located at the intersection of the vertical line of the Taiji pole created between DU-20 Bai Hui and CV-1 Hui Yin and horizontal line created between CV-17 Dan Zhong and DU-11 Shen Dao. Just as with LDT mediation, if your awareness attaches to thoughts and imaginations, gentle settle it back in the MDT, rinse and repeat. 

 

Do that and set an intention with your Xin (heart and mind) to connect to me and then just relax and flow. 

Your Lower Dantien is only but one of three reservoirs of Qi in the body and all three Dantian are interconnected. Like large pools, they will overflow and spill into each other to fill themselves up.

 

All three are essential and all three will be cultivated in the group meditation, but we will spill over with love first as it will most effectively dissolve all emotional turbulence associated with the acquired mind and its negative belief structures. This will allow us to engender the states of purity needed to sustain prolonged emersion into calm to allow the consciousness to entrain and habituate itself to the subtle vibrational realms of the Dao that constitute its inner-depths.

 

Regards 🙏🏽✨

 

 

 

Thanks you very much 🙏 

[effilang]

When we speak of ethics and morality in Daoism, we are not referring to rigid rules imposed from without, but rather to the natural expressions of a consciousness aligned with the Dao. These principles are the spontaneous manifestations of a life lived in harmony with the Way, reflecting the innate wisdom of the universe itself. Let's explore some of these guiding principles that shape the life of one who walks the Dao.

 

Wu Wei (Non-action):

 

The essence of Wu Wei is not passivity, but a profound attunement to the natural flow of the Dao. In every action, one should move with the current of existence, not against it. When you cease to impose your will upon the world, you find that the world begins to work with you. This is the dance of creation, where effortlessness achieves more than force ever could.

 

Ziran (Naturalness):

 

To be natural is to be in perfect accord with your true self and the world around you. Ziran is the expression of the Dao within you, untouched by societal conditioning or personal ambition. It is the purity of being, the simple, unadorned state of existence where one lives as they are, without artifice or pretense.

 

Simplicity and Humility:

 

Extravagance and arrogance are the marks of those who have lost their way. In simplicity, there is clarity; in humility, strength. By embracing modesty, you align yourself with the quiet power of the Dao, which nurtures all things without claiming dominance. The humble are like water—flowing, adaptable, and essential to life.

 

Compassion:

 

Compassion is not just an emotion but a state of being that arises naturally when you are aligned with the Dao. It is the gentle hand that soothes, the kind word that heals. Compassion reflects the Dao’s boundless love for all beings, and through it, we come to know the unity of all life. To harm another is to harm oneself; to uplift another is to ascend together.

 

Moderation:

 

In all things, seek the middle path. Excess leads to imbalance, and imbalance leads to suffering. Moderation is the wisdom of the Dao, which knows that extremes are unsustainable. Whether in thought, action, or desire, practice restraint and balance, for it is in the middle way that peace and longevity are found.

 

Detachment:

 

To cling is to suffer. The Daoist knows that attachment to material possessions, power, or even ideas is a chain that binds the spirit. Detachment does not mean rejection, but rather a deep understanding that all things are transient, and to flow with the Dao is to let go when the time comes. True freedom is found in non-attachment.

 

Contentment:

 

Contentment is the natural state of one who is in harmony with the Dao. It is not about settling for less, but about recognizing the abundance in what you already have. The discontented mind is always seeking, always restless, but the contented heart knows peace. Be grateful for what you have, and you will find that you lack nothing.

 

Respect for Life:

 

The Dao nurtures all things, and so should we. Respect for life is fundamental to the Daoist path. Every being, from the smallest insect to the tallest tree, is a manifestation of the Dao and deserves to be honored as such. To harm without cause is to go against the Dao; to protect and nurture life is to walk in its Way.

 

Honesty and Integrity:

 

In a world of illusions, honesty is the light that reveals the truth. The Daoist speaks with integrity, not because of a moral obligation, but because truth aligns with the natural order of the Dao. To deceive is to create discord within oneself and the world; to be honest is to maintain harmony and trust.

 

Flexibility and Adaptability:

 

The Dao is like water—soft, yielding, and yet capable of wearing down the hardest stone. Flexibility is the ability to adapt to circumstances without losing your essence. In every challenge, find the path of least resistance, and flow with it. Rigidity is a sign of decay, but flexibility allows life to continue and thrive.

 

Reverence for Ancestors and Deities:

 

Those who came before us, and the deities who guide us, are to be revered, not out of fear, but out of respect for the wisdom they embody. The Daoist honors their ancestors and the divine, knowing that they are part of the same cosmic dance. Through rituals and offerings, we maintain a connection with these higher realms, drawing upon their strength and guidance.

 

Respect for Others:

 

In recognizing the Dao in all beings, respect becomes a natural response. The Daoist does not judge or belittle others but sees them as reflections of the same source. By treating others with dignity and kindness, we honor the Dao within them and within ourselves. Harmony in relationships is a reflection of inner harmony.

 

Gratitude:

 

Gratitude is the acknowledgment of the Dao’s gifts. Every breath, every moment, is a gift from the Dao, and to live with gratitude is to live in constant awareness of this truth. A grateful heart is one that is open to the flow of the Dao, receiving and giving in equal measure.

 

Patience:

 

The Dao moves in its own time, and so must we. Patience is the wisdom to wait, to allow things to unfold according to the natural rhythm of the universe. Impatience is a form of resistance, but patience is trust in the process of the Dao. With patience, all things are possible.

 

Non-violence:

 

Violence is the antithesis of the Dao, which nurtures and sustains all life. The Daoist seeks peace in all interactions, knowing that violence begets more violence, creating cycles of suffering. By choosing non-violence, we align ourselves with the creative, life-giving power of the Dao.

 

Altruism:

 

Altruism is the natural expression of a heart aligned with the Dao. It is the impulse to help others, not for recognition or reward, but because in helping others, we help ourselves. The Daoist knows that all beings are interconnected, and in serving others, we serve the whole.

 

Mindfulness:

 

Mindfulness is the practice of being fully present in each moment, aware of the impact of our actions, thoughts, and words. The Daoist moves through life with awareness, understanding that every moment is a chance to align with the Dao. Through mindfulness, we cultivate a calm, focused mind that is in harmony with the world around us.

 

Self-Cultivation:

 

The journey of the Daoist is one of continuous growth and refinement. Self-cultivation is the process of aligning every aspect of our being with the Dao—body, mind, and spirit. It is a lifelong practice of learning, understanding, and becoming more attuned to the subtle energies of the universe.

 

Harmony:

 

Harmony is the ultimate expression of the Dao. In our relationships, in our environment, and within ourselves, the Daoist seeks to create and maintain harmony. This is not merely the absence of conflict, but a deep, abiding balance that reflects the natural order of the universe.

 

These principles are not merely rules to follow but are the natural manifestations of a life lived in alignment with the Dao. They guide the practitioner not through external compulsion, but through the inner wisdom that comes from attuning oneself to the Way. In this alignment, one finds peace, fulfillment, and the true essence of immortality.

 

Blessings, 

🙏🏽✨☯️

Xuan

[effilang]

The 26 Chapters of Nei Ye

 

Chapter One

 

The essence that animates all things, that breathes life into existence, is the very breath of the Dao. This essence brings forth the grains from the earth, and above, it illuminates the heavens as the stars. When it moves through the vast expanse of Heaven and Earth, we perceive it as ghostly and numinous, a mysterious force beyond our grasp. But when it is cultivated within the heart of a human being, it transforms them into a sage, a vessel of the Dao itself.

 

Chapter Two

 

This vital energy is a force of profound mystery. It ascends from the heavens with a brightness that dazzles the spirit, and it descends into the abyss with a darkness that chills the soul. It is vast, like the endless ocean, and lofty, like the highest peak. This energy cannot be forced or controlled by sheer will, yet it can be cultivated through inner power, through Te. It cannot be summoned with words, but it can be welcomed with awareness and reverence. Hold onto it, never let it slip away, and you will cultivate inner power. With inner power, wisdom naturally arises, and with wisdom, the myriad things will be understood in theire ntirety.

 

Chapter Three

 

The mind is naturally infused with this vital essence, it generates and develops all that we are. Yet, this essence is easily lost through the turbulent emotions of sorrow, joy, anger, desire, and the pursuit of gain. If you can cast off these distractions, your mind will return to a state of equanimity, where it naturally finds calmness beneficial and repose attainable. Do not disturb this tranquility, do not disrupt this peace, and harmony will naturally arise within.

 

Chapter Four

 

The Dao is clear, as though it stands beside you, yet vague, as though it slips beyond your grasp. It is indescribable, extending beyond the limitless, yet its presence is not distant. Daily, we live by its inner power, though few realize this truth. The Dao flows through the body, but people are unable to anchor it in place. It comes and goes as it pleases, silent and without form, yet it arises within us, influencing our thoughts and actions. We do not see it, nor do we hear it, yet the order it brings forth is undeniable. This is the Dao.

 

Chapter Five

 

The Dao has no fixed position; it resides in the excellent mind. When the mind is tranquil, and the breath is aligned, the Dao is naturally present. The Dao is not far from us; when it is attained, it sustains us. It is not separate from us; when we align with it, harmony ensues. Concentrate as if you could be bound to it; perceive it as if it were beyond all places. The true state of the Dao cannot be conceived or spoken of, but by cultivating the mind and calming your thoughts, the Dao can be attained.

 

Chapter Six

 

The Dao is beyond the reach of words, beyond the sight of the eyes, beyond the hearing of the ears. It is the force that cultivates the mind and aligns the body. When people lose the Dao, they lose their vitality; when they gain it, they flourish. The Dao is rootless, trunkless, without leaves or flowers, yet it is the source from which all things are born and to which they return. We call it the Dao.

 

Chapter Seven

 

For Heaven, alignment is the ruling principle. For Earth, it is levelness. For humans, it is tranquility. The seasons of Heaven—spring, autumn, winter, and summer—unfold in harmony. The mountains, rivers, and valleys of Earth sustain life. Humans, with their emotions of joy and anger, acceptance and rejection, must learn to navigate these currents. The sage adapts to the seasons without losing themselves, shifts with the changes without being moved by them.

 

Chapter Eight

 

To be aligned and tranquil is to be stable. With a stable mind at your core, with eyes and ears clear and sharp, and with your limbs firm and grounded, you create a dwelling for the vital essence. This essence is the quintessence of vital energy, and when guided, it generates thought, which leads to knowledge. Yet, when knowledge becomes excessive, vitality is lost. Therefore, know when to stop, when to allow the mind to rest.

 

Chapter Nine

 

Those who can transform even a single thing are called numinous; those who can alter a single situation are called wise. But to transform without expending vital energy, to alter without draining wisdom—this is the domain of those who hold fast to the One. By grasping the One, they master the myriad things, acting upon them without being acted upon in return. This is the essence of mastery.

 

Chapter Ten

 

When the mind is well-ordered within, your words will be well-ordered, and your actions will naturally impose order on others. When the mind grasps the Dao, all under Heaven will align with it. A single word, properly grasped, can command the attention of the world. This is the power of the Dao.

 

Chapter Eleven

 

If your body is misaligned, the inner power will not come. If you are not tranquil within, your mind will not be ordered. Align your body, cultivate your inner power, and the Dao will naturally arrive on its own.

 

Chapter Twelve

 

The numinous mind is beyond measure; it intuitively knows the myriad things. Hold it steady within you, let it not waver. Do not let external things disturb your senses, nor let your senses disrupt your mind. This is the way to grasp the Dao within you.

 

Chapter Thirteen

 

There is a numinous mind that resides naturally within; it comes and goes beyond our understanding. If lost, disorder follows; if attained, order prevails. Cleanse its dwelling place, and the vital essence will naturally arrive. Stop trying to imagine or control it; relax your efforts, be reverent, and its stability will emerge on its own. When you grasp it, let nothing else distract you. When the mind is aligned, the myriad things will be seen clearly.

 

Chapter Fourteen

 

The Dao pervades the entire world, present wherever there are people, yet few understand this. To be released by this one word is to reach the heights of Heaven and the depths of Earth, to pervade the nine regions. What does it mean to be released? It lies in the calmness of the mind. When the mind is ordered, the senses follow. When the mind is calm, clarity arises. By storing the mind within the mind, we access an awareness that precedes words, shaping our reality from within. Without order, there is chaos; with chaos, death follows.

 

Chapter Fifteen

 

Those who preserve and nurture their vital essence will flourish outwardly in calmness. This essence, stored within, is the wellspring of life. When the source is not dried up, the body remains firm, and vitality circulates freely. Without delusions, there are no external disasters. Those who maintain inner purity and outer harmony are sages, untouched by the calamities of Heaven or the harm of others.

 

Chapter Sixteen

 

Aligned and tranquil, the body reflects the Great Circle of Heaven and stands firm on the Great Square of Earth. Such a person mirrors the world with purity and perceives with clarity. Daily, they renew their inner power, comprehending all within the Four Directions. To bring forth the light of the Dao is to attain inwardly. If one fails to return to this source, vitality wavers.

 

Chapter Seventeen

 

To practice the Way, you must coil and contract, uncoil and expand, be firm and regular. Hold fast to this practice, abandoning excess and triviality. Reach its ultimate limit, and you will return to the Dao and inner power.

 

Chapter Eighteen

 

When the mind is unimpaired, it cannot be hidden; it will be known in your countenance, seen in your complexion. With good vital energy, others will treat you kindly, as if you were their kin. But with bad energy, others will respond with harm. The mind’s vital energy is brighter than the sun and moon, more apparent than parental concern. True rewards and punishments come not from external forces but from the flow of your own vital energy.

 

Chapter Nineteen

 

By concentrating your vital breath as if it were numinous, you contain the myriad things within you. Can you unite with them without divination? Can you know good and bad fortune from within? Think and think again, yet the ghostly and numinous will penetrate this mystery, not through force but through the utmost refinement of vital breath. Align your body, calm your breath, and concentrate your mind. Then, even the distant will seem near.

 

Chapter Twenty

 

Deep thinking generates knowledge, but idleness breeds worry. Cruelty generates resentment, and worry begets illness, which leads to death. When your thoughts consume you, you weaken internally and externally. Do not overplan, lest you drain your vitality. In eating, do not overfill; in thinking, do not overdo. Balance leads naturally to vitality.

 

Chapter Twenty-One

 

The life of all beings is born of the heavens and sustained by the earth. When they are in harmony, there is vitality; when not, there is death. The Way of harmonizing them is subtle, with signs that are few. Fill your chest with balanced breath, let it blend with your mind, and longevity will follow. Joy and anger must be moderated, and the desires of the senses controlled. Return to the Way within, where balance and alignment restore vitality.

 

Chapter Twenty-Two

 

Vitality is born of balanced breath. Its loss comes from unchecked emotions. To halt anger, there is nothing better than poetry; to dispel worry, nothing surpasses music; to temper music, rites are essential; to maintain rites, reverence is key; to uphold reverence, tranquility is the foundation. When you are inwardly tranquil and outwardly reverent, you return to your innate nature, which then becomes deeply stable and resilient.

 

Chapter Twenty-Three

 

In the Way of all eating, overindulgence impairs vital energy and causes the body to deteriorate, while excessive restriction withers the bones and congeals the blood. The mean between these extremes is harmonious completion, the very place where the vital essence lodges and knowledge is generated. When the balance between hunger and fullness is lost, make a plan to correct it. Move quickly when full to circulate your vital energy, forget food when hungry to maintain balance. In old age, let go of worries to preserve vitality. If you do not move after eating, your vital energy will stagnate; if you obsess over food when hungry, you will not cease when you finally eat; if you carry worries into old age, the source of your vitality will swiftly dry up.

 

Chapter Twenty-Four

 

When you expand your mind and release it, when you relax your breath and let it spread, when your body is calm and unmoving, and you maintain the One while discarding the myriad disturbances, you will see profit and not be enticed, see harm and not be frightened. Relaxed and unwound, yet acutely sensitive, you will find delight in your own solitude. This is the way of revolving the vital breath, where thoughts and actions seem heavenly.

 

Chapter Twenty-Five

 

The vitality of all beings comes from peace of mind. When anxiety disrupts this peace, the guiding thread is lost; when anger flares, the basic point is missed. In times of worry or grief, joy or rage, the Way has no place to settle. Still your desires, calm your disturbances, do not push or pull the mind, and good fortune will naturally return. The Way will come to you, guiding and advising you. Tranquility invites its presence, agitation repels it.

 

Chapter Twenty-Six

 

The mysterious vital energy within the mind is ever-shifting, arriving one moment and departing the next. It is so fine, there is nothing within it; so vast, there is nothing outside it. Yet we lose it when mental agitation disrupts its flow. When the mind holds fast to tranquility, the Way naturally stabilizes. For those who attain the Way, it permeates their being, saturating even their pores and hair. With this Way, the desires of the senses are restricted, and the myriad things cause no harm.

 

Best wishes, 

Xuan

[effilang]

In the ancient days, when the mists of time were thick and the world was still young, the Yellow Emperor, Huang Di, ruled over the Middle Kingdom. It was the year 2679 BC, according to the chronicles of the Zhuangzi, when Huang Di, the divine sovereign, heard whispers of a sage dwelling atop the sacred peaks of Kong Tong Mountain—a hermit named Guǎngchéngzǐ.

 

Huang Di, having ruled for nineteen years, saw the ordinances of his reign spread throughout the land. Yet, even as his power grew, his heart yearned for the mysteries of the Dao. Driven by this yearning, he ascended the rugged slopes of Kong Tong to seek out the hermit.

 

Upon reaching the summit, Huang Di humbly approached Guǎngchéngzǐ and spoke:

 

"I have heard, honored sage, that you are well-versed in the perfect Dao. I come before you seeking the essence of this profound Way. I wish to harness the subtle influences of Heaven and Earth, to nourish the five grains that sustain my people, and to harmonize the Yin and Yang to bring comfort to all living beings. How may I accomplish these sacred tasks?"

 

Guǎngchéngzǐ, gazing into the distance as if peering into the very fabric of reality, replied with a voice as ancient as the mountains themselves:

"What you seek, O Emperor, is the original substance from which all things emerge. Yet, what you wish to control are the fragmented echoes of that substance, scattered and divided."

 

Guǎngchéngzǐ paused, letting the weight of his words settle like the evening mist. Then he continued:

 

"In your governance of the world, you would force the clouds to release their rain before the vapors have even gathered; you would make the trees shed their leaves before they have turned yellow; you would hasten the light of the sun and moon toward darkness. Your mind, O Emperor, is like that of a flatterer, full of persuasive words but lacking true understanding. Such a mind is unfit to grasp the perfect Dao."

 

Huang Di, struck by the truth in the sage’s words, withdrew from his throne. He renounced his rule, retreating into solitude. There, in a humble chamber, he spread a mat of white grass and dwelt in silence for three months, letting the illusions of power and control fade from his mind.

Only then did he return to the mountain to seek Guǎngchéngzǐ once more. This time, he approached the sage with deep reverence, kneeling before him, and twice bowing low, his face to the ground.

 

"I have heard, great sage," Huang Di said, his voice filled with humility, "that you possess the knowledge of the perfect Dao. I now seek to learn how I might preserve my body, so that it may endure for a long time."

 

Guǎngchéngzǐ, seeing the sincerity in Huang Di’s heart, rose quickly and said, "A worthy question! Come, and I will teach you the perfect Dao."

He continued, his voice now soft yet filled with a timeless power:

 

"The essence of the Dao is shrouded in the deepest obscurity, its highest reach enveloped in darkness and silence. It is beyond sight and sound. Yet, when it cradles the spirit in stillness, the body naturally aligns itself. You must be still, you must be pure. Do not burden your body with toil, do not stir your vital force. Only then can you extend your life."

 

"When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will guard your body, and the body will live long. Guard what is within, close off the avenues to the external, for much knowledge is a perilous thing. I will take you to the summit of the Grand Brilliance, where we will touch the source of the radiant and expanding element; I will lead you through the gate of the Deepest Obscurity, where we shall encounter the origin of the dark and contracting element. There, Heaven and Earth find their controllers, and the Yin and Yang find their Repositories."

 

"By safeguarding your body, all things will nourish it. I have maintained the original unity of these elements, dwelling in their harmony for one thousand and two hundred years, and my form has known no decay."

 

Huang Di, deeply moved, bowed low once more and said, "In Guǎngchéngzǐ, I see the embodiment of Heaven itself."

 

Guǎngchéngzǐ then spoke again, his words filled with the weight of eternity:

 

"The perfect Dao is inexhaustible, yet men believe it to have an end. It is unfathomable, yet men think they can reach its limit. Those who attain my Dao, if in high position, become like the August ones, and if in low position, become kings. But those who fail to grasp it will glimpse the light, only to descend back to the Earth."

 

"At present, all things are born of the Earth and return to the Earth. Therefore, I shall depart, entering the gate of the Unending, to roam in the fields of the Illimitable. I will blend my light with that of the sun and moon, enduring as long as Heaven and Earth endure."

 

"If men agree with my views, I will remain unaware; if they distance themselves from me, I will remain indifferent. Let them all pass away—I shall abide alone."

 

To honor his new path and to cultivate himself under his mentor’s guidance, Huang Di constructed the Xiao Yao Guan on the steep slopes of Kong Tong Mountain. This temple, later known simply as Dao Guan, is recognized as the first temple of China and the birthplace of Spiritual Daoism. It was here, under Guǎngchéngzǐ’s tutelage, that the Yellow Emperor unified his spirit, returned to nothingness, and achieved the mystical state of the Daoist Xian Shen—immortal spirit.

 

Best wishes

Xuan

Edited August 15 by effilang