Dear S Space and luminosity are interesting attributes. The purpose of Spiritual Science seems to be the inner appreciation of this observation - through an ever-refining clarity of awareness. Another way of looking at this is training to remove the obstructing or hindering inner barriers that prevent the emergence of spontaneous insight. Of course, 'inner' and 'outer' are not entirely unrelated and neither can each be treated in isolation from the other. That being said, however, sometimes one of these aspects needs to be emphasised over the other given the caveat that this orientation can (and must) change when the moment is correct or the situation calls for it. Perhaps each single Chakra contains the essence of all the other Chakras and that this is the reality that joins it all together. The Centre of insight, at least from a Daoist perspective, is both between the eyes (in the middle of the fore-head) and simultaneously around the naval area - the place where physical life begins, develops and emerges. Therefore, we encounter time and time again the concepts of 'Pre-Birth' (Earlier Heaven) and 'Post-Birth' (Later Heaven) in the Chinese spiritual literature - with 'Heaven' better translated as 'Divine Sky'!
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Daoist philosophy is an immense and contradictory body of knowledge - and where the average Chinese person accesses it depends upon what part of China (and ethnic group) they are born into. Most people possess a local deity - and we work from there. One form of Daoism is faith-based (Jiao) and is premised upon making selfless sacrifices to a deity in a Temple - whilst the other is family-based (Jia) and involves a sophisticated philosophical approach to understanding the inner and outer human-body and the world it inhabits. The Daoism you are studying falls within the 'Jia' (family) category. Obviously, Karate-Do is a practical activity - where a practitioner can hold any viewpoint - providing the physical technique is correct (at least in the West). For instance, regardless of what metaphysics are used to describe Sanchin Kata (that is - what we think is going on) - the fact remains that the musculature must remain 'tensed' throughout the practice of the Kata during the inward and outward breath - and regardless of every stance, leg movement, arm movement and hand movement, as this generates the torque sheet-muscle which protects the inner organs, the bones and the joints, etc. I notice Higaonna Sensei applies an additional (and sharp) conclusion to every outward breath. This makes sense from the TCM-perspective as such an emphasis is generating a consolidation of 'qi' (ki) in the limb that has just been moved. If the hand is left 'open' - then the 'qi' (ki) will flow out through the outstretched fingers - but if the fists are 'clenched' - then the 'qi' (ki) is gathered and focused with a greater resisting force in the fist and fore-arms. This might explain why Higaonna Kanryo Sensei made this adjustment.
I was involved in an interesting debate with a modern medical professional trained as a ‘Surgeon’. He said that Daoist thinking was subjective imagination risen up to the level of an objective science. As a consequence, regardless of the sophistication of the philosophy which holds it all together (like that involved in the theology of theistic religion) - none of it can be ‘true’ in the sense of the reality of the objective knowledge that serves as the foundation of contemporary medical science – such as that which defines heart surgery. A dysfunctional heart structure, for instance, cannot be healed through any form of ‘faith’ or ‘wishful’ thinking. I agree entirely. As far as I am concerned, authentic Chinese Daoism has never denied the validity of objective knowledge. Indeed, many famous Daoist practitioners have been acknowledged as expert practitioners of Traditional Chinese Medicine (TCM) in both its ‘subjective’ and ‘objective’ aspects. Modern science has specialised exclusively within the sphere of objective medical knowledge and separated it entirely from any form of ‘subjective’ knowledge. Daoism, on the other hand, has maintained the ‘link’ between the ‘subjective’ inner aspects of human existence and the need to develop external ‘objective’ knowledge about the human body and its functionality within the physical world. A person trained only in objective medical knowledge can have a derogatory attitude toward Daoism – but this is a ‘subjective’ attitude and does not affect the effectiveness of Daoism in anyway. Sensing the ‘circulation’ - involving bodily substances traversing around the body - is not impossible even if modern people have no opportunity to learn this ability as part of the skills required for modern living. It is interesting that an individual can ‘imagine’ how the blood flows through the arteries and veins – and yet in the real world - ‘blood’ still does flow around the body regardless of its presence and activity is ‘imagined’ through the use of another part of the conscious mind (or ‘brain’). In this instance, ‘imagine’ and material ‘reality’ mirror one another to the point whee sometimes it is difficult to distinguish one from the other! This was the issue with Isaac Newton’s chosen academic descendent – William Whiston. He wrote a very good scientific book about comets which is still respected and admired today. He was dismissed from Cambridge University for daring to suggest that material science should be taught as being ‘equal’ to idealistic religious thinking! William Whiston was attacked not only by the British academic community for his tolerance of religious thinking – but also by the Church of English – in the latter case for ‘Blasphemy’ due to him suggesting that theology should be taught as being ‘equal’ to the worldly learning of science!
Very interesting.
The human urge to stratify as a means to move from one place another - figuratively and materially - is highly creative and drives the ongoing engine of evolution. It exists and is perpetuated because it works - regardless of the subject it is applied to. Mathematics, engineering, medicine, politics, spirituality, sport and art, etc, and so on. This is why humans conform to group activities - even group activities such as monasticism - where everyone believes they are on their own - requires a supportive mechanism that would mirror any normally functioning royal abode precisely! And here we are - at the end of stratification, somewhere in the middle of stratification - or nowhere near stratification! As for myself, I see reality from the inside - as it is happening at the root of unfolding - even though the limitation of human language makes this sound like a 'subjective' statement. Reality is a) out there, but b) I experience it through the continuous unfolding of perception. Removing fear and attachment changes the game. After-all, we manifest within a physical body that itself manifests within a physical world - which although 'real' - manifests within our perception! So, in answer to your question 'How do I see it?' - or something similar - in answer I must say that I do not see it in anyway at all - as this would fall into a false dichotomy - which is just too time consuming and energy sapping to generate, maintain and defend! Perception is spacious - that is all I know. Greetings to Everyone!
During the Covid-19 Pandemic, I was contacted by many Qianfeng Disciples, practitioners and supporters from home (in China) and abroad! This was a very difficult and stressful time for the entirety of humanity! Many of you contacted me and described your personal experiences during these highly challenging times – for which I am very grateful! Obviously, these reports included detailed reports regarding your Qianfeng Daoist meditational and qigong practice – and the state of mind you were in at the time! Actually, my personal view on this is that as human-beings, we must experience many different situations and circumstance if we are to grow in understanding and wisdom! Things never remain the same – and nether can we. This is true even if we discover the empty mind ground through the stillness of the surface mind. This is important because although the outer world continuously changes – the Qianfeng Daoust method requires that we change ourselves inwardly, and we achieve this through an act of will! Indeed, wisdom is the by-product of attaining a ‘oneness’ of mind. This is the difficult first stage of Qianfeng practice that even many older practitioners struggle to attain! Stilling the activity of the surface mind allows the empty mind ground to be fully perceived and the inverted awareness of the ordinary (deluded) mind to be transformed and abandoned! This is how the inner journey of the Qianfeng School is accessed! There is no other way! Peace of mind comes from the stilling of the surface mind and the perception of the empty mind ground. The Covid-19 Pandemic prevented our physical movement (a very unusual situation) so that we could sit in our rooms and attempt to ‘still’ our inner minds! The Covid-19 Pandemic generated a state of fear and uncertainty – and many people used this highly unstable situation to motivate the strengthening of their inner searching! This is the correct way of using the uncertainty of the outer circumstances as a means to motivate the ‘stilling’ of mind and implementation of the Qianfeng Daoist methods! Through self-effort, we ‘still’ our minds and change the manner in which our physical bodies inwardly function and outwardly behave! There is an important lesson to be learned here. We all live in different countries and varying cultures. Stability in our outer lives is generally associated with the continuation of law and order within society – which is a good thing (providing it is just). This means that quite often we are not in a position to make any major changes in our external lives (other than in relatively limited personal choices) - so we have to make the best of the situation we are in. Of course, lives can be changed for the better, but the opposite is also true. The ancient ‘Classic’ Chinese texts speak of ‘stabilising’ our inner selves and ‘changing’ our inner selves to meet the challenges of the outer world. If we cannot change the outer world (such as in the Covid-19 Pandemic) - we must all go the other way! Take life seriously and study with vigour and determination! Through the contemplation of outward nature – we can realise our inner nature! WeChat Message: 大家好,在疫情期间来自海内外的不少千峰门内弟子来电,汇报炼功心得以及当前环境的心态。 其实我个人认为,一个人在有生之年要经历许多,当自己无法改变自我,就要有一种心态,一种境界的智慧,无法经营就安心练功,这次疫情就是给修炼者提供非常好的环境,修心炼命。 仔细想想当你无法改变现状的时候,就要去走另一条路,认真领悟人生,感受自然体验自我。@所有人 Master Zhao Ming Wang of Beijing often leads small groups inside the 'Temple' area of his ancestral home (and much larger groups in various other locations). These short-forms are called 'rooting' (扎根 - Zha Gen) or 'taking root', and simultaneously referred to as 'gongfu' (功夫) and 'taiji' (太极)! Like all forms of Chinese martial arts, the movements are related to a) inner and outer medical fitness, b) psychological and emotional maturity and c) self-defence. Below, is another advanced practitioner of Qianfeng Daoism beautifully demonstrating physical 'rootedness' and spiritual 'awareness' - this is Qianfeng Disciple 'Tian Xin Zi' (天心子). As this is a 'lay' lineage stemming from a 'monastic' lineage - it is invariably referred to within Chinese literature as existing 'Outside the Temple'. Although 'external' to the Temple (originally situated on Qianfeng Mountain) - its teachings encompass the must sublime 'internal', 'external' and 'integrated' aspects of Daoist self-cultivation These videos were shared with me via Master Zhao Ming Wang's WeChat Group operating in China. The debate that unfolded here, is whether this Disciples movements were in accordance with those of Master Zhao Ming Wang's. Master Zhao did not get involved but the consensus was that even if followed perfectly - the forms will always take-on a certain input from the unique configuration of the mind and body of the practitioner concerned (what is often termed 'lineage variation' seen within the various generations of an established style): Added below is a short news article that appeared on Mainland China News regarding the respect which the Qianfeng School (under Master Zhao Ming Wang) is held throughout modern China! The Mawangdui Tomb, was discovered in Changsha (Hunan) and excavated between 1971 – 1974. This Han Dynasty burial complex was sealed around 168 BCE. Amongst the many interesting finds is the ‘却谷食气篇’ (Que Gu Shi Qi Pian) - which covers the subject of ‘eating grain to boost qi-energy' - and the ‘导引图’ (Dao Yin Tu) or the ‘Stretching and Loosening Diagrams’, etc. The latter document is made of silk and contains forty-four distinct human figures painted on the surface with each holding a martial arts posture designed to strengthen inner and outer -energy! Today, these postures are found within many traditional martial arts styles – including Taijiquan, Bagua Zhang and Xingyi Quan – and are more commonly referred to as ‘qigong’ (气功) or ‘Breathe Self Cultivation.’ These exercises were not new in 168 BCE, and appear to be an expression of a well-known spiritual and physical self-cultivation exercise. Essentially, the bones are aligned so that the bodyweight is dropped down into the ground through the centre (marrow) of the bones so that the practitioner becomes ‘rooted’ to the ground and very difficult to move by pressure exerted from the outside. As the musculature is relaxed – the breathing is deep and full with the lower, middle and upper lung capacity being inflated without hindrance. This boosts the amount of oxygen available by a tremendous amount. All transitional moves are performed with the inward breathe – whilst the completed moves are finished at the point of the end of the outward breathe. The body moves with the inward breathe and becomes ‘still’ with the completion of the outward breathe. Now, the bodyweight stimulates the bone marrow as it ‘drops’ down into the floor through the centre of the bones. This strengthens the bones and enhances the manufacture of red blood cells. The bodyweight hits the floor (rooting the practitioner) and automatically ‘rebounds’ off of the floor and travels back up the centre of the bones to the top of the head (within advanced practice – the bodyweight both ‘drops’ and ‘rises through the centre of the bones simultaneously and without paradox or hindrance). This is a natural consequence of living in a gravitational field. This ‘rebounding’ force is the inner force that Masters use to move around their skeletal-frame (mediated by the musculature) so that it can be ‘emitted’ at any point at any time. This type of ‘inner’ power is dependent upon a) an aligned skeletal frame, b) a ‘gravitational field’ and c) a permanent an expansive ‘awareness’ of ‘a’ and ‘b’. It is not dependent upon the power generated by ‘contracting’ localised batches of muscles (i.e ‘external’ power) and once mastered continues to exist at exactly the same level of magnitude regardless of the state of fitness or well-being of the body. It is the transitioning from the easier ‘external’ method of generating force to that of the ‘internal’ method that is very difficult to achieve and which takes very careful instruction and long-term practice, etc. Drawing the Bow is a very old and effective method of training the mind and body. Do not be fooled by its apparent simplicity. Confucian scholars, as part of the tests for the ‘Official’ examination, had to fire the arrow from the bow with equal efficiency (and accuracy) from both sides of the body. That Is, holding the bow with the left-hand whilst pulling the bow-string and steadying and firing the arrow with the right-hand – and holding the bow with the right-hand whilst pulling the bow-string and steadying and firing the arrow with the left-hand. Like the hexagrams of the ‘Classic of Change’ (Yijing) - the Confucian scholar builds their shooting-posture from the ground upward – or from the ‘root’ upwards. Every section of the body is carefully ‘positioned’, ‘placed’ ‘moved’ and ‘re-set’, etc. Every moment of ‘stillness’ and ‘movement’ are performed only from the manifestation of a deep and full inward and outward breathe – as all movement is ‘breathe’ led just as it is ‘intention’ led. Breathe and ‘intention’ are the perfect integration of ‘mind’ (intention) and ‘body’ (breathe). Prior to taking the Official examinations, Confucian scholars would spend years studying the Five Classics and Four Books – whilst spending hours per day wielding the Chinese long-sword (Jian) and firing the bow and arrow. Many training Masters would not let their students even ‘hold’ a real weapon until they had demonstrated the mastery of the ‘daoyin’ (or ‘qigong’) equivalent! There is also evidence that the ’inflation’ of the body-cavities with ‘breath’ (qi-energy) - so that the body tissue takes on the buoyancy of an inflated ball – as found within the techniques that comprise the martial art of Taijiquan, is a very clever psychological and physical preparation for ‘firing the bow’. This would suggest that as the ‘Taiji’ concept appears in the ‘Classic of Change’, it would logically follow that ‘Taijiquan’ is a very advanced (internal) martial art developed for the use of training potential Confucian Scholar-Officials. When Taijiquan is mastered correctly, the required mind and body skills resemble that of a master of archery. Preparation for all Taijiquan self-defence techniques is performed with the building of a robust-intensity as found when a bow is at full draw! When a Taijiquan practitioner ‘emits’ massive force – this robust-intensity is suddenly ‘released’ and dissipates before being re-built yet again! This general (but important) building and releasing of inner (and outer) force explains why there are so many variants of drawing the bow. Generally, speaking, drawing the bow whilst standing in a high horse-stance and firing the arrow on an even level at shoulder height – is for Confucian scholars training for the Official examinations – whilst switching the weight onto a singly left or right-knee – whilst the arrow is fired into the sky at a 45 degree-angle is usually a preparation for Chinese soldiers training for ‘long-distance’ shooting. The point is that drawing and firing the bow is viewed as just as important as shooting a real bow as the exercise opens all the eight inner-energy channels and unites them into a single entity. Just as the mind is ‘stilled’ so all the eight inner-energies channels are reconciled into a single and all-embracing reality. The ‘still’ mind expands so that the inner awareness becomes all-embracing and appears to envelop the entire surrounding environment. The bow is picked-up, the bow is drawn and the arrow is fired – and at no point does the bow, arrow, or firing activity exist outside the perceiving mind. The many types of ‘drawing the bow’ methods demonstrate just how widespread and diverse this practice must have been throughout Old China. Drawing the bow combines the microcosmic orbit – or circulation of qi (vital force) and jing (essential nature) - as emphasised within the seated ‘neidan’ practice, and the macrocosmic orbit of the same energy as cultivated throughout the various modes of Chinese martial arts practice. The seated meditation of ‘neidan’ focuses upon the internal energy traveling from between the anus and the genitalia up the spinal-column to the centre of the top of the head with the inward breathe – whilst the same internal energy is taken from the top of the centre of the head and down the centre of the front of the body and back to the starting-point (between the genitalia and anus). The Governing Vessel travels from the spot between the genitalia and the anus and travels up the spine to the top of the head and then down the centre of the face the upper jaw just behind the two front teeth. The tongue touches the palate and connects the Governing Vessel to the Conception Vessel that starts in the upper-tongue and traverses down the centre of the front of the body to the starting-point situated between the genitalia and anus. As you can sees, the full inward breathe only follows the Governing Vessel up to the top of the head – whilst the outward breathe takes the energy flow down to the top jaw of the mouth and completes the stimulation of the Governing Vessel. This same outward breathe continues downward into (and through) the Conception Vessel (which begins in the lower jaw area of the mouth) which is shorter than the Governing Vessel by about one-third the length. This is the essence of the microcosmic orbit which extends laterally (either side of the spinal-column) and sinks a few inches into the depth of the body tissue with practice. When drawing the bow this practice (usually associated with ‘neidan’) is maintained but is augmented by the ‘opening’ all eight energy channels - which includes those traveling down the legs and arms. This can happen within seated ‘neidan’ practice by extending the scope of the conscious awareness during practice (which opens all the energy channels) and integrates the micro and macrocosmic orbits – but is assisted by the physical movements of the legs and arms utilised during the performing of the technique of ‘drawing the bow’. In the latter case, the inward breathe includes the entire posterior of the body (from the heels to the top of the head) - with the outer breathe covering the full anterior of the body (from the top of the head and back to the heels). This dynamic movement can add a new dimension to a practitioner’s inner and outer fitness! Obviously, the physical foundation varies between the seated practice of ‘neidan’ and the standing practice of drawing the bow. In the former the foundation is the bottom and the sides of the legs that directly touch the floor, whilst in the latter it is the soles of the feet. Although in essence this should not distract the mind from manifesting in the ten directions, this difference also implies that the drawing the bow method, despite its inner developmental component, has its practical roots within self-defence and martial arts practice. The sole of the foot is a platform for which the entire body can be traversed through the environment drawing a very powerful (gravitational-related) force from the environment which is channelled through the (mind) and body, and be used in self-defence as well as in the development of psychological and physical health. In other words, the type of body-foundation varies simply because a different part of the body is in continuous union with the ground. Whereas seated ‘neidan’ is best suited to a quiet, peaceful and isolated area, drawing the bow could well be used as a health-giving leisure activity, a ‘testing’ vehicle (as in the State examinations) and on the battlefield, etc. Much of this difference in application emanates from the fact that in one practice the adherent remains ‘sitting-down’ whilst in the other the adherent is also in the upright position and standing on his or her two-feet. In the cash of injury or disability to the lower part of the body, then both ‘neidan’ and ‘drawing the bow’ can manifest as practices which see the adherent comfortably ‘seated’ upon a chair or similar raised platform (within some types of Daoist practice, ‘neidan’ can be performed whilst sitting on a wooden device which ‘stimulates’ various key ‘pressure points’ between the anus and genitalia). Despite the obvious difference in physical technique, there should be no substantive difference in conscious awareness or spiritual development. Indeed, one practice should (and must) reflect the other.
Modern medicine is obviously correct and always developing. Over the last two-hundred years or so, the human understanding of how the human body and mind functions has increased dramatically away from the thinking that dominated the primitive tribal formations of early human civilisation. Having made this point clear, I would also like to clarify that other great cultures have also developed their own particular types of medicines and models of what it means to ‘fit’. In this respect, modern medicine has probably evolved from the Greco-Roman tradition which culminated in the Renaissance (14th-17th centuries CE) in Florence (Italy), the Enlightenment (17th-18th centuries CE) in France and the Industrial Revolution (18th-19th centuries CE) in England. However, far more ancient civilisations – such as Egypt, India and China – also developed their own quite often sophisticated systems of medicine premised, it is true, on as much myth and religious notions as it was upon the sound observation of material processes! In many ways, whilst lack the modern dependency upon materialism, the ancient doctors had to take into account many more cultural and superstitious elements when formulating a guiding medical principle that culminated in the treatment of physical symptoms. Although the Western and Eastern models of medicine have both developed the aloof professional dispenser of medical knowledge – the Eastern model of medicine, particularly that of Traditional Chinese Medicine (TCM), allows for an entire genre of what might be called ‘self-healing’ in the sense that this system of health maintenance is considered ‘preventative’ in nature. In other words, the daily or weekly health regimens an individual puts themselves through, are expected to ‘prevent’ the build-up of negative energy in the mind and body, and therefore remove a foundation forming that allows major diseases to form. Of course, a weakness of this method is that a practitioner can never be fully sure just what his health regimen has ‘prevented’ from forming – as there is no available (physical) evidence that records all the illnesses that have been avoided! This does mean that preventative medicine does not work, because even modern medicine allows for the idea that a healthy lifestyle tends to diminish the chances of major illnesses developing in the mind and body. This is a logical approach, as leading a reckless and irresponsible life has definitely been recorded as shortening life-spans! Furthermore, living in poor or difficult circumstances (through no fault of oneself) can also lead to a diminished life expectancy. As somebody of part-Chinese ethnicity – and who has been brought-up with a traditional Hakka Chinese culture – TCM is far more than a doctor’s office and his medical cabinets! It is far more than acupuncture and seated massage, etc. Firstly, the power of TCM (within a traditional Chinese cultural context) stems from the (ancient) family Clan Name. Our name is pronounced ‘Chan’ in the Cantonese dialect, Chin in the Hakka dialect and Chen in the Putonghua language. The old ideogram for ‘Chan’ is ‘陳’ and this is one of the original ‘One Hundred Surnames’ of China. The centre of village life is the ‘Name Temple’ within which the remains of the ancestors reside in specially built ceramic jars. This is usually next to a temple to Buddha, Guan Yin and/or various Daoist or other spiritual beings. The Daoist God of our family is ‘Wong Tai Sin’ - the God of Medicine and Healing. When we bring flowers to the temple and light incense sticks – we are paying our respects to our Clan Ancestors, the Buddha, Confucius, Laozi, Guan Yin, Wong Tai Sin and a number of village gods (that live in the ground, the water, the sky and trees, etc). Practicing our martial forms and strengthening inner and outer exercises in this temple is also considered ‘an act of worship’. The Clan Ancestors pass on to us the (inner) Ancestral Qi when we are conceived in the womb – and the (outer) Ancestral Qi through the traditions associated with our Hakka Chinese village – which includes reading, writing, hunting, fishing, farming, medicine and martial arts practice. According to the old ways – these traditions belong to our lineage (and village) only – and to reveal them to disrespectful outsider has the effect of taking away the inherent and accumulated cultural and spiritual power! As someone who lives in the West and respect science – I can say that TCM exists in parallel to modern medicine - sometimes fulfilling similar tasks – sometimes fulfilling quite different tasks. Inner fitness, for instance, has no equivalent in Western medicine. Inner fitness is the ability to allow the inner qi-energy to flow smoothly and feely through the inner body channels regardless of the health of the body. For instance, if a practitioner has an injured knee and has problems weight-bearing and moving properly during conventional exercise – through the directing of the qi-energy through the area in a non-confrontational manner – the joints works ‘freely’ and without pain despite the injury still being present. Indeed, subjecting an injured part of the body to this ‘medical’ process (usually through an appropriate qigong sequence), the injury itself begins to speed-up its healing capabilities. Although this is sometimes described as being ‘all in the mind’ I can attest that there is a definite physical component to this process. Alternatively, it is ‘not all in the knee’ - but an integration of appropriate psychological processes and physical manipulation. As an injury is an injury – no amount of positive thinking will help a practitioner ‘ignore’ a knee’ injury as the body and mind simply does not work in that way. I suspect that certain aspects of ancient medical systems are very advanced despite the superstitious and cultural nature of its support-structure, and that the Western medical system, as advanced as it is, will one day ‘discover’ these processes for itself!
Dear Alex Very good! There is a point of awareness (and being) where 'to possess sexual desire' is no different to 'not possessing sexual desire'. Both states of being arise from the same fertile ground of non-perception (and 'non-being') and emerge into the material world of 'being' and take their proper place within the dialectical patterns (and cycles) that define human existence. Each has its place and only differ (not in essence but) in function. In the meantime, we can 'retain' sexual essence to build our own health and longevity - or we can 'emit' our sexual essence and contribute to building the body of a 'new' human in the womb! A third-option is emitting sexual essence for personal pleasure - which although enjoyable - runs the risks of weakening our own health and shortening our own longevity. At least this is the standard Daoist viewpoint. Another Daoist practice is that a man can 'absorb' the sexual essence of the woman - and benefit from sexual intercourse providing he does not 'emit' during the process. Even Zhao Bichen's manual ('Taoist Yoga') advises the elderly practitioners to 'stimulate' the genitalia on a daily basis to encourage and build sexual vigour - although this stops short of 'emitting'. The sexual essence must be both 'stimulated' and 'absorbed' back into the bodily system.
If You make an in-depth study of the symbolism associated with the 'Yijing' - or 'Book of Changes' - you will develop an intuitive understanding and comprehension of these diagrams even if you cannot read the Chinese language script! The hexagrams, trigrams, yin-yang roundels and five phases ideology are all designed to convey deep and profound insight into the inner and outer state of a) existence and b) reality. In ancient China only around 10% of the population could read and write. This means that 90% could not understand the complex ideograms - but they could be trained to understand the symbolic language designed to present the highest understanding humanity in China had been able to develop at the time, whilst focusing the mind and directing the physical body. This symbolic acts very much like a modern computer language that transfers immense amounts of data from the mind of the teacher into the mind of the disciple! The 'Book of Change' itself - with its sixty-four hexagrams - acts very much like a 'random access memory' (RAM) which oddly enough, is one of the names used to describe 'god' in ancient Indian philosophy! Original Chinese Language Article:
https://www.wang1314.com/doc/topic-20941322-1.html |
AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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